must wee Christians bee withdrawn from our assent to and love of those truths wee have heard This is that which is expressed by those phrases of standing fast in the Faith like a Souldier which keepeth his ground of keeping the faith as a Commander keepeth a Castle and of holding fast by which three Greek words are translated and all of them very emphatieal hold fast that which thou hast saith Christ to the Angel of the Church of Philadelphia where the Greek Verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth strength and intimateth holding fast with a strong hand by force or might as wee do one that would get away from us Hold fast that which is good is St. Pauls advice to the Thessalonians where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth a firm holding with both hands and is used of them that are violently held in Prison Holding fast the faithful word is St. Pauls word to Titus where the Greek Verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Seventy render the Hebrew Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which according to its derivation signifieth to hold fast against opposers thus must wee by divine streugth so hold that which wee have heard as resolving not to let it go whatever befall us Nor is it without cause that our Apostle adviseth to this stedfast retaining of the Evangelical Doctrin if wee consider what danger they were and more or lessc Christians in all ages are of being deprived of it That which wee have in possession may bee taken from us three waies rapto furto dolo by manifest Theft by subtle fraud and by violent force by all these means do our spiritual enemies endeavour to bereave us of that which wee have heard 1 Very often the lusts of the flesh and the delights of the World steal away that which we have heard out of our hearts as the fowles of the Air plucked up the seed which fell by the High-way side Oh how many are so bewitched with carnal pleasures that they let go spiritual truths like the Dog who lost the flesh in his mouth by catching at the shadow of it in the water 2 Not seldome false Teachers by their fair pretences of divine Revelations sublime notions Gospel light endeavour to cheat us of that wee have heard from the beginning S. Pauls phrase is very apposite to this purpose where hee speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sleight of men tacitly comparing them to false gamesters who have devices by cogging a dye to deceive the unskilful nothing more usual than for Hereticks by subtle insinuations to be guile the unlearned and unstable of those pretious truths which they had before received 3 Sometimes the Devil stirreth up wicked Persecutors who set upon us with open violence to make us let go our hold of the Gospel and as Lactantius well Haec vera est constantâ—a â—t nullus terror à Deo possit avertere then doth that wee have heard abide in us when no terrors can divert us from it that is a truely Heroical spirit which will not bee dared out of his Religion which determineth to let go estate liberty nay life it self rather than that which it hath heard and embraced it was a brave resolve of the Spartan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to bring back his buckler or to be brought back upon it such should bee a Christians resolution in point of Religion either to defend it or dye for it we know not what storms and Tempests may arise needful it is wee should be unmoved like the rocks in the midst of opposition But oh what cause is there of bemoaning the unsettledness of many in matters of Religion Pliny reports of a swimming Island which never appeareth in the same place one whole day together and Carystius of a flower that changeth colour three times in one day how fit emblemes are these of the Professors of this age who are ever and anon changing their Religion like the ship without an Anchor that is tossed to and fro in the Sea or like the chaff that is carried up and down with every blast let any one start up and broach some new doctrin under the mask of a glorious truth and how do the giddy multitude run after him forsaking those Orthodox Doctrines in which they were heretofore instructed What went you out for to see a Reed shaken with the wind too many such reeds may be seen every where in these Apostatizing days men as of barren lives so of fickle mindes unprofitable in their conversations and unstable in their judgements And especially if any thing of self-interest as to Profit or Honour or Pleasure come in competition Oh how easily are they removed from their former Profession no wonder if when danger approacheth and looketh them in the face their trembling hands let go their hold and they forgoe the truth In few words some are so foolish as to bee cheated more are so careless as to bee robbed the most are so cowardly as to bee frighted out of the truth which they have heard and professed Receive then a word of admonition to retain and maintain the ancient Catholick and Apostolick faith Indeed it is that which by way of Analogy may be pressed upon the Ministers of the Gospel Let that abide in them which they have taught from the beginning In the Law the shoulder of the Beast that was Sacrificed was the Priests and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an embleme of strength The first Priests name Aaron signifieth a mountain of strength and the Altar was called Ariel The Lyon of the Lord by all which is intimated how valiant they should bee for the Truth who serve at the Altar and are the Priests of the most High God It is set down by the Apostle as one of the Characters of a Bishop holding fast the faithful Word for this the Angel of the Church of Philadelphia is highly commended and comforted Because thou hast kept the Word of my Patience and it is the Apostles charge to Timothy that good thing which is committed to thee keep Indeed the Evangelical Doctrine is a sacred depositum which Christ hath left with the Bishops and Pastours of the Church To us saith the Apostle is committed the Word of Reconciliation Oh let us not bee so unfaithful as to betray our trust But yet it is not onely the Ministers but all Christians who are concerned in this duty as that must abide with the Preachers which they have taught so that must abide with the People they which have heard from the beginning This was that which St. Paul and Barnabas perswaded the Jews and Religious Professors which followed them namely to continue in the grace of God for this end they returned to Lystra and Iconium and Antioch to confirm the soules of the Disciples exhorting them to continue in the faith It is sage Counsel of
is plainly meant of the faculty and act of willing which in God is the same with his essance But in all those places where the Scripture speaketh of doing Gods Will it must be referred to the Object of his will and meaneth a doing of the thing which God willeth to be done 2. In respect of the things which God willeth to be done Know further that his will is secret or revealed Gods secret will is his eternall counsell and purpose either of permitting or effecting either immediately or mediately whatsoever is done in the world This is that which is called by the Schools voluntas efficax that will of God which is alwaies done according as he saith himself My counsell shall stand I will do all my pleasure Indeed in this notion these two are convertible whatever God wils is done and whatever is done God wils if it be evill he wils to suffer it if it be good he wils either by himself or his Creatures to effect it And the reason is plain because if any thing could be done Deo nolente against Gods will it must be either because he did not know of the doing it and then he were not omniscient or because he did know and could not hinder the doing of it and then he were not omnipotent to deny either of which is to deny him to be a God According to this construction the truth is even wicked men do Gods will whilst their designe is to fullfill their own mischievous lusts they accomplish Gods righteous pleasure whilst they intend to oppose the will of God which they know they effect his hidden counsell But since as God saith of the King of Assyria he meaneth not so it is against their will that they do Gods yea their intention is to cross his even when they do it such a doing his will is no virtue and therefore not the secret but the revealed will of God is here intended 3. Be pleased further to take notice That the things which God revealeth to be his will are of two sorts either such as are to be done de nobis upon us or a nobis by us 1. Gods revealed will concerning the things to be done upon us is either pro or contra for or against us and is manifest either by the predictions of his word whither promissory or minatory or by the execution of his workes whither in mercies or judgements and this will of God calls for the practice of severall graces according to its various dispensation both in regard of good and evill 1. The Revelation of Gods will for us is considerable either as it is in the promise or the performance as it is in the promise it is that we are to hope and pray for to trust in and rest upon Thus David I have hoped in thy word and again Deale bountifully with thy servant according to thy word that is thy promise which is a revelation of Gods gratious will As it is in the performance it is that we are to praise him for and walke worthy of nothing being more equall then that when it pleaseth God to do us good we should give him thankes ascribing what we enjoy not to the worthiness of our worke but the goodnesse of his will according to that Angelicall hymne when the pleasure of the Lord was accomplished in the incarnation of Christ Glory to God on high good will towards Men. 2. The revelation of Gods will against us is likewise to be considered either as it is in the threatning or in the inflicting As threatned it is that we are to feare when inflicted it is that we are to beare Before we know it to be his determinate pleasure we may pray against it so soon as it appeareth to be his pleasure we must submit to it Thus did Ely when upon that dolefull message iterated by Samuell in his eares he saith It is the Lord let him do what seemeth good in his sight Thus did Job when being spoiled of all he saith The Lord giveth and the Lord taketh away blessed be the name of the Lord yea thus did that divine Philosopher Epictetus when he said I have submitted my will to Gods if he will have me burne with a feaver or labour with any misery I am willing Indeed the name of that Deacon to whom St Austin wrote Quod vult Deus ought to be the temper of every Christian what God will that we may be able to say in his severest dealings with us what Harpalus said when he was invited to a feast by Astyages whereof one dish was the head of his Son baked and the King asked him how he liked it what pleaseth the King pleaseth me But this is the will of God which we are to suffer with patience and chearfullness And therefore 2. It remaineth that the will of God here intended is his revealed will of those things which are to be done by us that will in regard of which we are not to be Passive but Active to which we owe not patience but obedience a voluntary submission but ready subjection This is that will of God which is called voluntas imperans or praeceptiva Gods prescribing or commanding will because it is revealed in his commands and these both Affirmative and Negative enjoyning what is good that we may practice it and inhibiting vvhat is evill that vve may avoid it so that if you vvill explaine one vvord by another that vvhich in this and such like Scriptures is called the will of God is the same with that which is called the Law of the Lord and so much in Answer to the first Question 2. That which cometh next in order to be inquired is what doing of Gods will is required â—n answer to which take notice 1. That it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that knoweth but he that doth the will of God Indeed we cannot do Gods will at least not as Gods will till vve know it in vvhich respect that Apostolicall counsell is very necessary Be not unwise but understanding what the will of the Lord is and to this end vve must according to our Saviours advice search the Scriptures vvhich are the Records of his will and for this reason no doubt David so often prayeth Teach me thy statutes shew me thy waies make me to understand the way of thy precepts But still the end of our knowing must be doing and therefore God bids Moses teach the Israelites his commands that they might do them and our Saviour tells his Disciples If you knâ—w these things happy are you if you do them it is St James his caution Be not hearers but doers of the word deceiving your own souls Sitting Mary and stirring Martha are emblemes of contemplation and action and as they dwell in one house so must these in one heart beautifull Rachell and fruitfull Leah are Emblemes of knowledg and obedience and as Jacob was Married
latter daies fo abundanly discovered by many learned pens as that I shall not need to inlarge onely give mee leave in a few words to let you see how vast a difference there is between our going out from them and the going out of these Hereticks from the Apostles 1 These Antichrists in going out from the Apostles and their followers went out from the whole Christian Church that had been planted by them in several parts whereas wee in going out from the Roman go out onely from a particular Church I well know the Papists proudly arrogate to themselves the title of Catholike but without the least show of reason nay it is with as great absurdity as if a man should say a part nay a less part is the whole The number of Christians being far greater which renounceth than that which imbraceth the Popish Doctrin 2 These Antichrists in going out from the Apostles went out from those Ecclesiastical governours to whom they owed subjection but wee owe no obedience to the Bishop of Rome and therefore have justly cast off his yoak Indeed hee most presumptuously assumeth to himself the title of Universal Bishop and maketh himself the Vicar of Christ upon the account that hee is the successor of St. Peter But as it is no way to bee evinced from Scripture that S. Peter had any more power communicated to him than what the other Apostles had so neither can any reason bee given why this power if granted to S. Peter should bee derived to his successor at Rome rather than at Antioch nay why it should not have devolved from him to the Apostle S. John who out-lived him and so to his successors that this universal power therefore belongs not to him of right is manifest and it is no less clear that defacto it was never exercised by any Roman Bishop for more than six hundred years after Christ Boniface the third being the first who obtained of that wicked Emperor Phocas the title of Universal Bishop And whereas the Pope claimeth a peculiar right to our obedience upon the score of having planted Christianity amongst us and having had a concession of it from some Kings To the former it is answered that this Island was converted to the faith of Christ long before Augustines preaching to the Saxons either by Joseph of Arimathea or Simon Zelotes as our Annals tell us and secondly that though Augustine whom the Pope sent over had been the means of our conversion yet that is no argument for our subjection to the Pope for by the same reason all the Nations converted by S. Paul and his ministry are in all ages obliged to bee subject to that chair where S. Paul sate at the time of his sending out or going himself to convert them which as it hath no truth in it self so would it bee very prejudicial to S. Peters Pastor-ship To the latter it is returned that either this power of that concession was so originally vested in our Kings that they might lawfully grant it to whom they pleased and then as one King conceded it another may recall it or else if it were not then was the grant invalid being but a robbery in the giver can devolve no right to the receiver By all which it appeareth that we have made no schism in with-holding obedience from the Pope 3 Chiefly these Antichrists in going out from the Apostolical went out from a pure Church in which there neither wanted sound doctrin nor good discipline but wee in going out from the Papists go out from a Church degenerated and polluted with damnable heresies To clear this know 1 That when any Church or number of Christians are grown so corrupt a body and so far infected that wee canno communicate with it without manifest sin wee not onely may but ought to go out from them Indeed it is necessaâ—y both by vertue of that precept which calls upon Gods people to â—ome out from Babylon and likewise as a means of preservation from that contagion wee otherwise must needs receive so that it is as needful to separate from such a Church in order to the souls safety as it is for a man to go out of an infected house or abstaiâ— from a Lepers company in order to his bodily health 2 That the Church of Rome at that time when we went out from her was and still continueth a very corrupt Church Many of her Doctrines directly contrary to the Scriptures not heard of in the primitive Church yet imposed as articles of faith Her Woâ—ship superstitious Ridiculous Incongruous to right Reason Apostolical Practice yea Dâ—vine precept and yet pressed as necessary to bee performed by which means it is that they put upon us the sad dilemma of going from their communion or going against the clear light of Divine Truth shining from Gods Word upon our consciences in which respect wee justly say they not wee have made the separation and so the schism lyeth at their door To shut it up what S. Austin said to the Donatists wee say to the Romanists Tollatur paries erroris simul sumus let the partition wall of imposing unreasonable opinions and practices upon us bee taken away and wee are ready to unite with them wee divide not from them as they are a part of but so fâ—r as they are divided from the Catholike Church wee have done our part in reforming our selves and it is their fault that upon this followeth a breach of communion with them who will not reform They not wee are gone out from the Ancient Primitive and Apostolical Church in which respect they are justly termed Antichristian nor do we any further go out from them than in those things wherein they are gone forth from the Apostles When Jeroboam with others of the children of Israel revolted from their Lawful King and Gods instituted worship some of the Pâ—iests Lâ—vits and others left their habitation and went to Judah that they might serve God and their King surely not those who went but those who stayed were the Rebels and the Schismaticks thus are the Romanists guilty for leaving the footsteps of the Apostles not wee for leaving theirs to follow the Apostles Finally wee still hold communion with them in votis earnestly desiring that those just causes they have given of our Non-communion with them by their Popes usurpation of Supremacy and infallibility by their superstitious innovations both in matters of Doctrine and practice may bee removed and to this end that a general Council might bee lawfully called and freely act to whose determination wee are willing to submit and therefore can acquit our selves from Schism in the sight of God and man But whilst the Papists unjustly revile the Church of England I am sure shee hath had cause of weeping over the multitudes of those who in this Apostatizing age have gone out from her how justly may shee take up a complaint in Gods owne language Hear O Heavens and give ear O Earth
of the Greek phrase in our English Language than by supplying a word after denieth namely thus who is a lyar but hee that denieth saying that Jesus is not the Christ and surely if the affirmative be the truth as hath been already proved hee must needs be a Lyar who asserteth the negative That this then is a lying Heresie appeareth by the preceding Discourse that which only remaineth to bee inquired is the truth of the charge that these false teachers did deny Jesus to be the Christ indeed as Justinian well Hoc maximè faciebant Judai this was that which the Jews did most expresly deny but yet withall there were Judaizing false teachers among the Christians such was Simon Magus Menander Ebion and Cerinthus with others upon whom this was justly charged Simon Magus taught that it was he who appeared among the Jews as the Son in Samaria as the Father and to the rest of the Nations as the Holy Ghost Menander that he was sent from the invisible Powers a Saviour for the redemption of men and so affirmed themselves to be the Christ and in that denied Jesus to be the Christ Valentinus Ebion and Cerinthus affirmed Jesus to be a meer man begotten by Joseph conceived and born of Mary after the ordinary way and that Christ was another Person who descended on him in the shape of a Dove when he was thirty years of age and that it was not Christ but Jesus who dyed upon the Crosse and was buried and rose again and what did these but in effect deny Jesus to be the Christ And now if any shall say this concerneth not us for wee doe heartily acknowledge and openly professe that Jesus is the Christ I shall desire such to consider that there is a direct and a collateral a dogmatical and a practical denying Jesus to be the Christ 1 Hee who acknowledging Jesus to bee the Christ doth yet detract from any of his Offices to which he was annoynted vertually and collaterally denieth him to bee the Christ upon this account both Socinians and Papists are justly charged by the Orthodox as Antichristian Lyers The Socinians indeed acknowledge Christs Regal Prophetical and Sacerdotal Offices but yet they confound the Regal and the Sacerdotal they detract from the Regal taking the rise of it from his Resurrection when as the Angel saith of him as soon as born hee is Christ the Lord and chiefly from his Sacerdotal whilest they acknowledge his intercession but deny his Sacrifice and assert his death to bee onely a consecration of him to his Priesthood which say they hee only exerciseth in Heaven The Papists likewise do ascribe those three Offices to him and yet they detract from every one of them from his Prophetical by denying the written Word to be a sufficient and perfect rule of Faith and manners from his Sacerdotical in both the parts of it by their Superstitious sacrifice of the Masse and praying to Saints and Angels to bee their Intercessours Finally from the Regal by setting up the Pope as Head of the Church and giving him that power of supremacy and infallibility which hee never derived from Christ 2 But to bring it yet a little nearer to our selves he who professedly assents to this truth that Jesus is the Christ and yet is not guided by him as a Prophet governed by him as a King and rests not on him as his Priest practically denyeth him to bee the Christ Very apposite to this purpose is that of St. Austin Quiescat paululum linguâ— interroga vitam quisquis factis negat Christum Antichristus est let thy life speak rather than thy tongue whosoever denyeth Christ in his works is an Antichrist If any provide not for his house saith St. Paul hee hath denyed the faith that is done an act inconsistent with the Christian faith whereof he maketh profession which is in effect to deny the faith thus hee whose life dishonours Christ who giveth not up himself to the rule and government of Christ who sayeth in his actions I will not have this man to reign over mee in truth denyeth Christ and is no better than an Antichrist and oh how many Antichristian Christians then are there In one word whatever profession wee make of Christ and our faith in him Whilest by our Envy and Malice pride and Covetousnesse Rapine and oppression Intemperance and Prophanenesse wee walk directly contrary to the Law and Life the Command and Example of our holy humble peaceable and charitable 〈…〉 s we do that in our actions which the false Teachers did in their Doctrins deny Jesus to be the Christ and thus much shall suffice for the dispatch of the first-branch of the accusation the time being expired I shall put off the further prosecution of the charge against these Antichrists till another Sessions THE FIRST EPISTLE OF St. JOHN CHAP. 2. 22 23 VERS Who is a Lyer but hee that denieth that Jesus is the Christ hee is Antichrist that denieth the Father and the Son Whosoever denyeth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also OVr blessed Saviour calling those two sons of Zebedee James and John to bee his Disciples gave them the Sur-name of Boanerges which signifieth a Son of thunder mutatio nominis dâ—ni alicujus spiritualis significationem habet where names are changed some spiritual gift is conferred it was so no doubt upon those Apostles to whom Christ gave eminent abilities of asserting truth confuting errours reproving sin perswading repentance in such a way as might like thunder awaken the dull and drowsy world That St. James was such a Thunderer appeareth by his sufferings it being very probable that his powerfull Preaching of the Gospel was the occasion of Herods malitious persecution and that the liberty of his tongue cost him his life That St. John was one who did not onely lighten in his conversation but thunder in his Doctrines appeareth by his writings and more particularly this Epistle wherein hee cryeth aloud and lifteth up his voice like thunder against both the Hypocrites and Heretickes of his time against those in the former chapter these in this and more especially in these verses Who is a Lyar c. The latter branch of the accusation against the Antichrists in S. Johns daies is that which now commeth to bee discussed as it is propounded in the end of the two and twentieth and proved in the three and twentieth verse 1 Begin wee with the charge it self Hee is Antichrist that denyeth the Father and the Son These words are looked upon by Expositors in a double notion either as a distinct accusation or as an aggravation of the former charge 1 Serrarius upon this clause saith Altera haeresis est negantium patrem et filium in these words another sort of Hereticks are charged who denyed the Father and the Son inasmuch as they feigned another father so did Basilides and Saturnius as
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