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
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
Commandements are so called because they were first uttered by himself vivâ voce with his own lips in those Sermons which he preached to the people that especially upon the Mount and it is that which doth both advance the dignity of the Commandement and engage our duty in keeping them When a King shall not send his Herald to proclaime his pleasure but declare his will himself and give his Commands with his own mouth to the people ought this not to be received with the greater reverence and performed with a more ready Obedience These Commandements they were first Gods Words for so runs the Preface of the Morall Law God spake these words and said they were afterwards Christs Words for so begins the Sermon on the Mount he spened his mouth and spake so that whereas all the Scripture is Christs Word because dictated by his spirit the Commandements are his Word because immediately spoken by him And in that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words but word perhaps our Apostle might have respect to a particular command given by Christ namely the Law of love of which he chiefly treateth in this Epistle To let this goe pass we on to the predicate of the Clause as being that which here is eminently considerable In him who keepeth his word verily the love of God is perfected It is that which is true both wayes and so may very well admit of an Inversion 1. On the one hand in him who loveth God the keeping of his word is verily perfected It is the excellency and perfection of Obedience when it springs from Love There is a threefold Obedience to wit Necessitatis Cupiditatis Charitatis Of Compulsion when a man obeyeth no further then he is forced that is the Slaves whom nothing but feare enduceth to the performance of his Masters Command Out of expectation when a man obeyeth for the hope of reward that is the servants who serveth his Master for his Wages Out of affection when a man obeyeth because he loveth him who commands that is the Sons whom deare respect to his Father engageth to serve him and this last is the most ingenuous and perfect Obedience Indeed it is love that enlargeth the heart not only to creep but go nor go but run nor run but flye at Gods call It teacheth us to obey not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grudgingly but chearfully nor is any Obedience more free then that to which the Love of Christ constraineth The truth is Malus miles qui imperatorem gemens sequitur he is a base Souldier that followeth his Generall with tears Malus est ager cum quo Dominus luctatur that is bad ground which bringeth forth nothing unless it be forced that Obedience is not worthy the name which is only extorted from us and such is all service where love is absent In this respect it is that St Ambrose saith Plus est diligere quam custodire it is more to love God then keep his Word since this may spring from force and feare but that only from Charity Indeed this Charity is that which perfects all graces and duties nudae sine Charitate omnes virtutes said Leo truly all even our best actions are naked if not done in love 2. And as thus it is our love that perfects our Obedience so withall it is our Obedience that perfects our love I will lift up my hands saith David to thy Commandements which I have loved It is not the lifting up our eyes to the reading no nor of our ears to the hearing but of our hands to the doing of the Commandements which argueth our love Hearing may be a means to perfect our knowledg the Eare being the Bucket whereby we draw the water of spirituall knowledg out of the Well of Gods Word Hearing may be a means to perfect our Faith and therefore the Apostle saith Faith cometh by Hearing both the inchoation and the perfection the rise and growth of it but still the keeping of Gods Word is that which perfects our love whoso keepeth his Word in him verily is the love of God perfect But it may be here objected What meaneth our Apostle to use this phrase of perfecting nay to use it in the Preterperfectence For so the word Grammatically is to be rendred in him the Love of God hath been perfected Can any grace which we have in this life be perfect The measure of the Arke was an imperfect measure two Cubit and an half was the length a Cubit and an half the breadth and a Cubit and an half the height of it Such is the measure of all our graces in this life One qualification of Christs blessed men is that they hunger and thirst after Righteousness alwaies in desiring because never in full fruition This then being true of all graces is in particular verified of love to God which shall never be perfected till we come to Heaven and therefore whilst we are here is perfecting but not perfected For the solution then of this doubt be pleased 1. In generall To distinguish with the Fathers of a double perfection Alia absoluta alia quae competit fragilituti nostrae so St Hierom Alia media alia plenos numeros habens So St Ambrose the one absolute and compleat the other limited and comparative in which sense he that attaineth to great measures of grace yea far above others is said to have grace perfected in him to wit such a perfection as man in this life can attain unto or again we may distinguish of a perfection of parts and of degrees the one whereof refers to the sincerity the other to the exactness of grace We call a child which hath all the essentials and integrals of a man a perfect man though he is not grown up to the strength and stature and wisdome of a man It were easie to instance in many Scriptures where perfect is put for upright and according to this notion grace may be said to be perfected in them in whom it is found to be sincere 2. In particular Concerning this grace of love it will not be amiss to distinguish with Lorinus of four degrees of perfection 1. To love God is to love him quantum ipse est diligibilis as much as he is worthy to be loved and so he only loveth himself neither in viâ nor yet in patria here nor hereafter can we attain such a degree of love and the reason is plain because the love which is worthy of himself must be like himself infinite 2. To love God Quantum Creatura diligere potest as much as any Creature can possibly love him and this we shall have in Heaven where we shall know and knowing love God to the utmost that a finite nature is capable of 3. To love God Quantum mortalis potest Creatura so much as a Creature cloathed with frailty and
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
the last Chapter of this Epistle plainly ascribeth this Office of bearing witness to the Spirit and yet it is no less true that these graces and qualifications do beare the same witness these two witnesses being the one subservient to the other whilst the spirit is the principall and these qualifications are the Spirits instrument in this work Whether there be an immediate Testimony given by the spirit to the Soul of a Believer assuring him oâ— his interest in Christ I will not now dispute That the spirit can thus testifie is not to be questioned and that at some times to some eminent Saints he hath been and may still be pleased to vouchsafe it will not be denied but doubtless the usuall way of the Spirits witnessing is by the grace of Sanctification imprinted on the heart and expressed in the life To this Testimony the Spirit concurreth especially two waies partly by implanting his graces in us in which respect they are called the fruits of the Spirit and partly by discovering them to us in which regard St Paul saith We have received the Spirit which is of God that we might know the things which are freely given us of God The truth is as we cannot have grace without the Spirits operation so neither can we discern it but by the Spirits irradiation and as the beauty of all colours is manifested by the light of the Sun so is the truth of all graces in the heart by the Spirits light By all which it appeareth that the Spirit is the chief in this work so that as if you ask how we know that we know Christ and are in him the answer is by keeping the Commandments and walking as Christ walked so if you ask how we are inabled to keep the Commandments and walk as Christ walked and how we are to know that we do thus walk and keep the Commandments the answer is by the Spirit To close up this with a double consectary 1. That assurance of an interest in Christ which many pretend to who walk contrary to him and his Precepts in their lives is not a Christian Knowledg but a vain confidence a carnall security a lying delusion and a damned presumption To all such therefore who hug sin in their Bosomes and yet suppose they are folded in Christs arms who sail with full speed to Hell and yet think to cast Anchor at Heaven Gates who live in Rebellion against and yet promise to themselves Salvation by Christ we say not rejoyce with trembling but tremble without rejoycing not work out your Salvation with fear but fear without any hope of Salvation in this condition And whereas such persons may perhaps plead an immediate Testimony of Gods spirit assuring them that they are in Christ we are bold to tell them it is an hissing of the old Serpent not a whispering of the good Spirit it is the voice of the Devill not of God Ah my Brethren we sometimes pity mad Persons whom we seelying in the straw clad in rags and yet heare them boasting themselves to be Kings and Queens Have we not as great nay far more reason to pitty our own madness in fancying to our selves we are in Christ washed by his Blood and made Kings and Priests to God when as we transgress his Laws and cast both his Precepts and Pattern behind our back Me thinketh when men who live in Adultery Fornication Covetousness Envy Rebellion or any work of the Flesh promise to themselves an interest in Christ their sins should presently look them in the face and tell them that they are none of Christs 2. It neerly concerneth us all to search our hearts and try our waies to enquire into the Obedience and Conformity of our Conversations that hereby we may know we are in Christ It is an excellent saying of St Bernard Quantum creseis in gratiam tantum dilataris in fiduciam according to the measure of our Obedience so is the measure of our Confidence if therefore we would strengthen the latter we must by due inquiry assure our selves of the former Ah my Brethren it is an easie matter for a man to say I know I am in Christ but it is no easie matter to say Hereby I know I am in him what is it for a man to brag that such and such Lands and Lordships are his unless he can shew his evidences These qualifications are the evidences of our title to Christ and what will it avail to lay a claime to Christ if we have not these to shew Oh then what need is there of a diligent search that we may find these qualifications in us and because in nihilo facilius periculosius erratur there is nothing wherein we may more easily and yet more dangerously be mistaken then in this enquiry Oh what need is there of a due care that there be no flaw in our evidence that our qualification be of a right stampe To this end Study carefully the directions of the word Pray fervently for the illumination of the Spirit consult not with flesh and blood hearken not to the suggestions of Satan but deal impartially with thy own Soul as knowing of how great concernment the right managing of this work is And now upon serious and deliberate search 1. On the one hand Canst thou not find these qualifications in thee Be not too hasty in passing a determinate sentence against thy self since though these graces be necessary effects yet they are noâ— necessary signs of Faith and therefore they may be in us and so we truly in Christ and yet not appear so as we to know either that they are in us or we in Christ Perhaps thou art at that time clouded with some violent passion assaulted with some virulent temptation under spirituall desertion and no wonder if in such a case thou be not able to see those graces which yet thou hast since though there be fire yet so long as it is hid in the Embers it cannot flame forth nor doth it appear to be there Besides the operating there must be as you have heard a discovering work of the spirit By the former Faith bringeth these graces forth as effects by the latter a Believer maketh use of them as signs and these two do not alwaies go together Indeed if thou manifestly find the contrary vices reigning in thee thou maist and oughtest to conclude thy self as yet to be without Christ but though thou canst not clearly apprehend the inbeing of these graces thou must not peremptorily conclude against thy being in Christ but rather hanging as it were between hope and fear wait and pray and search for further discovery 2. On the other hand dost thou find the truth of these qualifications in thee Bless thy God know thy bliss own thy priviledg and labour after greater measures of this apprehension since as he that only hopes he keepeth the Commandments can only hope that he knoweth Christ so he that knoweth and is
assured he keepeth them may know and be assured that he knoweth Christ I shut up all with one Caution In your indeavours after the reflex forget not the direct acts of Faith Look upon Christ as he who is your righteousness to justifie you and then look upon your Obedience as that which may testifie to you that you are justified by him even then when you cannot clearly discover inherent qualifications cast not away wholly your confidence in Christs Merits and when you do discover them rest not in them but only in Christs Merits ever remembring that it is the being in Christ by Faith which intitleth you to justification and salvation and your keeping the Commandments and walking as Christ walked is that which manifesteth the truth of your Faith by which you are in Christ by whom you are justified and shall at last be saved THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 7 8 9 10 11. 7. Brethren I write no new Commandment unto you but an old Commandment which you had from the beginning the old Commandment is the Word which ye have heard from the beginning 8. Again a new Commandment I write unto you which thing is true in him and in you because the darkness is past and the true light now shineth 9. He that saith he is in the light and hateth his Brother is in darkness even untill now 10. He that loveth his Brother abideth in the light and there is none occasion of stumbling in him 11. But he that hateth his Brother is in darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes IT was St Pauls sage and sacred advice to Timothy Hold fast the form of sound words which thou hast heard of me in Faith and Love which is in Christ Jesus Where these words Faith and Love are by some and not unfitly referred to the manner of holding these being the two hands by which we hold fast the truth but by others and no less probably they are refered to the forme of sound words which he heard of him the matter of the form the substance of those words being reducible to those two heads suitable hereunto is that Paraphrase of Theophilact in Faith and Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is My words and discourses are conversant about Faith and Love what he saith concerning St Pauls we may concerning St Johns words in this Epistle all of which tend either to the enlightning of our Faith or inflaming of our Love the latter of which our Apostle beginneth with at these Verses Brethren I write no new Commandment c. Which words consist of two generall Parts A Preamble inviting in the 7 and 8 Verses A Doctrine instructing in the 9 10 and 11 Verses Our Apostle intending to spend a great part of this Epistle in a discourse of Love doth not unfitly begin it with a Preface especially considering that the end of an Exordium is captare benevolentiam to gain love both to the Orator and his matter In this Preamble there are two things considerable The kind Appellation our Apostle giveth those to whom he wrote in the first word Brethren The large Commendation he giveth of the Doctrine about which he was to write in the rest of the words That which first occureth to be handled is the kind Appellation Brethren The vulgar Latine following the Syriack read it Charissimi dearly Beloved and Grotius finds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Greek Manuscript Indeed either is very suitable To shew that he himself was not a stranger to that love he would teach them he might fitly call them dearly Beloved and being to treat of Brotherly Love he no less aptly useth the stile of Brethren so that it is not much materiall which way we read it but because the other phrase of dearly Beloved is used afterward and the most Greek Copies here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall handle that reading which our Translation following renders Brethren It is a title that is very considerable upon severall accounts especially these foure Inasmuch as it is a word of Verity of Humility of Charity of Dignity There was really such a relation between St John and those to whom he wrote The mentioning it by the Apostle argueth in him a Spirit of love and lowliness and much advanceth the honour of those to whom he wrote 1. It is a word of verity indeed it is somewhat strange how this should be true If you cast your eyes on the first verse of this Chapter you find him calling them children and how is it possible they should at once be his brethren and his children If they were his brethren he and they must be children of one Father if they were his children he must be their Father and these two cannot consist together The truth is these relations in a natural way and a proper notion are altogether incompatible between the same persons and yet this hinders not but that in a spiritual and Scripture-sence both these are verified of S t John in reference to those to whom he wrote Know then that the sacred penman of this Epistle may be considered under a three-fold latitude as an Apostle as a Christian as a Man 1. Consider him as an Apostle invested by Christ with authority to publish the Gospell whereby they were converted to the Faith so he was their Father and might therefore call them his Children But 2. Consider him as a Christian embracing the same Faith with them which he Preached to them so he and they were Bretheren They who have the same Father and Mother are undoubtedly Brethren now the Apostles as Christians had God to their Father and the Catholick Church to their Mother and therefore Brethren to all even ordinary Christians In this respect it is that St Peter giving thanks to God for this mercy of Regeneration useth a Pronoune of the first person Plurall Blessed be the God and Father of our Lord Jesus Christ who hath begotten not me or you or me and you but us again to a lively Hope thereby intimating that he and they were all the Children of God and that by the same meanes of the new Birth and St Paul writing to the Corinthians maketh himself one of the number when he saith We being many are one body and again By one Spirit we are all Baptized into one Body thereby implying that he and they stand in the same relation to the Church This Relation is that which is not between every Minister and his People On the one hand sometimes the Minister himself is not a Brother because a prophane wicked Person yea in this respect he may be able to say my Children and yet not my Brethren for since the Spirituall Birth dependeth upon the energie of the Seed which is the Word accompanied with the Spirit not at all upon the goodness of him that dispenseth it it is not impossible for
of Godliness and the Doctrine which is according to godliness Light by reason of its splendour and beauty is very amâ—able delighting chearing and reviving the beholder Evangelicall truths are pleasant and comfortable to the Believer So much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a good message or according to the Angels phrase tydings of great joy imports such is the subtilty of the light that it penetrateth the aire the window the smallest crevis and so great is the Gospels efficacy that it pierceth to the very soul So much the Author to the Hebrews asserts when he saith The Word of God is quick and powerfull piercing even to the deviding asunder of Soul and Spirit and of the Joynts and Marrow and is a discerner of the thoughts and intents of the heart Finally The principall effect and use of light is to discover and make manifest things that are secret and hidden appear in the light by reason of its clarity and brightness for this cause chiefly is the Gospell resembled to light because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a revelation and manifestation of many glorious Mysteries The Trinity of persons in the Vnity of Essence The Unity of the two natures in one Person in the incarnation of the Son of God The meeting together of mercy and justice in the redemption of the World The estate of bliss and glory laid up for Believers in Heaven The calling of the Gentiles from all parts of the Earth out of the state of ignorance to the knowledg of God and Christ are those mysterious Doctrines which the Gospell plainly revealeth to us well may it deserve to be represented by the similitude of light 2. But though the Metaphor of light very well agree to the Evangelicall yet that the other resemblance of darkness should be understood of the Legall Administration seemeth somewhat harsh and strange nor indeed can it be admitted but in a qualified sense To which end you must know that the Law of Moses may be considered either Absolutely or Comparatively If we consider it Absolutely in it self it was a light David acknowledged it his son Solomon in his Proverbs asserteth it and it were easie to parallel the Law to light as well as the Gospell inasmuch as it is the Law of the Lord an undefiled Law rejoycing the heart Yea inasmuch as what ever was necessary for the Jew to know in order to Salvation was delivered in it Again If we consider it Comparatively with the state of the Gentiles at that time what is here ascribed to the Gospell belongs even to the Law it was then the true light In Jury was God known saith the Psalmist and his name was great in Israel Whilst the whole world was an Aegypt involved in the darkness of Idolatry Jury was a Goshen a place of light for the Knowledg and Worship of the true God But still compare the time of the Law with the time of the Gospell and so this term of darkness may be asserted of it A light it was but a Candle light so much the phrâ—se of a light and a lamp used both by the Father and the Son David and Solomon intimate and perhaps the like is intended by St Peters expression of a light shining in a dark place Now what is a Candle light but dark in comparison of Day light To clear this Be pleased to observe that this darkness is not opposed simply to light but to the true light and that as shining now this expression of true may be taken in a threefold reference as contradistinguished to that which is imperfect figurative and false 1. As perfect is sometimes no more then true so true is sometimes as much as perfect it is the gloss of Grotius upon the Text. Quod in quâque re eminet solet dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is the most Eminent in any kind is said to be truly so thus the true light is as much as the choice and most resplendent light in which sense Christ himself is said in the Gospell to be and here the Evangelicall Administration is called the true light That this is the meaning of the Epithet here appeareth so much the more in that the Article is prefixed both before the Substantive and the Adjective as if we should render it the light the true being so most Eminently and Transcendently Indeed the Law is a light and in some sense a true light because it did not deceive nor misguide them who walked according to it but still the Gospell is the true because the most illustrious light and so in comparison of it the Law is as it were darkness 2. It is not an unusuall signification of true and truth in holy writ nor unsuitable to this place to take it in opposition to Types Figures and Ceremonies in this sense we are to understand it where Christ is called the true Tabernacle that of Moses being only a Type of him and when our Saviour saith God will be worshiped in truth not according to the Typicall and Ceremoniall worship of the Law and yet more appositely to our present purpose when it is said The Law came by Moses but grace and truth by Jesus Christ The meaning whereof is briefly thus whereas the Law only enjoyneth the Gospell enableth and what the Law taught in Figures is nakedly delivered in the Gospell Congruous to which is that of St Austin Grace comes by Christ Ut datâ indulgentiâ peccatorum quod praeceptum erat ex Dei dono custodiretur that indulgence being granted to our failings what is commanded may by Gods assistance be performed and truth Ut ablatâ observatione umbraruâ— quod promissium erat ex fide presentaretur that by removing the obscure Types what is promised might be made manifest Upon this account the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness here used may be attributed to the Law or at least that which is by the learned Dr Hammond observed to be the reading in the Royall Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow all the Ceremonies Types and Sacrifices of the Law being but shadows of those things which the true light of the Gospell more fully discovereth This is excellently expressed by St Paul to the Colossians where he calleth the Legall Ceremonies a shadow and Christ the Body to the Hebrews when he saith the Law was a shadow of good things to come not the very Image in both which Scriptures put together you find a Body an Image a Shadow the Body is Christ the Image the Gospell the Shadow the Law Now as the Representation which a shadow maketh of the Body is very dark and obscure in comparison of that which the Image sheweth since the shadow represents only in communi that there is a Body the Image in particulari the severall Lineaments of the Body so the discoveries which the Law maketh of Christ and Salvation
have the light to walk in it to walk worthy of it to walk as children of it by walking in this path of love And so much for that Exposition The other interpretation renders these words assertively is true in you and expounds the darkness and light of sinne and grace an Exposition which I incline to as most rational it being very probable that our Apostle as in the following verses he useth the same metaphors so here intends the same things and that there his primary scope is to describe by darkness and light mans corrupt and regenerate estate will appear in the handling For the better prosecution of these words in this sense be pleased to proceed with me by these steps and observe 1. What is the state of all men before conversion Namely a state of darkness darkness is in our minds the darkness of ignorance and infidelity we neither do nor can know aright either God or our selves The naturall man perceiveth not the things of the Spirit of God is St Pauls generall Doctrine asserting our ignorance of God and the particular charge against Laodicea That she knew not she was wretched and miserable poor blind and naked may justly be extended to all mankind in regard of self-ignorance Indeed there is so much light left in us as may render us inexcusable but not as can lead us to Heaven we neither of our selves can find out nor yet discern divine truths though they are set before us how quick sighted soever reason may be in naturals it is dimme yea blind in spirituals and as our blessed Saviour argueth If the eye be darkness the whole body must needs be darke the eyes of our understanding being darkned no marvell if our will and affections be clouded yea a darkness of sin overrun our whole man so that what St Paul saith to the Ephesians is true of all unregenerate persons they are not only in the concrete darke but abstract darkness it self 2. What the state of all regenerate persons is The darkness is past and the true light of saving knowledg and heavenly grace shineth in their hearts Regenerate Christians are called in the new Testament new Creatures and indeed not unfitly since as it was in the old so is it in this new Creation We read in the beginning of Genesis That darkness was upon the face of the deep and God said let there be light A fit Embleme of the Spirits work in a sinners Conversion Whereas darkness covereth the soul before a glorious light ariseth in and diffuseth it self through it To this no doubt the Apostle alludeth when he saith God who commanded the light to shine out of darkness hath shined in our hearts and for this reason it is that very often the turning of a sinner is set forth by this Metaphor so Pauls conversion of the Gentiles is called a turning them from darkness to light the converted Colossians are said to be delivered from the power of darkness and of the Ephesians it is said You who were sometimes darkness are now light in the Lord. Suitable to all which is this phrase in my Text The darkness is past and that true light now shineth Nor is it unworthy the observation how fitly these two clauses are ioyned together since the one cannot be without the other nay indeed one is the cause of the other In every convert there is not only a passing away of darkness but a shining of the true light yea the shining of the light is the cause of the passing away of the darkness in which respect Zanchy noteth that Conjunctio copulans pro causali posita videtur the Copulative Conjunction and is put for the Causall for This will the more appear if we consider what St Austin hath observed Namely That darkness is nothing else but the non residency of light and therefore that which expelleth darkness must needs be the presence of light thus the grace of the Spirit infused into the Soul is that which prevaileth to the expulsion of sin Look as the taking of an antidote driveth out the poyson the putting of a new Seal upon the Wax defaceth the old stampe and the return of the Sun causeth the darkness to vanish so is it the donation of the Spirit and his grace which dispossesseth Sin and Satan of the Soul Hence we may take notice what it is that maketh the difference between a Convert and a naturall Man namely the shining of the light of grace We that are converted were once involved in the same state of darkness with the rest of the world and as unable to deliver our selves from it had not Gods free grace caused the light to shine upon us which he denieth to others in which regard St Peter saith to the converted Christians to whom he wrote You are a chosen Generation a royall Priesthood an holy Nation a peculiar People that you should shew forth the praise of him who hath called you out of darkness into his marvellous light But yet it must withall be considered that the words in this sense are better read according to the Greek the darkness passeth away then that it is past since so long as we are here though our light be true yet it is not perfect but shineth more and more to the perfect day Now according to the increase of the light is the decrease of the darkness and therefore because it is not full noon perfect day whilst we are here the darkness cannot be said to be wholly past but rather is still passing if then we are sensible of the remainder of darkness in our hearts let it trouble but not too much dismay us light and darkness in remiss degrees may be together nor must we expect the darkness of sin to be wholly removed till we participate the light of Glory 3. In whomsoever the darkness passeth and the true light shineth this is true of which our Apostle here speaketh this grace and duty of love will shew it self in all regenerate persons it is a clear maxim where there is the cause there will be the effect such as is the root such will be the fruit now goodness which is a companion of love is called by the Apostle Paul A fruit of the Spirit or as some Greeke Copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of light this light which here is said to shine which is no other then the grace of the Spirit no wonder if where this light shineth there this beam and fruit of it appear indeed glowe worm light and star light is such as hath no beat at all to accompany it but Sun light which is the true light expelling darkness wanteth not heat which is the Embleme of this grace of love whereby the soul is warmed yea enflamed Examine we then our selves by this Character if we be brought from darkness to light this is true in us who so experienceth this change will find
it If thy enemy hunger saith St Paul feed him if he thirst give him drink the Hebrew word in the proverb whence St Paul borroweth it is rendred by Vatablus Propina ei aquam not only give him drink but drink to him as a token of love that it may appear however he is towards thee thou art reconciled to him Excellent to this purpose is that advice of Gregory Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must say brethren unto them that hate us and accordingly express brotherly love to them And thus in this construction of brother we have beheld the extension of love how farre it reacheth in regard of the objects about which it is conversant 2. But besides this carnal fraternity between all men there is a spiritual brotherhood between all Christians they have all the same Father even the Father of our Lord Jesus Christ who begetteth them again they have the same Mother the Church Jerusalem from above which bringeth them forth they all are washed in the same laver of regeneration baptisme partake of the fame immortal seed and are nourished by the same sincere milk of the Word Finally they are all begotten to the same undefiled inheritance heirs of the same glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Alexandrinus we call them brethren who are born anew of the same Word yea quanto dignius fratres dicuntur habentur saith Tertullian how much more deservedly then other men are they called and accounted brethren who acknowledge one Father God have drank of one spirit of holiness and are brought forth of the same womb of ignorance into the glorious light of Evangelical truth A brother in the sense above-mentioned is only so by nature but in this by grace that 's only a brother on the left hand but this on the right hand that of the earth earthly but this from heaven heavenly In this sense some Expositors and as I conceive most rationally take the word here this name brother being by the Apostle and afterwards in the primitive times in common language given to all and only those who did embrace Christian Religion and which maketh this interpretation more manifest is that our Apostle in the next Chapter phraseth it love the brethren which seemeth to indigitate a certain society of men so called yea in the fifth Chapter at the beginning he describeth him whom here he calls brother to be one that is begotten of God According to this construction that which is here required is called by the Apostle Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly kindness and is distinguished as a particular species from its genus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is presently annexed charity As then there is a general love which belongeth to all men so a special love which belongeth to all Christians and as we must do good to all men so especially to the houshould of faith indeed seeing the Christian brother hath a double cause of love in him that is Gods image as a man and Gods graces as a Christian we ought to deal by him as Joseph did by his brother Benjamin whose mess was five times greater then the rest of his brethren If any shall yet further enquire why our Apostle speaking of this love to a Christian calls him by the name of a brother I answer for these three reasons because this name of brother carrieth in it an obligation to a specification and modification of that love which is here required since we must love a Christian quia quatenus qualis because he is a brother inasmuch as he is a brother and with such a love as is among brothers 1. This word Brother carryeth with it a strong Obligation to Love In fratris voce ratio so Danaeus It is an urgent reason why we should Love a Christian because he is our Brother all relation is a ground of affection and hence it is a man loveth any thing that is his the nearer the relation the greater tye to love and therefore the more reason why a Brother should be beloved the nearest relation is that which is spirituall and therefore yet greater reason to Love a Christian who is ours our Brother yea our Brother in Christ When Moses saw two Israelites Countrey men strugling together he said to them Sirs you are Brethren why do you wrong one another when Abraham and Lot kinsmen were likely to fall out saith Abraham Let there be no strife I pray thee between me and thee for we are Brethren when Socrates saw two Brethren striving one with another he told them they did as if the two hands which were made to help should beat each other so that since Christians are Brethren in the highest and closest relation this should be a great ingagement upon them to love 2. This word Brother intimateth a specification of this love in regard of its Object which is then rightly placed when it is upon a Brother as he is a Brother that is a Christian as he is a Christian One that is a Brother in this spirituall notion may be my naturall Brother or Kinsman and then to love him is what nature dictates or he is my Friend and Benefactor and so to love him gratitude teacheth or he is able to do me either an injury or a courtesie so that I have cause to fear the one and hope the other and in this respect to love him self love prompts me or once more he may be a man of rare naturall and acquired endowments and to love him for this ingenuity moves me but to love him because he is a Brother in a spirituall sense this is that which Christianity inciteth to and this only is a right Christian love Indeed thus to love him is to love him in reference to God and Christ because he hath the grace of God in him the Image of God upon him To love him as a Brother in this sense is to love him as a Son of God a Member of Christ and as St Hieromes phrase is Diligere Christum habitantem in Augustine to love God and Christ dwelling in him And now if any shall say it is hard nay impossible to know any man to be such a Brother and therefore how can I love him as such when I cannot know him to be such I answer that there is a great deale of difference between the judgment of certainty and charity love doth not need nor require infallible but only probable signs and therefore whosoever doth profess the true faith of Christ and doth not by a flagitious conversation give that profession the lye love taketh him to be a Brother and to love one because he atleast seemeth to be such a one by his externall Profession and Conversation so as the more Christian graces we discover in him the more we are affected towards him this is that which most especially falleth under the Precept of loving our Brother 3. Yet once
more there is in this word Brother implyed a modification of that love which we must express towards Christians to wit that it must be such as that which is between Brethren and that more properly in two things the instancy and the constancy the fervency and the permanency of it 1. Brotherly love is fervent it is a relation of the greatest indearment partly as its naturall not founded in choice as it is between Man and Wife and between Friends and partly as it is between Equals not like that between Parents and Children whose love towards their Parents hath more of neverence then sweetness in it hence it is that as no discord so neither is any love like to that which hath been found among Brethren such ought our love to be towards Christians a bright shining an hot flaming love That exhortation of St Paul is very observable to this purpose Be you kindly affected one to another with Brotherly Love where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Tertullian affecâ—uosâ— both which note an eminent measure and degree of affection such is Brotherly such ought to be Christian love very affectionate Memorable in this respect was the example of the Primitive Christians of whom that forementioned Father saith they did love one another ad stuporem Gentilium to the astonishment of the Heathen so much that the Heathen cryed out with admiration Vide ut invicem se diligunt see how they love one another 2. Brotherly love is lasting it is naturall and therefore perpetuall it is a relation that ceaseth not till death and therefore the affection may well remain A Brother if not very unnaturall will own his Brother in rags and love him in his lowest estate such must Christian love be towards a Brother of low as well as high degree in persecution as well as prosperity when he wants us not we him nor must our love cease to act towards him till he cease to be amongst us This was that no doubt which the Apostle aimed at when he saith Let Brotherly love continue thereby minding what the love of Brethren is and what the love of Christians ought to be a continuing and enduring love And now what other use should we make of all this discourse upon the nature of this grace but hereby to examine our selves whether our love be of the right stampe to wit such a love as is ready to every good word and worke as extendeth it self to our very enemies as is chiefly fixed upon Christians and that because they are so and so much shall suffice to bespoken of the first part the Subject of the Thesis I now proceed more briefly to the 2. Praedicates Which are plainly two describing the benefit of this grace the one in regard of the condition and the other of conversation of such a person his condition is happy for he abideth in the light his conversation is sweet for there is no occasion of stumbling in him 1. He that loveth his Brether is said to abide in the light it is not unfitly here taken notice of by Zanchy that as in the Eighth Verse our Apostle argueth à causa ad effectum from the cause to the effect this thing is true in you namely the pracâ—ice of love because the darkness is past and the true light now shineth to wit of grace so in this Verse he reasons ab effecto ad causam from the effect to the cause He in whom this is true that he loves his Brother is brought out of that darkness and abides in the light Light is a Metaphor variously applied in Scripture we may here take it three waies 1. This Metaphor of light is sometimes attributed to Christ so by our Apostle in his Gospell when he calleth him the light of whom John the Baptist did beare witness by himself when he saith I am the light of the world and thus abiding in the light is the same with that of abiding in him Thus it is an undoubted truth He that loveth his Brother abideth in Christ that Branch which participateth of the juyce and sap of the root must needs abide in it Love is the sap that was in Christ and therefore he that partaketh of love from Christ must abide in him that Member which suffereth with the rest of the Body declareth it self to be in the Body he that by loving sympathizeth with his Brother manifesteth himself to be a Member of Christ 2. Sometimes by this Metaphor of light the Gospell together with the saving knowledge of it are represented Both these we meet with in one Chapter whilst St Paul expresly mentioneth first the light of the glorious Gospell of Christ and presently the light of the knowledg of the glory of God in the face of Jesus Christ Indeed in the one is the light without and the other is as the light within and he that loveth his Brother adideth in this light hereby declaring that he hath indeed learned and is rightly acquainted with Evangelicall Doctrine to this purpose is Justinians note Eo lumine dignum se ostendit qui luminis ductum sequitur by following the conduct of this light he sheweth himself in some measure worthy of it because answerable to it 3. But lastly This Metaphor of light is used to set forth grace and holiness in this sense no doubt St Peter is to be understood when he saith of Believers that they are called by God out of darkness into his marvelous light and thus the light in which he that loveth his Brother is said to abide is the same with that in the former Chapter where we have the phrase of walking in the light and the meaning of the word is briefly this He that loveth his Brother is in a state of grace Charity is an evident demonstration of sanctity St Paul reckoning up the fruits of the spirit placeth love in the front as if there were no clearer fruit of the spirits residence in us then the exercise of this duty of love Indeed there is a love which only argueth good nature such is that of a Kinsman a Friend but to love an enemy and that because it is an Evangelicall injunction and to love a Christian because he is a Christian is such a Flower as groweth not in natures garden but is a fruit of the Spirit and so a Testimony of grace But because I shall have more full occasion of discussing this in the next Chapter I pass on to the 2. Next benefit which attends upon Brotherly love as it is expressed in those words and there is none occasion of stumbling in him Not to insist on the severall acceptions of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is used by the 70. in the Old Testament and by the sacred Writers in the new this being already done by the late learned Annotator It may suffice to know that here according to its derivation
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
which the wicked one is overcome 1. Begin we and at this time end with the first of these as it is briefly couched in these words you are strong For the unfoulding whereof I shall briefly dispatch two things namely the necessity and nature of this strength 1. You are strong and great need there is you should be so nothing more necessary for a Souldier then bodily for a Christian then spirituall strength and that especially on a threefold account 1. Souldiers are put upon long and tedious marches which they cannot performe without strength it is no wonder if the weak sickly Souldier throw down his armes or lie down in the way as being not able to march forward what else is a Christians life but a journey a march wherein he is to continue to the last but alas how should he do this without strength Among the many Caveats given us in Scripture none more frequent then those against weariness and fainting in our minds of back-sliding and drawing back from Christianity thereby intimating how hard a work it is to performe and how apt we are to fayle and faint and therefore in this respect we have need of strength 2. Souldiers are exposed to the scorching heat and the nights cold to hunger and thirst and watching in a word to much hardship and this they cannot indure without strength St Paul asserts it concerning all who live godly in Christ Jesus that they must suffer persecution and elsewhere he reckons up a Catalogue of evils very incident to Christians tribulation distress persecution famine nakedness perill sword and if we cannot do good much less can we suffer evill without this strength it is the strong back that can beare an heavy burden a strong ship which can abide blustering stormes the strong Christian who must take up his cross and undergo afflictions 3. Lastly And most sutable to our present purpose Souldiers are to encounter with their enemies receive and give assaults and many times the enemy with whom they are to wrestle is very potent so that without a considerable strength there is no expectation of a victory upon this account Christians stand in greater need of strength since he with whom they fight is as St John stileth him the great red Dragon yea in St Pauls language the God of this world Indeed when we consider that this wicked one is for his nature a spirit an Angel a Creature which excels in strength hath for number a legion of Devils at his command and if he please to beleagner one simple person wants not power if God let him loose to make use of all Creatures as the engines of his temptation we cannot but acknowledge his strength is great and therefore there is no overcoming him without a greater and surpassing strength 2. But that which would chiefly be considered is wherein this strength of a Christian lyeth by which he overcometh the wicked one In answer to this know that it consists in three things 1. In a due preparation The strength of a Souldier lyeth much in his weapons so doth the Christians When our blessed Saviour would let us see the Devils might he cals him the strong armed man therefore strong because armed and when St Paul exhorts the Ephesians to be strong he presently adviseth them to put on their armour Indeed what hopes of conquest without our weapons over an armed adversary What the severall pieces of our armour are we shall finde there reckoned up but among them all that which St Paul bringeth in with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all and which S. Peter singleth out is our Faith Whom resist stedfast in the Faith Indeed as the Father excellently Increduli timent diabolum quasi leonem in fide fortes despiciunt quasi vermiculum whilst unbelievers feare the Devill as a Lyon the faithfull contemn him as a worme 2. In a firme resolution strength of body of Armes will little privaile where there is not strength of Minde and a magnanimous spirit Say to them that are of a fearefull heart be strong that is be couragious and accordingly they are put together be strong and very couragious to which agreeth that of the Apostle Paul in his military precepts Quiet your selves like men be strong it is not all the wiles and assaults of the Devill can beat off a fixed Christian he saith with Christ Ge◠thee behind me Satan or in words much like those of David Depart from me thou uncleane spirit for I will keep the Commandments of my God in one word he that goeth out with resolution and marcheth on with courage holdeth out with constancy and cometh off with Conquest 3. Lastly In the spirits assistance it is very observable that the Apostle when he would have us be strong presently addeth in the Lord and in the power of his might thereby teaching us where and in whom our strength lyeth Indeed the preparation we make for the battle is from the Lord and therefore our Armour is called the Armour of God not only in respect of institution it being that armour which he appoints us but constitution because it is that armour which he giveth us Besides this that resolution that is in us is put into us it is God must strengthen our hearts and when both these are wrought there is still required the spirits concurring assistance to enable us in the resistance he that worketh in us to will must also work in us to do and he that helpeth us to put on must teach us to use our armour look as sometimes when the Army which cometh against a City or Country is numerous there is a necessity of procuring forrain supplies so is it alwaies with a Christian in his combate with Satan there is a necessity of calling in Heavenly aide To end this then Whensoever oh Christian thou art assaulted by this wicked one what shouldest thou do but labour to strengthen thy self against him but be sure thou presume not upon thine own strength Remember Peters deniall and trust not to thine own ability he is the best Souldier in the spirituall warfare that fighteth upon his knees seeking to God for grace Bewaile then thy own weakness depend on divine strength implore the spirits enablement and doubt not bus he that begins will finish his good work and as he cals thee to the fight by his command and assist thee in it by his spirit so he will crown thee with success and victory after it THE FIRST EPISTLE OF St JOHN CHAP. 2. 13 14. VERS I write unto you Fathers because ye have known him that is from the begining I write unto you young Men because ye have overcome the wicked one I write unto you little Children because ye have known the Father I have written unto you Fathers because you have known him that is from the begining I have written unto you young Men because ye are strong and the Word of
breaking it into clods so is the heart by contrition which is a spirituall plowing the doore of the soul is so fast barred that there can be no opening without breaking open To him will I looke saith God that is of a contrite spirit and trembleth at my word whereby is intimated that Gods word is most carefully received by the contrite spirit indeed a broken vessel lets the liquor go but a broken heart is the best preserver of Gods word 2. Purgatio Besides the opening of the heart by contrition there must be a cleansing it by reformation whilst the stomach is full of ill humours it either cannot receive or else will presently cast up the best foode Gods word cannot indure a filthy heart nor will a filthy heart indure Gods word no wonder if St James exhorts to lay apart all filthiness and superfluity of naughtiness that we may receive with meekness the ingraffed word 3. Preparatio Nor yet is this all but the heart being opened and clensed must be furnished and fitted for the entertainment of this Heavenly guest Indeed what provision the Shunamite made for the Prophet we must in a spirituall sense make for the word a Chamber a Table a Stoole a Candlestick and a Bed a Chamber and that a large one our whole soul a Table and that not of stone an heart of flesh a stoole and that a low one an humble spirit a Candlestick and that a bright one an enlightned minde Finally a Bed and that a soft one even a tender conscience so will this word vouchsafe to enter in and dwell with us 4. Cautela And yet once more there must be a diligent care that this word after it is received be not lost if we would have this word abide with us we must according to St Pauls phrase to Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold it fasâ— to wit against all opposition whereby our enemy seeketh to despoile us of it and according to that Apostolicall Caveat Take earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least as leaking vessels at any time we let them slip and so instead of staying with us like a flowing river they pass away from us 2. Having thus given you a positive aspect of this clause be pleased to view it in reflection upon the victory here asserted which lets us see that By the abiding of the word of God in us we overcome the wicked one Among the severall pieces of our spirituall armour which St Paul reckoneth up the the sword of the spirit is not the least which is the word of God because like a sword it cuts and woundeth the Devill to the heart and as the sword doth no execution unless taken into and managed by the hand so neither doth the word unless received into the heart That encounter of David with Goliah is a fit embleme of the Christians combate with Satan and as he took five stones out of the brooke by one of which thrown out of a sling he dashed Goliah in the forehead so must we have in readiness those five stones of promises precepts prohibitions threatnings and examples and throw them upon all occasions in the sling of faith against the wicked one Indeed which way soever the Devill sets upon us Gods word in the heart is of singular use and service if as a Lion by violent assaults it is a chaine to fetter him if as a Serpent by fraudulent wiles it is a charme to disappoint him whatsoever Satan tempts to the word armeth us against it since it is some sin or other to which he prompts us and there is no sin against which it affords not powerfull Antodotes This the Devill well knoweth and therefore one of his principall designes is to hinder us from hearing and receiving this word no sooner had God given a word to Adam but Satan striveth to subvert his faith in the threat and thereby divert him from obedience to the command no sooner were the Tables of the Law written but the Devill endeavoureth to have them broken for so some conceive that the Devils aime in tempting the Israelites to idolatry was that thereby Moses might be inraged and the Tables broken Those fowles of the ayre in the parable of the sower what are they but the Devils of Hell whose work it is to pick up the seed of the word which is sown among us that it may may not abide with us and all this because he knoweth it is our best both offensive and defensive weapon It is true sometimes the Devill striveth to turne this sword into a shield alledging as he did to Christ Scripture for the justifying of his temptations but how falsely and perversely is obvious in that perticular instance but still the Scripture verities are undoubtedly contrary to his diabolicall lies discovering the subtilty and weakning the energy of his assaults How carefull then should every one of us be both to get and keep Gods word whereby we may be enabled to resist the Devils temptations Because he continually watcheth to devoure us let us every day gird this sword upon our thighs that he may never find us unprepared Believe it Christians Gods word is the richest treasury to supply our wants and the strongest Armory to oppose our enemies This weapon was that which the Captain of our salvation made choice of for so you finde him in the wilderness refelling Satans renewed solicitations with a Scriptum est and surely it is fit that we who are the common Souldiers should make use of the same defence since Christ purposely so dealt with the Devill that he might thereby give us an example Indeed as the Doves to use St Gregories compaâ—ion seeing the shadow of the flying Hawks in the water by casting themselves upon it escape their fury So holy men beholding in Gods word Satanical subtilties and addicting themselvs to those sacred counsels avoid his snares And as those that live in Royall Towers and Armories to borrow S Chrysostoms metaphor are secure from thieves and robberies So where these spirituall Books dwell diabolicall power is weakned and poyson expelled The truth is no Arrow 's so sharp as those which are fetched out of the Lords quiver those darts which are taken out of Gods Armorypierâ—e deepest and it is the sword of the spirit which cuts best and therefore however the Devill change his weapons yet let us keep ours making use of this upon all occasions against all temptations And so much shall suffice for the third considerable namely the helps in the battell 4. The last but not the least nay chief observable is yet behinde namely the Combatants in the You to wit young Men whom he highly commends in that they were strong by the Word of God abiding in them to overcome the wicked one and here is something both implyed and expressed 1. That which is implyed is that the wicked one is especially an enemy to young men
commendation of these Children that they know the Father To winde up this 1. It is that which should be in the first place an item to Parents that they be carefull to traine up their Children in the knowledge of the Father Oh Parents you are industrious to provide wealth and riches for your Children but why are you not more solicitous to obtain grace and knowledge for them You take a great deale of care to enrich their bodies but why so little for the adorning of their souls what is this but to use Plutarchs comparison as if one should be very curious about the shooe and neglect the foote or exact id triming the glove whilst the hand is foule perhaps you endeavour that your Children may attaine some kinde of knowledge to wit in the tongues or arts and sciences in a trade and calling and herein you do well learning being a far better portion then riches without which the wealthiest heire is but an Ass laden with gold but oh Parents why stay you here there is one thing more needfull then either of the other and that is the knowledge of the Father what difference is there between a Pagan and a Christian Parent if your only care be to acquaint Children with secular affairs or educate them in Philosophicall studies oh let it not suffice that your Children are instructed in humane whilst they are ignorant of divine learning Tell me I beseech you is it not a sad thing and yet I would to God it were not too common that little Children through your negligent education should swear so soon as they ean speak and learn to blaspheme that God whom yet they have not been taught to know such Parents saith Sâ— Chrysostome are worse then Homicides nay then Parricides for these take away only the bodily life of their Parents but those do what in them lyeth to cast the souls and bodies of their Children into Hell and whilst by generation they were the instruments of their temporall life through neglect of good education they become at least the occasion of their eternall death It is a dolefull story which is reported by Gregory the great to this purpose of a Childe of five years old which being carelesly or rather wickedly brought up was given to blaspheming Gods holy name and being a little after smitten with death the poore Childe cryeth to the Father Help help the Moors are come to take me away and so blaspheming God it died no doubt to the horrour and perplexity of the wicked Father It is a sad thing when Children in their old age shall have cause to complaine that their Parents had no care to bring them up in learning but is it not far more sad that Children in Hell shall cry out against their Parents because they had no regard to instruct them in the knowledg of God Let then all Parents be admonished of this necessary duty which they owe to their Children Children are sometimes called pignora pledges so they are of Gods love to us in bestowing them on us so they ought to be of our love to God in consecrating them to him They are compared to Arrows as they are at first directed so afterwards they flyâ— Oh let it be your endeavour that they may be directed upwards towards Heaven by divine knowledg It much conduced to Alexanders prowess and victory in his wars that his Father Philip caused him to be brought up as it is were from his radle in Military discipline Oh let it be the prudent piety of all Parents to teach their Children betimes the knowledge of the Christian warfare and to that end to begin with the knowledg of the Father 2. But secondly Let me turn my counsell from the Parents to the Children whom I cannot better bespeake then in Davids words Come ye Children hearken unto me and I will teach you the knowledg and fear of the Lord. You know your earthly Parents I but labour to know your Heavenly you know the Fathers of your Flesh ey but strive to know the Father of your Spirits you are expert it may be in Homers Odes Virgils Eclâ—gs Cicero's Orations oh but strive to get understanding in Davids Psalms Solomons Proverbs and the other plaine Books of holy writ Manna was to be gathered in the morning the Orient pearl is generated of the morning dew Aurora musis amica the morning is a friend to the muses Oh remember thy Creator know him in the morning of thy Childehood When God had created the Heavens and the Earth the first thing he did was to adorne the world with light and seperate it from the darkness happy is that Childe on whom the light of saving knowledg begins to dawn early God in the Law required the first born and the first fruits so he doth still our first daies to be offered up to him They are Wisdomes own words They that seek me early shall finde me Where a Rabbin observeth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to the Verb more then usuall which in numbring goeth for fifty with this note that early seeking hath not only twenty or thirty but fifty nay indeed an hundred sold recompence attending on it He that is long before he seeketh God I will not say he shall not at all but it may be long ere he finde him oh begin early whilst yet you are Children to seek the knowledge of God The better to enduâ—e you hereunto consider my good Children 1. You were in your very Infancy almost as soon as born dedicated to the Father being baptized in the name of the blessed Trinity Father Son and holy Ghost and will you not now that you begin to have the use of your understanding endeavour to know the Father you are already his sworne servants and souldiers will you be ignorant of him to whom you are sworne 2. If you do not now begin to know the Father you will be less docible hereafter alas how hard is it to instill knowledg into old years Can it be imagined that that tree which doth not bud nor blossome in the spring should bring forth fruit in Autumn or should flourish in Winter Now in your Childhood your wits are fresh your apprehension quick oh imploy them in studying and gaining the divine knowledg so much the rather because hereby you shall put to shame those ignorant old ones who have lived long and yet with the Ninivites know not the right hand from the left 3. Your Parents may prove unnaturall and forsake you however they are mortall and when death comes must leave you but your Father in Heaven liveth for ever and if you know and serve him he will love you and take care for you he will never leave you nor forsake you The Hen is not more tender of her Chickens nor the Sheapheard of his Lambes then this universall Father as Clemens Alexandrinus cals him is of his little ones towardly and hopefull Children You may
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
performances unctio spiritualis gratiae adjuvat infirmitatem nostram saith the Latine Father the oyntment of the Spirits grace helpeth the weaknesse of our flesh and the Greek Father aptly wee are inabled not onely to do but to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the efficacy of the Holy Ghost 4 Annointing the face with Oyle puts as it were a gloss and beauty on it of this the Psalmist taketh notice where hee saith Oyle to cause the face to shine Naomi bids Ruth before shee went to Boaz to annoint her self and those virgins which were prepared for the Persian King did use Oyle of myrrhe which hath an abstersive vertue getting wrinkles out of the skin and beautifying the face so doth the Spirit by his graces put a beauty upon the soul whereby it becommeth amiable in Gods eies Thou art fair saith Christ of his Spouse which as it is true chiefly in regard of his imputed so secondarily in regard of the Spirits imparted righteousness All the wrinkles of sin spots of the soul are in part and shall bee fully done away by this oyntment which can turn Ethiopians into Nazarites 5 Annointing the body especially the head with Oyle is a great refreshment in as much as it maketh way for the emission of noxious vapours and the free passage of the Spirits There are three qualities of oyle laevor nitor odor a smoothnesse to the touch brightnesse to the sight fragrancy to the smell and so gratifying the senses it must needs cause delight to those who are annointed with it Upon this account do doubt it was used in feasts and banquets so much David intimateth when hee joyneth annointing his head with preparing his table and our Saviour when hee joyneth washing the face and annointing the Head To this Solomon alludeth when perswading to a chearful life hee saith Let thy head want no oyntment and the Prophet Amos when describing the jollity of those Epicures hee saith They annoint themselves with the chief oyntments to which agreeth that of wisdome Come let us fill our selves with wine and oyntment How fitly doth this represent the Spirits unction which alone can rejoyce and exhilarate the soul for this reason it is that the Holy Ghost is called the Oyle of Gladnesse and joy is called the Joy of the Holy Ghost and is reckoned up as one of the fruits of the Spirit that joy which doth not proceed from him is a worldly madnesse not true joy the heart cannot bee really merry till it is annointed with the grace and comfort of the Spirit 6 Lastly and most suitably to the text in hand Annointing the eies cleareth them so much is intimated in the Counsel of Christ to the Laodicean Church annoint thine eies with eie-salve that thou maiest see so doth this spiritual unction inable the minde to discern spiritual objects and whereas other ointments may help the dimme sight this opens the blinde eies this is that which is illustrated by the penetrating vertue of oile when applyed to any part of the body which is by opening the pores what other is the Spirits illumination but a sacred penetration by opening the understanding To this purpose is that allusion concerning Oile that it feedeth the Lamp and so maintaineth the light which otherwise would go out for which reason Oile was prepared for the Light of the Sanctuary Thus doth the blessed Spirit first cause which Oil cannot do and then preserve a Divine light in the Soul to guide its feet into the way of peace Wee finde in the Ancient Hieroglyphicks the Olive to have been an embleme of Wisdome true Wisdome is from above and drops down from that Olive tree the sacred Spirit In one word as the Dove bringing an Olive-branch to Noah assured him that the waters were abated So the Spirit bringing an Olive-branch of peace to the Soul enableth it to know that the waters of Gods wrath are abated than which no knowledge more desirable 2 The more special use of annointing with Oile is for the consecration or setting persons apart for some eminent office more particularly there were three Offices to which men were with Oile annointed to wit that of a King a Priest and a Prophet We read in the Ceremonial Law of an Oile which by Gods direction was first to bee made and then poured on Aaron and his Sons the Priests it was the command of God to Samuel that hee should take an horn of Oile and annoint David King The like Ceremony wee finde used in Solomons inauguration God bid Elijah to annoint Elisha the Son of Shaphat to be Prophet in his room To this practice Calvin conceiveth that the Apostle alludeth in this place Indeed by this unction it is that wee are consecrated Kings to captivate our lusts moderate our Passions and order our conversations Priests to keep our selves unspotted of the World to sacrifize our bestiallusts and to offer up prayers and praises to God finally and most congruously to our Apostles scope Prophets to understand in some measure the spiritual mysteries of salvation What now remaineth for the closing of this particular but that wee look upon this word Unction as a word of Security of Humility of Dignity of Hilarity of Faelicity and of Duty It is a word 1 Of Securitie Indeed that is the design of our Apostle to point out to us what is our best safeguard against the blows refuge from the storm antidote against the poyson especially of Hereticks and heresies so much the adversative particle But intimateth that this Unction is opposed as a preservative against heresie That Promise of God to his People concerning the Assyrian his burden shall bee taken from thy shoulder and his yoak from off thy neck because of the annointing is no less true of this Unction by which our necks are freed from the yoak of destroying errours Warriours of Old that they might make their Armour glister and render themselves formidable to their enemies used to annoint it with Oile to this the Prophet alludeth where hee saith Arise you Princes and annoint the shield Loe here an annointing which is our shield whereby wee become terrible to Satan and his instruments so that in vain do Antichrists set themselves against those who are guarded with this unction 2 Of humility letting us see what wee are in and of ourselves how hard our hearts dead our affections blind our uderstandings how destitute of grace and peace and joy yea all heavenly good else what need were there of this Unction to soften enlighten and inliven us The truthis as the box hath no fragrancy in it self but what it receiveth from the Ointment that is in it no more have wee any excellency but what wee receive from the Spirit Abrahams faith Solomons Wisdome Jobs Patience Davids Zeal Noahs Obedience were all but as so many drops of this Oile and therefore let us learn to bee vile in
argument lesse valid Hee by whose name you are called is holy be you holy in all manner of conversation because it is written Be you holy for I am holy How unsuitable are unholy members to an holy head and therefore how abominable must prophane Christians be to this Holy Jesus certainly the Holy one is of purer eyes than to behold iniquity to wit without fury in any and much lesse in his own followers and as Moses saith God will bee sanctified in those who draw nigh to him so let me tell you Christ will bee sanctified by those who professe his name and therefore either disclaim Christianity or embrace sanctity that you may be in some measure like him who is here stiled The Holy one 2 Having given you this view of the title by which Christ is called be pleased now to look upon this person so called as he is affirmed to bee the donor of the Vnction for so the text runs You have an unction from the holy one that is from Christ It is that which is true of Christ in a double causality 1 Meritorious in as much as hee was at the cost to purchase this unction and that at no lesse a rate than his own bloud the Apostle Paul speaking of Christ saith not only that in him wee have redemption through his bloud but a little after in whom you were sâ—aled with that holy Spirit of promise the donation of the Spirit being one of those precious benefits which Christs death hath procured for us 2 Efficient in as much as having on the Crosse purchased this Unction for us he rose from the grave and went up into Heaven for this cause among others that he might actually conferre it on us It is said there was in Rome at the day of Christs birth a Fountain of Oyl which sprang forth sure I am this Unction of the Spirit is given to Christ not only for himself but his Church and as the Oyntment trickled down from Aarons head to the very skirts of his garment so the oyl of the Spirit is diffused from Christ to all his members Those two Olive branches mentioned by the Prophet Zachary are by some expounded of Christ his two Natures and of them it is said they empty the golden oyl out of themselves to note that communicative influence from Christ to the Christian whereby he partaketh of this unction It pleased the Father saith the Apostle that in him should all fulnesse dwell not only plenitudo abundantiae but redundantiae vasis but fontis an abundant fulnesse as in a vessel filled up to the brim but a redundant fulnesse as in a fountain whose streams make glad the City of God Thus as it is said in the Psalms he received gifts so in the Epistle hee gave gifts intimating that he received gifts not only for himself but his Church that as he received from his Father the Spirit without measure so we might receive from him the Spirit by measure no wonder if the Spirit be called in Scripture the Spirit of Christ and the Spirit of Christ Jesus and the Spirit of the Lord. If any shall ask why the Apostle did not say you have an unction from him or from Christ but from the Holy one the answer may probably bee returned that it is to intimate the nature of this unction which is an holy oyntment and for that end it is chiefly given by Christ namely for the renewing and sanctifying of our natures that as the oyntment which God appointed to be made by Moses did sanctifie the things and persons which were annoynted with it so doth this unction confer holiness on those to whom it is given upon which account it is called the Spirit of holinesse and thus it is universally given to all beleevers for the preserving them both from sin and errour To end this point and so this discourse You who are Christians only in name and want this Unction you who are Christians indeed and would have this Unction more abundantly learn whither to repair for it It is our Saviours advice to the Laodicean Church and in her to all Christians I counsel thee to buy of mee this choyse commodity is no where else to be had and though it cost him dear yet he sells it us cheap our buying is only begging our paying praying and therefore acknowledging as all our comfort to be in him so grace to be from him let us continually depend on him earnestly seek to him that as he hath shed his bloud for us so he would shed his Spirit on us Amen THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 20. But yee have an unction from the holy One and yee know all things THE Christian Religion as it imposeth difficult precepts so it proposeth pretious prâ—mises and though it put the Professors of it upon frequent dangers yet it withall assureth them of glorious priviledges Among those many Promises and Priviledges none of more special concernment than this of the Holy Unction the Spirits Donation by which wee are enabled to all duty and confirmed against all perils There are two things especially by which the Christian Church and her members are endangered namely violent Persecutions and virulent Heresies these corrupt our mindes those perplex our hearts these cheat us of those affright us out of truth but this spiritual Unction is both our consolation and illumination the latter of which it is that our Apostle acquaints us with in the Text But you have c. The second part of this verse is that which I am now to handle namely Beneficii illatio the Benefit conferr'd on all true Christians by vertue of this Unction as it is set down in those words And you know all things For the fuller discussion whereof bee pleased to consider it both absolutely and relatively inclusively and exclusively by the one wee shall see the Nature of the benefit wherein it consists how far it reacheth and by the other its Original whence it floweth and on what it dependeth namely the Holy unction 1 Begin wee with the absolute consideration of the benefit and inquire what is involved in this You know all things There is some little difference in the reading of one word in this clause which would not bee omitted The Syriack reads it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know all men and so the benefit here intended is that which is called by S. Paul discerning of spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophilact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to know who is spiritual and who is not who is a Prophet and who is a deceiver nor is this reading here unsuitable because the Apostle just before speaketh of Antichrists between whom and the Orthodox S. John might look upon the Christians to whom hee wrote as able to judge Now this gift in the primitive times was double The one more special onely conferred by the Spirits
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
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
Holy Scriptures themselves whilest pretending to a light within them which is communicated by this Unction they think they need no light without them no not that which shineth from the sacred writings For the proof whereof they thus argue from this Text. All who are taught by the Unction need not that any man should teach them and consequently not the holy men of God But all Christians are taught by the Vnction which they receive from Christ Therefore c. That this Syllogism how rational soever it may seem is but a Paralogism and particularly that Sophism which is called by Logicians Fallacia à dicto secundum quid ad dictum simpliciter a fallacy arguing from that which is spoken onely as to some respect as if it were to bee construed in its utmost latitude will plainly appear in the following discourse And that I may at once both refell this argument and unfold the clause I shall first demonstrate that those words you need not that any man teach you cannot with any show of Reason nor yet without apparent contradiction bee intended by S. John as an absolute negation and then I shall acquaint you with those constructions which are probable and which of them I conceive most natural 1 In pursuance of the negative part of the Explication I shall promise something by way of prevention and then propose somewhat by way of confutation 1 By way of prevention take notice of these particulars which cannot but be granted 1 Without doubt there will bee a time when Gods annointted ones shall not need the teaching of any man and that is in the other life when Glorified Saints shall behold in the vision of Gods face all things which may conduce to their happiness It is a true rule in Divinity Promissiones novi futurâ Evangelical Promises have some impletion in this life but their completion in the other Accordingly it is that those words They shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know mee from the least of them to the greatest are by some of the Fathers understood of that knowledge which wee shall have in the Countrey and though I look not upon this as the genuine scope of these words yet doubtless then then only it is that those words shall most exactly be fulfilled To the two states of this and that other Life no doubt St. Paul referreth under the resemblance of a Child speaking doing and understanding as a Child and of a mans putting away childish things intending not differrnt degrees of grace but the difference between grace here and glory hereafter We are not such grown men whilest on earth that wee should look upon the external means of grace as childish things to bee put away it is the sole priviledge of heaven where wee shall know as wee are known that there all helps of humane instruction shall bee supervacaneous Indeed as Aquinas excellently argueth It is a sign of perfect knowledge acquisitâ scientiâ and therefore in that state of perfect knowledge no wonder if all teaching cease 2 In respect of our present state in this life know further that 1 On the one hand it is an undoubted truth that notwithstanding wee are taught by men there is great need of the teaching of this unction so great that without it all other teaching is in vain Every Instructor saith to his Auditors in words much like those of the King to the woman How can I help except God help how can I teach except the Spirit teach St. Gregory upon those words of our Saviour concerning the Spirit Hee shall lead you into all truth inlargeth very excellently to this purpose Vnlesse that Divine Spirit bee present to the heart of the Hearer the Word of the Teacher is to no purpose Let therefore no man attribute it to the man who teacheth that hee understandeth what hee saith because nisi intus sit qui doceat doctoris lingua exterius in vacuum laborat Except there bee a Teacher within the Preachers Tongue laboureth outwardly in vain Behold saith that Father you all alike hear the same voice of him that speaketh and yet you do not alike perceive the sense of what is spoken cum ergo vox dispar non sit cur in cordibus vestris dispar est vocis intelligentia seeing therefore the same voice sounds in all your ears why is there not the same reception into all your hearts were it not that there is a master within who is pleased peculiarly to teach some the understanding of what is generally spoken to all Whereupon hee quoteth this very Text with this glosse per vocem non instruitur quando mens per Spiritum non ungitur When the minde is not annointed by the Spirit it is not instructed by the voice To the same pupose and no lesse full is that discourse of St. Austin upon this place Behold my brethren a great mystery the sound of our words beateth the ear the Master is within Do not think that any man learneth any thing from any man wee may admonish by the noise of our voice but in vain if the Spirit teach not inwardly you all now hear my Sermon and yet alas how many go away untaught Quantum ad me pertinet omnibus locutus sum sed quibus unctio illa intus non loquitur quos Spiritus sanctus intus non docet indocti redeunt so far as concerneth mee I have done my part in Preaching to all but to whom the unction doth not speak whom the Spirit doth not teach they go home untaught The Instructions and admonitions of men are extrinsical helps Cathedram in coelo habet qui docet cor his Chair is in heaven who teacheth the heart therefore hee himself saith in the Gospel Call no man your master on earth one is your Master Christ And a little after The words which wee speak outwardly are to you as the Husbandman to the tree who planteth and watereth and pruneth it but doth hee form the fruit or cover the Tree with leaves who doth that Hear that Husbandman St. Paul and see what wee are and hear who is the internal Master I planted Apollo watered but God gave the increase neither is hee that planteth any thing nor hee that watereth any thing but he that giveth the increase is God that is his Unction teacheth you of all things Thus as the Prophets staff could not revive the Childe but the Prophet must come himself so mans teaching cannot instruct but this Vnction must teach us and therefore whensoever wee come to hear the word let us withall pray for the Spirit that the ministration of the one may bee accompanied with the operation of the other that of Ferus being most true Docet Spiritus sanctus sed per verbum docent Apostoli sed per co-operationem Spiritus sancti The Spirit teacheth but by
the Word and the Apostles taught not but by the co-working of the blessed Spirit 2 On the other hand it cannot bee denied but that as mans teaching is nothing without this unction so this unction can nay hath taught without the help of man There is no question but that hee who at first created man after his own Image could have repaired the decaies of that Image in man without the ministry of man Humane teaching is not a necessary but arbitrary Instrument of the Spirit not without which hee cannot but ordinarily hee will not teach us This unction needs not the teaching of any man to joyn with it Those first planters of the Gospel were immediately taught by this unction and had it sâ— pleasâ—d God all Christians might still have been taught by an inward inspiration without any outward instruction look as in governing the World God vouchsafed to make use of second causes but not out of any necessity as if hee could not govern without them so in teaching the Church the Spirit of God maketh use of men as his ministers but not as if hee could not teach without them 2 These things being premised that which I shall by way of confutation assert and prove is that this unction doth not will not ordinarily teach Christians so as that whilest they are in this world they shall not need the help of mans teaching Though mans teaching is ineffectual without the presence of the unction yet the unction doth not exclude the presence of mans teaching For the clearing whereof in few words you must know 1 In General 1 That our Lord Christ hath instituted a certain order of men in the Church whose office it is to teach and instruct men in the faith This is plainly implyed in that Commission given by Christ to his Apostles of discipling all Nations by baptizing and teaching them to which is annexed a Promise of being with them alway even to the end of the World both which considered together inform us that that Commission was not to expire with the Apostles but that they should have successors in those sacred offices to the end of the World with whom Christ would bee present by his Spirit Congruous hereunto it is that St. Paul expressely saith faith commeth by hearing of the Word of God and that from a Preacher who is sent for that end But most apposite and clear is that of the same Apostle to the Ephesians where hee saith Christ gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers which surely hee would not have given had there been no need of them Very observable to this purpose it is that at the conversion of Cornelius in the vision which hee had hee was directed to send for Peter that hee might tell him what hee â—ought to do and whereas the Spirit might himself have opened Isaiahs prophecy to the Eunuch hee giveth Philip command to go and interpret it and preach Jesus to him yea though Christ himself converted Saul by an immediate appearing yet hee sent Ananias to the finishing of the work and surely if to extraordinary much more to ordinary conversion the teaching of man of those men whom Christ hath for that end appointed in his Church is necessary 2 That the Pastors and Doctors of the Church are not only designed for initiating but the perfecting of the Saints they are St. Pauls own words in the forementioned place For this cause it is that they are resembled not onely to Fathers who beget and Mothers who bring forth but Nurses who bring up the Children not only to Planters but to Waterers till the Tree come to its full growth And they are as so many builders not only to lay the foundation but to rear up the fabrick of grace and knowledge in the hearts of Christians surely then till we come to the measure of the stature of the fulness of Christ which shall not be till we come to heaven we have need that man should teach us 2 In particular As to this Scripture it cannot bee St. Johns intention by these words how express soever they may seem to exclude mans teaching Excellently St. Austin to this purpose If this be true you need not that any man teach you why do we teach you if that Annointing teach you all things wee labour as it were without cause why do wee not leave you to that unction that it may teach you But now I put the Question to my self Et illi ipsi Apostolo facio I may put it to the Apostle himself Let the Holy Apostle vouchsafe to hear a little one inquiring of him They to whom thou writest had this unction thou hast said it The unction which you have received teacheth you of all things ut quid talem Epistolam fecisti quid illos tu docebas quid instruebas quid aedificabas why hast thou written this Epistle to them why doest thou instruct and edify them Indeed it cannot be imagined that St. John should teach them by writing to them if hee did intend by these words to assert all mans teaching uselesse And therefore Caveamus tales tentationes superbissimas take wee heed of spiritual pride in fancying to our selves such a measure of the Spirits unction that wee need not the Ministers instruction Our blessed Lord himself who had the Spirit above measure was very lowly and bids us to learn this vertue of him surely then the greater measure wee have of this unction wee should bee so much the lesse conceited of our selves The good Spirit doth affâ—are breathe grace into us but it is the evil spirit which doth inflare puff men up with the winde of pride it is the poyson of the Serpent swells us not the Oil of the Spirit of God and truely there cannot bee an higher degree of pride than to undervalue the means of instruction Hee who is thus arrogant argueth himself greatly ignorant of the delusions of Satan and the deceitfulnesse of his own heart It is very observable how St. Paul joyneth those two caveats together Quench not the Spirit despise not prophecying the latter being the ready way to the former If thou hast received this unction it is as that Apostle tells the Galatians by the hearing of Faith and by the same means it abideth with and is increased in that it was first conveyed to us The plain truth is hee that is above ordinances is below grace nor can there bee a worse fool than hee who thinketh himself so wise as not to need the Ministers teaching Nor would it be passed by that those very Sectaries who deny the Ministry and scriptures do yet teach one another all the rest attending whilst any one of them who pretends to a Revelation speaketh and therefore I shall not need to spend time in confuting them who by their own practice confute themselves 2 Having in some measure cleared the Quid non what is
Copies is in the future tense of the indicative and so rendred you shall abide and in the imperative mood and rendred abide in him and accordingly it may be looked upon either as a promise or a precept according to the former it lets us see the efficiency of the School master and according to the latter the duty of the Scholar but because I finde this given as a precept in the very next verse I shall here only consider it as a promise and so a further commendation of this unction Those words you shall abide are conceived by some to be only verba sperantis words of one that hopeth well concerning them but I rather take them to be a promise assuring them of the vertue of this unction which being received by and abiding in them would enable them to abide as it had taught them The pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse may be construed in a double reference either to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the thing or the person and so may be read you shall abide in it that is in the unction or you shall abide in him that is in Christ from whom you received the unction Indeed in the next verse it is manifestly belonging to the person the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being no doubt the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that shall appear but here it may very rationally bee referred to both and accordingly I shall speak a word of each 1 Even as it hath taught you you shal abide in him That which this unction chiefly teacheth is to abide in Christ suitably the Arabick readeth it as it hath taught you to abide in him and in this sense it lets us see the excellency of this School-master above all others they may teach what to doe but cannot enable to doe what they teach but this unction as it hath taught you so you shall doe it hath taught you to abide and you shall abide in him this voyce saith behind us This is the way walk in it and it withall giveth us feet to walk in that way Look as when our blessed Saviour said to Lazarus Come forth there was a power accompanying that voyce which enabled him to come forth so when this unction as it were saith to us abide in him there is grace communicated strengthning us to abide in him Very congruous to this purpose is that Discourse of St. Austin against Pelagius and Celestius Sic docet Deus eos qui secundum propositum vocati sunt simul donans quid agant scire quod sciunt agere God so teacheth those who are called according to his purpose that they both know what to doe and doe what they know whence St. Paul thus speaketh to the Thessalonians You are taught of God to love one another and that he might prove they were taught of God hee presently addeth for indeed you doe it towards all the brethren Tanquam hoc sit certissimum signum quod a Deo didiceritis si id quod didiceritis feceritis as if this were the most sure sign of being taught of God to doe what they were taught after this manner were all the called according to purpose as it is written in the Prophets taught of God but he that knoweth what he ought to doe and doth it not hath not yet learned of God according to grace but to the law not according to the Spirit but the letter and a little after bee addeth Of this manner of teaching our Lord saith Whosoever hath heard and learned of the Father cometh to me he therefore that doth not come to him it is not truly said he hath heard and learned for if as hee who is the truth saith Every one who hath learned cometh he that cometh not hath not learned so that as hee presently addeth not only the power but the will is assisted by this teaching for if it had been only an ability were conferred our Lord would have said Every one that hath heard and hath learned of the Father can or may come to me but it is he cometh Ubi jam possibilitatis profectus voluntatis affectus actionis effectus est by which is intimated a câ—llation of power an affection of the will and the effect of the action Hitherto the words of St. Austine whose expressions both here and a little before in this Discourse as also St. Gregories I have the more largely rehearsed that the Doctrine of the necessity and efficacy of the Spirits grace may appear to bee no new doctrin nor shall I need to adde much more in this particular Indeed that prayer of the Spouse would not be omitted Draw me and we will run after thee whereby is intimated that when the Spirit of Christ draweth though it be not a forcible yet it is an effectual operation it is not such a drawing as maketh us goe whether we will or no but as maketh us of unwilling willing not only to goe but run the way of Gods Commandements Agreeable to which it is here not only said you may but you shall abide in him 2 Nor would the other reading bee left out even as it hath taught you you shall abide in it that is in the Doctrine which this Unction hath taught you whereby is intimated that the grace of this Unction is not only iâ—uminating but corroberating and as it teacheth us so it strengthneth us to continue in what it teacheth As oyled Paper doth not only let in the light of the Sun but beat back the violence of the Wind so doth this Unction not only enlighten its Scholars whereby they understand the truth but also enable them to withstand the opposition of errours This confirming energie of the Spirit St. Paul hath elegantly set forth by several Metaphors where hee saith Hee which est ablisheth us with you in Christ and annoynteth us is God who hath also sealed us and given the earnest of the Spirit in our hearts manifestly comparing the Spirit to an earnest to a seal to an oyntment and as the earnest assureth the bargain the seal confirmeth the grant and the oyntment strengtheneth the part so doth the Spirit stablish the heart in a firm expectation of Divine promises assurance of Divine love and a stedfast adherence to Divine truth And now putting all together what great cause of gratulation and ground of consolation doth this verse afford us wee are infinitely beholding to our blessed Jesus in that hee shed his bloud for us and wee are no lesse engaged to him for giving his Spirit to us since as by the one hee purchased Salvation for us so by the other it is hee preserveth us to salvation Had not this Unction revealed the things wee are to know in order to Salvation wee must have continued ignorant but blessed bee God this Unction teacheth us of all things Though wee bee instructed in the things
consists 140 143 Love of the World see World Lust three-fold 338. that which was in us by Creation was not prone to irregularity 432. forbidden as well as the outward act 406. after worldly things many times disappointed and if fulfilled soone glutted 448 Lye threefold 23 580. Lyars the vilest of men 597 M. MAlice see Hatred Marriage may bee unlawfully used 348 Memory apt to forget Divine things 593. wee must not onely hear â—ut remember 640 Ministers how they and the people brethren 79 286. must have a futherly affection to the people 203 c. they are watch-men and shepheards 200. must be faithful and prudent 274. must preach particularly 220 220 387. seasonably suitably to their Auditors conditions capacities 275. make a distinction between hearers 593. warn the people of seducers 597 690. commend what is good in their people 134. must win upon them by expressing love 735. their endeavour shall bee accepted 677. no need of them in Heaven 716. they are instituted by Christ to continue in the Church to the end of the world 719. their teaching cannot avail without the Spirit 717. they must bee constant in the faith 644. their peoples constancy their honour at the last day 753. they must live their Sermons 120 121 Miracles by true ones the Gospel was confirmed 580. the shew of them made a prop of heresy 686 Multitude no note of a true Church 499 N. NAme its several acceptions 249. when changed in Scripture some spiritual gift conferd 615 the names of those whom wee reprove not to be mentioned 257 673 Necessity twofold 647 Neutrality and lukewarmness condemned 425 Novelty a badge of errour affecting it dangerous 91 to 94 100 101 O. OBedience cannot bee without knowledge 22. the way to increase knowledge 4 5. it is according to our knowledge 17. Negative not sufficient 11 474. must bee universal 14 15 464. cheerful 465. by it wee know our interest in Christ 71 72. it cannot be exact 16. a bare command should bee enough to oblige to it 429. it is the best tryal of our love to God 472 473. and perfects it 33 35 Old-men why called Fathers 208. to bee reverenced 209. they had need to bee good 212. not too old to learn 221. ignorance in them inexcusable 269. they must labour to know Christ 267 268 tOvercome in what sense wee are said to overcome the Devil now 285. wee are not compleat victors in this life 286. how it is to be done 283 284 P. PArdon of sin see Forgiveness Perfection twofold 33. perfect Christians compared to Fathers 204. b. Perseverance in adhering to Christ the Church the truth received 641 738. it must bee to the end 740. most commendable in Apostatizing times 635. it is not by our selves but Gods sustentation 529. the doctrine of it upon what grounds built 531 532. no true cause of security 535. an attendant of true grace 633 Play how unlawful 356 Polygamy a lust of the flesh 347 Prayse due to Virtue 134 259 578 Preacher see Minister Predictions the verity of those which are Divine 496. especially concerning Christ 603 604 Presumption of an interest in Christ 74 75. of our own abilities 394 Priviledges the enjoyment of them should not content us 526 Pride loveth to show it self 389. why called pride of life 390. its several kinds 390 to 394 a general sin 402. maketh a man like the Devil 404. it is attended with shame 405 Promises Divine are sometimes matter of precept 736. suitable to our necessities 648. most faithful 666. The promise is Eternal life 663. first promised and then given 665. to them that persevere 670. promised before Christ but not so clearly as by him 665. Humane oft-times larger than their performances 399 661 Protestants injustly charged by the Papists as Schismaticks 512 513 Q. QUakers how irrationally they decry the Ministry and blasphemously they wrest Scripture 721 722 R. REason of what use in Divine things 577 insufficient without an higher light 575. pretended to by Hereticks 686 Regeneration compared to light 131 Remission of sin see Forgiveness Repentance abstaineth from all sort of lusts 406 407. the delay of it dangerous 304 Repetition of one and the same thing frequently used in Holy Writ and why 131 to 135 Reproof ought to bee with expression of love 205. a. and yet sharp against notorious sinners 599. but yet without naming the persons 257 673 Resolution necessary in a Christian to his combat with the Devil 290 Riches when got and kept sinfully 376 to 381 S. SAcrament of the Lords Supper what gesture was used by Christ is not certain if it were wee are not bound to follow it 49 50 Saints their security dignity and felicity by reason of the Annointing 550 Schism the causes of it 508. a great sin 518. un ustly charged upon the Protestants by the Papists 512. justly by us upon the Sectaries 514 Scripture why God would have his Word written 216. man the Pen-man Gods Spirit the Author 219. to bee read by and to all 224 225. with reverence 220. quoted and wrested by the Devil 299. by Hereticks 589 722. a special weapon against seducers 689 Sectaries justly accused as Schismaticks 514 Security greatest when Judgement is neerest 490 Seducers they often prove such who should be Teachers 675. the several wayes of seducing 689. c. Sights wanton forbidden 363. as also such as curiosity prompts to 367 368 Signes three sorts of them 499 Sin God cannot bee the Author of it 433 434. men are apt to transfer it on God 436. it maketh us like the Devil 282 484. it ruineth Churches and Kingdoms 489. How many waies to bee considered 237 238 Sleep when a lust of the flesh 355 Soul no proportion between it and the world 454. hath its diseases as well as the Body 733 Son of God Christ was in such a way as proveth him higher than men nay Angels yea the high God 625 626. hee that denieth Christ denieth Gods Son 617. how much God is offended with it 624 625 Spirit of God compared to Oyl and why 514 c. given by Christ 557 701. the Author of Scripture 219. is not onely illuminating but confirming 731. his grace needful to overcome the Devil 91 his teaching extraordinary and ordinary internal and external 707 708. his inward teaching agreeeth with that in the word 709. it is faithful 727. effectual 729. how hee concurreth to assurance 73 74 Strength spiritual needful to our fight with the Devil 288. wherein it consists 290 strong Christians compared to young-men 210 211 Superfluity what measure of Riches is so 372 373 Superiours ought to bee exemplary 38 T. TEaching see Spirit Ministers Tempting God a great sin 367 Types fulfilled in Christ 579 Truth of the Gospel proved 580 581 V. VAin-glory a branch of pride 396 Victory see Overcome Unction of the sick in the primitive times for another end than that of the Papists 696. in Baptisme ancient but not Apostolical 695. Spiritual is
what the son of my Wombe and what the son of my vowes but her affectionate desire that he should hearken to her Indeed no marvel if the boyling spirit run over in words and the zeal of the affection double nay triple the expression Thus was it here as Bullinger well observeth with St John prae ardore suo such was the vehemency of his hatred of the sin of hatred that he can never enough declaim against it and therefore not only once but again he reproveth it 2. Those sacred writers by these ingeminations intimate alwayes that the things about which they write are of more then ordinary importance and necessary concernement to be known and believed in matters of faith to be avoided or performed in matters of life yea and sometimes that there is no less difficulty then necessity and whilest they are things which must and ought yet they are not easily believed avoided or practised Upon these grounds no doubt it was that Solomon iterated his doctrine of the worlds vanity and Christ inculcateth upon Peter the duty of feeding his sheep nor is it improbable that St John here had both these in his eie he well knew how much the very being of Christianity did depend upon avoiding this sin and exercising the contrary grace how hard it is to cast out this poison of hatred where it is once harboured and withall that as the usurper being ejected the right heir gets possession and the old form being corrupted the matter is easily susceptible of a new so if he could eradicate this weed of hatred he should with a greater facility plant the flower of love and therefore no wonder he doth ingeminate his discourse of the vileness of this sin 3. Those divine Scribes thought these repetitions very needfull for those to whom they wrote in regard of the dulness of their mindes and weakness of their memories and hardness of their hearts To write the same things to you saith the Apostle Paul to the Philippians for you it is safe to wit least at the first you should not rightly understand them or not remember them or not be sutably affected with them God speaketh once and twice saith Elihu and man perceiveth it not our memories are of weak retention and therefore need renewed incitation the heart of man is by the Prophet Ezekiel compared to an heart of stone and it is not one blow of the hammer will break it The words of the wise saith Solomon are as goads and nailes and truly we are so dull that these goads must be often thrust into our sides so obdurate that it is not one stroak will drive these nailes to the head Disciplinam praeceptorum inculcationibus densamus saith Tertullian appositely we thicken and so as it were we strengthen our instructions by inculcations which is no more then what the need of the people requireth The consideration hereof is that which should teach both the teachers and the people 1. Let it not be grievous to us Ministers to repeat and thereby inculcate our doctrines upon the Auditors If a Musâ—â—ian shall only strike one string it maketh no musick but it is â—itting for a Preacher to insist upon one and the same truth nor must we here stand upon our own credit when it comes in competition with the peoples profit If it were not grievous to that eminent Apostle Paul why should it be to any of us we are not only instructers but remembrancers So St Peter accounted himself where he saith I stir up your pure minds by way of remembrance and what is the office of a remembrancer but to repeat things formerly done or spoken that cannot be often enough taught which can never be well enough learned Nor yet do I hereby intend to patronize those illiterate or lazy ignorant or negligent Preachers who use iterations for want of premeditation and therefore say the same thing again because they know not what to say next far be it from me only I would mind my self and others how requisite it is we should sometimes upon some occasions reinforce by repetition some doctrines upon our hearers 2. Let it not be tedious to the Auditors to hear the same truths sometimes repeated by the Ministers we must not esteem it a dishonour nor should you account it a burden It is that indeed to which hearers are very prone aut nouum aut nihil some new thing or nothing is the cry of many if we come with a scitote something that they knew not before they listen but if with a mementote something formerly delivered they think their patience abused As they say of drinking wine the first is for necessity the second for pleasure the third for sleep so do Auditors with a little inversion account of a Sermon the first time they hear it with delight not the second except of necessity and if they meet with it the third time they fall asleep How sad is it that if we hear an excellent lesson on an instrument we call for it once and again nay decies repetita placebunt We are not easily weary of it and yet we care not to hear the songs of Zion rehearsed who ever complained of the renewed rising of the same Sun or loathed his daily bread why then are we so quickly cloyed in spirituals but especially repetitions most vex us when they are of reprehensions such as this is in my Text we love not to have our sores too often rubbed upon but tell me are you not willing that the Physitian should repeat his purging course though the potion be bitter for the health of your body and why so loath that we should repeat our reproofes for the health of your souls Divine and excellent to this purpose is that ratiocination of Seneca in his advice to Lucilius To them that say quousque eadem how long shall we hear the same admonitions Answer quousque eadem peccabitis how long will you commit the same faults Remedia ante vultis quam vitia desinere will you leave off the remedy before the disease is cured Ego vero eò magis dicam et quia recusatis perseveralo nay I will so much the rather reiterate and because you are troubled at it I will persevere in it The truth is whether you will hear or whether you will forbear whether it please or displease we must warn you of the same sins admonish of the same duties bespeak you with the same counsels again and again But it will be better for you if you are not only content but willing to hear the same instructions frequently urged Let it be true of vain pleasures commendat rarior usus That the less they are used the more they are commended far be such thoughts from us in reference to the sacred Oracles Those Gentiles when they had heard Paul besought him to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same words the next Sabbath day thus
should you if any doctrine have had a kindly influence upon your spirits entreat the reiteration of it who knoweth what a second birth may bring forth and if at any time you hear the Minister beating upon the same anvil pressing the same doctrine or rebuking the same sin reflect upon thy self and say surely I have not yet sufficiently learned this lesson I have not enough repented of this sin and therefore I will give new attention though it be an old instruction And thus much I have thought fit to discourse of this Subject by way of Apology not for St John whose divinely inspired writings need none but for my self if in the handling of this Epistle I should sometimes have occasion to discuss the same things and perhaps use the same expressions More particularly in this ingeminated opposition be pleased to observe The sin specified in these words He that hateth his Brother The state of the sinner described in the rest of the words and that Imaginary wherein he supposeth himself to be He saith he is in the light Reall in which indeed he is set forth in severall Characters in the end of the 9th and the greatest part of the 11th He is in darkness even untill now and again He is darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes 1. The first of these is the hinge upon which the Antithesis turneth and therefore I shall be the more large in unfolding it To which end I shall discuss it two waies by way of Restriction and by way of enlargement and accordingly discover exclusively what hatred is not within the compass of this sin and then extensively how far this hatred reacheth which is here declamed against The exclusive restriction of this hatred will appeare in these insuing propositions 1. There is a Positive and there is a Comparative there is an Absolute and there is a Relative hatred It is very observable That Jacobs loving Rachel more then Leah is called in the very next Verse hating Leah That which we less love then another we are said to hate in comparison of that love we bear to the other and thus it is not a â—â—n but a duty to hate our Brother to wit in comparison of Christ It is our Saviours own assertion If any man câ—me to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea his own life also he cannot be my Disciple an expression seemingly very harst but easily understood if compared with the other Evangelist St Matthew where he brings in Christ saith He that loveth Father or Mother more then me is not worthy of me and he that loveth Son or Daughter more then me is not worthy of me We ought then to hate our nearest relations that is not love them more nay which is the meaning of the phrase love them less then Christ Hence it is that when Christs glory and truth cometh in competition with the dearest of our relations we must neglect Children cast off Parents reject the Wife of our Bosome rather then deny Christ yea we must be averse to them if they go about to direct us from Christ Thus that devout Paula as St Hierome saith Nesciebat se matrem ut Christi probaret ancillam that shee might approve her self Christs Handmaid forgot that shee was a Mother and that same Father else where asserteth it Pietatis genus est impiumesse pro domino it is a part of piety to be in some sense impious and out of love towards God to hate our Brother and therefore this is not here to be understood 2. It is one thing to hate our Brother and another thing to hate the sins of our Brother it is solidly determined by Aquinas Love is due to my Brother Secundum id quod a Deo habet in respect of that which is communicated to him by God whither nature or grace or both but it is not due to him Secundum id quod habet a seipso diabolo according to that which he hath from himself and the Devill to wit sin and wickedness and therefore it is lawfull to hate my Brothers sin but not his nature much less his grace Laudabile odium odisse vitia faith Origen to hate evill is a commendable hatred and that where ever we finde it not only in the bad but the good the enormities of the one but the infirmities in the other not only in strangers and enemies but kindred and friends spying beames nay motes in these as well as those and abhorring them we must hate this serpent where ever we find it though in a garden nay though in our own habitations indeed as Aquinas excellently Hoc ipsum quod in fratre odimus culpam defectum pertinet ad fratris amorem this hatred of the vice is an effect of love to the person so much is intimated when it is said Thou shalt not hate thy Brother in thy heart thou shalt in any wise rebvke him and not suffer siâ— upon him by shewing hatred to his sin in rebuking we shew our love to him and if we wish good to him we cannot but hate what we see evill in him This hatred is so farre from being sinfull that it is not only lawfull and laudable but excellent not a wicked but a pious yea a perfect hatred according to that of St Austin Perfectio odij est in Charitate cum nec propter vit a homines odeâ—imus nec vitia propter homines amemus it is at once the perfection of hatred and an argument of love when we neither hate the man for the sins sake nor yet love the sin for the mans sake but fixe our love on the man and our hatred on the sâ—nne 3. There is odium abominationis and odium inimicitiae an hatred of aversation and an hatred of enmity by the one we flye from by the other we pursue after look as in love there is a benevolence whereby we will good to and a complacence whereby we take delight in another so in hatred there is a strangness whereby we avoid the society and an enmity whereby we seek the mischief of another the former of these is not forbidden but required and practised godly David saith of himself I hated the Congregation of evill doers and will not sit with the wicked and that of his practise was justifiable and imitable since we must not only flie from the sin but the sinner yea that we may shun the one we must avoid the other Timon was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man-hater because he kept not company with any man save Alcibiades and we should all of us be hatres of wicked men shunning all needless converse and much more familiar acquaintance with them It is St Pauls counsell to the Ephesians Have no fellowship with the unfruitfull wâ—â—kes he meaneth workers
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