THE First general EPISTLE OF St. JOHN THE APOSTLE Unfolded Applied The Second PART In Thirty and seven Lectures on the Second Chapter from the third to the last Verse Delivered in St. Dionys BACK-CHURCH By NATH HARDY Minister of the Gospel and Preacher to that Parish LONDON Printed for Joseph Cranford and are to bee sold at his shop at the Castle and Lion in St. Pauls Church-yard 1659. To the Right Honourable Lady Christian Countesse Dowager of Devonshire Madam I Finde this Holy Apostle directing his Second Epistle to an Elect Lady whereby hee conferr'd no small Honour upon her I am bold to dedicate this Second Part of my weak Labours on his first Epistle to your Ladyship as esteeming it and that justly a great Honour to mee St. John dignifieth the Person to whom hee wrote with the Title of a Lady it seemeth hee was of another spirit than our Levelling Quakers who denying a Civil difference of Superiour and Inferiour refuse to give those Respects both in Gestures and Titles which are due to some above others And as he calleth her a Lady in reference to her external Quality so an Elect Lady in regard of her choice internal qualifications as being to use St. Hieromes Language concerning a prime Lady in Rome Non minus sanctitate quam genere Nobilis no lesse good than great An Amiable sight it is when these two entwine each other Piety in a mean one is like a Mine of Gold in the earth Nobility in a bad one is like a blazing Comet in the Aire But Piety in a Noble person is like a bright star in the Heavens Honour without Vertue is as a Cloud without water Vertue without Honour is as a Room without Hangings But Vertue and Honour is as a Golden Apple in a Silver Picture or rather as a Pretious Diamond in a Golden Ring Both these were conspicuous in St. Johns Elect Lady and I may no less truely say are met together in you Should I give the World a true account of those Intellectual Moral and Spiritual endowments which God hath conferred upon your Honour I easily beleeve what St. Hierome saith in reference to a Noble Lady Si quacunque virtutibus ejus congrua dixero adulari putabor I shall bee censured as a Flatterer Besides to speak St. Ambrose his phrase in an Epistle to the same Lady I am justly fearful Nâ— verecundiae tuae onerosa foret etiam vera laudatio lest I should offend your Ladyships Modesty by expressing a Character of your worth though never so consonant to truth I foresee also how needlesse any Enconium will bee of your Merit The Lives of great persons being as Cities built upon an Hill generally obvious I am withall sufficiently sensible what an arrogance it is ut tuis praedicationibus ingenium meum par esse praesumam as the same Father in the same Epistle elegantly that I should think my rude pensil fit to draw the Lineaments of your better part upon all which considerations I have resolved against that common custome of a Panaegyrick Onely after St. Johns pattern I beseech you Madam that you would abound yet more in all vertue so as the light of your good works may shine more and more to the perfect day To this end Let those excellent counsels which are given by him in this Chapter and though I cannot say fully yet I dare say faithfully expounded by mee in this Book bee firmly engraven upon your Noble Breast Account it your Highest Honour with Mary to sit as it wete at Christs feet not onely that you may hear but keep his Commandements and to make good your Christian profession by treading in his footsteps and walking as he walked By imploying as you do this Worlds goods for Pious Hospitable and charitable uses let it appear that you have learned to Love your Brother and not to love this world Go not forth to those Antichristian Lying Teachers who by Heresy and Schisme are gone out of the Church of England that according to the Motto of your Honours Armes Cavendo tutus your pretious soul may bee still safe from errour by bewaring them and their poysonous doctrins Finally As you know so abide in him whom you have beleeved and let those truths which you have heard from the beginning and hitherto embraced abide in you to the end of your life I must not Right Honourable conclude this Epistle without fulfilling the chief End of its Dedication namely to confesse my Obligation and professe my gratitude to your Ladyship for those kinde aspects and benigne influences which in these black and cloudy daies the bright beams of your goodness have vouchsafed as to many of my Reverend Brethren so in particular to my self the unworthiest of them all I have nothing more to adde but my Devotions That the great God would accumulate upon your own person with all that are descended from and related to you the blessings of Life Health and Wealth of Love Grace and Peace of Joy blisse and Glory is and shall bee the uncessant Prayer of Madam Your Honours greatly Obliged and Humbly devoted Servant NATHANAEL HARDY To the Reader THis Epistle which I have undertaken by divine assistance to unfold is as it were a goodly Fabrick consisting of five Rooms being divided into so many Chapters Among those this Second is the most spatious and specious by reason of which this Volume is swelled far bigger than the former I need not tell thee how well worthy this Room is of thy most serious view Thus much I dare assure thee the more often thou lookest into it the better thou wilt like it At the entrance into it is as it were the Effigies of Christ as an Advocate for thy Consolation and a pattern for thy Imitation Towards the further end is the portraiture of Antichrist with all his cursed crew spitting fire out of their mouths against the Holy Jesus denying him to bee the Christ against whom the Apostle giveth a seasonable Caveat On the right hand hang the lovely Pictures of those Virgin graces Knowledge Obedience Love of God and of our Neighbour and perseverance in the faith On the left hand are represented those mis-shapen Monsters of Malice and Envy in hating our brother of worldly love with all her Brats the lust of the flesh the lust of the eies and the Pride of Life Finally there are in it several partitions one for Fathers another for young men and a third for Children for Men for Christians of all ages and sorts These following discourses are as so many windows to let in light to this Room whereby thou mayest the better view it and whatever is contained in it I have not made use of painted glass which though it may adorn obscureth but rather that which is plain and clear as affecting not the ostentation of my own wit in high language but thy edification by significant expressions I have
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why he loved us there can no reason on our part be given of it And surely since his love was not deserved no nor so much as desired by us fit it is it should be acknowledged with admiration and retaliated with gratulation and followed by imitation This last our Apostle here aimeth at in which respect he fitly addeth and in you it being most rationall that what was true in the Head should be true also in the Members what was true in the Root should be true in the Branches that as Christ loved us so we Christians should love one another Before I proceed to this which is the next part I shall in a few words mind you of one reading of these words in which they have reference to this second part Grotius tels us that in one Manuscript it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St Hierom in his translation reads it nobis A thing which is true in him that is Chriâ—t and in us that is his Apostles who write and publish this Commandment to you The Originall Copy was drawn by Christ his Disciples transcribed it in their own practice and have commended it to all Christians to write after both him and them This Cup of Love was begun by Christ his Apostles pledged him and it must go round all Christians are to drink of it And here I cannot but take notice of that which I would to God were seriously laid to heart by all who succeed the Apostles in the work of the Ministry Namely that as St John in the behalf of himself and the other Apostles saith I write to you a Commandment concerning a thing which is true in us so we may be able to say that that which we enjoyn the people is verified in our selves This is according to Isidores phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn living with dead instruction when our life as well as our tongue preacheth this is according to Primasius his Exposition rightly to divide the word of truth when we confirme our Doctrine by our practice Finally This is according to Playfers allusion to lift up the voice like a Trumpet which must be held with the hand as well as blown with the mouth when we not only report the truth by a lively Preaching but support it by a Preaching life Indeed then only can Ministers publish commands with authority so as to gain belief with boldness so as not to be ashamed with efficacy so as to perswade when they joyn patterns to their Precepts 1. Men are very apt to question the truth of that Dectrine to which the Preachers practice giveth the lye the way to imprint an instruction upon the Hearers heart as well as ear is to speak by our works as well as words It is said of our blessed Saviour He spake as one having authority and St Gregories morall is Cum imperio docetur quod prius agitur quam docetur he only Preacheth with authority who doth what he teacheth 2. When a Ministers Conversation confuteth his instruction blushing may well sit upon his cheeks and his ears tingle to hear that of St Paul Thou that teachest another shall not steal dost thou steal The Leper in the Law was to cover his lips which one morally applyeth to Leprous Ministers who may well stop their mouths for shame 3. A speech not accompanied with action saith Isidore truely for the most part is liveless and ineffectuall if the Heavens that is the Preachers are as Brass only tinckling with sound of words no marvell if the Earth to wit the People are as Iron obdurate to all their counsels since Cujus vita despicitur restat ut ejus praecatio contemnatur his Preaching is usually despicable whose life is contemptible in which regard St Bernard saith truly of such an one Verendum ne non tam nutriat doctrinâ verbi quam sterili vitâ noceat It is to be feared his vitious life more infects then his pious Doctrine instructs That Preacher wi ll both find most comfort in himself and do most good to others who can say in the words of a devout Abbot Nâ—n aliquem docui quicquam quod ego prius ipse non fecerim I never taught any man any lesson which I did not first learn my self as here St John saith of this Commandment it is true in us And so much for this second commendatory Character of this grace of Love its conformity to the pattern of Christ and as you see by some readings his Apostles I now hasten to the 3. Last That conformity which this duty hath to the state of the Gospell and the truth of Christianity in these words And in you because the darkness is past and the true light now shineth In these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you is implyed a Substantive Verb which may be put either Indicatively or Imperatively is or let it be true in you according to a different construction of the following words Whilst some by darkness and light understand the Legall and Evangelicall administration so the Imperative rendering best suiteth Let this Love be true in you because the darkness of the Law is past and the light of the Gospell shineth And others by darkness understand the state of unregeneracy and by light the state of regeneracy and so the Indicative best fits this thing which is commanded the duty of Love is true in you because you are brought out of the darkness of nature into the light of grace Each of these constructions are consonant to the Analogy of Faith agree well with the scope of the Apostle want not the concurrence of judicious Expositors and therefore I shall neglect neither 1. In handling these words according to the first interpretation we shall loook upon them two waies as an Assertion and as an Argument 1. As an Assertion we have considerable in them A double Subject darkness and light A double predicate of the darkness that it is past of the true light that it now shineth 1. It would in the first place be here considred that the Gospell is set forth by light and the Law by darkness Suitable to this it is that St Paul as some expound those words The night is far spent the day is at hand compareth the one to the day and the other to the night and St Ambrose interprets these words of the Psalmist Day unto day uttereth speech and Night unto night sheweth knowledg the one of the Christian and the other of the Jew 1. That the Gospell is most fitly described by light is out of question and the Analogy may easily be demonstrated in severall parables The Fountain of light is the Sun and Christ the Son of righteousness is the Author of the Gospell in which respect it is called the word of Christ The nature of light is pure the Doctrine of the Gospell is holy in which regard it is called the mystery
meet with this construction but I shall not refuse to take up a Pearl though I finde it in a Dunghil and as I shall never receive so neither will I reject any exposition because of the person that bringeth it Besides him that learned Mr. Mede occasionally speaking of these words conceiveth it to bee the last hour of Daniels seventy weeks and so consequently of the Jews Common-wealth Suitable whereunto is the Annotation both of H. Grotius and Dr. Hammond to whom for their excellent illustrations of many Scriptures this age is and future will bee much beholding The only objection that can lye against this interpretation is that this Epistle was written after the destruction of Jerusalem but this can only be said not proved True St. John out-lived that desolation but this Epistle might bee written before it yea this text renders it very probable and accordingly Mr. Mede conceiveth it might be written in the last of Daniels weeks about which time Jesu Ananiah began that woful cry Woe to Jerusalem woe to the Temple Taking the clause in this construction the emphasis of this word Hour will prompt two things to our meditation That the time of the Jews ruine was a set time and a short time 1 An hour is a measured part of time consisting of a set number of minutes whereby is intimated that the time of Jerusalems ruine was fixed and her years numbred it is that which would be considered in a double reference to wit as the Jews were a Nation and a Church 1 Consider them as a Nation and People and wee may see in them this truth exemplified That to all Nations there is an appointed time how long they shall continue hee that sets bounds to the Sea hithertâ— shalt thou passe and no further sets periods to all the Kingdoms of the earth thus long they shall flourish and no longer The signification of that word Mene which the hand wrote upon the wall concerning Belshazzar God hath numbred thy Kingdom and finished it carrieth in it a general truth concerning all Monarchies Kingdoms States the number of the years for their continuation and the term of time for their expiration is determined by God What is become of the Assyrian Persian Grecian and Roman Empires whose glorious splendor in a certain space of time vanished away Indeed according to the Poets expression Momento permagna ruunt summisque negatum Stare diâ— Though some Nations flourish longer than others yet all have their Autumn as well as Spring Winter as well as Summer and when the time registred in Heaven is accomplished on earth the most potent Politick Kingdoms moulder away in a moment 2 Consider them as a Church and Gods people it lets us see that as Kingdoms so Churches have their periods indeed the universal Church shall not fayl God will have if not in one place yet in another an Orb wherein the light of his truth shall shine though not always with the same clearnesse to the Day of Judgement but still particular Churches have their doleful eclipses yea their dismal settings by the removing of the Sun of the Gospel from them Those seven Churches of Asia are deplorable instances of this Doctrin who though once golden candlesticks holding forth the word of life are now inveloped in Mahumetan darknesse Oh see my Brethren what sin will doe to Nations to Churches for though it is God who determineth yet it is sin which deserveth their ruine That which moveth God to remove the Candlestick from a Church is their contempt of the light That which provoketh God to put a period to a Kingdoms prosperity is their heightned iniquity and therefore when we behold as wee of this Land at this day sadly doe a flourishing Church withered a goodly Kingdom overturned oh let us so acknowledge Gods hand as to blame our own demerits since it is upon fore-sight of a peoples transgression that God prefixeth a time for their destruction 2 An hour is a short space of time there are many parts of time longer days weeks moneths years Jubilees Ages but there is only one shorter to wit minutes nay the shortest time by which men commonly reckon is the hour with its several parts so that where our Apostle saith it was the last hour he intends that it was but an hour that is a very short time and Jerusalem should be destroyed Look as when the duration of an affliction is set forth by an hour it noteth the brevity of its continuance so when the coming of an affliction is measured by an hour it noteth the celerity of its approach in the former sense we read elsewhere of an hour of temptation and here in the latter that it is the last hour Indeed if wee look upon the Jewes at this very time we shall find they were very secure not dreaming of so neer and great a destruction The Characters which St. James giveth of the rich Jewes are that they heaped treasure together they lived in pleasure were wantâ—n and nourished their hearts as in a day of slaughter they indulged to their covetous and voluptuous lusts putting the evil day farr from them and yet those were the last days as that Apostle calls them nay the last hour in our Apostles language In this respect it is that our Saviour speaking of this destruction fore-telleth it should be then as it was in the days of Noah when they ate and drank married and gave in marriage till the day that Noah entered into the Ark as being over-whelmed with a general security when ready to bee over-whelmed with the floud Thus may Judgement be at hand when men think it farre off and the Judge stand at the door when the thief imagines hee is many miles distant when they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they cannot escape is the sad threatning which Saint Paul utters against presumptuous sinners wicked men are never more secure than when destruction is nearest and destruction is never nearer than when they are most secure Indeed when men through infidelity contemn it is high time for God to execute his threatnings that by hastening his wrath he may justifie his truth It is but reason that they who will not beleeve should feel and what they would not learn by the Word they should finde in their own sad experience take we heed therefore how wee look at the wrong end of the Perspective which makes the object seem at a greater distance than it is Alas how soon may the brightest skie bee over-cast Voluptuous Epicures saith Job spend their dayes in wealth and in a moment they goe down to the grave When Judgement cometh it cannot be avoyded and too often it surprizeth men before it is expected Whilst the wicked Jewes were encompassed with plenty and promised themselves tranquillity St. John fore-tells their misery and that as approaching It is
to bee in the Church and to bee of it the former being of a far larger extent than the latter since though all that are of the Church are in it Yet all that are in the Church are not of it All that take upon them the profession of the true Christian faith and communicate with the visible Society of the faithful in Evangelical administrations are justly said to bee in the Church onely they who being before all time graciously elected are in due time effectually called and so united to Christ by a lively faith to their fellow-Christians by a cordial love are truely said to be of the Church This will the better appear by taking notice of another phrase which we meet with in this very Epistle namely to be of the world Aliud est esse in mundo aliud esse de mundo There is a vast difference between these two to be in the World and of it all who live and move and have their being in the World are said to be in in it onely those who delight in and set their hearts on the World are said to bee of it look then how good Christians are said to bee in the World and yet not of it So wicked Antichrists may bee said to bee in the Church but not of it no not even whilest they continue in it for that no doubt is our Apostles design to acquaint us that even before they went out whilest yet they were among they were not of them according as St. Austin excellently glosseth quando videbantur in nobis non erant ex nobis when they seemed to be they were not of us Look as on the one hand it may bee said of many who are not among us they are yet of us because their names are written in the book of life in which sense Paul was of the Church whilest a Persecutor against it because a chosen vessel separated as hee saith himself from his Mothers womb So on the other hand it may bee said of many who are among us they are not of us Quia non erant in Christo electi ante mundi constitutionem saith S. Austin because they are not eternally elected nor effectually converted Indeed to use Spalatensis his phrase they may be said to bee de ecclesiá praesumptivè sed non realiter non veraciter of the Church in their own and others opinion but they are not so really So long as they outwardly professe the true faith without open Scandal Charity presumeth them to be of the Church but verity denyeth them to be so The Learned Davenant well argueth Nothing is that truely and formally which it is said to be with the addition of a term of diminution as a dead man is not a man but a carkasse now wicked men whilest yer in the bosome of the Church they are but dead members branches in Christ not bearing fruit according to our Saviours expression they are not partes but pestes not membra but mali humores So S. Austin not parts but pests of the Church not members of but ill-humores in the body Very apt to this purpose is that Similitude which the same Father borroweth from an house in which there are rubbish and Cobwebs but they are none of the materials which constitute the fabrick of it In one word what St. Austine saith concerning Judas Unâ—â— erat numero non merito specie non virtute commixione corporali non vinculo Spirituali he was one of the Apostles in number not merit by corporal conversation not spiritual conjunction that may no lesse justly bee asserted of all Hypocrites of whom Bellarmine himself saith in St. Austines language Adecclesiam pertinent numero non merito they fill up the number of visible Professors but want the reality of true beleevers Thus as the Romans said of that Traytor to the City Iste non est noster non est Romanus sed Paenus hee is none of ours hee is not a Roman but a Carthaginian or as Homer of the cowardly Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh Gracians you are not Gracians so here the Apostle of degenerate Christians they were no Christians they were not of us as being destitute of a true and genuine faith And now what should the consideration hereof teach us but 1 Not to content our selves that wee are received into the Church by Baptisme and partake of its external priviledges Multi qui non ex nobis recipiunt Sacramentum c. saith St. Austin upon the place many that are not of us doe yet communicate with us St. Paul saith of a Jew He is not a Jew that is one outwardly nor is that Circumcision which is outward in the flesh The like may I say of a Christian he is not a Christian that is one outwardly nor is that Baptisme which is outward in the body Frustra miscetur caetui Sanctorum in Temple manufactâ— qui submotus est à consortio Dei ab universo corpore mystico Christi saith St. Cyprian excellently in vain is he joyned to the society of visible Professors who is dis-joyned from Christs mystical body and hath not communion with God 2 Not to be much offended when we see some within the Church going out of it Indeed it should bee our grief but not our scandal mourn wee ought for their sin in going out from the Church but still so as to comfort our selves with this meditation they never were true members of the Church Avolent quantum volent paleae leves eò purior massa frumenti in herdeum domini reponetur so Tertullian let the light chaffe fly away whither it will the good corn will bee layed up so much the purer in Gods Barn Quandâ— evomuntur mali humores relevatur corpus so St. Austin when the ill humours are vomited up the stomack is eased and the body releeved The departure of wicked men from the Church is like the flying away of the chaffe and the casting out of bad humours and though it bee a woeful decession to them it is a good riddance to the Church nor doth she lose any from her but those who were never of her the truth of which will more evidently appear if you take a view of 2 The argument annexed whereby this Negation is proved in those words For if they had been of us they would no doubt have continued with us The strength of the proof is obvious to every capacity that there will bee no need to insist upon it for if they who are of the Church doe continue in it it must necessarily follow that they who doe not continue but goe out of the Church were never of it That therefore which we are a little to inquire into is the truth of the point That they who are of the Church doe undoubtedly continue in it It is a Doctrine I shall have frequent occasion to discusse in my progresse through this
our own eies taking nothing to our selves but ignorance and fâ—lly and wickednesse 3 Of dignity Glorious things are spoken of beleevers by the Apostle Peter where he saith They are a chosen Generation a Royal Priesthood an holy Nation a peculiar people and these priviledges they partake of by vertue of this unction Greater honour there cannot bee than those of Royalty and Priesthood Kings are honourable and Priests are venerable Kings are the greatest of men Priests are men of God such honour have all they to whom this sacred Unction is given Wicked men have low thoughts of beleevers it is because they perceive not this Unction but it matters not to bee despicable in the worlds whilest wee are honourable in Gods eies 4 Of Hilarity Indeed this Oile is called by the Psalmist The Oile of gladnesse in as much as it fills the heart with spiritual joy There is as Bellarmine well observeth an Oile of Sadnesse which is used at Funerals and there is an Oile of gladnesse which is used at Festivals and to this is the Spirit compared none are more chearful in all conditions than the annointed ones this oile so mitigateth the asperity of affliction that those who have it are exceeding joyful in all their tribulations in which respect St. Jerom saith excellently Multi vident crucem nostram sed non vident unctionem nostram Many see our affliction but not our unction our troubles but not our comforts our tribulation but not our consolation which far exceeds them 5 Of Felicity Indeed as the annoynting of David by Samuel assured him of the possession of the Crown and Kingdom in due time so doth this Unction ascertain all beleevers of the Kingdom which was prepared for them from the beginning of the world to this purpose it is that the Spirit which here is called the Unction is elsewhere by St. Paul stiled the earnest of our inheritance and as receiving the earnest entituleth to the inheritance so doth the receiving of the Spirit Thus by what we have wee conclude what wee shall have and the participation of the Unction giveth a firme expectance of the Coronation 6 Of Duty which lyeth in two things 1 Making use of this Unction for those choyse and excellent ends to which it is designed It is not the oyntment in the bon but applied to the part which becometh effectual what will the most precious unguent avail him that hath it but doth not use it oh therefore Christians be wise to improve this Unction to the best advantage When then at any time we feel our Consciences wounded our spirits dejected have recourse to this unction for benefit and comfort if as oh how oft thou perceivest in thy self an bardnesse and dulnesse rendring thee unprofitable under the means of grace and unfit for holy services make use of this Unction to soften and quicken thee 2 Walking worthy of and answerably to this Unction It is an undoubted truth where much is received much is expected the greater helps are afforded the greater performances are required God looketh for more from them to whom he hath given his written word than from those who have only the light of Nature and he looketh for yet farre more from them to whom he giveth an internal Vnction than those who have only an external Revelation and therefore as St. Paul exhorts the Thessalonians to walk worthy of their high and heavenly calling so let me exhort Christians to walk worthy of this high and heavenly Unction and so much for the matter of the gift passe we on to 2 The Recipients of this gift in the pronoun You not only we Apostles but you Christians and so this appeareth to be a priviledge belonging to all that are effectually called to Christianity It is St. Pauls universal negative If any man have not the Spirit of Christ he is none of his in which is included that universal Affirmative All that are Christs have his spirit To open this briefly you must distinguish 1 Between the miraculous and the gracious Unction some Expositors conceive our Apostle here referres to that Unction of the Apostles in the day of Pentecost with extraordinary gifts whereby the truth of Evangelical Doctrin was confirmed but had this been his meaning hee should rather have said wee have an Unction for though the sent and perfume of that Unction filled the whole Church and so it was for the benefit of all Christians establishing them in the faith yet the oyl it self was poured upon the Apostles and therefore that sense of that phrase seemeth much strained You have an Unction that is we have an unction for your good It is true that in the Primitive times the miraculous Unction was not only conferr'd upon the Apostles but upon many Christians but yet since our Apostle affirmeth it indefinitely of those to whom he wrote I rather conceive that here he intends that Unction of illuminating and sanctifiing grace which every Christian is partaker of and by which he is enabled to know and beleeve to salvation for though every beleever is not annoynted with the Holy Ghost and power yet hee is annoynted with the Holy Ghost and grace 2 Between the possession and the manifestation of this Unction it is one thing to have it and another to know we have it there may be a presence of the Spirit and yet not a sense of that presence a man may have a treasure in his field and not know it all Christians have this Unction from their first conversion though perhaps they are not presently apprehensive of its vertue and operation 3 Between the droppings and the pourings out of this unction it is one thing to have the Spirit and another to be filled with the Spirit This Unction is variously distributed to some in a greater to others in a lesser but to all Christians in some measure it is not for every Christian like St. Stephen to bee filled with the Holy Ghost and yet there is no Christian of whom it can bee said as St. Jude of those false teachers not having the Spirit To wind it up if we pretend to Christianity where is our Vnction where are the vertues and efficacies of our Unction The Holy Ghost who is here called an Unction is elsewhere compared to a seal and as men use to set their seals on their own wares so doth God his Spirit upon them that are his Oh let this bee the chief of our desires and endeavours that God would make us his sealed his annoynted ones and whilst others count it their happinesse when they can say we have Lands and Houses and riches wee have Swords and Scepters and Robes we have Dainties and Musick and all sort of delights let us esteem it our blisse and make it the height of our ambition to say we have an unction and so much for that 3 The last particular remaining to be discussed in this General is the Donor of this
spake as moved by the Holy Ghost Indeed if you please to review three of the fore-mentioned Arguments to wit the matter the miracles and successe of this Doctrin you shall find them proving as well the Divinity as the verity of the Gospel 2 An Universal truth such as containeth in it all truth needful to bee known in order to salvation Indeed there are many natural truths which are below the Majesty and beside the Scope of the Gospel and therefore are not contained in it but all saving truths either formaliter or reductivè in expresse words or plain necessary consequences are revealed by the Gospel hence it is that this Doctrin is as it were a rule or standard by which all Doctrines must bee tryed so that If an Angel Preach any other Gospel he is acâ—ursed for which reason no doubt it is called a Canon by St. Paul where hee saith As many as walk according to this rule or Canon peace bee upon them and upon the Israel of God 3 Lastly An effectual truth the truth which of all others hath the most powerful operation indeed as it was first inspired by so the Preaching of it is still accompanied with the Holy Spirit whereby it hath a far greater efficacy than any other truth whatsoever for whereas other truths have onely an influence upon the understanding this together with the understanding hath an influence upon the Will and Affections other truths may make us wise but this will make us both wise and better Glorious things are spoken of thee oh thou coelestial truth The truth shall make you free sanctify them through thy truth they are Christs own words â—â— his own good will begat hee us by the word of truth So St. Peter all truth is Gods daughter but this is as it were his Spouse by which hee begets Sons and Daughters to himself In one Word it is this truth and this alone which doth so inlighten the minde as to incline the will regulate the passions comfort the conscience renew our nature and sanctify our whole man No wonder if our Apostle call it abstractively Truth and emphatically the Truth Having given you this Account of the Principal it will bee easy to infer the Collateral Character of the Gospel where it is said No lye is of the truth In the Greek it seemeth to bee a particular proposition Every lye is not of the truth but it is equivalent to an universal and therefore is fitly rendred no lye is of the truth To open the sense briefly There is a threefold Lye verbal practical Doctrinal verbal is an untrue narration when wee either affirm what is false or deny what is true Practical is an unsuitable conversation when wee unsay with our lives what wee say with our lips Doctrinal is an erroneous position concerning matters of faith or practice and though it bee true of all sort of lies yet no doubt it is the doctrinal lye which is here chiefly intended 2 Whereas it is possible upon false hypotheses to inferr true conclusions whence it is usual in Astronomy by supposing things that are not to demonstrate the truth of things that are it is impossible from true positions to infer a false conclusion Indeed too often wicked Hereticks fasten their lyes upon the Evangelical truth and for this reason probably St. John inserted this clause which at first may seem supervacaneous that whereas the Antichristian Teachers might pretend to boast of the Truth our Apostle assureth those to whom hee wrote that the truth did not could not father any such lyes The truth is when Hereticks indeavour to prove their Doctrines by Scripture they deal by it as Caligula did by the Image of Jupiter Olympiacus when hee took from it its own head which was of Gold and put upon it one of Brass they spoil Truth of its genuine sense to put upon it a corrupt glosse it being as possible for cold to come from heat or darknesse from light as any lye from the Truth 3 Nor yet is this all that this clause imports minus dicit plus volens intelligi saith Estius our Apostle intends more than hee speaketh for whereas he saith No lye is of the truth hee meaneth every lye is against the truth Indeed some Lies have a semblance of Truth and are so bold as to claim kindred to it but notwithstanding their seeming consonancy there is a real repugnancy and they are so far from being of that they are contrary to the truth To close up this first general since the Gospel is the truth and consequently no Lye is of it learn wee to embrace it with those two Armes of faith and love 1 Let us stedfastly beleeve it The Heathen had an high opinion of their Sybils as appeareth by that of the Poet Credite me folium vobis recitare Sybillae and shall not wee yield a firm credence to the Gospel St. Paul saith of the Thessalonians that the Gospel came not to them onely in Word but in Power and in the Holy Ghost and in much assurrnce intimating that they had not onely a conjectural opinion but a full perswasion of the truth of the Gospel let the same confidenee be in us It is the truth and therefore wee may infallibly venture our souls upon it Heaven and Earth shall pass away before the least jot of it shall be found false and lying 2 Let us affectionately love it so as not onely to yield obedience to but contend in the defence of it whensoever wee are called to it The Heathen in their sacrifices to Apollo cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth is sweet Let us say with David of this Truth Oh how sweet is it to my taste it is sweeter than the honey and the honey combe Veritas Christianorum incomparabiliter pulchrior Helenâ Graecorum saith St. Austin The Christians truth is incomparably fairer than the Hellen of Greece and if the Grecians so hotly strove for the one how zealously should wee contend for the other wee may venture our souls on it and we must be willing to venture ouâ— states and bodies for it and as he said though upon another account Amicus Plato Amicus Aristoteles sed magis amica veritas Plato and Aristotle are my friends but truth much more so let us in this my Liberty my Life is dear to mee but the truth of the Gospel is far dearer And that wee may thus beleeve and love let us bee careful to know it for which it is that our Apostle praiseth these Christians and so I am fallen on the Commendation Not because you know not the truth but because yee know it whence it will not bee amiss to observe 1 In General that this holy Apostle is not awanting in just praises of those to whom hee writeth very often in this Epistle hee calls them Little Children and in this hee dealeth with them as with Little Children who are best won upon by
as if we cannot miscarry and once being in Christ we shall abide though we be never so carelesse and secure and therefore to prevent this supine lazinesse here is a precept annexed to the promise which minds us that something is to bee performed on our part as well as Gods This unction enableth to abide in Christ but withall wee are required to make use of the grace which this unction giveth for that end and as the Promise assureth us of the one so the Precept puts us on the other It is a known saying of St. Austin Hee that made us without our selves will not save us without our selves wee can doe nothing without him hee will not doe it without us The Unction teacheth and that so as to give strength to fulfill yet still our part is to put forth that strength for that end for which it was given us and though it is the grace of this unction which doth not only prevent us by giving ability but excite us to and assist us in actuating that ability yet it is incumbent on us by the help of preventing exciting and assisting grace to exert those acts of faith and courage and constancy whereby we abide in him This being premised come wee now to consider the Duty to which wee are exhorted and here wee finde something substantial and something circumstantial that in the verb abide this in the adverb now 1 The substance of the duty is in the word abide a word which as Lapide well observeth our Apostle very much delighted to use no lesse than seven times wee meet with it in this Chapter nor is it any wonder since it was his Masters word and that in his last dying farewell Sermon if you cast your eyes on the fifteenth Chapter of St. Johns Gospel you shall finde this phrase of abiding in him used by our Saviour five several times in four verses and as hath been already observed this holy Apostle loved to tread in his Masters steps yea to speak in his Masters language He that exhorts to walk as he walked will not only doe so but talk also as he talked No doubt as hee was his Lords darling so hee had a dear affection to him and those whom wee love wee would resemble not only in greater but lesser matters in garb and gesture in discourse and language And as for this reason he maketh so frequent use of the phrase so likewise he so often inculcateth the duty because it was his Masters counsel to him and the rest of the Disciples Hee well knew he could not give better counsel to the people than Christ had given to him hee followed it himself and found it good advice no wonder if hee commanded it to others Abide in him For the unfolding of this duty know 1 There is a three-fold abiding which is required of every Christian in the Church of Christ in the Doctrine of Christ and in Christ himself all of these we meet with in this Chapter the first in the nineteenth verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had continued with us to wit the Apostles of Christ who were then the Rulers and Representatives of the Church The second in the four and twentieth verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that which you have heard from the beginning abide in you to wit the Evangelical Doctrine and the last in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide in him By all of these no doubt one and the same grace of perseverance is meant yet not without some difference one rising higher than the other the lowest stâ—p is abiding in the Church which is opposed to a Schismatical separation higher than that is abiding in the Doctrine which is opposed to Heretical defection the highest is abiding in Christ himself which is opposed to an Hypocritical profession A man may abide in the Church and â—et fall from truth to error he may abide both in the Church and in the Doctrin of Christ so farre as to outward profession and yet not be really united to and abide in Christ himself But on the other hand Hee who spiritually abideth in Christ cannot but abide in his Doctrine and Church If you abide in me and my words abide in you saith our blessed Saviour where the latter is joyned with the former Christs words cannot but abide in them who abide in him nor will he who hath a real union with Christ make a wilful separation from his Church since the members which adhere to the head cannot forsake the body no wonder if our Apostle adde this to the two former as that which will both engage and enable us to them and accordingly that wee may continue with the Orthodox Christians and that which we have heard from the beginning may remain in us let us abide in him 2 In regard of this union and communion which wee have with Christ there is a three-fold phrase which wee meet with very frequently in the New Testament comming to him being in him and abiding in him coming to him is St. Peters phrase to whom coming as to a living stone Being in him St. Pauls If any man bee in Christ Abiding in him St. Johns both here and before in this Chapter And here we may observe a gradation coming to him is the beginning being in him the progresse and abiding in him the perfection of Christianity we must come to him or we cannot be in him wee must be in him else we cannot abide in him it is not enough to come to but we must be in nor to bee in but wee must abide in him To come to Christ is renouncing our selves to embrace Christ as our Lord and Saviour to be in him is to trust in him whom wee embrace for salvation and to Abide in him is to persevere in this adhaesion to the end 3 If yet you desire a more plain account of the true meaning and full latitude of this phrase of abiding in Christ I answer it is when as having received Christ Jesus our Lord and that both as our Lord and Jesus we doe not will not suffer our selves either by the allurements or affrightments of the world solicitations of the flesh and temptations of the Devil to be with-drawn from the profession of his name observance of his precepts recumbency on his merits imitation of his graces and communion with his person 2 Having given you this account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide in him it will not bee amisse to cast an eye upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now though it may be looked upon only as formula concludendâ— a winding up of the Discourse as if he had said in Salomons language this is the conclusion of the whole matter yet since the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly an adverb of time we shall so consider it and finde a great deal of emphasis in it in as much as this now seemeth to have a double aspect
used my utmost care that the several windows might bee well leaded by a methodical and rational connexion Many flaws thou wilt meet with some whereof are already observed which I hope thy can did ingenuity will pardon That it may please the Father of Lights to transmit through these discourses some beams of heavenly knowledge into thy soul is and shall bee the earnest Prayer of him who desireth to live no longer than he may be serviceable to God and the Church in his Generation Nath. Hardy THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 3 4 5 6. 3. And hereby we do know that we know him if we keep his Commandements 4. He that saith I know him and keepeth not his Commandements is a lier and the truth is not in him 5. But who so keepeth his Word in him verily is the love of God perfected hereby know we that we are in him 6. He that saith he abideth in him ought himself also to walk as he walked AMong the many excellencies of this Epistle this is one that it is a Sacred and Spiritual Touchststone For as a Touchstone discovereth mettals so doth this both Doctrines and Persons By a Touchstone the Goldsmith discerneth what is right and what is counterfeit and by this Epistle we may know Truth from Error and sincerity from hypocrisie Would we be informed concerning Positions what are Orthodox and what Heterodox concerning Professours who are sound and who are rotten we need go no further then this Book If you cast your eyes on the latter end of this and the beginning of the fourth and fifth Chapters you may learn what is the true Christian Religion namely to believe Jesus to be the Christ that Christ is come in the flesh and that he is the Son of God If you peruse every Chapter throughout the Epistle you shall find those markes whereby you may know who are true Christians This is that which more especially is observable in this Scripture the chief scope whereof is to describe a true and sincere Christian by his conformity to Christ in his Command and Example Hereby we know c. It is not unfitly taken notice of by the Greek Scholiast that these words have a reference to those in the seventh vers of the former Chapter If we walk in the light we have fellowship with one another And indeed if we view these Verses well you shall find them a further and fuller explication of that Proposition and that both in the Predicate and Subject The Predicate of that assertion We have fellowship with one another is here explained by two Phrases the one in the third verse We know him and the other in the fifth and sixth verses We are and abide in him These being as it were the Springs of that fellowship since our Communion is founded in our Vnion and all fellowship is between those who know each other The Subject of that Assertion If we walk in the light as he is in the light is here characterized by two eminent steps of this walk namely obedience to and imitation of Christ Keeping his Commandements and walking as he walked By which we see that verified in this part which I have formerly told you is the chief design of the whole Epistle to wit an explication of that Proposition as being the Message which he heard and was sent to declare to them to whom he wrote In these four verses there are four Propositions considerable two whereof are Principall and two Collaterall The two Principal Assertions set forth the Characters of sincere Christians The two Collaterall refer to the knowledg we have of our Christianity by those Characters The first of the Principal Doctrines is asserted amplified proved Asserted as a Thesis in the close of the third verse We know him if we keep his Commandements Amplified by an Antithesis in the fourth verse He that saith I know him and keepeth not his Commandements is a liar and the truth is not in him Proved by a strong Reason in the beginning of the fifth Who so keepeth his Word in him verily is the love of God perfected The second Principal Doctrine is only propounded by way of position in the sixth verse yet with a tacite intimation of an opposition and withall of a probation as will appear in the handling He that saith he abideth in him ought himself so to walk as he walked Besides these there are two other Propositions which I call Collaterall as being Appendixes to the former The one That a knowledg of our knowledg of and interest in Christ is to be endeavoured The other That an especial means of attaining this knowledg is hereby to wit by keeping his Commandements and walking after his footsteps And these are couched in the beginning of the third Hereby by we know that we know him and the end of the fifth verse Hereby we know that we are in him The first Assertion as it is propounded in the end of the third verse We know or according to the Greek We have known him if we keep his Commandements is that which will take up our present Discourse It is a Proposition which is true both waies saving knowledg being both the cause and the effect the root and the fruit of obedience on the one hand Keeping the Commandements is a means whereby we come to know him that is to increase our knowledg And on the other the saving knowledg of him is a means inabling us to keep his Commandements That of St Paul to the Collossians is very full to this purpose where he prayeth for them that they might be filled with the knowledg of Gods wilâ— in all spiritual wisdom and understanding that they might walk worthy of him and please him in all things being fruitfull in every good work and increasing in the knowledg of God Intending thereby to teach us that we cannot walk worthy of the Lord unless we be filled with the knowledg of his will and withall that by being fruitfull in every good work we should increase in the knowledg of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophilact aptly one of these being as it were constitutive and productive of the other that as water engendereth Iâ—â— and Ice water so doth knowledg beget obedience and obedience augment knowledg 1. Would we then know him let us keep his Commandements By thy Precepts saith David that is by the observance of thy Precepts I get understanding If any man do my will saith our blessed Saviour he shall know my Dostrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazianzen Wouldst thou be a Divine do the Commandements For action is as it were the Basis of contemplation It is St Gregories observation concerning the two Disciples who whilst Christ talked with them knew him not but in performing an Act of Hospitality towards him to wit breaking bread with him they knew him that they were inlightned not by hearing but by doing Divine Precepts Quisquis
discussed That which next followeth in order is the Antithesis by which it is illustrated a Sentence equivalently the same with the former and as Ferus hath observed that we may see it did not fall from him rashly yea withall vehementiae gratia as Gualter notes that it might make the deeper impression on us he expresseth it again by its contrary In which words there are two things to be considered an implicite Accusation an explicite Aggravation The one in these words He that saith I know him and keepeth not his Commandements the other in these is a lyar and the truth is not in him According to which Zanchy laieth down two Positions the one That there were many in St Johns time yea alwaies would be in the Church who say they know Christ and keep not his Commandements and the other that all such do most impudently lye 1. These words He that saith I know him and keepeth not his Commandements plainly intimate that there are some who keep not Christs Commandements and yet say they know him Parallel to this is that of St Paul to Titus where he speaketh of some who profess they know God and in works deny him being abominable disobedient and to every Good work reprobate They whom both these Apostles may most probably be supposed to intend were the Gnosticks this phrase of knowing so fitly answering that name which out of an arrogant self-conceit they gave to themselves whilst they were men of flagitious lives and licentious Conversations calling themselves Gnosticks and accounting themselves the only knowing men in the matters of Religion Nor is it only true of these Hereticks but is likewise verified of all Hypocrites who whilst they indulge to their lusts and live in wilfull violation of the Precepts pretend to great measure of illumination with divine knowledg In which respect Aretius saith this is vera nota simulatorum filiorum Dei a true mark of bastard Children and false Saints The sins of the people of Israel were so great and their transgressions hainous that God bids his Prophet to lift up his voice like a Trumpet and cry aloud against them and yet they seek God daily and delight to know his way The same people are charged by God for transgressing his Covenant and trespassing against his laws and yet the Prophet saith of them presently after they cry to the Lord my God we know thee as if they were familiar with and had an especiall interest in him Our blessed Saviour in the Gospell speaketh not of a few but many who shall at the last day take acquaintance of him as if they had long known him for they shall say Lord Lord have not we prophesied in thy name and in thy name cast out Devils and done many wonderfull works whom yet he cals workers of iniquity Whence it appeareth that wicked men may not only say it to others by profession but within themselves by their opinion yea may not onely live but die in this self-delusion that they know Christ and so have an interest in him whilst yet they work iniquity It was the observation of Calvin in his time that many hypocrites men of loose lives did fidei titulo superbire pride u◠themselves in the title of believer and made large profession of Christianity nor is it less observable in the seeming Saints of this age on the one hand their actions are manifestly contrary to those commands of self-deniall and humility loyalty and equity meekness and patience mercy and charity in giving and forgiving which Christ hath imposed on all those that will come after him and yet on the other hand whilst their hands are leaden their tongues are guilded they say they know God yea they are intimate with him they talk much of the new birth the work of grace having an interest in Christ and the like 2. You see the truth of the charge now view the hainoufness of the fault He that saith this is a lyar and the truth is not in him Indeed both wayes it is an untruth and he that saith it deserveth to be branded for a liar To say we keep his Commandements when we do not know him is a lie since if the eye be blind it is impossible the foot should make strait steps God never turneth any from the power of Satan to himself whom he doth not first turne from darkness to light Knowledg is the souls rudder according to which its course is steered the Christian travellers Mercury pointing him the right way nor can we give up our selves in obedience to his precepts whom we know not as our Lord and of whose command we are ignorant And as it is true on the one so on the other hand To say we know him and not to keep his Commandements is a lie nor can there be truth in those who say it it was well spoken by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without virtue God is but an empty name and it is as true without Obedience all knowledg of God and Christ is but an empty notion a lying vanity For the further illustrating of this it will not be amiss to take notice of a threefold lye to wit verball doctrinall practicall told taught acted A verball lye is when we tell a false tale raise an untrue report and so become lying witnesses and our lips lying lips A doctrinall lye is when men assert that to be Gods Word which is their own fancy and vent their false opinions under the notion of sublime verities to believe these lies God threatens to give up those who receive not the truth in the love of it Finally a practicall lie is when a mans actions do not correspond to his profession in which respect he is justly called a liar whose actions are breaches of the Precepts and yet his pretences are large of knowing Christ since as Lorinus well noteth such an one Non praestat quod scit quod profitetur quod dicit quod promittit he performeth not according to what he knoweth professeth saith nay promiseth and so there is no truth not only of veracity but fidelity in him as that Author observeth whilst he fulfilleth not that which in his Baptism he promised and by his profession he is oblieged to the keeping the Commandements But it may be here objected that there are many who do know Christ and that not onely in a weake but great measure since they are able to discourse excellently of the mysteries of Salvation the things of God and Christ whose lives are yet dissonant to the rule of Christianity and if so surely when such say they know Christ they do not lye though they do not keep his Commandements The answer to which objection will be easily made by distinguishing of a double knowledg of Christ to wit informis and formata literall and spirituall notionall and practicall speculative and active Look as there is in a man caro spiritus
of God only but also our own souls because ye were dear unto us Thus did St Ambrose love his charge when he declareth how much he was troubled at his absence from them though upon just occasion It were easie to multiply instances of this nature Oh let all Pastors take fire at these flames and learn by these examples indeed there is no relation in which Ministers stand to their people but it cals for this duty if they look on them as their Sheep their Schollars their Children their Brethren all ingage them to Love And surely Magnes amoris amor Love is the Loadstone of Love if we love you you must love us as Brethren so did those converts who bespake the Apostles with this very title Men and Brethren Tell me I beseech you why should we be accounted as your enemies who watch for your souls If you think scorne to honour us as Fathers yet however own us as Brethren In a word Since we are Brethren let us sweetly live and love as Brethren Oh how pleasant a thing it is for Ministers and People like Brethren to dwell together in Vnity Oh that both Priest and People when any contentions arise between them or when their love to each other begins to faile in them would remember this relation so should the meditation hereof be both as water and fire as water to coole the heat of contention as fire to kindle and cherish the heat of affection 4. It is a word of dignity That he who was in the highest office belonging to the Christian Church should call the despised Christians to whom he wrote his Brethren as it is a dignation in him so it must needs be an exaltation to them The greater the Persons to whom we are related and the nearer the relation is the greater is the honour To be a Servant a Kinsman but much more to be a Brother of a Lord or Earl but much more of a King is a very great Dignity such honour have Christians they may claim Brotherhood to the goodly fellowship of the Prophets the Noble army of Martyrs the sacred Hierarchy of the Apostles yea the head of the Church Christ himself for so saith the Author to the Hebrews concerning him He is not ashamed to call us Brethren Oh let us walk worthy of these high relations which Christianity confereth upon us and so much the rather because by our unanswerable behaviour to these relations we shall not only dishonour our selves but them to whom we are related If one that is Brother to a King should make himself a companion of Thieves doth it not redown to the dishonour of the King to whom he is so nearly allyed And if we who by our Christian profession pretend at least alliance to the Apostles yea Christ himself shall live no better nay worse then Turks Pagans Infidels how must they suffer to whom we pretend so near a relation And therefore to imitate the Apostles exhortation Let our Conversation be such as becometh the Brethren of those holy Apostles who were the first Publishers of the Gospell of Christ And so much be spoken of the Compellation given to the Persons Pass we on to the commendation which our Apostle here giveth the matter whereabout he was now to write which is drawn from three heads The Authority of it as being a Precept both old and new in those words I write no new but an old Commandment c. and Again a new Commandment I write to you The Conformity of it to the Pattern which Christ hath set in those words A thing which is true in him The Congruity of it to the state of the Gospell the truth of Christianity in those words And in you because the darkness is past and the true light now shineth The Authority of that which our Apostle here commendeth is that which we are to begin with And that inasmuch as it is 1. An old Commandment This is that which is both propounded and proved the former in those words I write not a new but an old Commandment to you the latter in those Which you heard from the beginning the old Commandment is the word which you heard from the beginning 1. The proposition is set down with a great deale of Emphasis not only Positively but Oppositively Affirmatively but Negatively The Apostle doth not content himself to say I write to you an old Commandment but knowing as Calvin well noteth how suspected novelty is and deservedly hatefull and because as Didymus observeth the brand of novelty both by Jews and Pagans was cast on Christianity and withall because many things are old which yet in truth are but old Innovations as I shall hereafter discover he doth expresly vindicate his Doctrine from any such aspersion by this addition not a new but an old Commandment It is somewhat debated by Interpreters what our Apostle intends by this old Commandment whilst Some understand it generally of the whole Evangelicall Doctrine Others referre it to the preceding Verse where is a speciall command of walking as Christ walked Others to that particular command of Love which immediately followeth This last I incline to and so much the rather because I find St John himself so expounding it in the Eleventh Verse of the next Chapter wherein he cals loving one another the message from the beginning and at the Fifth Verse of the next Epistle where he saith Not as though I wrote a new Commandment and this concerning the precept of loving one another That I may the better dispatch this clause be pleased to proceed with me by these steps â— The Doctrine which our Apostle was now about to propose is called a Commandment whence observe 1. Generally That as the Law had Gospell so the Gospell hath Law in it and as it publisheth promises so it obligeth by Precepts It is the difference between promises and commands that the one importeth some good to be done for us and the other some good to be done by us the one informeth us what God will do and the other what we should do Now though the principall end of the Gospell be to declare the one yet so as that it teacheth the other For this reason it is no doubt that the Gospell is sometimes called by the name of Law as where we read of the Law of Faith and the Law of Christ and the Law of Liberty and the Law of the Spirit of Life and upon the same account the Apostle Paul cals it a Canon or a rule to which our lives must be conformed and by which our waies are to be directed and St Peter stileth it the holy Commandment from which Apostates turn and the grace of God which many interpret by a Metonymy of the Object to be the Gospell is said to teach being as well a Schoolmaster as a Comforter Finally In this respect it is that we read not only of believing the Gospell which layeth hold
on the promises but obeying which conformeth to the Precepts of Christ the non performance of which is threatned with a miserable end by St Peter and with vengance to be rendred in flaming fire by St Paul True it is That whereas the Law did only command the Gospell enableth as well as commandeth nor doth it only jubere quod placet but dare quod jubet prescribe what we are to do but strengthens us to do what is prescribed yet still the Evangelicall Doctrine consists of commands as well as comforts let not then carnall Gospellers deceive themselves by fancying a Gospell altogether made up of mercy since such an one must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Gospell then Christ or his Apostles taught and so must needs prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying Gospell such as will fail those that trust in it 2. Particularly that the Doctrin of love is a Commandment There is a great deale of difference between allowing and commanding that only implyeth a may but this a must that a licet it is lawfull this an oportet it is needfull to be done of this latter sort is lâ—ve as being that which all Christians are not only warranted but enjoyned to practice when therefore at any time our corrupt natures or Satannicall suggestions put us upon any thing which is contrary to love let us refell it with this consideration It is a command which I dare not violate and as St Paul saith in another case a necessity is laid upon me for the observance of it Our Apostle having before called upon those whom he wrote to keep the Commandments proceeds to shâ—w them what the command was he would have them especially to keep no doubt hereby intending to prevent an Objection which might otherwise be made St John having set down keeping the Commandments as the only mark of knowing Christ it might be inquired Oh holy Apostle what are those Commandments which thou wouldst have us to keep for prevention of which he lets them know what was the old and new Commandment which they were chiefly to keep namely Love A practice deservedly imitable by all Ministers who must not content themselves with generalities but descend to particulars as we call upon the people to do their duty so we must inform them in the duties which they are to do Thus the Prophet Micah doth not only exhort the people to Obedience but sheweth them what the Lord required of them Namely to do justice love mercy and walk humbly with their God Thus our blessed Sauiour not only requireth his Disciples to come after him but instructs them in what it consists Namely the denying of themselves taking up the Cross and following his pattern and else where inciting them to learn of him specifyeth in what to wit meekness and lowliness The truth is whilst we only in generall terms stirre up men to believe and repent and serve God and do the Commandments but instruct them not wherein the practice of those duties consists they will be very apt to deceive themselves and the Devill will help to perswade them that they do them whenas they are farre short of them That Preaching is likely to be most effectuall which is most punctuall in describing as well as prescribing as here St John doth in his writing Whereas the Apostle before useth the Plurall Number the Commandments here he changeth it into the Singular and saith I write a Commandment and perhaps for this reason to imtitate that in this one which he was now to write about all the Commandments are contained so as in keeping this one we keep all Indeed what else are the Commandments but Love enlarged and what is Love but the Commandments contracted St Paul writing to Timothy saith The end of the Commandment is Charity this being the finall cause to which every command tends and the practice of this as it were the formall cause the impletion and perfection of every command to this purpose is that of St Gregory when he asserteth Omne mandatum de solâ dilectione est omnia unum praeceptum sunt quia quicquid praecipitur in solâ charitate solidatur All the Commandments are but one and that the command of Love Love being as it were the one root out of which all other duties as so many Branches sprout forth And surely we have great cause to take notice of Gods goodness herein who having absolute power to command what he pleaseth is pleased to command nothing but Love And as Naamans servant said in another case to him If the Prophet had commanded thee a greater thing wouldst thou not have done it how much more when he saith wash and be clean so my Brethren if God had imposed more or harder Precepts upon us would we not have obeyed them how much more when he only obligeth us to Love This Commandment of Love about which our Apostle was to write is commended from this that it is not a new but an old Commandment where observe 1. In Generall The Commandment which the Apostle enjoyneth by writing to these Christians is not new but old it is Tertullians observation concerning all the Apostles Nec ipsi quicquam ex arbitrio suo quod inducerent elegerunt how that they did not prescribe any Commandment of their own invention to the Church and surely then it is a fit item both for us Ministers what Doctrines to deliver and you the People what Commandments to receive such as are not new but old The newest Philosophy may excell as having the advantage of new experiments but the eldest Divinity is the best that of Solomon an hoary head is a Crown of Glory if it be found in the way of righteousness may in this case be inverted it is a Crown of Glory to the way of truth that it is alwaies found with an hâ—ary head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are near of sound and they agree in sense new Doctrines are vain at best yea too often dangerous and therefore saith Zanchy well Nihil novum in religione admittendum nothing of novelty is to be admitted in Religion and to the same purpose Lyrinensis Vitanda est novitas tenenda antiquitas Shun new paths and keep the beaten track The Christian Faith is not quotidie inventa still to be newly invented but semel tradita once delivered to the Saints which we must earnestly contend for Indeed new illustrations of old Doctrines are attainable Fas est ut prisca caelestis Philosophiae dogmat a limentur poliantur non ut commutentur saith the forementioned Author it is lawfull for us to put new trimmings upon those old Garments to handle the old Doctrines in a new method illustrate them by new similitudes but still the same truth for substance must be retained and maintained by us By this which hath been said We may see what reason there is
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
then St Paul who admonisheth the Corinthians In malice be you Children And in this respect as Tertullians phrase is he would have the oldest men repuerascere grow young again and so in an excellent sense be twice Children Indeed as Clemens Alexandrinus observes concerning the prohibition of distrustfull care so may I concerning this of hatred and revenge he that indeavours to fulfill it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Childe both in Mens and Gods account the World thinketh him a Childe yea a fool to put up injuries and God esteemeth him as a Childe yea such a Childe of whom is the Kingdome of God 2. Little Children are not covetous nor ambitious nor luxurious they affect not variety of delicacies they are not greedy of gain nor puffed up with titles Si verberantur non afficiuntur odio nec si laudantur arrogantiâ if corrected they hate not if commended they swell not thus ought Christians to deny worldly lusts and to conquer all inordinate desires Holy David comparing himself to a Childe saith My soul was even as a weaned Child which is no more greedy of the dug so ought every good man to have his heart weaned from all the honours and pleasures and profits of this transitory world And surely well were it if even Parents would in this regard go to Schoole to their little Children and by their behaviour learn their own duty the truth is to a wise and understanding Christian every Creature is a Preacher and every day a Sabboath with the Bee he sucketh honey out of every flower above the Starrs beneath the fruits abroad the beasts at home the little Children are his instructors of whom he learneth these excellent lessons to contemn the world and to abborre malice which that our Apostle might the more strongly inculcate upon those to whom he wrote he cals them little Children and so much be spoken of the generall denomination in the twelfth Verse passe we on to the Particular Enumeration As it is set down in the thirteenth Verse Fathers young Men little Children I find among Expositors a double reference of these expressions by some to severall degrees of grace by others to severall ages of life according to the former construction the words are to be interpreted Metaphorically according to the latter literally Oecumenus upon the place asserts that our Apostle intends by these titles to express the different sorts of Christians who were to receive his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose different progress in Christianity he sets down with allusion to the increase of naturall life Origen is express both in a Negative and Positive way Non corporales aetates sed animae perfectionem differentia ponit by this phrase the Apostle designeth to difference Christians not according to the ages of their bodies but the growth of their souls in grace and in another place he saith this is so evident a truth that he thinketh none ever doubted it Though I am so far from excluding with this allegoricall Father the literall construction that I conceive it is most congruous yet I shall not altogether wave the Metaphoricall sense And thus there is a threefold degree of grace which is shadowed by these three-ages of life 1. Incipieâ—tes They who are â—â—vices in Christianity incipients in grace are represented by little Children and if we look into the Metaphor we shall find the parallel fit and full 1. Little Children are weak in body they cannot go with strength rnu with swiftness act with vigour but what they do they do it weakely so is it with beginners in Religion they complaine of deadness dulness weakness in performing holy duties instead of running it is as much as they can do to go the way of Gods Commandments and in going they often slip nay fall though not through willfullness yet weakness 2. Little Children are low of stature so are beginners in Christianity dwarfs in piety To have our conversation in Heaven is a lesson long in learning we cannot presently nor easily mount up with the wings of an Eagle even they who loath sin know not how to part with the world and it is by many steps that they ascend to an Heavenly life 3. Little Children are fed with milk their stomacks being not fit to digest more solid food thus beginners in Religion are to be instructed in the rudiments of Christianity as being uncapable of higher mysteries Christs Disciples before the descensâ—on of the holy Ghost were but incipients and therefore out Saviour tels them I have many things to say to you but you cannot bear them yet St Paul speaking of those Christians among the Corinthians who were Babes in Christ I have fed you with milk and not with meat for hitherto you were not able to bear it neither yet now are you able Those little Children in the Text had some divine knowledg but it was very dimme and imperfect and as yet they had but suckt in the first principles of Christianity 4. Little Children are fickle and inconstant now this liketh them and by and by it distasteth them whatever you put into their hands they quickly let it fall takeing no fasthold of it thus are weake Christians carried to and fro with every winde of Doctrine now this opinion pleaseth them and anon it displeaseth them and though the verities of Christian religion are inculcated upon them they hold them not fast but suffer themselves easily to be spoyled of them 5. Finally Little Children are full of fears easily affrighted with any thing so are spirituall Babes their faith being little doubts arise fears prevaile Wicked sinners are presumpteous weak Christians are timorous and as the Devill luls those asleep in security so he dismaies these with anxiety 2. Proficients Those who have made some progress in Christianity are compared to young Men For 1. As youngmen have good stomacks whereby they both earnestly desire and easily digest solid meats so it is with growing Christians they receive the manna of the ordinances with attention retaine it by meditation and so turn it into good nutriment by practise they are able to chew and feed upon evangelicall verities to digest them in their understandings and memories in which respect our Apostle saith The word of God abideth in them 2. Young men are active and vigorous having strong bodies and nimble joynts whereby they fulfill their imployments without weariness thus are spirituall proficients ready to every good word and work divine commands are not grievous Christs yoake is easie to them and they do the will of God with alacrity for which reason our Apostle saith of them they are strong 3. Young men are fit by reason of their strength for military employments and upon all occasions are called forth to service so are strong Christians fit to encounter with temptations afflictions persecutions and through divine assistance to conquer them upon which account it is said of these young
hand and hath been already intimated Pride is either internall or externall that is properly the pride of the heart this the pride of life that is both in the understanding and the affection and this especially in the words of the mouth and the apparell of the body all of which are within the compass of that which is here called the pride of life 1. Begin we with internall pride and that 1. As situated in the understanding and so it is nothing else but a false opinion and surpassing estimation of a mans own excellencies This is observable in the Etymologie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man appeareth to himself and would to others above what really he is and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text which is from α epitaticum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumo when a man doth assume to himself what belongs not to him In this respect pride may well be called an unnaturall tumor puffing a man up as if he had eaten a spider Indeed what winde is to the Blather leaven to the Dough and poison to the Body that is pride to the minde swelling it up with high conceits of its own worth in the apprehension of what it either hath or doth enjoyeth or performeth More particularly this overweening opinion is as the Schooles from St Gregory well observe either 1. Ex parte rei in regard of the things themselves whenas we thinke our selves to have that excellency which indeed we have not to wit either not at all or else not in that measure which we fancy 1. Some are so proud that they attribute to themselves what is no way theirs like the flye in the Fable which setting on the Axle-tree of the Coach wheell cryed out what a dust do I raise this was the Laodicean temper which said She was rich and increased with goods and had need of nothing when as he was miserable and wretched poore and blinde and naked What is this but as if a Blackmoore should fancy her selfe a Beauty and a Pigmye imagine himselfe to be a Giant 2. Others yea very many looke upon themselves in multiplying and magnifying glasses whereby it is that their pence seem pounds mites talents and according to the Proverbe Geese Swans this was the Pharisees pride who thought himself holier and Rabsakehs who accounted himself mightier then indeed he was The truth is An error in the defect is pardonable to thinke more meanly but in the excess abominable to thinke more highly of our endowments or enjoyments then they deserve in themselves for what is it but as if a Novice should pretend himself to be a Doctor nay as if a Peasant dreame that he is a Monarch 2. Ex parte causae In regard of the causall influence upon whatsoever excellencies is in or belonging to us and this is when men account themselves either as the principall efficient or as the meritorious causes of any good 1. Some are so proud as to sacrifice to their own nets and look upon themselves as the originals of their own welfare God complaineth of the Israelites She did not know that I gave her corn and wine and oyle reproving her ingratitude but the proud man goeth further and owneth himself as the Author of his enjoyments and atchievements Is not this great Babell which I have built saith Nebuchadnezxar Dextra mihi Deus telum said Mezentias my own right hand got me the victory 2. More are so proud as though they acknowledge their good things to be of Gods communicating yet so as that they are of their own deserving these thinke God rather beholding to them then they to him and look upon all blessings not as the gifts of bounty but rewards of service like to that proud Fryer who said Da Domine quod debes Lord pay what thou owest me even when he desired admission into those Heavenly Mansions 2. Besides this pride of the minde there is yet further considerable a pride in the passions of hope love and desire 1. Pride as in the passion of hope is that which we call presumption indeed presumption of Gods mercy is a fruit of infidelity because we do not rightly conceive of Gods attributes nor firmely believe his threatnings but a presumption of our own ability is a branch of arrogancy and pride it is no wonder if self-conceit be accompanied with self-confidence and he that assumeth too much to presume too much upon himself Hence it is that men thinke with those Babell-builders they can reare a Fabrick as high as Heaven or with Antiochus that they can saile on the Earth and walk on the Water do things which are impossible far beyond the reach of their power as if a fish should attempt to flye or a beast to speak 2. Pride as in the passion of love is a fond dotage upon our own excellencies and this by St Austin is set down as the definition of that which most properly is called Narcissus-like to be enamoured with our own shadow and admire our own beauty Indeed to be well pleased with our own condition whatever it is is an act of humble contentation and very commendable but to be carried with an affectionate admiration of our own endowments as if none were like them is an act of proud affection and justly blameable 3. Pride as in the passion of desire is nothing else in generall but an inordinate and perverse appetite after excelling and going beyond others Indeed in some kinde this desire cannot be perverse though it be vehement Namely 1. When it is in spirituals A desire to go beyond others in virtue to excell them in graces is praise worthy we must strive to be as holy and religious as just and charitable as sober and temporate as the best and it is a commendable emulation to vie one with another in these practises 2. When it is in mentals In matters of knowledge so it be not like Adams desire to be as God we may desire and endeavour to outstrip others to be as subtle as the acutest Sophister as intelligent as the profoundest Doctor as eloquent as the politest Oratour is a lawfull endeavour But in temporals and externals a desire of surpassing others in any kinde is very prone to be inordinate and when it is so deserveth no better a name then this of pride In particular there are two principall branches of this pride in desire when it is of dignity above and authority over others or of praise and glory from others the former of which is called ambition and so St Cyprian reads the word here and the latter vain-glory of each a word 1. The pride of ambition is an exorbitant desire of power and greatness Indeed we may accipere receive that dignity which is cast upon us but we must not arripere snatch at and be greedy of preferment it is not to
3. Be pleased then to remember what I have already told you that world may be either understood of persons or things and accordingly both constructions may here not unfitly be made use of 1. Of the world that is saith St Austin Ab hominibus mundi dilectoribus of those men who are the worlds darlings and thus these lusts are said to be of the world as a pattern or exemplary cause inasmuch as to walke in them is according to the Apostles phrase To walke according to the course of the world The truth is we are very apt to learn of and conforme to the corrupt lusts and practises of the world We do not with the Pelagians farre be it from us say that sin came in only by imitation but yet withall it is an undeniable truth that imitation is a cause of much sin that corrupt nature which is with in us rendring us prone to follow others in their evill waies This is that which those Dehortations both of St Paul and St Peter plainly intimate This I say and testifie in the Lord that ye henceforth walke not as other Gentiles walke so St Paul For the time past of our lives may it suffice us to have wrought the will of the Gentiles So St Peter Both imply that we are very ready to walke in the way do the will of the wicked among whom we live 2. But that interpretation which I look upon as most genuine is by the world to understand the things of the world and therefore these lusts are said to be of the world because by reason of our inbred corruption these worldly things become occasions and inciters of lust To this purpose it is that St Paul calls these lusts worldly lusts not only because they are conversant about the world but because the world is in some sense a cause that is an externall moving cause of them The Father of these lusts is the Devill their Mother the flesh the world is a Midwife to bring forth and a Nurse to bring up these monstrous brats no wonder if upon this account it is reckoned as one of the three grand enemies of mans salvation Learn we then that excellent admonition of St James To keep our selves unspotted of the world The truth is mundus immundus the world is uncleane and filthy and if we take not heed it will defile and besmeare us if we be not very carefull where we tread we shall soon step into a dirty puddle if we be not very wary where we walke we shall quickly be caught in a snare Oh how hard is it to looke upon these things and not long after them to use them and not love them to have them in our eye or hand and yet keep them out of our heart Oh therefore watch and be sober so often as you are engaged about worldly things keep a godly jealousie over your hearts least they go out too much after them for the world is very insinuating and too often creepeth into our hearts the presence Chamber of the King of glory in which respects these lusts are most truly said to be of the world And so much for the two branches of this clause Absolutely considered 2. Pass we on now to a Relative view and thus it may have a double reference 1. Some conceive it as an Argument why we should not love the world and the things of it and truly whither we understand the Subject of this proposition All that is in the world is not of the Father but is of the world of the things themselves or the lust after them it will hold good 1. Love not the things of the world because these things are not of the Father but of the world Qualia sunt haec saith Zanchy aptly how low poor things are these how unworthy of a Christian love These are from an earthly extraction an inferiour principle Set your affections saith St Paul on the things that are above and not on the things that are upon the earth if you will love let it be those things above that are of the Father of a noble divine originall not these earthly things which are of the world 2. Love not the things of the world because those lusts which are conversant about those things are not of the father but of the world the strength of which argument will better appeare if we consider who they are namely Believers such as are not of the world but of the father to whom this dehortation is given it being very unreasonable that they who are not of the world but of the father should harbour those lusts which are not of the father but of the world When therefore oh Christian any desires arise in thine heart put these two questions to them whither tend they and especially whence are they if they be of the father and so consequently tending upwards embrace them but if of the world and so necessarily bending downwards refuse them 2. But though I do not reject these Interpretations yet I rather adhere to that exposition which looketh upon this clause as a reason of the reason preceding why the love of the world and the love of the Father are inconsistent and the strength of the Argument may be drawn out two waies 1. These worldly lusts are not of the Father and therefore not to the Father Things move in a circle where they begin there they end Rivers come from and return to the Sea These lusts the being not of the Father cannot be toward him nay indeed are against him and therefore cannot consist with the love of him The love of the Father carrieth the heart towards him these lusts being not of the Father turn away the heart from him how can they agree together 2. Where there is a love of the Father only that which is of the Father will finde acceptance yea whatever is not of the Father the soul that loveth him cannot choose but abhorre he that loveth God truly hath a sympathy and antipathy correspondent to his what God loveth he loveth what God hateth he hateth and therefore since these lusts are so far from being of the Father that they are of the world yea the Father instead of an Authour or an Abettour of them is an abhorer and opposer of them no wonder if there be no sincere love of the Father where the love of the world is predominant And this shall suffice to have been spoken of the first branch of the Argumentation drawn from the love of world its repugnancy to the love of God It now remaineth that we proceed to The other branch which is taken from the world it self its short continuance as it is set down in the seaventeenth Verse For the world passeth away and the lusts thereof but he that doth the will of God indureth for ever where there are two generall parts occurre to our observation to wit A Thesis or proposition For the world passeth away and the
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
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
spiritual and saving knowledge It is a known Axiome in Philosophy that there must be a due proportion between the faculty and the object and therefore as sense cannot apprehend the things of reason so neither can reason the things of the Spirit there being no proportion between natural Reason and spirtual verities Indeed Reason in it self is a thing spiritual as spiritual is opposite to material but not as it is opposed to natural and it must bee a spiritual that is a supernatural quality infused by the Spirit which can inable us to apprehend supernatural objects suitable hereunto is that distinction in the Schools of a three-fold light of Nature of Grace of Glory one whereof is far short of the other and as the light of Grace is not proportionable to those beatifical objects of Glory so neither is the light of nature to the spiritual objects of grace and therfore most justly is this affirmative You have an Unction and know all things construed as including the negative if you had not this Unction you could not know any thing To conclude then let the consideration hereof learn us a double lesson to wit of Humility and Prayer 1 Let it abase us in our own estimation notwithstanding our choicest natural or acquired abilities vain man saith Eliphaz would bee wise though hee bee born like a wilde Asses colt men would bee Masters not onely of natural but Divine Knowledge but they become vaine in their Imaginations In reason as corrupted there is a direct enmity against the Gospels simplicity yea the line of reason at the best is too short to fathome the depth of evangelical mysteries and therefore if any one would bee wise let him according to S. Pauls Counsel become a fool that hee may bee wise he only is in a fit capacity for divine knowledge who humbly acknowledgeth his own inability of himself to attain it 2 As wee desire to know all things needful to salvation pray wee for the Spirits Illumination it is strange and yet true to consider how simple Idiots are able more divinely to discourse of Gospel verities than some learned Clerks and whence this but from this special Unction of the renewing Spirit and when wee hear wicked Christians sometimes fluently uttering divine knowledge whence is it but from the common Unction of the illuminating Spirit There is no unfolding Samsons riddle unlesse wee plow with Samsons Heifer no understanding the things of the Spirit but by the grace of the Spirit and therefore I shall end my discourse with the beginning of that excellent Hymn Oh Holy Ghost into our wits send down thy heavenly light Kindle our hearts with servent love to serve God day and night Amen THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 21. I have not written unto you because yee know not the truth but because yee know it and that no lye is of the truth THis Verse may well bee called a Religious Complement inserted by the Apostle no doubt for this end that hee might the better gain upon those to whom he wrote That piece of Oratory which teacheth captare benevelentiam to seek the good will of Auditors is of good use in Divinity They are too morâ—se and rigid who account all Civil Language in a Pulpit daâ—bing with untempered mortar St. Paul doubtlesse did not court Agrippa with a falshood when hee saith Beleevest thou the Prophets I know thou beleevest them nor did hee gild rotten posts when hee saith to those Hebrews I am perswaded better things of you though I thus speak far bee it from St. John who declaimeth against hars at the same time to bee guilty of flattery which is no better than lying To sooth up our hearers in their wickedness is abominable but to smooth them with oyly Language and silken words that they may bee more pliable to what is good is allowable whilest herein wee trace the footsteps of the penmen of holy writ particularly S. John and that in this verse which is as it were an insinuating parenthesis I have not written unto you because yee know not the truth c. In which words there are three General Observable I A Delineation of the Gospel by a double character 1 Principal and â—rect â—n that it is called the truth 2 Collâ—â—eral and Coâ—sequeâ—â—ial when it is said no lye is of the Truth II A Commendation of the Christians to whom the Apostle wrote by removing ignorance from them attributing knowledge to them in those words not because you know not the Truth but because ye know it c. III An Anticipation of an objection which might be made against his writing to them who were thus knowing in those words I have not written unto you c. Begin we with the Delineation and therein 1 The Principal Character which though comprized in that one word Truth carrieth in it a great deal of weight Not to trouble you with the Philosophical distinctions of Truth be pleased to know to our present purpose 1 As there is a double word so there is a double truth to wit personal and doctrinal our blessed Saviour saith of himself I am the truth and some Interpreters conceive that by truth here the Apostle meaneth Christ when our Saviour prayeth for his Disciples sanctify them through thy truth hee presently addeth Thy Word is truth and accordingly others expound Truth here to bee the Evangelical Doctrin To this latter interpretation I rather adhere because it is most probable that St. John understands the same by truth in this verse which he intends by all things in the former and those are all things revealed in the Gospel 2 Truth may bee construed in a double opposition either to that which is Typical or that which is false 1 Sometimes the truth is opposed to Types and Ceremonies thus when wee are required to worship the Father in Spirit and in Truth as the former is opposed to hypocritical so the latter most rationally to ceremonial worship and when it is said The Law came by Moses but grace and Truth came by Jesus Christ wee may probably conceive the sense to bee that whereas Moses onely delivered precepts to bee done Christ giveth by his Spirit grace to do them and whereas the Ceremonial Law consisted onely of Types and Shadows the Truth that is the impletion of all those is now performed by Christ Accordingly the Gospel is the truth because it revealeth the body of those shadows the mystery of those figures the substance of those Types and to this Zanchy conceiveth the Apostle Paul might have respect when hee calls it The word of truth 2 Sometimes the truth is opposed to falshood and lies for that is the most genuine signification of the Word and withall the most rational interpretation of it in this place where wee finde a lye expressely set in opposition to it upon this account no doubt it is that the Gospel is so
frequently stiled the word of truth and the way of truth and the truth To this purpose is that metaphoricalâ—hrase â—hrase of S. Peter where he calls it the sincere milk of the Word to wit without any base mixture of falshood Indeed there are some doctrins of the Gospel which are nor verisimilia probable to our reason but still all of them are verissima of most certain verity For the clearer manifestation whereof which was never more needful than in this Sceptical yea Atheistical age and that in opposition to all other doctrins whatsoever bee pleased to consider the matter the witnesses the Miracles and the success of the Evangelical doctrin 1 The matter of the Gospel proclaimeth it to be the truth inasmuch as it layeth down surer principles purer precepts and higher Promises than any other doctrin whatsoever This is that Doctrin which maketh full provision for our comfort by teaching us how God and man may bee brought together how justice and mercy may meet each other by proposing to us such a reward which for its excellency and perpetuity is every way adaequate to a rational desire This is that doctrin which giveth full direction for our obedience by injoyning such duties as are most just and pure and so most consonant to right reason 2 The Testimony given to the Historical part of this Doctrin especially that of Christs resurrection which if acknowledged true there will bee no reason to deny the truth of any thing revealed in the Gospel is so valid that there need not could not bee a clearer evidence For however they were persons tenuioris fortunae of a mean estate yet they were incâ—lpatae famae of unblemished credit nor was it onely one or two but a great number of men and women who testifyed the truth of it and this not upon hear-say but as that which they had seen with their eies and their hands had handled nor which would not bee left out was there any hope of profit or preferment which might induce them to attest a falshood 4. The Miracles which accompanied those Oracles were such as abundantly confirm their Truth for though it is true the publishers of lying doctrines have by the Devils help wrought wonders yet either they were as St. Paul calls them lying wonders meer delusions making things appear which are not by corrupting sometimes the fancy sometimes the sense sometimes the air and sometimes the object or if they were true wonders yet they were not Miracles properly so called because not above the power of nature onely the Devil either by his agility removing of or bringing on objects upon the stage in a moment as it was probably in the Magicians imitation of Moses when hee turned Rods into Serpents or by his sagacity discovering the secrets of nature oft times effects such things as to us being unknown are wonderful though indeed they are but natural But the wonders which were wrought by the preachers of the Gospel plainly appear to bee such as either no created power can at all effect as raising the dead curing the blind lame and deaf which were so out of a natural defect in the Organ and are reckoned among those total privations which in course of nature admit of no return to the habit or which if a natural virtue can effect yet not in that way and time as the healing of the sick by a touch by a word at a distance in an instant and therefore were no other than divine Miracles So that unless were will suppose that the true God would confirm a lye by signs and wonders wee must needs acknowledge the Truth of the Gospel 4. Lastly The wonderful success which this Doctrine hath had in the world may very rationally evince its Truth It is a known saying veritas magna praevalebit the power of Truth is unconquerable and though sometimes it may bee suppressed yet it cannot bee extinguished Indeed it is not true reciprocally that though Truth will preval at last yet every Doctrine which prevaileth for a time is Truth If this plea were sufficient nakedly considered the Mahumetan Doctrine would challenge this Title of Truth as having gained upon the greatest part of the habitable world for many hundred years It is not therefore simply the strength but the strangeness of the Gospels prevalency which argues its verity That the Mahumetan Doctrine should bee generally embraced is no wonder partly because it is a Doctrine congruous to mans corrupt inclination it was at first propagated and is still maintained by force of arms But that the Evangelical Doctrine which teacheth Lessons contrary to flesh and blood liberality to a covetous humility to a proud piety to a prophane and righteousness to a cruel world which was so much opposed and persecuted by the wise and great men the Princes of this world should bee published by twelve illiterate unarmed men who had not spears but onely staves in their hands not swords but scrips by their sides and were as a few Sheep among a multitude of ravenous Wolves and yet the publishing should bee so effectual as to gain a multitude of Disciples in all parts and those such as did many of them lose their liberties states and lives in defence of it is so strange a success as may very well bee a strong Argument to testifie the Truth of the Gospel by all which it appeareth what good reason St. John had to call the Gospel the Truth in opposition to falsehood But yet this is not all which this type prompts us to for in that the Apostle doth not say the true Doctrine in the concrete but the Truth in the abstract so that whereas there are many other Truths which every Art and Science teacheth hee seemeth to appropriate it to the Evangelical Doctrine as if that onely deserved the name of Truth is very Emphatical and no doubt his intention hereby is to let us see that the Gospel is eminently and transcendently true Indeed veritas consistit in indivisibili one thing cannot bee truer than another but yet one Truth may bee of greater eminency than another Such is the Doctrin of the Gospel whose excellency will appear if you consider that it is a Divine an Universal and an effectual truth Well may the Gospel bee called the truth in as much as it is 1 The Divine truth which was dictated to those who published it by the Spirit of God I grant as St. Ambrose saith omnis veritas à spiritu sancto all even humane truth is from the Divine Spirit in which respect Truth is called by the Greek Poet the daughter of God but still it is onely Scriptural truth which is of immediate inspiration all truth calls God Father but this is his Reuben his first-born These things saith hee that is true and again These things saith the Amen the faithful and true witnesse so run the Prefaces of the two Epistles to Philadelphiae and Laodicea and accordingly St. Peter They
incouraging commendations It was one of St. Jeromes counsels to Laeta about the bringing up of her daughter Laudibus excitandum est ingenium that shee should excite her by praises When the School-master by commending his Scholar for doing well le ts him see that hee hath a good opinion of him it is a notable spur to put him upon preserving and increasing that good opinion by doing better what the blowing of the horn is to the hounds in their chase and the sounding of the Trumpet to the Horse in the battel that is praise to men in their prosecution of vertue and opposition against vice And therefore let all Ministers learn to take notice of and incourage the forwardnesse of their people and let them be no lesse careful to extoll their virtues than to reprove their vices when the people do what is commendable it is but just wee should commend what they do and if they finde matter let not us want words in giving them their deserved praises according to the pattern which here St. John sets us 2 In special take a view of the commendation here given which is first by way of remotion acquitting them from ignorance they were not like St. Pauls silly women which were ever learning and never able to come to the knowledge of the truth not like those Hebrews who whereas for the time they ought to have been Teachers they had need that one teach them again which bee the first Principles of the Oracles of God they were not such as did not know the truth And then by way of attribution asserting that they were such who did know the truth yea that they had a distinct knowledge of it whereby they were able to distinguish between truth and falshood for that you know is very fitly by interpreters supplyed in the last clause you know that no Lye is of the truth Our blessed Saviour speaking of his sheep saith they know his voice and that so as to distinguish it from the voice of strangers for so it followeth and a stranger will they not follow thus doth S. John here commend these Christians not only for a true but a clear knowledge whereby they were able to judge aright and discern between things that differ Indeed according to that known maxim rectum est index sui et obliqui that which is true discovers not only it self but that which is false and therefore he that knoweth the truth knows that no lye is of it That it may the better appear how high a commendation this is it will bee needful to discusse a little on the one hand the evil of ignorance and on the other the good of knowledge 1 Not to know the truth is a sin sadly to bee bemoaned and such as contracts not onely guilt but shame upon the person Indeed this is not true of all kinde of Ignorance There is an Ignorance which is commendable not to know what God hath kept secret because hee would not have us know it s no shame for a man not to know that which is not in his possibility and such are all those things which God hath not been pleased to reveal There is an Ignorance which is excusable to wit 1 when it is of such truths which are without our sphere and therefore have no need to know them 2 when it is of such truths as are polemical problematical which partly by reason of the difficulty of the matter and partly by reason of the imbecillity of our understanding wee cannot attain to a full knowledge of 3 when though it be of the Evangelical Truth yet it is either through a defect of Revelation which is the onely means whereby wee can know it as in Pagans who never heard of the Gospel and therefore shall not bee condemned for not knowing and beleeving it or through a natural incapacity as in infants and fools and mad-men who being not able to make use of their reason cannot attain to this knowledge But not to know in some measure the necessary truths of the Gospel notwithstanding the opportunities and means of knowledge afforded to us is an ignorance deservedly blameable Indeed it is negligentia non impotentia incuria non incapacitas not an impotent incapacity but a retchlesse negligence it is not an invincible but a vincible not a negative but a Privative not an involuntary but a wilfull ignorance not of one who would but cannot but of one who may but will not know the truth And now to bee thus ignorant is our sin our shame our ruine what a travellor is without his feet a workman without his hands a Painter without his eies that is a Christian without knowledge unable to do the will of God What danger a ship is in that wants a Rudder Ballasse Anchors Cables Sails the like is hee in who wants knowledge How easily is hee tossed up and down with every winde of Doctrin how unable is hee to stear a right course towards heaven how quickly is hee overturned into a gulf of errors and vices no wonder if God complain by the Prophet Hoseah My people are destroyed for lack of knowledge Our proverb saith The blinde man swalloweth many a flye and catcheth many a fall it is no lesse true of an Ignorant Christian hee swalloweth many an errour and falls into many a sin this jaw bone of an Asse I mean Ignorance hath slain its thousands laying heaps upon heaps In a word Almighty God is so far provoked with affected ignorance that hee threatneth by his Prophet It is a people of no understanding therefore hee that made them will not have mercy on them and hee that formed them will shew them no favour and by his Apostle that the Lord Jesus shall beerevealed from heaven in flaming fire taking vengeance on them that know not God 2 To know the Truth and that no Lye is of it is a virtue highly to bee commended Indeed there is an excellency in all kinde of knowledge it is a pearl despised of none but fools Knowledge having no enemy but the Ignorant Alexander was wont to say hee had rather excell in knowledge than bee great in Power Indeed what the eie is in the body that is knowledge in the minde that the choycest member of the one this the noblest ornament of the other but surely this knowledge whereof my Text speaks is far more excellent than all other knowledge whatsoever for wheras by knowledge it is that a man differeth from a beast by this knowledge it is that a Christian differeth from other men nullus omnino cibus suavior quam cognitio veritatis saith Lactantius no sweeter food to the minde than the knowledge of truth and especially of this truth What the foundation is to the building the root to the tree that is this knowledge to the Soul the beginning of all grace and goodnesse what the Sun is to the world that is this knowledge to the minde to
inlighten inliven and rejoyce it if that Philosopher when hee had gained a new notion in Astronomy was so ravished that he cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found it I have found it how much greater joy hath the Christian knowing supernatural truths In a word this knowledge is not onely that which leads to grace and joy but glory S. Paul hath put them together when he saith God would have all men come to the knowledge of the truth that they may bee saved no wonder if St. John account those Christians praise-worthy for this that they did know the truth And now I would to God that wee could say the same of all our hearers but I fear in regard of too many wee may instead of commending condemn of praising complain that they are not such as do know the truth but do not know it Our Language may not be this of S. Johns but that of S. Paul Some have not the knowledge of God I speak this to your shame indeed a shame it is that any among us should bee ignorant for to allude to the Apostles phrase Have they not heard yea the sound is gone throughout all the Land All means of knowledge Preaching Catechising writing are plentifully afforded God may say to us as he did to his People of Old Have I been a Wildernesse to the house of Israel a land of darknesse and yet how many remain destitute of saving knowledge It might have been said of this Land for these many years in regard of the Gospel what is said of Rhodes in regard of the Sun Semper in sole sita est Rhodos it is alwaies in the Sun-shine The light of truth hath shone gloriously among us And yet how many Owls fly up and down in this bright-firmament how many Beetles in this Goshen Land of Light Lactantius observeth that there was never lesse Wisdome in Greece than in the time of the seven wise men and they say of the Indians among whom all the Gold is that none are more meanly clad than they Oh that even in this Land which hath equallized if not excelled all other parts of the Christian world for perspicuous instruction there were not to bee found many grosly ignorant The truth is 1 Some though they bee strangely ignorant are highly conceited of than which no greater enemy to their knowledge The opinion of having attained knowledge as it is an argument that a man hath not attained and therefore saith St. Paul He that thinketh hee knoweth any thing knoweth nothing as hee ought to know so it keepeth a man from endeavouring to attain and therefore saith Solomon Seest thou a man wise in his own conceit there is more hope of a fool than of him 2 Some who are sensible of their ignorance are yet ashamed to discover it and therefore they seek it not at the Priests lips hence it is that whilest you frequently consult with the Lawyer to know the certainty of your evidences and with the Physician to be informed in the state of your body yet you seldome or never repair to the Minister to inquire of and be informed by him in the things that concern your souls 3 Too many look upon divine knowledge as a thing to which onely the Divine is obliged they need not trouble themselves about it If the Merchant can but know how to keep his accounts how to import and export his wares if the Trades-man can but skill how to buy and sell and get gain If the Husbandman can but learn how to mannure his ground it matters not for the mystery of godliness and knowledge of the truth 4 Nay I would to God there were not some who do not only neglect but reject this knowledge saying with those Prophane Atheists to God wee desire not the knowledge of thy waiss and that they may continue in their ignorance they either content themselves without any or with some blinde guide who instead of teaching others had need himself to be a catechumenist Suffer I beseech you the Word of Exhortation to answer the means with some measure of knowledge Philip rejoyced that Alexander was born in the daies of Aristotle Let us blesse God that wee are born in the times of light and since God is not awanting to us let not us bee awanting to our selves wait at the Posts of Wisdomes house sit at the feet of your Teachers and inquire what you know not from their mouths diligently peruse the holy Scriptures the rich cabinet in which this jewel the knowledge of the truth is to be found purge your hearts of arrogant self-conceit taste the sweetnesse of divine truths obediently practise what you know so shall you more and more know what to practise above all according to Solomons advice Cry after knowledge and lift up your voice for understanding what St. Paul praies for the Ephesians beg of God for thy self that the eies of thy understanding may be inlightened And when thou hast attained the knowledge of the truth bee not proud but humble still acknowledging thy need of further helps by the tongues and pens of Gods ministers as St. John here intimateth in that hee saith I have written unto you because you know which leads to the Anticipation of an objection which might arise in their mindes from that which is asserted in the preceding verse If wee have an Unction by which wee know all things to what end might they say or at least think is your writing which objection hee prevents by adding I have not written to you because you do not know the truth but because you know it Some Expositors conceive these words to bee an Apology for his writing so little alioqui largiore vobiscum usus sum sermone so Grotius If you had not known the truth I would have written more largely to you but verbum sapienti sat est a word is enough to the wise and doubtlesse it is a peece of prudence in a Minister to make a distinction between Auditories when they speak to the simple and ignorant to use more plain large and loose expressions but when to intelligent Christians more concise pithy and exact The Generality of Interpreters conceive this an Apology for his writing at all which might seem supervacaneous to those who by vertue of a Divine Unction knew so much already wherein our Apostle lets them know that notwithstanding the knowledge they had attained it was still needful to write to them and that because they had attained this knowledge In particular there might bee a threefold reason of St. Johns writing to those knowing Christians 1 In memoriam revocare to bring that truth to their memory which had been already imprinted in their understanding upon this account as St. John here so elsewhere the other Apostles expresly Apologize for themselves I will therefore put you in remembrance though you once knew this So St. Jude I will not
and the very name Immanuel by which hee is to bee called intimateth as much it being a name too high for any person except the Messiah What in this Prophecy Isaiah spake plainly in the fifty third chap. hee utters allusively where speaking of the Messiah for that that Chapter is to be understood of him is so evident that hee who runs may read it hee saith He shall grow up as a tender plant in a dry ground that is say some not improbably of a Virgin without the help of a man Now that Jesus was born of Mary whilest yet a Virgin the Evangelical History plainly affirmeth nor need it seem impossible either to Jew or Pagan As for the Jew why may hee not beleeve that the same Divine power which caused Old Sarah to conceive and bring forth when shee was as good as dead which made Aarons rod to bud blossome and bring forth Almonds yea which formed the first man Adam without the help of woman could enable a Virgin to conceive and bring forth without the help of man As for the Pagans they affirm that Venus was engendred of the froth of the Sea animated by the warmth of the Sun that Pallas came from Joves brain and Bacchus from his thigh that some of their Heroes were begotten by their Gods upon mortal creatures Hercules on Alemena by Jupiter Pan on Pâ—nelope by Mercury Romulus on Rhea a Virgin by Mars and why is it not credible that Jesus should bee born of the Virgin Mary by the overshadowing of the Holy Ghost And thus I have given you a brief account of the parallel between the Prophecy of the Messiah and the History of Jesus as to his birth 2 The Prophet Isaiah speaking concerning the Messiah tells us that the Spirit of the Lord shall rest upon him the Spirit of Wisdome and Understanding the Spirit of Counsel and Might and the Spirit of Knowledge and of the fear of the Lord that this Spirit did rest on Jesus appeareth both by the Oracles hee spake and the Works especially by the Miracles hee wrought It was the testimony the people gave of him that never man spake like him by which it appeareth that the Spirit of Wisdome and Knowledge did rest on him never did any so clearly reveal the Will of God to the people as hee The Glorious Promises were never so unveiled as by him and by him the Precepts of the Law were most exactly interpreted That the Spirit of Might did rest on him eminently appeared in his wondrous Miracles which were not done in a corner but openly before the people who cryed out wee never saw it on this fashion That Miraculous works were expected by the Jews from the Messiah when hee should come appeareth by the Question when Christ commeth will hee do more Miracles than those which this man hath done and accordingly when John sent to Jesus Art thou hee that should come or do wee look for another hee returneth this Answer Go and show John again those things which you do hear and see The blinde receive their sight the lame walk the lepers are cleansed the deaf hear and the dead are raised up all which could not have been done by him if hee had not been annointed with the Holy Ghost and with Power 3 Concerning the Messiah we finde a Three-fold Office to which he was annoynted to wit of King Priest and Prophet Moses fore-tells him to be a Prophet where he saith A Prophet shall the Lord your God raise up unto you of your brethren David mentioneth him under the Offices of a King and a Priest Yet have I set my King upon my holy hill of Sion and thou art a Priest for ever after the order of Melchisedeck This was that which was peculiar to the Messiah for though David was a King and a Prophet Samuel was a Prophet and a Priest and Melchisedeck was a King and a Priest yet only the Messiah was a King Priest and Prophet accordingly it is that we finde Jesus as a Prophet teaching the Mysteries of the Kingdom as a Priest praying yea dying for the people and acknowledged by the Magi to be King of the Jews Once more it is fore-told in the Psalms and the Prophets concerning the Messiah that hee should bee a man of sorrows despised and rejected of men yea that he should bee cut off from the land of the living that hee should be taken from Prison and Judgement that having drunk of the brook in the way hee should lift up his head that hee should not see corruption and sit at the right hand of God And now that all these things which were written concerning the Son of Man were accomplisht the Evangelical Histories doe abundantly testifie it were easie to trace out an exact Parallel not only as to substance but circumstances concerning the humiliation and exaltation of Christ As for that pretence of the Jewes opposing our Saviours Resurrection that his Disciples stole him away it is so frivolous and absurd that no rational man can beleeve it yea that Dilemma of St. Austine abundantly confuteth it If the Souldiers were not asleep when the Disciples stole his body why did they permit them to doe it if they were asleep how could they affirm it to be done By all these considerations put together it cannot but appear an undeniable truth that Jesus is the Christ and however it may bee alleadged that some Prophecies which concern the glory and power of the Messiahs Kingdome seem not yet to bee accomplished the Answer is justly returned that it is not an outward and visible but an invisible and spiritual glory and power which is in those Prophecies intended and that is continually fulfilled in the preaching of the Gospel and withall they may very rationally be extended to his Second coming when he shall appear in glory to Judge the World and when every knee shall bow to him and every tongue shall confesse what now perhaps it denieth that Jesus is the Lord the Christ to the glory of God the Father and so I have given a dispatch to the truth implicitly asserted passe we on more briefly to the 2 Heresie explicitly charged on the false teachers namely denying that Jesus is the Christ If wee render the words exactly according to the Greek text it is Hee that denieth that Jesus is not the Christ but yet the not is justly left out in our translation because according to our way of speaking Hee that denyeth that Jesus is not the Christ is he who affirmeth Jesus is the Christ which is the truth whereas in the Greek Language Gemina negatio fortiùs negat A double negation denieth more vehemently Parallel to this is that speech of our Saviour to Peter The Cock shall not crow this day before thou shalt thrice deny that thou knowest me where in each clause the Greek useth two Negatives for the greater emphasis Wee cannot better expresse the force
consider what consequence do naturally flow from them I have so much charity as to think that many of the Jews and some of the followers of those Antichrists did not think that by denying Jesus to bee the Christ they were guilty of such a blasphemy against the Deity as to deny the Father and the Son but yet so it was as appeareth by what hath been already said I have the same opinion of many seduced persons in this age who are not so considerate to weigh the evil inferences which are justly deducible from such praemises which they embrace as truth Indeed we must distinguish between natural and forced deductions some like Spiders suck poyson out of flowers like bad stomacks turn the best nutriment into ill humours perverting the soundest Doctrins by fallacious paralogismes If wee are made sinners by one mans disobedience then say some God is unjust in charging Adams posterity with his guilt If Justification bee by Faith alone then say others what need of good works If Christ bee the Propitiation for the sins of the world then say others wee need not fear though wee adde sin to sin and thus the most pretious Doctrins of the Gospel are abused to patronize horrid conclusions but how irrationall they are easily appeareth to any who shall judiciously examine them Nor doth this hinder but that many specious doctrines have a sting in their tayl and how amiable soever they seem in their direct aspects yet they will bee found very detestable in their reflection The Antinomian in denying that God seeeth any sin in justified persons or is at all displeased with them when they sin denyeth that hee is Omniscient not knowing all things and that he is a Pure and Holy God hating sin where-ever hee findes it The Socinian in denying that Christ did expiate sin and satisfy justice denyeth the merit of his death the dignity of his person and justification by faith in his blood Many instances of this kinde might bee brought in several erroneous positions both of these and other Hereticks the truth is according to that known saying uno dato absurdo mille sequnntur one absurdity being granted a thousand follow and such as were they apprehended would doubtlesse be abhorred though not by those who broach yet by many of them who entertain such positions and therefore let it bee our Wisdome to examine whither this or that Doctrin tends to what it leads and what must necessarily follow upon it for so doth S. John here in which respect hee chargeth them who deny that Jesus is the Christ with denying the Father and the Son 2 The Proof of this latter part of the charge is that which now followeth in the next verse Whosoever denieth the Son the same hath not the Father but hee that acknowledgeth the Son hath the Father also I call this a proof and not without Reason since the Argument is strong Hee that hath not the Father denyeth him hee that denieth the Son hath not the Father and therefore he denieth the Father and the Son The verse consists of two clauses the latter whereof is not in our ordinary Greek Copies and therefore is left out by Calvin and is conceived by Daneus to have crept out of the glosse into the Text. But Beza assureth us that hee saw it in two Greek manuscripts it is also in the Syriack and vulgar Latine and inserted though in another Character by our Translators If wee peruse the writings of this Apostle wee shall finde no way of illustration more frequent than that which is by contraries whilest sometime the Affirmative is amplified by the Negative and then again the Negative by the Affirmative in which respect it is not improbable that this affirmative might here bee annexed by the Apostle But since I shall have a more fit occasion of handling the duty of confessing Christ when by Gods grace I shall come to the second and thirteenth verses of the fourth Chapter and withall there being the same reason of contraries the unfolding of the one is virtually an explication of the other I shall not inlarge in a distinct handling of these clauses That which would here bee principally inquired into is the notion of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the Father of which Interpreters give a threefold construction 1 That phrase in the first Commandement of having none but Jehovah to bee our God may give some light to this for as there habendi verbum pro credere intelligere usurpatur the word having is as much as knowing and beleeving So here and then the design of our Apostle in these words is to let us know that all Jews and others who deny the Messiah however they pretend to beleeve in and give worship to and have the knowledge of the true God in truth they are ignorant of him and so neither beleeve nor worship him aright because they do not know beleeve and worship him as the Father of our Lord Jesus Christ Indeed this is to bee understood as to the explicit notion with a limitation in reference to Christ already come As for the Jews before Christ though the godly among them had some glympse of this for otherwise they could not have beleeved in the Messiah which was to come yet it was not expresly required of them to invocate God as the father of Christ but God having now sent his Son into and by him revealed himself unto the World hee can no other waies bee rightly adored and invocated but as his Father To this purpose it is that Christ is called by the Apostle the image of the invisible God which though it bee true of him as hee is the Son of God in respect of his eternal Generation by which the Divine essence being communicated to him hee is the Image of God that is personally taken God the Father yet in that the Apostle saith not onely the Image of God but of the invisible God there seemeth to be a tacit Antithesis and so it is to bee understood of the Son of God made man who by his incarnation is become a visible Image of the invisible God for this reason it is hee saith himself elsewhere if yee knew mee you would know the father also and indeed as wee cannot comfortably see the Sun with a direct aspect but in its reflexion so neither can wee rightly know the father but in Christ who is his visible Image Suitable hereunto it is that our Saviour expressely saith No man knoweth the Son but the Father neither knoweth any man the Father but the Son and hee to whomsoever the Son will reveal him and among other constructions of those words you beleeve in God beleeve also in mee this is one That if they did not beleeve in him they could not beleeve in God so that from hence wee may infer that not onely the Barbarous Pagans who worship the Sun the fire or any other creatures of Gods
which you have heard from the beginning shall remain in you yee also shall continue in the Son and in the Father And this is the Promise which he hath promised eternal life Begin wee with the Duty which wee shall finde to bee in order the seventh step of that lightsome walk the delineating whereof I have once and again told you is the principal design of this Epistle The first word wee meet with in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth here to be superfluous as also in the beginning of the seven and twentieth verse but whether wee look upon it as transposed or put absolutely it will bear a good construction By way of transposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus our Translators here read it Let that therefore which you have heard and also in the other verse The annointing which you have received Absolutely taken both here and there it is an Ellipsis and the sense is as much as As for you therefore as if hee should have said however others fallaway yet let that which you have heard abide in you These Antichrists with their followers forsake but do you continue in the Apostolical Doctrin nay therefore because they are fallen do you stand the more firmly In this sense the Apostles counsel is much like Joshuahs Resolution But as for me and my house wee will serve the Lord. Indeed it is the glory of a Christian like fish to keep fresh in salt waters to professe Christs name where Satans throne is and like stars in a dark night to shine in the midst of a crooked and perverse generation the truth is to bee Antichristian among Antichrists is usual to bee a Christian among Christians is laudable to bee Antichristian among Christians is abominable but to bee a Christian among Antichrists is admirable no such Tryall of Constancy as in times of Apostacy Vertue is never more amiable in Gods eies than when shee is out of fashion in the World It is said of Noah that hee found grace in the eies of the Lord and the next verse tells the reason He was perfect and upright in his Generation Grace though onely in the heart finds grace in Gods eies but especially in the life and more especially when like Noah it is in a degenerating generation had Peter done as hee said though all me◠should bee offended yet will not I hee might well have challenged the priviledge of being Christs beloved Disciple Oh let us fix in our mindes this holy purpose of cleaving to Christ and his Truth though others leave it yea let their defection by a kind of Antiperistasis corroborate our resolution of continuing in the Doctrin wee have received More particularly in the Exhortation wee shall take notice of the Object which it concerneth and the duty which it requireth the object proposed is that which they had heard from the beginning the duty required is that it abide in them 1 The matter spoken of is That which they had heard from the beginning By beginning in this place is to be understood the beginning of the Preaching of the Gospel to them ex quo institui coepistis so Beza glosseth since you began to bee instructed in Christianity for it is not said Let that abide in you which was from the beginning then the date might have been taken from the beginning of the World since so soon as Adam fell the Gospel was Preached but that which you have heard from the beginning and though at the seventh verse the phrase of an Old Commandement gave just occasion to refer that from the beginning to a further distance and so of interpreting there you by your Ancestors yet here there being no such reason enducing wee are not to recede from the most plain meaning of the letter especially when wee consider that the Exhortation Let that abide in you most rationally refers to what they themselves had heard and therefore in this place those words from the begnining refer to the time of their first reception of the faith If you ask what it was that they heard from the beginning the Answer is returned either particularly Primarium dogma de Christi divinitate So Justinian the fundamental verity of Christs Divinity or Generally The Whole Evangelical Doctrin of Salvation by Christ which had been Preached to them by the Apostles If you ` ask ' why it is thus phrased not let that which the Gospel revealeth but that which you have heard from the beginning I Answer upon a double account to let us see 1 What is the true Doctrin namely that which was delivered from the beginning for though it is possible for falshood to bee Ancient yet Truth is alwaies first The Envious man may sow his Tares in the field where the good seed was sown and possibly the tares may grow so fast as to hide the Wheat but still the good seed was first sown prime Antiquity is a sure note of verity The Primitive times and truths were of all other the purest like the clear water at the spring-head but of this I have spoken heretofore 2 By what means they received the Evangelical Doctrin namely by hearing Among those several senses with which God hath invested man I know not any more needful than that of hearing in what capacity soever you consider him especially as hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature a reasonable by converse a sociable and may be by grace a new a divine creature 1 Reason is the perfection of man and hearing is the improvement of Reason Auris say some quasi hauris ab hauriendo the ear being the sense by which wee suck in knowledge in which respect the Son of Syrach saith God hath given man ears and an heart to understand Knowledge is as the liquor the soul the vessel and as the tongue is the tap to let it out so the ear is the tunnel to let it in Whence it is that Learners are called Auditores Hearers Upon this account perhaps it is that whereas other parts have their shuts sometimes to close them up the eies lids like Curtains to draw over those Christaline windows and the Tongue encompassed with an Ivory wall of teeth only the nostrils and the ears be alwaies open those for breathing these for hearing that man which is ever learning might be ever hearing 2 Society is the delight of man and hearing is the sense of Society Auribus alienas sermones admittimus mente recondimus saith a Rabbin by hearing wee have converse each with other wee injoy the comfort one of anothers advice discourse conference A deaf man is as a dead man to others and liveth onely to himself as being unfit either for company or traffique or Magistracy and therefore the Ancients though they painted their Judges without eies because they should not respect persons and without hands because they should take no bribes yet not
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 of quality by way of Analogy is that which wee finde as in Threatnings so in Promises between the Service and the Reward and this expressed two waies 1 Sometimes one contrary is promised as the recompense of another To the Mourners is assured comfort to the Hungry fulnesse to the Humble exaltation to the Poor a Kingdome and to them that sow in tears a joyful Harvest in all which how great a congruity there is is obvious at the first view 2 Sometimes Like is promised as the reward of like thus wee read of Honour to them that Honour God and Love to them that Love him of Giving to them that Give Forgiving to them that Forgive and Mercy to them that are Merciful of Eternal life to them that continue in well doing and here of eternal life and continuing in the Father and the Son to them that continue in what they have heard 2 How pretious is the benefit considered in it self you shall continue in the Son and in the Father that is saith the Greek Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the same in substance with that in the former Chapter Our fellowship is with the Father and his Sonne Jesus Christ onely the manner of expression is somewhat more â—mphatical whilest the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in noteth the Propinquity and the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the permanency of this fellowship That Question why the Holy Ghost is not mentioned is thus resolved by Estiuâ— Quia de eo non erat oborta questio because as yet there was no controversy raised and so no need of mentioning him If it bee asked why the Son is put before the Father the answer is well returned because the Apostle had just before inveighed against those who though they pretended to acknowledge the Father yet deny the Son Though withall there may besides bee a double reason assigned The one to insinuate that the Son is not lesse than the Father but that they are equal in essence and dignity upon this account most probable it is that the Apostolical benediction beginneth with the grace of our Lord Jesus Christ and then followeth the love of God the Father The other because as Beda well glosseth No man commeth to or continueth in the Father but by the Son who saith of himself I am the way the truth and the life To draw it up lo here Eximia laus doctrinae an high commendation of Evangelical Doctrin that it leads up to Christ and by him to the Father the water riseth as high as the spring from whence it floweth no wonder if the Gospel which commeth from God through Christ lead us back again through Christ to God and as by hearing and beleeving this Doctrin we are united to so by adhering to and persevering in it wee continue in the Son and the Father Suitable to this is that promise of our blessed Saviour If any man love mee hee will keep my Word and my Father will love him and wee will come to him and make our abode with him if wee not onely receive but keep Christs word he and the Father will not only come but continue with us They who never heard nor received the Gospel are without God and without Christ so St. Paul saith of the Ephesians whilest they were in their Heathenish condition They who having heard the Gospel and for sake it are far from God and Christ God himself saith If any man draw back my soul shall have no pleasure in him but if that which wee have heard abide with us wee shall continue in the favour and affection of in â—nion and communion with Christ and the Father And now beloved if the Psalmist said Blessed are they that dwell in thy house much more may I. Blessed are they that continue in the Son and in the Father if S. Peter said of being on Mount Tabor with Christ at his Transfiguration it is good for us to be here much more may we say It is good for us to be with the Son and the Father If hee that was asked where his treasure was answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Cyrus was his friend well may the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place his wealth in the friendship of and fellowship with the Son and the Father Let me then be speak you in those words of St. Jude keep your selves in the love of God which though it be chiefly understood in the active sense keep in you a love to God yet withall it may admit a Passive Interpretation keep your selves in Gods love not is there any better way than by keeping Gods word in our selves if Christs word dwell in us he himself will dwell with us the Ark was a blessing to Obed Edoms house so is the Gospel to the place where it is Preached much more to them who so hear as to receive and so receive as to retain it Let that therefore abide in you which you have heard that you may continue in the Son and the Father so much the rather when we consider what Followeth in the next verse an assurance that this continuance shall know no end but being begun on earth it shall be perpetuated in heaven to all eternity for this is the Promise which he hath promised â—â— eternal life which God willing in our next discourse shall bee unfolded THE FIRST EPISTLE OF St. JOHN CHAP. 2. 25. VERS And this is the Promise that hee hath promised us even eternal life AS there is in bad men an aversnesse from so there is in the best a backwardnesse to their duty The one through wickednesse have an Antipathy the other through weaknesse an inability to what is good corruption is so prevalent in those that they will not receive and so remanent in these that they have much ado to retain either Truth in their minds or grace in their hearts For this Reason no doubt it is that Almighty God is pleased by his sacred Pen men not onely to impose services but propose rewards and to enforce his commands by arguments Among those many Arguments by which our duty is perswaded none more effectual than those which concern our selves there being in us all such a principle of self-love as puts us upon seeking our own advantage and of all those advantages which allure to the doing our duty none equal to that recompence of reward that eternal life which is laid up for promised to and shall be conferr'd upon us How fitly hath our Apostle here coupled together a difficult duty and an excellent motive perseverance whether in well beleeving or well-doing is no easy task the hands of our Faith and obedience like those of Moses are apt to grow heavy and have need of the stone of a Promise to bee put under them that they may bee steady to the going down of the Sun of our lives and a sweeter fuller Promise there is not in the whole book
provided it bee not out of flattery and for base ends we may upon just occasion not onely commend but inlarge and as it were Hyperbolize in the Commendations of them that are good Indeed to flourish with Rhetorical exaggerations in laying open the faults of others except of such crimes as are very open and hainous is uncharitable but to expatiate though it bee with Hyperboles in the praises of others for their vertues is very allowable as being that which this Holy Apostle giveth as a pattern of in this high Eâ—comium you need not that any man teach you 2 There is yet another way of giving the sense of this clause which to mee seemeth most genuine and that is by construing those words you need not that any man teach you with the following but as the sume Annointing teacheth you of all things which being put together doe onely deny any need that any man should teach them any other Doctrin than what this Annointing had taught them All things to wit necessary to Salvation this Unction had taught them and therefore no need of any man to teach them any thing besides these all things To this purpose is that glosse of Heinsius who conceiveth that the conjunction But is to be here taken in the same notion in which it is used by the Chaldee and Syriack Those words there is no God besides mee are read by the Chaldee There is no God but I. Thus in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you need not that any man teach you but as that is except those things which the same Annointing teacheth you With this sense that gloss agreeth in effect which I finde among some Expositors who refer the man here mentioned to the Seducers before spoken of There is no need of any new Masters that any of those seducers concerning whom the Apostle had discoursed should teach them any new Doctrin Very Apposite to this purpose is that excellent saying of Tertu Nob is curiositate opus non est post Jesum Christum nec inquisitionâ— post Evangelium nil desideramus ultra credere hoc enim prius credimus nil esse quod ultra credere debemus Christ being now revealed in his Gospel it is curiosity to make further inquiry wee desire not to beleeve any thing more for this wee first beleeve that there is nothing more to be beleeved There is need indeed that the Orthodox teachers should inculcate upon the people what this Unction teacheth but as for any Doctrin besides there is no need of nor regard to bee had to it or him that bringeth it It is very probable that those Seducers did teach their new Doctrins as things necessary to bee known and beleeved in reference to whom our Apostle assureth them that whatever those Hereticks might pretend they were already sufficiently instructed in all things needful for them to know According to this notion this very Scripture which is made use of by Euthusiasts as a buckler to defend proveth a Sword to cut asunder their opinion for what other must their pretended Revelations bee but vain and foolish if there bee no need of any thing to bee taught us by any man but what this Unction teacheth to wit as it hath been already explained outwardly by the Word and inwardly by Grace The truth is wee need not that any man no nor yet any Angel should teach us and if any Angel from Heaven should come and teach any other doctrine than what this unction hath already taught the holy Apostles and by them us let him bee accursed nor is this more than what St. Paul hath given us warrant for and let this suffice to have been spoken of the sufficiency of this Schoolmaster Passe we on to the 3 Next Character which is his Fidelity as it is set down in those words and is truth and is no lye The first which is the affirmative expression according to the Greek is to be read in the Concrete and is true and the latter which is the negative in the abstract and is no lye our Translators finding the latter to be the abstract read the former so too though it may seem more rational to read the latter as if it were a Concrete finding the former to be so But as to the rendring it it is not much material whilest the sense is the same which is that this annoynting is true without the mixture of any falshood in his teaching The more fully to expresse this it is that our Apostle speaketh the same thing twice first by affirming and then by denying the contrary that look as when in the former Chapter he would set forth Gods purity to the full as being free from the least pollution he saith He is light and in him is no darknesse so here that he might expresse the veracity of the Spirits dictates as being without the least errour he saith it is truth and is no lye The Devils answers which he gave those who consulted him were so dubious that they could not tell which way to construe them and so were deluded by them but the Spirits dictates are certain and infallible The Devil is a lying Spirit the Father of Lyes and his suggestions are lyes and no truth but the Spirit of God is a Spirit of truth so our Saviour calls him once and again yea he is truth and no lye True it is Hereticks the Devils instruments doe sometimes speak truth but it is in order to the advancing of some lye yea it is usually mixed with lyes But the Spirits Pen-men deliver truth and nothing but the truth so that wee may venture our souls upon their writings Indeed it is not so with us who expound and preach upon their writings since we have not so full a measure of this unction as they had in which respect St. Hier ome saith Aliter habere Apostolos aliter reliquot tractatores illos semper vera dicere istos ut homines in quibusdam aberrare that there is a great deal of difference between the Apostles and other Preachers those alwayes write truth but these erre in many things but withall it is then when they are not led by the Spirit who being wisdome cannot be deceived and being truth cannot deceive Keep wee therefore close to the dictates of this unction and that as they are set down in the Word Since they are truth and no lye let us beleeve and not doubt trust and not waver left if we receive not the truth in the love of it God give us over to beleeve a lye it being just that they who will not bee taught by this unction which is truth and no lye should bee fooled by delusions which are lyes and no truth 4 There is only one clause of the verse to be dispatched in those words and even as it hath taught you you shall abide in him where the verb abide according to the different Greek
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