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
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
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
his heart is strongly resolved to hold fast the Evangelical Doctrines and though hee cannot dispute yet hee will beleeve and though they bee things not seen by sense or reason yet his faith being built on a divine Testimony maketh them clear and evident so as hee dares venture his soul on them 2 Savoury and relishing Hee that hath this unction so knoweth as to taste a sweetnesse and excellency in divine things insomuch that with St. Paul hee accounts all other things as dung and losse in comparison of the excellency of this knowledge There is a great deal of difference between that knowledge a man hath of Countries by a map and that which he attaineth to by travels It is one thing for a man to hear a discourse of the beauty of Colours or the sweetnesse of honey and another for a man to see the one and taste the other Oh taste and see saith the Psalmist that the Lord is Good so doth every Christian his knowledge in Divine things is like the eye to colours and the taste to meats hee so seeth as to bee enamoured with the beauty hee so tasteth as to bee well pleased with the sweetnesse of them The needle which is touâ—hed with the loadstone doth not more naturally move towards the pole than a soul touched with the blessed Spirit moveth towards heavenly objects In one word this knowledge like the Light not of the Moon but Sun is ever attended with heat and so doth not onely inlighten the minde but inliven and inflame the affections 3 Operative and transforming Wee all saith the Apostle with open face beholding as in a glass the glory of the Lord are changed into the same image in other sciences a man may bee exact at the theory and unskilful in the practick but in Divinity that onely is the right knowledge which mouldeth a man into the frame of what hee knoweth We read of Jacob that upon the agreement between him and Laban Hee took rods of green poplar and the hasel and chesnut-tree and peeled white strakes in them and made the white appear that was in the rods and set them before the flocks in the gutter in the watering troughs when the flock came to drink and conceiving before the rods they brought forth ring-striked speckled and spotted the like efficacy hath a true sight and apprehension of Evangelical truths upon every Christian inabling him to turn words into works and show forth a conformity to them in his life hee knoweth God and Christ so as to trust in and become like to them the precepts so as to observe and obey them sin and heresies so as to abandon and abhor them for which cause perhaps it is that the Gospel is called a doctrin according to godliness not onely because it teacheth godliness but being rightly known it enableth men to live godly Eâ—napiâ—â— in the Life of Porphiry speaking of his master Longinus saith that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living library a walking study so is the annointed Christian having digested the sense of Scripture into vital blood and commenting upon Scriptural Doctrin by a practical conversation To shut up this first consideration in a double meditation 1 How glorious a priviledge is it to bee a Christian and partake of the Unction what is more valued by a rational creature than knowledge and by vertue of this unction wee attain the knowledge of all things I mean those all things which are the onely things and without which he that hath the tongue of men and Angels and hath the exactest insight into Arts and Sciences may yet be said to know nothing nothing of that which he ought chiefly to know and which every true Christian in some measure attaineth to How clear and quick-sighted is a spiritual inlightened eye it seeth not onely things that are neer but a far off present but future things below but above looking even within the veil into the Holy of Holies The Christian knoweth those things which others are meer strangers to hee knoweth those things hee did before after another and a better manner That blasphemous expression of the Familists that a Christian is Deified may in some sense receive a fair construction whilest every Christian hath a kinde of omnipotency and omnisciency the former is by St. Paul asserted of himself I can do all things to wit through Christ that strengtheneth me and the other is here affirmed by S. John of the Christians You know all things to wit having received the unction 2 How great will the capacity of our knowledge bee when we come to Heaven what a surpassing brightnesse shall then encompasse our souls when wee shall see all truth in him who is truth it self That phrase of St. Paul We know in part seemeth directly opposite to this of St. John You know all things but yet they are easiy reconciled by observing St. Pauls scope in that place which is to compare our knowledge for the present with that which we shall have hereafter in reference to which the largest measure of knowledge we attain here is but a narrow scantling the knowledge we have here is an integral knowledge extending it self to all things necessary as a childe is an integral man having all the faculties and members of a man and therefore truly saith our Apostle You know all things but yet with all it is a gradual knowledge rising by degrees as a childe groweth stronger and taller and is so imperfect that in comparison of that knowledge wee hope for justly said St. Paul We know in part indeed our present knowledge is but sciâ—tilla futurâ— lucis a spark to that flame a drop to that floud a beam to that splendor we shall then enjoy so that though in it self it be an extensive yet in this respect it is a defective knowledge which wee now attain Then and not till then it is that wee shall know all things which a rational creature is capable of wee shall swim in a vast Ocean of divine knowledge wee shall be surrounded with such a glorious Light whereby wee shall exactly perfectly know what ever may conduce to make us happy Oh! how few are the all things wee see now in respect of the all things wee shall behold then how many things are now hid from us which shall then bee discovered to us and surely that little taste wee have now of divine knowledge cannot but make us long for that state wherein wee shall have our full draught 2 Having dispatched the absolute pass we on to the relative consideration of this benefit as it is an effect of that unction mentioned in the former clause and that such an effect as can flow from no other cause so that the affirmation intendeth a negation and when it is said you have an unction and know all things it implyeth that without this unction you cannot know any thing to wit of those things and with that knowledge which is
here intended and hath already been unfolded Indeed as to corporeal sight there are among others two things especially required to wit an eye within and a Light without and therefore if either adest lumen et desunt oculi light bee present but the visive faculty absent or adsunt oculi et deest lumen the visive faculty be present but the light absent there can bee no sight so is there required to spiritual knowledge an external revelation and an internal illumination the one whereof sets the object before us and the other elevateth the understanding within us and both of those are from this unction 1 By the extraordinary unction of the Holy Ghost the Apostles were inspired to reveal both by their Tongues and pens Evangelical Doctrin and had there not been this Revelation of it wee could never have known it It is not once but often that the Gospel is called a mystery yea saith S. Paul without controversy it is a great mystery Now a mystery as S. Chrysostome well observeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something unutterable admirable and unconceivable so that it could never have been found out by us had it not been made known to us from above As for Humane Natural things Reason is conversant about them and yet ever in these it is many times nonplus'd as being not able to fathome the depth of them but as to Divine things Reason is not onely dimme but blinde Indeed there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some common Principles of Divinity and Morality Religion and Honesty still remaining in our Nature but Evangelical verities are such as Reason could never have prompted to us so that what our Saviour said to Peter concerning the particular Article of his being the Son of the living God flesh and blood hath not revealed it to thee may bee asserted of all the Doctrins of the Gospel they are such as Natural reason could never have revealed to us True it is reason that Candle of the Lord as Solomon calls it affords so much light even to Pagans as will render them inexcusable since their not walking according to Reasons dictates shall be their condemnation but it is Christ The Sun of Righteousnesse as Malachy calls him who giveth us that light by following of which wee may attain salvation for no man knoweth the Father whom to know is eternal life but the Son and him to whom the Son revealeth him But this is that truth which is agreed to on all hands even Pelagians and Socinians acknowledging the necessity of Divine Revelation in order to the acquisition of Happiness Bee pleased therefore to know further that by the ordinary unction of the Spirit which is conferred on every Christian in some degree or other there is a spiritual illumination of the minde whereby Natural Reason is elevated to a right apprehension of Evangelical doctrines and this is no lesse needful than the former to which purpose is that gloss of Calvin upon the Text Non acumine proprii sensus rectè sapiunt homines sed illuminatione Spiritus It is not by the sharpenesse of our own understanding but by the inlightning of the Spirit that wee savour divine things To this Truth S. Paul giveth a most clear and full evidence where hee saith in expresse words But the natural man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned where the chief question to bee resolved in order to the genuine Interpretation of the words is who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural man concerning whom this is said that he receiveth not and cannot know the things of the Spirit of God Some affirm the Natural man to bee the weak beleever but how weakly will appear if wee observe the opposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who is perfect but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one who is spiritual which though it bee more eminently true of the strong yet it is verified of every true Christian hee is one who hath not received the spirit of the World but the Spirit which is of God and so is among the number of the we mentioned in the twelfth verse of that Chapter And which fully cleareth it that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here cannot be the weak Christian is that the things of the Spirit are said to bee foolishness to him which cannot bee affirmed of any true Christian though never so weak who hath Learned to adore and admire those divine mysteries which hee cannot apprehend Suitable hereunto it is that the Apostle in the eighteenth verse of the former Chapter saith The Preaching of the Crosse is foolishnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that perish whereas the weakest Christian is among the number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter clause of that verse them who are saved to whom therefore it is impossible that the things of the Spirit should bee foolishnesse Others there are who by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the man who is altogether destitute of the helps of ingenuous education and Divine Revelation whereas our Apostle plainly tells us in the former chapter that they were the wise Disputers of the World to whom Evangelical doctrin when revealed did seem no other than folly and therfore when Paul Preached at Athens a place of literature and Knowledge Arts and Sciences the cry of those Sophies is what will this babler say Once again Some there are who interpret this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee one who is given to sensual lusts and so hath his Reason clouded by carnal affections but it should then have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between which Suidas and Isidore Peleusiota from whom probably the other borrowed it make this distinction that the Carnal man is one who serveth the flesh and suffereth himself to bee guided by his corrupt affections and the natural or animal man one who builds upon humane Reason thinking by his raâ—iâ—cinations disputations and syllogismes to finde out what is just and profitable not craving or admitting the influence of the Spirit The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then here mentioned is every man who though otherwise well furnished with intellectuals and morals having all those improvements of Reason which all kinde of Philosophy can afford him is yet altogether destitute of the inlightening and renewing grace of the Holy Spirit nor is this my distinction but St. Judes who in the Characters hee giveth of those false Teachers puts these two together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explaining the former by the latter and letting us see that all such who have not the Spirit are meer Natural men Of this Natural man St. Paul plainly and positively asserteth hee receiveth not the things of the Spirit of God indeed there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some
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
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
bee negligent to put you alwaies in remembrance of these things though yee know them and bee established in the present truth So St. Peter And I my self also am perswaded of you my brethren that yee also are full of goodnesse filled with all knowledge able also to admonish one another neverthelesse brethren I have written the more boldly unto you in some sort as putting you in minde because of the grace that is given to mee of God so St. Paul The truth is wee are very apt to forget what wee know yee have forgotten the exhortation which speaketh unto you as unto Children saith the Apostle our memories are like sives that let go the flower and retain the branne wee remember what is to bee forgotten and forget what is to bee remembred need there is wee should bee minded 2 Scientiam aâ—gere to increase our knowledge the truth is the greatest part of the things wee know is the least part of what wee do not know No Truths are so well but they may bee better known Every command is exceeding broad and every Article very deep noâ— can any say There is nothing contained in either which I do not fully know disce docendus adhuc was good counsell bee still willing to learn Luther confest himself Catechismi Discipulum a Scholar to the Catechisme The most knowing Christian hath need to bee instructed even in the things he knoweth 3 In veritate confirmare to confirm us in the truth we know notitiam vobis concedo sed de constantiâ vestr â sollicitus sum so Aretius glosseth I grant you are knowing Christians but I am sollicitous for your constancy in the faith wee are but too prone to waver in our profession and too weak hold-fasts in spiritual truths Etiam currentibus addenda sunt calearia though wee run well wee need spâ—rring to make us â—old out or else wee should grow dull and weary so that in all these respects there appears sufficient reason why our Apostle wrote even to them that knew the truth I end all Take heed how any of you vilify the Ministry of the word either Preached or Written They are words too often in many mens mouths I know as much as the Preacher can tell mee doest thou so I rejoyce in it but still the Preacher may remember thee of and confirm thee in what thou knowest and perhaps thou mayest learn from him to know it better beleeve it there is use of Evangelical Preaching and Apostolical Writing not only to inform the simple and instruct the Ignorant but to minde the forgetful strengthen the Weak and supply defects either of knowledge or affection or both in the most knowing Christian which made our Apostle thus be-speak the Christians in his time I have not written unto you because you know not the truth but because you know it THE FIRST EPISTLE OF St. JOHN CHAP. 2. 22 23 VERS Who is a Lyer but hee that denieth that Jesus is the Christ hee is Antichrist that denieth the Father and the Son Whosoever denyeth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also THe Knowledge of the disease is the better part of the cure and therefore the Physicians skill is more seen in discovering the malady than in prescribing the Remedy The greatest danger of a ship at Sea is by reason of unseen shelfs unknown rocks and therefore the Pilots chiefest care is by his own and others experience to learn upon what coast they lye Finally An enemy discovered is half vanquished and therefore it is the saying of Chabrias in Plutarch hee is the best General who is most acquainted with the designs and motions of his enemy Upon this consideration no doubt it is that our Apostle having before in general admonished those to whom hee writeth of these Antichristian enemies doth here more particularly discover their heresies to us whereby they might at once bee more easily discerned and avoided who is a Lyar but he that denieth that Jesus is the Christ In these two verses wee have two generals A Description of the Hereticks in St. John daies in the two and twentieth verse Who is a Lyar c. An Amplification of that description as to the latter part of it in the three and twentieth verse Whosoever denieth the Son c. 1 In the description wee shall consider a 1 Double Appellation with which he brandeth them in those words Who is a Lyar and he is Antichrist 2 Double Accusation which hee chargeth upon them of denying that Jesus is the Christ and denying the Father and the Son Begin we with the Appellations which are two Lyar and Antichrist 1 The latter of these is that which hath been discussed alrâ—â—dy from the eighteenth verse and therefore shall now bee only touched That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here design that person or party to which this title is by Divines particularly attributed will sufficiently appear by what is already said in the forementioned verse and accordingly Calvin is express The Apostle speaketh not here of that man of sin who shall sit in the Temple of God So that it is most rationally conceived as a Title given to those many Heretical Teachers which were Apostatized from the Church even in the Apostles daies There are Christiani sine Christo Christians without Christ such are all they who professing his name have no real interest in him but here are Christiani contrae Christum Christians against Christ so far degenerated from their christian profession as to set themselves in direct opposition to Christ That the Jews and Heathens should bee Antichrists is no wonder but that such who had been Baptized into Christ yea had Preached Christ should Apostatize to a renouncing of him â—enders them so much the more Antichristian and perhaps for this reason the Apostle prefixeth the Emphatical Article for whereas the Jews and Heathen were Antichrists because not knowing they never owned but opposed him these were such as knowing had professed him but either through fear of men or love of the World or which is worst of all desperate malice not onely deserted but rejected him 2 The former of the titles is not onely asserted but as Gualter well observeth by way of Interrogation amplified it is not hee is a Lyar who denyeth but who is a Lyar but hee that denyeth which is as much as to say If hee bee not a Lyar none is according to that expression which wee sometimes use as Estius well observeth by way of Aggravation what is wickednesse if this bee not so that our Apostle hereby affirmeth of these Antichristian Teachers that they were Egrâ—giâ—â—â— notâ—rious Lyars for so Beda glosseth In hujus comparatione mendacii câ—tera aut parva videntur aut nulla in comparison of this Lye others are small or none at all There are two things which denominate a man an odious Lyar the one
things are not taught simultaneously but successively fully but gradually the Disciples themselves were taught by degrees and did not know all things at first nay indeed not exactly at the last it is but a partial knowledge the best have of these all things but yet all those things which conduce to the strengthening us against error and the guiding us in the way of truth are in some though not the same measure taught by this Unction 2 The chief thing here to be discussed is the quality of the act what kind of teaching it is that is here attributed to the Spirit whereof all Christians participate For the better understanding hereof take notice of a double distinction 1 The teaching of this unction is either extraordinary or ordinary that peculiar to some this common to all Christians in reference to the extraordinary teaching it is that St. Gregory saith excellently Ungit Spiritus iste sanctus Citharaedum Psalmistam facit ungit pastorem Prophetam facit ungit Piscatorem praedicatorem facit ungit persecutorem doctorem gentium facit ungit publicanum facit Evangelistam the annoynting of this holy Spirit maketh an Harper so was David a Psalmist a Shepherd so was Amos a Prophet a Fisher-man so was St. Peter a Fisher of men by preaching a Publican so was St. Matthew an Evangelist finally a Persecutor so was St. Paul a Teacher of the Gentiles But it is the ordinary not that peculiar and extraordinary way of teaching which is here intended 2 The ordinary teaching of the Spirit is either external or internal and both these are no doubt included 1 The outward teaching of the Spirit is by the Ministry of the Word and preaching of the Gospel which is contained in the holy Scriptures look as the holy Writings were at first inspired by the Holy Ghost so by them he still teacheth his Church Accordingly it is that all saving truths were dictated by the Spirit to the Pen-men and are fully faithfully delineated in sacred Writ It is a form of sound words every way compleat explicating as Gregory the great saith all the Divine mysteries of Religion and delivering all precepts for Moral practice Quibus quidem duabus partibus omnis nostrae salutis faelicitatis ratio continetur in which two consists the whole doctrine of attaining true happinesse and therefore in this respect this of the Apostle is verified The annoynting teacheth us of all things to wit in the external ministration of the Word 2 Besides this outward there is an inward teaching which the Spirit vouchsafeth to the Church and every true member of it and is here principally aymed at This is that teaching which being the secret work of Gods Spirit is not so visibly discernable the more things are abstracted from sense the more mysterious they are no wonder if it be difficult to apprehend what this teaching is which according to St. Gregory is Allocutio intimae inspirationis an inward inspiration or Spiritual allocution It is a Question much controverted in the Schools how the Angels being Spiritual substances impart their conceptions to one another and surely it is much more hard to know how the Spirit imparts his Divine learning to the soul even they who are thus taught are sure of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so it is but are not able to unfold the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it is so And yet that wee may in some measure apprehend what we cannot fully conceive I shall in a few words acquaint you with that notion of this teaching which the Scripture is pleased to give us and accordingly if you ask what this inward teaching is whereof the Apostle speaketh I shall return the answer in the words of the Prophet Jeremy or rather God by the Prophet It is the putting his Law in our inward parts and writing it in our hearts Indeed as we say in general the Scripture is the best interpreter of it self so in this particular the Prophet is the best Commentator on the Apostle and therefore that wee may more clearly understand the one it will bee needful more particularly to comment on the other and let you see what this putting this Law in our inward parts and writing it in our hearts meaneth by which wee shall the better perceive what this teaching is in reference to which I shall lay down a double conclusion 1 That which the Spirit teacheth inwardly is the same with that hee teacheth outwardly and therefore that which he is said to write in the heart of man is no other than that Law which is written in the Book of God As the minde of the Spirit in one parcel agreeth with the minde of the Spirit in another parcel of Holy Writ so the impressions of the Spirit on the soul answer to the dictates of the Spirit in the Scriptures It is very observable that Christ tells his Disciples the Spirit should bring all things to their remembrance as if the chief end of the miraculous descension of the Holy Ghost upon them were not to teach them any new doctrine but to bring to remembrance what Christ had before taught them surely then the inward teaching of this Vnction whereof all Christians participate doth not reveal any new mysteries which are not already delivered in the Word Among other resemblances the Spirits working upon the Soul is said to be a sealing and among other reasons for this because as the seal maketh no stamp upon the wax but what is answerable to that which is upon the seal so whatsoever the Spirit teacheth the heart is answerable to what it teacheth in the Word 2 The inward teaching or writing of the Spirit is the imprinting of scripture-Scripture-truths upon the soul Conceive then the soul as the paper the truths revealed in Gods Word as the Letters the Spirit of God as the Scribe and the ayl of his grace as the Inke by which there is an impression made of the letters upon the paper truths upon the soul For the more particular opening hereof know 1 That this teaching is not a naked motion but a real impression not a superficial wetting but a deep soaking Many there are to whom the Spirit vouchsafeth some taste yet never drink a full draught who have some gliding aspects but no direct beams of the Sun of righteousnesse shining on them it is one thing to hear the voyce of the Spirit speaking another to find the Pen of the Spirit writing that teaching which is here meant is such as confirmeth against error and therefore doth not glide off like water but abide like oyl slightly move but strongly work upon the soul 2 That this impression of the Spirits teaching is upon the whole soul more especially the two chief faculties of the soul the Understanding and the Will so much seemeth to be intimated by that double character of the subject the inward parts and the heart which wee finde in the Prophet as of
I have kept the Faith he meaneth no doubt his constancy in the profession of the Faith and where Christ saith Because thou hast kept the Word of my patience he intends a perseverance in their Obedience to Christs Word notwithstanding persecution And thus to keep Christs Commandements as well by suffering as doing to lose any thing rather then not keep them and patiently to continue in well doing though we may suffer ill is that Obedience which a right Knowledg of Christ produceth I cannot leave this without annexing one Caution that this Universall Obedience is not to be understood in respect of an exact execution but a cordiall endeavour Indeed the punctuall observation of the Commandements is in this life impossible not absolutely and in it self for God doth not command such things as are in themselves impossible to be done but respectively and accidentally because we are by the fall disinabled and that ability we once had is not for the present perfectly restored The truth is in the best there is both defectus privans affectus obstans a defect of that measure of grace which should strengthen to full Obedience and besides a continuall lusting of the flesh against the spirit conflict between sin and grace whereby it is that grace cannot perfectly produce its acts Hence it is that as we cannot keep them collectively so neither distributively we cannot observe all no nor any so perfectly in every title as that there should be no deviation But still there may be a sincere purpose of heart inclining us to observe all whereby it is that as Hypocrites may be said to break the Commandements when they keep them because with the observance of the outward act there is no concurrence of the minds delight so that the good they do they would not do So true Christians may in a qualified sence be said to keep the Commandements when they break them because when they fail in the outward act they have an habituall purpose in their regenerate part to performe and so the evill they do they would not Nor is this kind of Obedience unfitly called universall because it hath respect to every Command nor doth it suffer a man willingly to allow himself in the breach of any of the Precepts To summe it up there is a knowledg of God and Christ which is true and perfect and there is a knowledg which is true but imperfect the perfect knowledge is that which we shall have in that other life which is said to be perfect not in respect of Comprehension since it is impossible that our finite understandings should fully comprehend an infinite Object but in regard of apprehension because it shall be the fullest degree of apprehensive knowledge which humane nature is capable of But the knowledg which we have in this life is imperfect according to that of the Apostle we know in part and according to this different knowledg so is our keeping the Commandements since the effect cannot exceed the energy of the cause when therefore our knowledg shall be perfect our obedience shall be compleat But in the meane time as our knowing Christ so our keeping his Commandements is defective though withall it is sincere and as to the intention illimited the soul that rightly knoweth Christ being ready to observe and resolved to do whatsoever Christ revealeth as his Will and imposeth as a command What now remaineth but that every one of us indeavour to expresse the truth of our knowledg of Christ by our Obedience We have all of us my brethren heard much and often of Christ but have we yet learned to know him We many of us are able to speak much of but have we any spirituall acquaintance with Christ If so where is our Obedience to his Commands True knowledg is such as may not only be heard but seen Sheep saith the morall Philosopher do not bring their fodder to their shepheards and shew them how much they have eaten but they inwardly digest and outwardly shew it by the goodnesse and quantity of the fleece upon their backs if we will shew the reality of knowledg in our hearts it must be by the fleece of holiness in our lives Indeed how can it be otherwise but that he who knoweth Christ the authority he hath over him the mercy he hath wrought for him and accordingly experienceth any Communion with him and dependeth for salvation on him should account himself infinitely obleiged to the observance of whatsoever is injoyned by him Lord what wilt thou have me to do is the voyce of Saul when Christ is pleased to discover himselfe to him They that know thy Name saith the Psalmist of God will put their trust in thee They that know thy Nature oh blessed Jesus will yield obedience to thee Indeed we many of us so know Christ as that we are willing to trust in him but yet not to serve him believe his promises of mercy we do observe his Commands of Duty we will not but in vain is that confidence which is not attended with obedience and therefore let our consciencious keeping the Precepts give evidence of our Faith in our knowledg of Christ so shall we be found reall Christians and if our knowledg of Christ here inable us to keep his Commandements our keeping the Commandements shall bring us to the knowledg of Christ hereafter when we shall behold him face to face in glory for ever Amen THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 4 and part of the 5. 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 KNowledg is very amiable in the eyes of all rationall Men since as the Understanding is that faculty which ennobleth Man so Knowledg is that excellency which ennobleth the Vnderstanding Of all Knowledg none more precious then that of God and of Christ Other Knowledge may ennoble but this spiritualizeth the mind Other knowledg is needfull for us as Men but this concerneth us as Christians Indeed to use Lactantius his expression this is that Knowledg without which he that seeth is blind heareth is deafe speaketh is dumb and I adde liveth is dead So much our blessed Saviour implyeth when he saith This is life eternall to know thee the only true God and Jesus Christ whom thou hast sent But as all shining glasse is not Crystall nor all lightsome apparitions Stars so neither is all Knowledg of God and Christ that which intituleth to life eternall And therefore our Apostle is here pleased to prevent deceit by giving us its most genuine Character drawn from its inseperable attendent yea necessary effect to wit Obedience to the Commandements the willfull neglect whereof argueth the absence of this Knowledg for he that saith I know him and keepeth not c. The first principall Proposition as it is asserted hath been already
doth not tend to and end in Obedience And so much for the Antithesis by which the Thesis is illustrated Proceed we to the Last particular in this first proposition Namely The Argument by which it is proved laid down in these words Who so keepeth his word in him verily is the love of God perfected Calvin indeed conceiveth these words to be annexed as a description of Obedience so that if we would know what it is to keep the Commandments the answer is It is to have the Love of God perfected in us to this purpose is it that Moses saith What doth the Lord thy God require of thee but to love him And Christ summeth up all the Commandements in those two precepts of love towards God and our Neighbour yea St Paul saith expresly That love is the fulfilling of the Law not only effectivè because it inableth us to keep it but reductivè because the whole Law is reducible to that of love But though this Construction be true yet I conceive it is not so genuine and congruous to the Apostles scope And therefore I rather look upon these words as a confirmation of the preceding clause he that knoweth God will keep his Commandments because he that knoweth him loveth him and he that loveth him cannot but keep his Commandements The strength of this Argument will the better appear if we put it into a Syllogism which we may take briefly thus The Love of God is perfected in all and only those who keep his Word In whomsoever there is a right knowledg of God the Love of God is perfected Therefore Whosoever knoweth God aright will keep his Word And now acording to this Interpretation here are two positions to be insisted on The one whereof is the Minor the other the Major in the Syllogism the one tacitely intimated and the other positively expressed 1. That which is here implyed is that where there is a Knowledg there is also the Love of God and Christ The Love of God may admit of a double reference either Charitas quâ amat or quâ amatur actively the love whereby God doth love or passively the love whereby he is beloved Illyricus understandeth the former and no doubt it is a truth that Gods love is fixed on him who keepeth his Word He that hath my Commandments and keepeth them saith Christ my Father will love him Yea whereas God vouchsafeth a generall love to all men he hath a more speciall favour to obedient persons but if we thus understand the Love of God in this place the phrase of perfected will sound very harsh since there is nothing in God but it is absolutely and infinitely perfect and therefore I reject it More generally and probably Expositors here understand that love which we have to God and so it is an undoubted truth they who know him cannot but love him The truth is therefore is divine knowledg effective because it is affective it commands our actions because it commands our affections and if we know him we keep his Commandements because if we know him we love him It is a rule among the Hebrews that verba notitiae connotant affectus the phrase of knowing noteth such an act of the understanding as carrieth the affections along with it And indeed it is impossible but the affections should be carried on toward the Object when it is rightly known It is a saying of St Austin Qui vult habere notitiam Deâ— amet he that will know God must love him since love causeth acquaintance and it is as true Qui vult habere amorem Dei noscat he that will love God let him know him The necessary connexion between these two appeareth upon a double ground 1. The one in respect of Gods Nature which is good and goodness it self The proper Object of love is good and it is impossible Vt quis bonum cognitum non amaret that good known should not be beloved Be a thing never so good if the goodness of it be not known to us it cannot be loved by us and if our understandings are fully and clearly convinced of its goodness it cannot but draw our love towards it now God is good the chief good a full Universall Originall good There is no goodness in any Creature which is not from him and after a more eminent way in him and therefore he that knoweth him apprehending him infinitely good cannot but be enamored with him Indeed he that rightly knoweth God knoweth him to be justice it self and therefore cannot but fear him Truth it self and therefore cannot but trust him Goodness it self and therefore cannot but love him 2. The other in respect of the Spirits efficacy and operation Idem spiritus qui illuminat inspirat conformem affectum the same spirit is both a spirit of Knowledg and Love Like the fire which giveth both light and heat and wheresoever the spirit worketh savingly there is not only an illumination of the minde but a sanctification throughout whereby the will is inclined to the love as well as the judgment enlightned with the knowledg of God Content not thy self then with a sapless heartless Knowledg Though Christ as God knoweth all persons and things yet he knoweth not them whom he loveth not and therefore he saith himself to the workers of iniquity I know you not and though a man as St Paul specifieth in his own person have all knowledg yet if he have not Charity it is nothing to wit in Gods account and though it may be profitable to others yet it can neither be acceptable to God nor beneficiall to himself 2. But further that which is here expressed and therefore chiefly to be insisted on is that whoso keepeth his Word in him verâ—ly is the love of God perfected The Subject of this clause whoso keepeth his Word is the same for substance with that in the third verse If we keep his Commandements and therefore need not be again handled only the different term of Word would not be passed by The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath especially a double signification both of which may be here made use of to wit ratio and sermo reason and speech According to the former acception Christs Commandements are so called because in them is set before us ratio vivendi the way to order our Conversation aright And there is nothing in them but what is rectae rationi consonum most agreeable to right reason According to this Notion it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St Peter is rendred by the Vulgar Latin Lac rationale and that for this reason quia rationem tradit credendi rectè vivendi because the word set down a just rule but of a right belief and a good life and this by the way may be a strong Obligation to the keeping of what Christ requireth because he requireth nothing but what is just and reasonable According to the latter construction Christs
mortality can and this is that which all ought to aspire after yea some do attain to and may be called a perfection of proficiency 4. Lastly To love God Quantum nulla alia res diligitur so much as no other thing besides is loved by us to love God above all and all in and for God This is that to which every true Christian attaineth even in this life and is called a perfection of sincerity In this last notion Interpreters generally and rationally expound it here So among others Beda and Beza Charitatem perfectam videtur Apostolus eam intelligere quae est vera sincera saith the one the Apostle understandeth by perfect sincere love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc in loco non declarat aliquid perfecte consummare sed mendacio simulationi inani opponitur saith the other perfected doth not here signifie to make a thing compleat but is opposed to lying and hypocrisie In this respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be a corrective of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not say in him the love of God is fully but verily or truly perfected In this sense he that keepeth Gods Word is said to have the love of God perfected in him upon a double account 1. Because he that keepeth Gods Word doth reipsa praestare really performe love to him Look as a tree is then said to be perfected when it hath not only buds and leaves but fruit so is the love of God perfected when it is not only in desire and profession but practice Indeed love begins at the judgment by a surpassing estimation of God as the chiefest good from thence it acts in the will by ardent desires after and frequent delight in the enjoyment of him but still the reall part of love is that by which the integrality of it is as it were consummated is obedience in doing what he requireth from us 2. Because he that keepeth Gods Word doth hereby plenè manifestare fully declare and manifest that his love to God is sincere in this respect the Greek Scholiast renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and giveth this as the reason because by our good works our love appeareth to be perfect nor is this an unusuall acceptation of the phrase When Gods strength is said to be made perfect by weakness it no doubt intends no more but that it is discovered to be perfect and when Abrahams Faith is said to be made perfect by works Aquinas giveth this as the reason because these were the Operations and so the manifestations of his Faith Thus the keeping of Gods Word perfects our love because it doth discover the perfection of it By this it appeareth to be true and not fained since though fained love may shew it self by words it is only sincere love that expresseth it self by works and were not love deeply rooted in the heart it would not bring forth good fruits in the life Nay indeed by this it appeareth to be strong as well as true look as it argueth nature to be strong in a man when he can perform with vivacity the operations of nature so it manifesteth grace to be strong when a man doth readily performe gratious actions The fire which flameth forth is not only kindled but is fervent and our love manifesteth it self not only sincere but strong when it breaketh forth in our observance of Gods Word throughout the course of our Conversation And now what remaineth but that every one of us approve our love to God by keeping his Word Love to God is that which we all pretend and which is the riddle even profane wretches are ready to say He that loveth not God is not worthy to live but in vain is love to God professed by us in our words whilst it is not perfected in us by our deeds How canst thou say thou lovest me said Dalilah to Sampson since thy heart is not with me It may no less truly be objected how can we say we love God whilest our hands are not lift up to his Precepts The truth is amori cedunt omnes affectus all the affections attend on love it is full of fear of grief of joy of desire He that loveth God cannot but be grieved when he offends him glad when he pleaseth him fearfull to do anything which may provoke desirous and carefull to do whatsoever may delight him and no wonder if where these affections are active there be an endeavour to avoid what he forbids and perform what he requireth I end all let every one of us conceive that Christ saith to us in those words which he is pleased to ingemminate to his Disciples If you love me keep my Commandments and again If any man love me he will keep my word and therefore let us at once both testifie and justisie the truth of our love by the reality of our service ever remembring what this blessed Disciple asserts in conformity to his Masters lesson Who so keepeth his Word in him verily and none but him is the love of God perfected THE FIRST EPISTLE OF St JOHN CHAP. 2. the lat part of the 5 and the 6. Verse 5. Hereby know we that we are in him 6. He that saith he abideth in him ought himself also so to walk as Christ walked IT is an amiable excellency in any superiour to become a precedent of that whereof he giveth a Precept and shew himself an Acter in that whereof he is an Exacter from others It was the praise of Caesar that his Word to his Souldiers was not Ite but Venite go but come Nor much unlike was that of Gideon to the people Look on me and do likewise Indeed by this means a Governour layeth a double and so a strong obligation upon the Inferiours whilst he doth at once both enjoyne by his commands and invite by his pattern For this reason no doubt it is that the Captain of our Salvation as he hath prescribed us Laws so he hath given us an Example not imposing that on us to which he did not some way or other expose himself To this purpose are those phrases which are used by him in the Gospel of coming after him and learning of him and for this reason his beloved Disciple here enjoyneth these two together and as in the former verses he calleth upon us to keep his Commandments so here to walk as he walked Hereby we know c. The second principall position is that which cometh now to be handled wherein we have two things observable The Christians being and his operation his state and his work his dignity and his duty The being state and dignity of a Christian is expressed in those phrases We are in him and he abideth in him The Operation Work and Duty of a Christian is signified in those ought himself so to walk as he walked both which we shall consider apart in themselves and then joyntly in the dependance
assured he keepeth them may know and be assured that he knoweth Christ I shut up all with one Caution In your indeavours after the reflex forget not the direct acts of Faith Look upon Christ as he who is your righteousness to justifie you and then look upon your Obedience as that which may testifie to you that you are justified by him even then when you cannot clearly discover inherent qualifications cast not away wholly your confidence in Christs Merits and when you do discover them rest not in them but only in Christs Merits ever remembring that it is the being in Christ by Faith which intitleth you to justification and salvation and your keeping the Commandments and walking as Christ walked is that which manifesteth the truth of your Faith by which you are in Christ by whom you are justified and shall at last be saved THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 7 8 9 10 11. 7. Brethren I write no new Commandment unto you but an old Commandment which you had from the beginning the old Commandment is the Word which ye have heard from the beginning 8. Again a new Commandment I write unto you which thing is true in him and in you because the darkness is past and the true light now shineth 9. He that saith he is in the light and hateth his Brother is in darkness even untill now 10. He that loveth his Brother abideth in the light and there is none occasion of stumbling in him 11. But he that hateth his Brother is in darkness and walketh in darkness and knoweth not whither he goeth because that darkness hath blinded his eyes IT was St Pauls sage and sacred advice to Timothy Hold fast the form of sound words which thou hast heard of me in Faith and Love which is in Christ Jesus Where these words Faith and Love are by some and not unfitly referred to the manner of holding these being the two hands by which we hold fast the truth but by others and no less probably they are refered to the forme of sound words which he heard of him the matter of the form the substance of those words being reducible to those two heads suitable hereunto is that Paraphrase of Theophilact in Faith and Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is My words and discourses are conversant about Faith and Love what he saith concerning St Pauls we may concerning St Johns words in this Epistle all of which tend either to the enlightning of our Faith or inflaming of our Love the latter of which our Apostle beginneth with at these Verses Brethren I write no new Commandment c. Which words consist of two generall Parts A Preamble inviting in the 7 and 8 Verses A Doctrine instructing in the 9 10 and 11 Verses Our Apostle intending to spend a great part of this Epistle in a discourse of Love doth not unfitly begin it with a Preface especially considering that the end of an Exordium is captare benevolentiam to gain love both to the Orator and his matter In this Preamble there are two things considerable The kind Appellation our Apostle giveth those to whom he wrote in the first word Brethren The large Commendation he giveth of the Doctrine about which he was to write in the rest of the words That which first occureth to be handled is the kind Appellation Brethren The vulgar Latine following the Syriack read it Charissimi dearly Beloved and Grotius finds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Greek Manuscript Indeed either is very suitable To shew that he himself was not a stranger to that love he would teach them he might fitly call them dearly Beloved and being to treat of Brotherly Love he no less aptly useth the stile of Brethren so that it is not much materiall which way we read it but because the other phrase of dearly Beloved is used afterward and the most Greek Copies here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall handle that reading which our Translation following renders Brethren It is a title that is very considerable upon severall accounts especially these foure Inasmuch as it is a word of Verity of Humility of Charity of Dignity There was really such a relation between St John and those to whom he wrote The mentioning it by the Apostle argueth in him a Spirit of love and lowliness and much advanceth the honour of those to whom he wrote 1. It is a word of verity indeed it is somewhat strange how this should be true If you cast your eyes on the first verse of this Chapter you find him calling them children and how is it possible they should at once be his brethren and his children If they were his brethren he and they must be children of one Father if they were his children he must be their Father and these two cannot consist together The truth is these relations in a natural way and a proper notion are altogether incompatible between the same persons and yet this hinders not but that in a spiritual and Scripture-sence both these are verified of S t John in reference to those to whom he wrote Know then that the sacred penman of this Epistle may be considered under a three-fold latitude as an Apostle as a Christian as a Man 1. Consider him as an Apostle invested by Christ with authority to publish the Gospell whereby they were converted to the Faith so he was their Father and might therefore call them his Children But 2. Consider him as a Christian embracing the same Faith with them which he Preached to them so he and they were Bretheren They who have the same Father and Mother are undoubtedly Brethren now the Apostles as Christians had God to their Father and the Catholick Church to their Mother and therefore Brethren to all even ordinary Christians In this respect it is that St Peter giving thanks to God for this mercy of Regeneration useth a Pronoune of the first person Plurall Blessed be the God and Father of our Lord Jesus Christ who hath begotten not me or you or me and you but us again to a lively Hope thereby intimating that he and they were all the Children of God and that by the same meanes of the new Birth and St Paul writing to the Corinthians maketh himself one of the number when he saith We being many are one body and again By one Spirit we are all Baptized into one Body thereby implying that he and they stand in the same relation to the Church This Relation is that which is not between every Minister and his People On the one hand sometimes the Minister himself is not a Brother because a prophane wicked Person yea in this respect he may be able to say my Children and yet not my Brethren for since the Spirituall Birth dependeth upon the energie of the Seed which is the Word accompanied with the Spirit not at all upon the goodness of him that dispenseth it it is not impossible for
of 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
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
which were for sometime affixed to the gates of the Temple for the people to read and afterward taken down and laid in the treasury and it is expresly asserted concerning God himself that after he had given the Law speaking the ten words with his own lips he wrote them with his own fingers in two tables of stone If you shall inquire a reason why God would have his word not only spoken but written and his Apostles not only Nephtalies to give goodly words but Zebulons to handle the pen and not only Orators but Secretaries I answer upon a threefold ground drawn from themselves their people and the truth they had delivered 1. In regard of themselves Inasmuch as writing was a supply of their absence The Mother cannot be alwaies present with the Babe to suckle it with the dug and therefore she provideth a sucking bottle to refresh it in her absence thus the Apostles because they could not be in many places at once and consequently not alwaies present with their scattered flock vouchsafed to write to them that their wrightings might be instead of vocall instructions 2. In regard of the people Since these writings were an excellent means both of strengthning their memories and confirming their faith 1. The writing did bring to the peoples remembrance what the Apostles had formerly taught them This St Peter asserteth as the end of his writing to stir up the pure minds of the people by way of remembrance it being a great prop to memorie when those truths which have been sounded in the eare are afterwards presented to the eye whilst what was lost to the one is restooed to the oâ—her and so truth secured to the memory 2. These writeings were no small confirmation of the people in the faith by speaking the Apostles did as it were lay the foundation and by writeing they reared the Fabrick by Preaching they planted and by writeing watered Finally by speaking they converted Heathens to and by writeing they corroborated the Christians in the faith 3. Once more In regard of the truths themselves that they might hereby be perpetuated to posterity To this purpose Rivet asserteth the writings of Gods Word as not only profitable but necessary Labili memoriae posterorum successioni as to help the weakness of memory so to transmit revelations to after ages Aelian reporteth of certain frogs which taking a kind of reed into their mouths save themselves from the water serpents that would devoure them thus the holy Apostles by taking a Pen into their hands have preserved those pretious truths which the Devill indeavoureth to swallow up By which it appears that the sacred writings though they were directed to them who then lived yet they are intended for us St Paul saith of the writings of the Old Testament That the things which were written aforetime were written for our learning the like may we say of the writings both of the New and Old Testament they are for our use and instruction And surely this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cals for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading is the end of writing and since the Apostles took the pains to write it is but just we should bestow the time to read It was a sad complaint of God himself against Israel I have written to them the great things of my Law and they have accounted them as a strange thing Oh that the like accusation might not be charged by Christ upon us I have written to them the great things of my Gospell but they have counted them as a strange thing and are strangers to them How sad is it to think that whereas Davids blessed man meditateth on Gods Law day and night with many of us daies and nights nay weeks and moneths pass away without reading and meditating on the sacred writings Oh let us wipâ— of the dust of contempt from the cover of our Bibles and recall them from the land of forgetfulness whither our neglect hath banished them 2. It would yet further be taken notice of that here is not only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write in the thirteenth but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written in the fourteenth Verse the sense whereof is fitly rendred by Estius to be Scripsi iterumque scribo I have written and again I write Our Apostle doth not only adde precept to precept but line to line concerning the same precept and though he had written just before yet he writeth again nor are we to imagine it was through want of matter but abundance of zeal that our Apostle striketh a second time upon the same string That workman who would fasten the naile in the wall must drive it home to the head by repeated blows many times as second thoughts are better so sâ—ond admonitions are stronger and have a more prevailing influence some indeed awake at the first call but the most have need of a second nay a third Calvin too rashly judgeth these repetitions in the fourteenth Verse to be superfluous yet I would to God they were but St John knew it otherwise and we cannot but observe it in our own experience there is a great necessity and therefore just reason that we should write and speak the same lesson once and again and surely if it concerneth us to write it behoveth you to read the same writings again and again the one must not be grievous to us nor the other tedious for you some things need to be read once and again that we may understand them or if reading once we understand let us read again that we may remember and if we understand and remember let us read again that we may finde our affections inlivened 2. Having viewed the Absolute pass we on to the Relative consideration of this Act and that in reference 1. To the Agent That which here this holy Apostle taketh to himself is onely the writing not the enditing he was the Scribe but the Spirit of God dictated or if you will he was the Pen but the Spirit the hand that guided it It is St Peters generall assertion The holy men of God spake as being moved by the holy Ghost And St Paul is no less express when he saith All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine inspiration the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspiring is Gods part and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing was the Apostles Indeed we finde two expressions which seem directly opposite one to the other whenas in the tenth Verse of the seaventh Chapter of the Epistle to the Corinthians the Apostle saith I command you not I but the Lord and in the twelfth Verse speake I not the Lord. But it will be easily salved if we consider that St Paul refers to the Doctrine which the Lord Christ delivered himself concerning divorces wherein though there is a generall prohibition except in case of fornication yet there is nothing in particular concerning the case of
impiety as he was the first sinner so he was the cause of sin he tempts all persons at all times in all places and for no other end but either to hinder them from good as he did Paul who tells the Thessalonians he would have come once and again but Satan hindered him or else to allure them to evil as he stirred up David to number the people and put it into Judas his heart to betray Chsist Indeed the Devill is called in Scripture both a tempter and an accuser this being his method first to draw men to and then to accuse men for sin It was the brand set upon Jeroboam as denominating him a very bad man that he made Israel to sin how abominably wicked then is the Devil who maketh persons nations yea the whole world to sin 5. And yet lastly that we may take the heighth or rather fathome the depth of his wickedness he is the wicked one inasmuch as he vigorously pursueth and constantly persevereth in wickedness because it is wickedness not out of any pretended benefit which may accrue to himself but because it is dishonourable to God and injurious to man Indeed pleasure and profit and honour are the arguments by which he perswadeth and the baits by which he catcheth the sinner but none of these are any motives in regard of himself meerly the Antipathy he beareth to God and hatred he hath of goodness putteth him upon endeavours to promote sin in the world therefore he delights in evil because God abhorreth it therefore it is his joy because it is Gods dishonour Finally therefore it pleaseth his will because it defaceth Gods image To live in any sin though because of a seeming advantage is odious but to be wicked because it is wickedness is abominable no man ever came to such a state of wickedness but he committed the sin against the Holy Ghost How desperately wicked then must the Devil needs be who sinneth not only though but because he knoweth it to be sin To wind up this then we all pretend to hate the Devil oh then why do we love sin It is an argument which God himself useth to perswade to holiness because it is his Attribute Be you holy for I am holy surely it should be a prevalent disswasion from wickedness because it is the Devils property as we abhorre to be like the Devil let us abhorre to be wicked Indeed we all defie Satan as he is the pursuivant of divine justice but yet I fear we deiâ—e him as he is the God of this world and the Head of the carnal State Oh remember if we do his lusts we own him as our Father whilest yet we pretend to abhorre him as an enemy as therefore we would not be the Devils children let us cast away our sins And especially take we heed of those degrees of wickedness which denominate him the wicked one farre be it from us to make wickedness our trade our business by customary committing it as those do who are called workers of iniquity to make it not only the work of our hand but our brain by inventing it as they were whom the Apostle characterizeth to be inventers of evil things yea not only of our heads but our hearts by delighting in it as they of whom Solomon speaketh that rejoyce to do evil and which is yet worse to take the Devils office out of his hand by tempting others to sin as Elymas who stirred up Sergius Paulus against the truth whom therefore Saint Paul called the child of the Devil and an enemy of all righteousness In one word Let us be so farre from imitating the Devil as that we learn not to hearken to him but rather when he tempts to answer him in Christs language Get thee behind me Satan Be sure if the Devil perswade thee to any thing it is either in it self wickedness or for a wicked end whatever show of amity he may profess or promises of good he may make yet believe him not he is thine enemy and it is though an apparent good yet a reall evil to which he sollicites thee for he is the wicked one 2. Having given you a view of the enemy that which next cometh to be considered is the conquest which all true Christians have over this enemy You have overcome the wicked one To give you the full extent of this word consider it two wayes 1. As opposed to making peace it is not you have made a league with but you have overcome the wicked one since there is no way to deal with the Devil but by victory indeed in temporal wars the case is different Bellum geritur ut pax acquiratur a good peace is the end of every just war yea and a peace where it may be obtained is rather to be chosen then victory that the effusion of bloud may be prevented but in this spiritual war with Satan nothing less then a conquest must suffice The truth is every Christian souldier must either be victor or victus a conquerour over or else conquered by the wicked one The Devil will not make peace with us upon any terms but that he may be Lord over us all his fair promises are upon that condition he made with Christ If thou wilt fall down and worship me so that if wee make a league with wee are overcome by the Devil 2. As more then fighting indeed conquest supposeth a battel and victory is preceded with a fight if it be not so alwayes in temporal warres by reason of the cowardize of the enemy yet it is in spiritual since the Devil is too much a Lion to be overcome without a combate Quid aliud quotidiè in mundo quam pugna adversus diabolum geritur saith St Cyprian we must continually make account to be engaged in a war with Satan So that what is threatened to Asa may be justly said to new born Christians From henceforth thou shalt have war with the Prince of darkness and indeed this is that which maketh for the honour of Christian souldiers For as Maximus Tyrius saith of Hercules if you take from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the savage beasts and cruel tyrants with whom he grappled you deprive him of the reputation of his valour so the graces of a Christian would not be so illustrious were it not for the Devils temptations Christians then are fighters and more then fighters for withall they are conquerours nay if you will believe St Paul they are conquerours and more then conquerours Indeed it may seem somewhat strange that our Apostle should speak of this victory as of a thing already accomplished when as they of whom he speaketh being young men the war was as it were but begun It is and justly accounted a presumption in other wars to sing a triumph before the victory and promise a victory before the fight like Lucullus who in the begining of his fight against Tygranes and Mithridates cryed out Vicimus and Caesar
exhortation Begin betimes to acquaint yourselves with Gods word and ingage in the war with this wicked one To this end ponder a while on these ensuing considerations 1. Possibly nay probably you may not live to be old old age is that which none can assure himself of and comparatively few do partake of it if the first death overcome us before we overcome the Devil we must needs be hurt of the second death and if we overcome not whilest we are young death may prevent our being old and so cut us off while we are in the Devils jawes Oh who would run so desperate an hazard considering to how many diseases casualties the young are subject 2. If you do live to be old yet consider 1. The conquest over this wicked one will be the more difficult by how much the longer it is delayed the Proverb saith a young Saint an old Devil but I am sure it is hard for a young Devil to become an old Saint Dost thou think it will be so easie to cast out this strong man when he hath had so much time to fortifie himself Wilt not thou every day become weaker and the enemy stronger and must not then the victory be harder It was much saith St Chrysostome that Jonah after three dayes imprisonment escaped out of the Whales belly but it is much more to see an habituated sinner extricate himself out of the Devils snare Sin and Satan are not like Tenants at will to be gone at a Quarters warning the best wisdome is to crush the â—ockatrice in the egge Oh take heed of accustoming thy self to the Devils yoak since then it will not be a facile work to throw it off Nay further 2. God may hereafter deny that grace to thee which now thouâ— denyest to thy self and then it will not be only difficult but impossible to overcome him It is a sad doom which God uttereth concerning Ephraim He is joyned to Idols let him alone what if God say so of thee He is addicted to the Devils service let him alone it is but just when men give themselves over voluntarily God should give them over judicially to Satans power and then there is no possibility of escaping out of his hands Me thinks it is very observable that only he who first stepped into the poâ—l after the moving of the waters by the Angel was cured Post est occasio calva time must be taken by the fore-lock Oh then make hast to list thy self a souldier under Christs command least if now thou maiest thou wilt not when perhaps thou wouldst thou shalt not 3. If through divine grace thou shalt hereafter prevaile against this wicked one yet oh what grief and anguish of heart will it be then to thee that thou wast so long bewitched with the Devils temptations How bitterly doth David deprecate Allmighty God Remember not against me the sins of my youth No doubt out of the deep sense he had of and sorrow for them Quae fuerunt inania Juventutis gaudia haec sunt acerba senectutis gravamina the vanities of youth will be the vexation of old age and if the one be a comedy all upon pleasure the other will prove a tragedy of sorrow 4. Finally The only â—â—t and most acceptable time for this spirituall conflict and conquest is the time of youth It is good for a man that he bear the yoke in his youth saith the Church Indeed then he is most able to bear it This yoke as St Hilary excellently Non expectat frigescentis senectatis annos nec emortuam jam aetatem pro vitiorum cousuetudinâ— is not for the weake shoulders of old men who are so much the weaker because sin through custome is become stronger yea as St Ambrose truly Quid potest habere laudis what thanks is it if when our body is enervated through pleasures and the cold frost of old age hath seased on it we should then offer it to God as a Sacrifice It is St Basils note that whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an inscription prefixed before many Psalms it is omitted before the fifteenth which is a breviary of morall Precepts the practise whereof must not be defer'd till the end of our lives Indeed Mane as one wittily observeth is the Devils Verb who tempts us to continue still in his service but Gods Verb who expects the morning of our youth to be devoted to him What the fat was in the sacrifice that is the strength of youth in Gods service very acceptable to him oh let it be offered by us The truth is a young Christian Souldier is both most terrible in the Devils and amiable in Gods eyes The figtree putteth forth her green figs and the vines with the tender grapes give a good smell they are Christs words to his Church Indeed no smell so sweet in his nostrils as that which comes from the tender grapes and withall as St Bernard observeth Hic odor serpentes fugat venimous Creatures cannot endure the sent but so soon as the vines put forth they remove Quod volo attendant novitij nostri a comfort to young Saints who pertake of that spirit whose first fruits the Devils abhorre In one word as it is Gods honour and the Devils terror so it will be our comfort Assure thy self oh young man it will be no grief of heart to thee in thy old age that thou didst begin in youth to engage thy self in this sacred war against the wicked one Temporis preteriti bene impensi suavis est memoria Oh how sweet is the remembrance of youth well spent What a joyfull Harvest doth the old man reap from the seedtime of a Religious youth and with what abundant contentment doth he gather those ripe fruits of virtue which budded forth in his youthfull daies Oh then be wise you young mâ—n and instructed you that are of tender years for Gods sake nay for your own sake for his glory and for your own comfort and saâ—ety give no place to the Devill resist him speedily resolutely so shall you overcome him gloriously And now if you be such young Men as my Text describeth the instructions here given cannot but be welcome to you no wonder that our Apostle by these quâ—lifications as by so many arguments inciteth to the practice both of the precedent precept and the subsequent prohibition 1. Love not the world because you are strong and the word of God abideth in you and you have overcome the wicked one He that is given up to the world is wicked and he that is entangled with it is weake a strong Saint is so far from loving that he contemneth it having his conversation in Heaven they that by waiting on the Lord renew their strength Mount up with wings as Eagles and so are free from deaths snares Worldly love will not suffer the word of God to abide in us This diverts us from hearing and reading the
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
own imaginations and sets up himself in Gods roome admiring and adoring his own though but sometime fancied excellencies nay which is yet worse he so sets himself above that he sets himselfe against God for so the Prophet accusing Mâ—aâ— of pride and haughtiness proveth it by this Medium Thou hast magnified thy self against God In this respect it is enquired and resolved by the Schooles that pride is the greatest of sâ—ns for whereas in other lusts there is directly a conversion to the Creature in this there is a direct aversion from the Creator by all which it appeareth how injurious these lusts are to the Father and therefore incompatible with the love of the Father To what hath been already said concerning the express and positive truth of this clause I must not forget to adde that there is another implicite and consequentiall truth wrapped up in it namely That if any man love the world the love of the Brethren is not in him Indeed the sâ—nse of these words the love of the Father may be rendred the love which the Father requireth and so it extends to Botherly love Besides the Connexion seemeth to intimate that loving the world is forbidden as an enemy to Brotherly love which is discussed a little before Finally Omne majus continet in â—se miâ—â—s the less is involved in the greater so that as Eâ—ius well notes since the love of the Father which is the greater the love of the Brethren which is the less is also to be denied of him who loves â—he world S Paul speaking of charity saith shee seeks not her own whereas the worldling is altogether for himself and therefore hath no affection to others though to speake truth as he is nomini bonus good to no man so he is sibi nequam worse to himselfe To enlarge upon this a little Consider the worldly lover in reference to his Superiours Inferiour Equals and you shall finde he hath no love to any 1. He is so farre from loving that he envieth those that are are above him in place in wealth in power To use the phrase of the Text The love of the Father is not in him not of the politicall Father against whom he will not stick to rebell when opportunity is offered The proud man grudgeth Subjection the Covetous man Tribute and the Epicure Obedience to his Laws Not of the Ecclesiasticall Father whom worldly lusts prompt him to undervalue yea if he reprove him to spurne against nay ofttimes not of the naturall Father whilest they who are tainted with these lusts like Esau wish The daies of mourning for their Father were at hand nay some like Absolom consult their Fathers ruine that they may enjoy their honours and estates 2. As for those who are under him he is very apt to trample them under his feet and if they be in want very backward to reach forth an hand of succour to them The Voluptuous layeth out so much upon his pleasures the ambitious wants so much for the maintaining of his honours and the covetous layeth up so much for the satisfying of his eyes that they have little or nothing to spare for the needy nay that too often they oppress and grinde the faces of the poore 3. Instead of loving his equall he is apt to contend and quarrell with them Whence come wars and fightings among you saith St James and answering his Question he addeth Come they not hence even of the lusts that war in your Members Omnia perfecte in pace consisterent si hominem imperandi cupiditas non teneret said Valerius truly It is the desire of being above others that hindreth us from living in peace with others and speaking of covetousness he asserts Hinc pullulare odiorum causas amicitiarum faedera dissipari it to be the breaker of amity and begetter of enmity amongst men nor is it less true of sensuall lusts which very often blow the fire of discord into a flame In one word what wrong will not men do to their Neighbours in their relations names estates by fraud and treachery by violence and cruelty in words and works for the base love of wealth of honour or pleasure all which are directly repugnant to brotherly love To close up with some usefull inferences from the consideration of what hath been handled Learne we 1. How desperate and dangerous a sin is worldly love One upon this clause hath well observed Lenis oratio sed plena aculeo it is seemingly a gentle speech but carryeth a sting with it For in saying there is no love of the Father and consequently not of his Brother in him that loveth the world he saith in effect he is one that breaketh all the Commandement for if love be the fullfilling of the Law to wit love to God of the first and love to our Neighbour of the second he that neither loveth God nor Men must needs breake both It is very observable that David praying God to incline his heart to his Testimonies presently addeth and not to covetousness thereby implying that if he were inclined to covetousnes he could not love or keep Gods Testimonies Moses brake the Table in pieces out of a zealous anger at the golden Calfe and the worldling will breake the Laws written on those Tables for the Gold upon the Calfe The love of money I and of honour and pleasure is the rot of all goodness and the root of all wickedness the Moath of sanctity the rust of virtue the breeder and the feeder of vice Ungodliness and worldly lusts are coupled together by St Paul Abstaine from fleshly lusts and having our conversation honest are joyned together by St Peter there is neither honesty nor piety to be found where worldly love raigneth 2. How great is the folly of Hypocrites who thinke to joyne what here St John hath opposed the love of the world and the love of the Father together Many there are saith Isidore Hispalensis truly who will flye to Heaven by a divine conversation but yet they are loath to leave earthly contentments Provocat eos amor Christi sed revocat amor seculi The love of Christ puts them a little forward but the love of the world pulls them backward and so as Erasmus is painted by the Romans they hang between Heaven and Earth There is a City in Germany which belonging to two Governments was called Mindin which is according to the sâ—gnification of it in the Germane language mine and thine Thus the Hypocrite saith to God thou art mine and to the world I am thine in which respect he is called a double minded man and is said to have an heart and an heart like the Samaritans who feared the Lord and served Idols the Israelites who halted between God and Baal those in the Prophet Zephany who did sweare by the Lord and Malchom and those lukewarme Laodiceans who were neither hot nor cold But alas how vainly do such
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
choice setting before us vanity and verity instability and premanency nay in effect perishing misery and abiding felicity And now to use St Austins Interogation Quid vis what wilt thou Whither wilt thou love the temporals and pass away with time or not love this world and live for ever with God The truth is as that same Father elegantly Talis est quisque qualis est dilectio every man is such as his love is if he loveth earth earthly if Heaven Heavenly if the perishing world thou shalt perish if the eternall God thou shalt live eternally Love is an uniting mingling affection and according to that with which it is mingled it is either pure or impure so that look as silver if mingled with lead is debased if with gold advanced so thy soul if by love mingled with the world must perish but if united to God for ever happy Oh therefore let it be the serious purpose of every one of us from henceforth to leave the world and cleave to God to abhore the lust of the one and do the will of the other that so in the end of this life we may have the inchoation and in the end of the world the consummation of that happiness which though it have a beginning shall know no ending And thus I have at length through divine assistance finished this golden period worthy to be engraven upon the Tables of Epicures the Chests of Mammonists and the Palaces of great Ones And though I have done with handling yet I trust you will not with reading remembring and pondering it yea I would to God that every Morning before you go about your worldly affairs you would revolve this Scripture in your minde with a Prayer to God to imprint it on your hearts Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world And the world passeth away and the lusts thereof but he that doth the will of God abideth for ever THE FIRST EPISTLE OF St. JOHN CHAP. 2. 18 19. VERS Little children it is the last time and as yee have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us THis present World is not without just cause branded as one of the greatest enemies of our Salvation and that especially upon a double account in as much as the things of this World by alluring our wills lead us into vice and the men of this world by perverting our judgements draw us into errours Both of these are so dangerous that it is hard to determine which is the worst St. Pauls Epithites of lusts are foolish and hurtful St. Peters character of Here sie is damnable these as well as those drowning men in perdition and destruction no wonder if this holy Apostle caution those to whom he wrote of both these Rocks and as in the fore-going verses hee warneth them of being defiled with the mud of worldly lusts so in these he taketh care that they might not be infected with the venoâ—e of Antichristian doctrins Little children it is the last time c. The subsequent part of this Chapter from the eighteenth verse to the nine and twentieth hath a special reference to and dependance on the exhortation which is mentioned in verse the four and twentieth iterated verse the eight and twentieth and is in order the seventh step of that light some walk which our Apostles chief design is to delineate in this Epistle namely a stedfast perseverance in the Doctrin and faith of Christ in order to this it is that here are three things discussed 1 Periculum the great danger they were in of being with-drawn from the truth by reason of the many Antichrists which this being the last hour were now among them who taught abominable lyes denying both God and Christ and this is handled in the eighteenth nineteenth and again in the two and three and twentieth and again in the six and twentieth verse 2 Auxilium the chief help which God had afforded them against this danger that sacred unction which did inform them fully of the truth and thereby was able to preserve them from errour and this is in the twentieth and one and twentieth and again inculcated in the seven and twentieth verse 3 Motivum The strong inducements to perswade their constancy in the faith that hereby their fellowship with God and Christ might bee continued the promise of eternal life obtained and their confidence at the comming of Christ strengthened and this is enlarged in the four five and eight and twenty verses In these two verses which I have now read the scope of our Apostle is double namely To discover a danger that they might not be ensnared by To prevent a scandal that they might not he offended at those false teachers which were among them the former in the eighteenth and the latter in the nineteenth verse In handling the eighteenth verse which is the discovery of the danger that we may proceed according to the order of the words be pleased to observe these three parts An Appellation Little children An Affirmation It is the last time A Confirmation in the rest of the verse And as you have heard c. A word of the first the Appellation or Title here used Little children It is sometimes used as a word of imperfection whether in regard of age denoting such as are not come to maturity of years or in regard of grace such as are weak in faith and in this sence Beza here construeth it indeed this Caveat is very needful for such who being children are apt to bee tossed to and fro with every wind of doctrin but yet not only for such and when I finde the Apostle commending and that doubtlesse without flattery those to whom he writeth for their knowledge of the truth I cannot imagine that he intends the word Children in this notion Rather with Danaeus as I conceive Omnes cujuscunque atatis hic monet he speaketh to all of all ages in Christianity not only to children but young men and Fathers and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is of the same notion with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the Chapter Suitable whereunto it is that the Syriack useth the same word in both places and as Grotius well observeth it is blanda appellatio a word of affection by which our Apostle would let us see that Parents are not more desirous of their little childrens safety and studious of their
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
with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false Christ That such should be our Saviour had told them where he saith Many shall come in my name saying I am Christ That such were as Theudas whom Fadus discomfited and that Aegyptian mentioned in the Acts with many others Josephus testifieth in several places and to these our Apostle here might have an eye It lets us see how prone men are to arrogate to themselves that which they are not whom the Apostle taxeth under the name of boasters yea to what an height of impudence such men sometimes grow as to assume to themselves what is Gods and Christs peculiar But if it be odious for one who is of a base extraction to usurp Dominion and being born a Beggar to make himself a King it is no less than blasphemy for base mortalls to take upon them the name and authority of the Messiah 2 The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifieth as much as against so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an opposition or one axiome set against another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one who sets himself against another and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one who withstandeth and oppugneth Christ this sort was also fore-told by Christ where hee saith many false Prophets shall arise and that our Apostle chiefly intends these appeareth by the definition he giveth of these Antichrists that they were such who denied Jesus to be the Christ which many did who yet did not assert themselves to be Christs and to that Apostolical definition I shall referre the larger prosecution of this subject passe wee on therefore from the Quality 2 To the Quantity in that it is not said as you have heard that Antichrist shall come even so now he is come but now there are many Antichrists indeed our Saviour speaking of both sorts useth this very epithite many false Christs and false Prophets There were several primipili or antesignani of these black Regiments as Epiphanius and St. Cyril have recounted them Simon Magus Cerinthus Menander Carpocrates with many others and each of these had many followers for Christ like wise fore-told they should deceive many and St. Peter that many shall follow their pernicious wayes Indeed Heresie is of a spreading nature so much St. Paul intimateth when he saith of Heretical teachers their word will eat as doth a canker or gangrene which stops not till it have infected and destroyed the whole body A thing saith Estius so well known by sad experience that it need not many words to attest it There is but one truth but there are many errours there is but one Christ but there are many Antichrists False Teachers are compared by St. John to Locusts a sort of creatures of which Salomon observeth that they goe forth by bands yea the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Locust is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to multiply intimating the great multitudes of Locusts in which respect they are a fit embleme of false Prophets Our blessed Saviour speaking of such implicitly resembleth them to thorns and thistles and the similitude holds in this that as thorns and thistles grow every where in great numbers so doe these abound in every place of old there were four hundred lying Prophets which deceived Ahab to one Micaiah that told him truth four hundred and fifty Prophets of Baal to one Elâ—jab in the Primitive times there were a multitude of Aâ—rian Bishops to one Athanasius and thus stil numerous pejor major The Antichristian party is the greatest Take we heed then how we doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Gregory Nazianzens phrase define the Church of Christ by multitude certainly if number may carry the cause Antichrists Synagâ—gue will farre out-vie the Christian Churches and therefore it is St. Hieroms saying to a Pelagian Heretick Multitudo sociorum nequaquam te Catholicum sed Hereticum esse monstrabit The multitude of thy fellows doth not prove you a Catholick but rather an Heretick that way in which the most walk is for the most part to be suspected as a false path for wide is the gate and broad is the way saith our blessed Saviour which leadeth to destruction and many there be that goe in there at Indeed when the number of the Orthodox increaseth and prevaileth it should be our joy but if the number of the Heterodox be greater it need not be our wonder only let our care bee that as according to Moses his precept we doe not follow a multitude to doe what is evil so neither to beleeve what is false and so much for the second particular 3 Lastly by the coming of these Antichrists according as they had heard they might know it was the last hour and that Jerusalems destruction was then at hand To illustrate this briefly know that there are three sorts of Signs Some are memorative to mind us of what was long ago accomplisht for which end God hath set his Bow in the clouds some are demonstrative to discover something that is newly existent such was that of a Child lying in a Manger to the Shepheards in reference to the Messiahs birth finally some are Prognostickâ— to foretell something which is to come to passe now of this sort some are only probable as a red evening of a fair day others are certain as Jonahs coming out after hee had lain three days and three nights in the Whales belly of Christs Resurrection by those we only think and imagine by these we know and are sure that the thing shall be effected Again some are remote and at a great distance such was that which God gave Abraham of delivering his seed above four hundred years after out of Aegypt Some are nearer hand and immediately preceding that whereof they are signs as that to Hezekiah of his recovery by those we see it shall be but not yet by these that it shall be ere long of this latter sort was the coming of these Antichrists in reference to Jerusalems ruine for since Christ had fore-told it as that which should a little precede that great desolation it being now come to passe became not a probable but a certain not a remote but an immediate sign by which they did not only rationally conjecture but infallibly know and that not only that there would bee such an hour but that then it was Jerusalems last hour To wind it up It is no small mercy of God to a people that when as he intends to bring ruine on them before hand he giveth them warning Among his many waies of warning this is one that hee fore-tells and accordingly sends such signs which are fore-runners of their desolation his design in which is partly in regard of the wicked that if possible their sleepy Consciences may bee awakened to see and by repentance to prevent that approaching ruine and oh how happy might Jerusalem have been had
latter daies fo abundanly discovered by many learned pens as that I shall not need to inlarge onely give mee leave in a few words to let you see how vast a difference there is between our going out from them and the going out of these Hereticks from the Apostles 1 These Antichrists in going out from the Apostles and their followers went out from the whole Christian Church that had been planted by them in several parts whereas wee in going out from the Roman go out onely from a particular Church I well know the Papists proudly arrogate to themselves the title of Catholike but without the least show of reason nay it is with as great absurdity as if a man should say a part nay a less part is the whole The number of Christians being far greater which renounceth than that which imbraceth the Popish Doctrin 2 These Antichrists in going out from the Apostles went out from those Ecclesiastical governours to whom they owed subjection but wee owe no obedience to the Bishop of Rome and therefore have justly cast off his yoak Indeed hee most presumptuously assumeth to himself the title of Universal Bishop and maketh himself the Vicar of Christ upon the account that hee is the successor of St. Peter But as it is no way to bee evinced from Scripture that S. Peter had any more power communicated to him than what the other Apostles had so neither can any reason bee given why this power if granted to S. Peter should bee derived to his successor at Rome rather than at Antioch nay why it should not have devolved from him to the Apostle S. John who out-lived him and so to his successors that this universal power therefore belongs not to him of right is manifest and it is no less clear that defacto it was never exercised by any Roman Bishop for more than six hundred years after Christ Boniface the third being the first who obtained of that wicked Emperor Phocas the title of Universal Bishop And whereas the Pope claimeth a peculiar right to our obedience upon the score of having planted Christianity amongst us and having had a concession of it from some Kings To the former it is answered that this Island was converted to the faith of Christ long before Augustines preaching to the Saxons either by Joseph of Arimathea or Simon Zelotes as our Annals tell us and secondly that though Augustine whom the Pope sent over had been the means of our conversion yet that is no argument for our subjection to the Pope for by the same reason all the Nations converted by S. Paul and his ministry are in all ages obliged to bee subject to that chair where S. Paul sate at the time of his sending out or going himself to convert them which as it hath no truth in it self so would it bee very prejudicial to S. Peters Pastor-ship To the latter it is returned that either this power of that concession was so originally vested in our Kings that they might lawfully grant it to whom they pleased and then as one King conceded it another may recall it or else if it were not then was the grant invalid being but a robbery in the giver can devolve no right to the receiver By all which it appeareth that we have made no schism in with-holding obedience from the Pope 3 Chiefly these Antichrists in going out from the Apostolical went out from a pure Church in which there neither wanted sound doctrin nor good discipline but wee in going out from the Papists go out from a Church degenerated and polluted with damnable heresies To clear this know 1 That when any Church or number of Christians are grown so corrupt a body and so far infected that wee canno communicate with it without manifest sin wee not onely may but ought to go out from them Indeed it is necessaâ—y both by vertue of that precept which calls upon Gods people to â—ome out from Babylon and likewise as a means of preservation from that contagion wee otherwise must needs receive so that it is as needful to separate from such a Church in order to the souls safety as it is for a man to go out of an infected house or abstaiâ— from a Lepers company in order to his bodily health 2 That the Church of Rome at that time when we went out from her was and still continueth a very corrupt Church Many of her Doctrines directly contrary to the Scriptures not heard of in the primitive Church yet imposed as articles of faith Her Woâ—ship superstitious Ridiculous Incongruous to right Reason Apostolical Practice yea Dâ—vine precept and yet pressed as necessary to bee performed by which means it is that they put upon us the sad dilemma of going from their communion or going against the clear light of Divine Truth shining from Gods Word upon our consciences in which respect wee justly say they not wee have made the separation and so the schism lyeth at their door To shut it up what S. Austin said to the Donatists wee say to the Romanists Tollatur paries erroris simul sumus let the partition wall of imposing unreasonable opinions and practices upon us bee taken away and wee are ready to unite with them wee divide not from them as they are a part of but so fâ—r as they are divided from the Catholike Church wee have done our part in reforming our selves and it is their fault that upon this followeth a breach of communion with them who will not reform They not wee are gone out from the Ancient Primitive and Apostolical Church in which respect they are justly termed Antichristian nor do we any further go out from them than in those things wherein they are gone forth from the Apostles When Jeroboam with others of the children of Israel revolted from their Lawful King and Gods instituted worship some of the Pâ—iests Lâ—vits and others left their habitation and went to Judah that they might serve God and their King surely not those who went but those who stayed were the Rebels and the Schismaticks thus are the Romanists guilty for leaving the footsteps of the Apostles not wee for leaving theirs to follow the Apostles Finally wee still hold communion with them in votis earnestly desiring that those just causes they have given of our Non-communion with them by their Popes usurpation of Supremacy and infallibility by their superstitious innovations both in matters of Doctrine and practice may bee removed and to this end that a general Council might bee lawfully called and freely act to whose determination wee are willing to submit and therefore can acquit our selves from Schism in the sight of God and man But whilst the Papists unjustly revile the Church of England I am sure shee hath had cause of weeping over the multitudes of those who in this Apostatizing age have gone out from her how justly may shee take up a complaint in Gods owne language Hear O Heavens and give ear O Earth
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
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
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
of the Greek phrase in our English Language than by supplying a word after denieth namely thus who is a lyar but hee that denieth saying that Jesus is not the Christ and surely if the affirmative be the truth as hath been already proved hee must needs be a Lyar who asserteth the negative That this then is a lying Heresie appeareth by the preceding Discourse that which only remaineth to bee inquired is the truth of the charge that these false teachers did deny Jesus to be the Christ indeed as Justinian well Hoc maximè faciebant Judai this was that which the Jews did most expresly deny but yet withall there were Judaizing false teachers among the Christians such was Simon Magus Menander Ebion and Cerinthus with others upon whom this was justly charged Simon Magus taught that it was he who appeared among the Jews as the Son in Samaria as the Father and to the rest of the Nations as the Holy Ghost Menander that he was sent from the invisible Powers a Saviour for the redemption of men and so affirmed themselves to be the Christ and in that denied Jesus to be the Christ Valentinus Ebion and Cerinthus affirmed Jesus to be a meer man begotten by Joseph conceived and born of Mary after the ordinary way and that Christ was another Person who descended on him in the shape of a Dove when he was thirty years of age and that it was not Christ but Jesus who dyed upon the Crosse and was buried and rose again and what did these but in effect deny Jesus to be the Christ And now if any shall say this concerneth not us for wee doe heartily acknowledge and openly professe that Jesus is the Christ I shall desire such to consider that there is a direct and a collateral a dogmatical and a practical denying Jesus to be the Christ 1 Hee who acknowledging Jesus to bee the Christ doth yet detract from any of his Offices to which he was annoynted vertually and collaterally denieth him to bee the Christ upon this account both Socinians and Papists are justly charged by the Orthodox as Antichristian Lyers The Socinians indeed acknowledge Christs Regal Prophetical and Sacerdotal Offices but yet they confound the Regal and the Sacerdotal they detract from the Regal taking the rise of it from his Resurrection when as the Angel saith of him as soon as born hee is Christ the Lord and chiefly from his Sacerdotal whilest they acknowledge his intercession but deny his Sacrifice and assert his death to bee onely a consecration of him to his Priesthood which say they hee only exerciseth in Heaven The Papists likewise do ascribe those three Offices to him and yet they detract from every one of them from his Prophetical by denying the written Word to be a sufficient and perfect rule of Faith and manners from his Sacerdotical in both the parts of it by their Superstitious sacrifice of the Masse and praying to Saints and Angels to bee their Intercessours Finally from the Regal by setting up the Pope as Head of the Church and giving him that power of supremacy and infallibility which hee never derived from Christ 2 But to bring it yet a little nearer to our selves he who professedly assents to this truth that Jesus is the Christ and yet is not guided by him as a Prophet governed by him as a King and rests not on him as his Priest practically denyeth him to bee the Christ Very apposite to this purpose is that of St. Austin Quiescat paululum linguâ— interroga vitam quisquis factis negat Christum Antichristus est let thy life speak rather than thy tongue whosoever denyeth Christ in his works is an Antichrist If any provide not for his house saith St. Paul hee hath denyed the faith that is done an act inconsistent with the Christian faith whereof he maketh profession which is in effect to deny the faith thus hee whose life dishonours Christ who giveth not up himself to the rule and government of Christ who sayeth in his actions I will not have this man to reign over mee in truth denyeth Christ and is no better than an Antichrist and oh how many Antichristian Christians then are there In one word whatever profession wee make of Christ and our faith in him Whilest by our Envy and Malice pride and Covetousnesse Rapine and oppression Intemperance and Prophanenesse wee walk directly contrary to the Law and Life the Command and Example of our holy humble peaceable and charitable 〈…〉 s we do that in our actions which the false Teachers did in their Doctrins deny Jesus to be the Christ and thus much shall suffice for the dispatch of the first-branch of the accusation the time being expired I shall put off the further prosecution of the charge against these Antichrists till another Sessions THE FIRST EPISTLE OF St. JOHN CHAP. 2. 22 23 VERS Who is a Lyer but hee that denieth that Jesus is the Christ hee is Antichrist that denieth the Father and the Son Whosoever denyeth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also OVr blessed Saviour calling those two sons of Zebedee James and John to bee his Disciples gave them the Sur-name of Boanerges which signifieth a Son of thunder mutatio nominis dâ—ni alicujus spiritualis significationem habet where names are changed some spiritual gift is conferred it was so no doubt upon those Apostles to whom Christ gave eminent abilities of asserting truth confuting errours reproving sin perswading repentance in such a way as might like thunder awaken the dull and drowsy world That St. James was such a Thunderer appeareth by his sufferings it being very probable that his powerfull Preaching of the Gospel was the occasion of Herods malitious persecution and that the liberty of his tongue cost him his life That St. John was one who did not onely lighten in his conversation but thunder in his Doctrines appeareth by his writings and more particularly this Epistle wherein hee cryeth aloud and lifteth up his voice like thunder against both the Hypocrites and Heretickes of his time against those in the former chapter these in this and more especially in these verses Who is a Lyar c. The latter branch of the accusation against the Antichrists in S. Johns daies is that which now commeth to bee discussed as it is propounded in the end of the two and twentieth and proved in the three and twentieth verse 1 Begin wee with the charge it self Hee is Antichrist that denyeth the Father and the Son These words are looked upon by Expositors in a double notion either as a distinct accusation or as an aggravation of the former charge 1 Serrarius upon this clause saith Altera haeresis est negantium patrem et filium in these words another sort of Hereticks are charged who denyed the Father and the Son inasmuch as they feigned another father so did Basilides and Saturnius as
Epiphanius and Irenaeus informs us Such also were those hereticks who confounded the Father and the Son as if they were one and the same persoÌ„n to whom Tertullian applyeth this very clause where hee saith Negant patrem dum cundem et filium dicunt et negant filium dum eundem patrâ—â— credunt dando illis quae non sunt auferendo quae sunt they deny the Father in asserting him to bee the Son they deny the Son in affirming him to bee the Father ascribing to both what they are not and taking from them what they are To this may bee referred those fabulous things which were broached in those heretical schools of Simon and others concerning God introducing a multitude of Rulers under the names of Barbel Abrakan Karlakan c. by whom the World was governed which was indeed to deny the father 2 But that which seemeth to me most rational is to look upon this clause as an aggravation of the former charge letting us see what followeth upon denying Jesus to bee the Christ namely a denial of the Father and the Son and consequently how pernitions this Antichristian doctrin is for whereas levius videri poterat it may seem a small thing to deny Jesus who appeared in the form of a Servant to bee the Christ addit quid gravius hee addeth that which might justly startle them that how little account soever they made of it it was no other than to deny the Father and the Son and so in effect the denying this man to bee the Christ is to deny God himself To open this distinctly in its full latitude wee shall finde a threefold charge in this one 1 Hee that denyeth Jesus to bee the Christ denyeth the Son of God I begin with the Son though the Father be the first person because hee is most directly denyed This will bee the more easily understood if wee consider what our Apostle taketh here for granted that Christ is no other than the Son of God How and in what respect hee is the Son of God I shall have more full occasion to discusse at the ninth verse of the fourth Chapter it shall suffice here to take notice that the Messiah was looked upon as having the neer relation to God of a Son S. Peter in that excellent confession of his Faith puts these two together Thou art the Christ The Son of the living God nay the very Devils who came out of them that were possessed â—cknowledging him to be the Christ do withall declare him to bee the Son Thou art Christ the Son of God and that this was a received opinion among the Jews appeareth by that question which the High Priest put to him art thou the Christ the Son of the blessed yea as Grotius well observeth apparet hoc cognomen vulgo Messiae datum it appeareth to have been a name of the Messiah well known among the vulgar by that of the very Seamen who beholding the miracle wrought by him on the winds cryed out of a truth thou art the Son of God that is the Messiah Suitable to this it is that the Ancient Hebrews did mystically interpret those words in the Psalmes Thou art my Son this day have I begotten thee of the Messiah by which it is evident that to deny him who is the Christ is no other than to deny Gods Son 2 Hee doth not only deny the Son but the Father For 1 The relation between the Father and the Son is very neer no wonder if the injury done to the Son reflect upon the Father it is thus among men much more in the Deity where the Son is consubstantial and coeternal with the Father Being the Son hee is the brightnesse of his fathers glory and expresse Image of his person So St. Paul characterizeth him for which reason it is that all men should honour the Son as they honour the Father So our Saviour himself expressely asserteth and thence inferreth He that honoureth not the Son honoureth not the Father 2 The Father it is who sends his Son into the World and to deny him who is sent what is it but to deny him who sendeth To deny saith Grotius is sometimes as much as authoritatem alicui detrahere to detract from ones authority and to deny the Person sent is in effect to deny the Authority of the sender in this respect it is that in the Scripture but now quoted those words are added that sent him and to this purpose that of our Saviour elsewhere is very apposite Hee that despiseth you despiseth mee to wit because they were sent by him and hee that despiseth mee despiseth him that sent mee to wit the father by whom Christ was sent 3 The Father having sent his Son was pleased to give Testimony to him They are Christs own words The Father himself which sent mee hath born witnesse of mee accordingly if you look into St. Matthews Gospel you shall finde that at his baptisme a voice was heard from Heaven saying This is my beloved Son in whom I am well pleased and again at his transfiguration on the Mount behold a voice from the clouds which said This is my beloved Son in whom I am well pleased hear ye him to which last St. Peter alludeth where he saith of Christ Hee received from God the Father Honour and Glory when there came forth a voice to him from the excellent glory so that God having given this testimony than which what can bee more full or immediate of the Messiah that he was his Son whosoever denyeth the Christ the Son of God giveth the Father the Lye according as our Apostle more fully expresseth in the close of this Epistle Hee that beleeveth not God hath made him a Lyar because hee beleeveth not the Record that God gave of his Son 3 Lastly Though it bee not expressed yet it would bee supplyed hee denyeth not onely the Father and the Son but the Holy Ghost for as in the first Chapter where out followship is said to bee with the Father and his Son the Holy Ghost is included so here doubtlesse the third Person is implyed who is no lesse denyed than the other two by them who deny Jesus to be the Christ The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from the Verb which signifieth to annoint now to this annointing all the three persons did concur there is persona ungens uncta and unctio the Father annointing the Son annointed and the Holy Ghost the ointment and therefore hee that denyeth the Christ denyeth all three persons it was by no other than the Holy Ghost that Jesus Christ did all his glorious miracles his mighty works in which respect the Pharisees denying Jesus to bee the Christ became guilty of the sin against the Holy Ghost and thus this heresy is no lesse than a denial of the blessed Trinity To shut up this clause learn wee hence when wee receive any Doctrins to
shall assault us as once they did Peter to deny him let us remember what he is in himself and what hee hath done for us let us consider his greatnesse and bee afraid his goodnesse and bee ashamed for fear or shame or any cause whatsoever to deny him 2 That I may drive the nayl to the head let us often set before our eyes that dismal commination so often denounced in the Gospel by the Son of God himself against those who shall deny him Whosoever shall deny mee before men him will I also deny before my Father which is in heaven and again inculcated by St. Paul if we deny him he will deny us a threat then which none more just and yet withall none more terrible just it is in that it is the retaliation of like for like what more rational than that despisers should bee despised forsakers should bee forsaken and denyers should bee denyed and how terrible it is will soon appear if you consider that the Son of God will then deny us when he shall appear in his glory that he will deny us not only before men but Angels nay his Father that if he pronounce upon us an I know you not which is to deny us wee are the cursed of the Father he will not acknowledge them for his adopted children who durst not here own his begotten Son and whom his Son will not then own for brethren yea which consummateth the misery of such Apostates they must have their portion with Hypocrites having denied Christ and being denyed by him they must depart from him into that fire which is prepared for the Devil and his Angels there being no reason that they should bee neer to Christ hereafter who follow him a far off nay run away from him here With these meditations let us arm our selves against this heinous sin that we may be the better strengthened 1 Labour wee to be throughly established upon good grounds in this fundamental doctrin that Jesus is the Christ the Son of God He that imbraceth Christian Religion upon the account onely of the Publike Law or private education will in time of tryal renege it Let therefore our assent to this Doctrin rest upon these sure Pillars primarily the authority of Scriptures and secondarily the Catholike Church and then we shall not easily deny it nor let us content our selves with a Conjectural opinion but strive for a firm and settled perswasion a stake in the ground may bee quickly plucked up but a tree rooted in the ground abideth unmoveable he that doubteth may soon be brought to deny but a well grounded perswasion will not quickly bee moved much lesse removed 2 Learn we according to our Saviours precept to deny our selves since oft times self and Christ come in competition so that one must be denyed and if we have not in some measure taken out this excellent lesson of self denial we shall soon deny him No wonder if an Ancient saith ingenuously Christiani praludium sui repudium the first step in the ladder of Christianity is self-denial 3 Nor must we forget that advice of St. Paul to deny Worldly Lusts for if wee take not our hearts off from the World the World will take them off from Christ it is very observable that our Saviour had no sooner threatned this sin of denying him but hee presently forbids Loving Father or Mother Son or daughter more than him intimating how prone the inordinate love of worldly things is to alienate us from him 4 Finally strive for a real union to Christ by a lively faith hee who is but a visible Christian may cease to be so much as visible but the spiritual union will not endure a dissolution much lesse an abnegation maintain and increase familiar communion with him that thou maiest more and more taste the sweetnesse that is in him and then no allurement or affrightment shall cause thee to deny him I end all as we desire not to be found deniers of the Father Son and Holy Ghost as wee desire to have the Father propitious towards us and Christ to own us before the Father at the last day let us dread to deny let us be ready to acknowledge with our hearts lipes lives Jesus the Christ the Son of God to whom with the Father and the Holy Ghost be ascribed Honour and Glory now and for ever Amen THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 24. 25. Let that therefore abide in you which ye have heard from the beginning if that which yee have heard from the beginning shall remain in you yee shall continue in the Son and in the Father And this is the Promise that hee hath promised to us even eternal life ZEal Sincerity and Perseverance are not so much particular graces as each of them necessary ingredients to every grace Zeal being the fervor sincerity the truth and perseverance the duration of all graces of these three the last is not the least needful since constancy is the best evidence of sincerity nor will fervour avail without permanency no wonder if it be called by Bonaventure conditio annexa cuilibet virtuti an inseparable condition of every vertue and by Aquinas donum que caetera servantur dâ—nae that gift which preserveth all the rest without perseverance our Love will prove not a Star but a Comet our Devotion not a flame but a flash our Repentance not a River but a Pond our Hope not a Staff but a Reed and our Faith not a sub stance but a shadow And since this grace of Faith last mentioned is indeed the First the Root the Mother Grace constancy is not more needful in any than this The truth is there is no Grace more oppugned by the Devil than our faith hee well knoweth that if hee can undermine the foundation hee shall soon overthrow the building for which reason having obtained leave to sift S. Peter our Saviour prayeth for him that his faith may not fail Upon this account it is that more or lesse in all ages the Devil hath raised up false Teachers in the Church whose indeavour it is to with-draw the people from the Ancient Catholick and Apostolick Faith and for this cause no doubt it is that one of the chief designs of the holy Apostles in all their Epistles is to stablish Christians in the faith A pregnant instance whereof wee have in this Epistle particularly in these verses whose scope is by most obliging arguments to perswade a stedfast adherence to the truth which they had embraced Let that therefore which you have heard from the beginning c. Which words do plainly part themselves into two generals a mandate and a motive a command and a comfort an exhortation and an incitation The Exhortation enjoyneth a needful duty Let that therefore abide in you which ye heard from the beginning The Incitation adjoyneth a powerful motive drawn from the present comfort and future blisse of persevering Saints If that
without ears nay with both ears because they were to hear both parties so needful is this sense for all civil transactions 3 But lastly Hearing is not onely sensus discipline et societatis but fidei et Religionis the sense of Discipline and Converse but of Faith and Religion in which respect St. Paul is expresse Faith commeth by hearing Aurium sensus ideo datus est saith Lactantius ut doctrinam Dei percipere possimus for this cause chiefly is our hearing given us that wee may receive Divine truths suitable to which is that of Tertallian Vera ornamenta aurium dei voces Gods Words are the best Jewels wee can hang at our ears indeed such is our present state that wee receive the greatest spiritual advantages by hearing oculus organum patriae auditus viae when wee come to our Country wee shall use our eies but whilest wee are in the way our chiefest use is of the ear faith saith the Apostle is the evidence of things not seen and wee are most properly said to beleeve what wee do not see but still wee beleeve what wee hear and by hearing wee come to beleeve at S. Pauls Conversion there was a light seen and a voice heard the light astonished but the voice converted him and in this respect wee may call the Ear the in-rode and thorough-fare of grace the souls custome-house for her spiritual traffique in Divine Wisdome the matrix or wombe of our New-birth the pale into which is put the milke of the Word the still or limbeck of the dew of heaven the window to let in the light of the Gospel the channel of the water of Life the Pipe for the conveyance of Faith in a word the Orifice or Mouth of the Soul by which it receiveth spiritual food for by this means it was these Christians did partake of the Gospel That which you have heard But yet this is not all that is intended in this phrase for in as much as by Hearing we are brought to Beleeving therefore Hearing is used to connote Beleving Thus Timothy heard the form of sound words from the Apostle Paul that is so as to embrace it and therefore he exhorts him to hold it fast in this sense no doubt it is here to bee understood for in that our Apostle would have it to abide it intimateth they had heard so as to receive it so that wee are here implicitely taught wee must so hear with our Ears as to beleeve with our hearts Evangelical Doctrins This is the Character which our Saviour giveth of the good ground that it heareth the word with a good and honest heart which is when the heart doth firmly assent and consent to that which is heard It is the Counsel of Solomon keep thy foot when thou goest to the house of God and bee ready to hear the latter words in the Hebrew are and near to hear which being joyned with the former clause seem to intimate that the foot should bee near to hear and indeed hee onely heareth aright who heareth with his foot and his heart as well as his ear hee heareth with his foot who so heareth as to obey and hee heareth with his heart who so heareth as to beleeve I shut up this with that usual close of the Epistles to the Churches of Asia He that hath an ear to hear let him hear though all men have ears yet all have not ears to hear there are too many Idol hearers of whom it may bee said as the Psalmist saith of Idols ears have they but they hear not audientes videlicet corporis sensu non audiunt cordis assensu as St. Austin elegantly hearing with the sense of the body they hear not with the assent of the mind Oh let us beg of God that which Solomon telleth us is onely in his power to give the hearing ear Indeed whether we understand it in a corporal or a spiritual notion it is Gods gift hee rightly disposeth the Organ and it is hee who fitly qualifieth the minde the former whereof maketh it an hearing ear in a natural and the latter an hearing ear in a supernatural sense our ears in reference to the Word of God and Christ are stopped not with wax or wool or frankincense but earth let us beseech God to open them they are dull and heavy let us pray him to awaken them that wee may bee diligent and attentive hearers and having by the door of our hearing admitted the Gospel into the closet of our souls that which will be most needful to press upon us is the 2 Duty here required Let that which you have heard abide in you A duty which may bee capable of a double notion either as injoyning a careful remembrance of or 2 resolute adherence to that which they had heard from the beginning 1 Let that which you have heard abide in you by a faithful recordation To this St. Jude exhorts But beloved remember the words which were spoken before of the Apostles of our Lord Jesus Christ Our memories must bee store-houses and r Teasuries of pretious Truths and holy instructions and like books in a Library must bee chained to them with this agreeth that advice of our Saviour to the Angel of the Church of Sardis Remember therefore how thou hast received and heard and hold fast by hearing wee receive and by remembring wee retain and hold fast Evangelical Doctrins Nor is this exhortation needlesse when wee consider the badnesse of our memories in Divine matters we ought to give saith the Author to the Hebrews the more earnest heed to the things which wee have heard lest at any time we should let them slip tacitly resembling our crasy memories to leaking vessels out of which the water of life soon slips if they bee not stopped Perhaps like sieves whilestthey are in the water they are full but no sooner are they taken forth but all runs out presently we can remember somewhat whilest wee are hearing but soon after we are gone out of Gods house what wee heard is gone out of our minds in this sense therefore it is needfull counsell Let that abide c. 2 But that which I conceive is the Duty here perswaded is Let that abide in you which you have heard from the beginning by a constant adhesion to the end ad fidei constantiam hortatur is Calvins glosse it is an exhortation to constancy in the faith wee may very well expound it by that of St. Paul to the Colossians If you continue in the faith grounded and settled and bee not moved away from the hope of the Gospel which you have heard where the two words grounded and settled are metaphors borrowed the one from building the other from a Chair so that as buildings which are upon rocky and firm foundations are not quickly thrown down or as men that are fixed in their Chair are not easily moved out of their place no more
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
the Wiseman Buy the Truth but sell it not buy it at any rate but sell it at none truth as it is the Ministers trust so it is the Inheritance of all Christians say wee therefore with Naboth God forbid I should sell the inheritance of my father Beloved now is the time of trial whether we will dye like Souldiers or run away like Cowards whether we will quit our selves like men or bee tossed to and fro like children God Angels Men are spectators to see how wee will acquit our selves and whether we will adhere to the truth we have embraced And truly when wee consider how tenacious Hereticks are of their Novel errors it may put blushing into our faces who are so apt to bee withdrawn from primitive truths besides what will it avayl us to have heard and that so as to beleeve if that which wee have heard doe not abide If you continue in my word saith our blessed Saviour then are you my Disciples indeed as vertue so truth saith to us Either never chuse me or never leave me Fides non accepta sed custodita vivificat it is not the receiving but the keeping of the faith which entituleth to life Indeed as the Pilot keeping the ship is kept by the ship so by the Gospels abiding in us it is that we are preserved to life eternal In one word that which you have heard is the faith which was once delivered to the Saints once for all unalterably unchangeably as it hath been delivered to let it be preserved by you wee cannot alwayes remain with you but oh let that which you have heard from us remain with you and as you have heard it from the beginning so let it abide with you to the end That this counsel may bee the better followed observe these short directions 1 Strive for a well-grounded knowledge he that embraceth the truth he knoweth not why will leave it hee knoweth not how the Ship that is not well ballast may soon be overturned silly women are easily captivated by crafty teachers let that which hath been heard by you be assented to upon good grounds and then it will abide with you 2 Keep the mind lowly Ignorance is a spunge to suck in and Pride is a bawd to vent error none more likely to fall than he that proudly leans to his own understanding nor are any hearers more foolishly fickle than they that think themselves wiser than their teachers 3 Love the truth affectionately Hold fast saith St. Paul to Timothy that which thou hast heard of mee in faith and love these are the two hands by which wee both receive and retain what we hear love is the best key to open the heart for receiving Gods Word and the strongest lock to keep it in when we have received it the reason why they of whom St. Paul speaketh were carried away with delusious is because they received not the truth in the love of it Love saith to truth as Ruth did to Naomi Where thou goest I will goe nothing shall part thee and me but death 4 Practice what you have heard that meat which turneth into good nourishment stayeth with us hee that digesteth the word by obedience retaineth it by perseverance St. Paul saith of them who put away a good conscience that they made shipwrack of their faith a good conscience is as the Bark and Faith as the Commodity if the Bark miscarry the commodity cannot bee safe 5 Be strong in the Lord and in the power of his might Neque enim quae habemus ab eo servare aut tenere possimus sine eo saith St. Bernard truly what wee receive from him we cannot keep without him as the hearing ear so the holding hand is his gift 6 Finally fixe your eyes on the advantage of Christian constancy both here and hereafter as it is set forth in the text which leads me to the Motive by which the duty is inforced and that 1 In respect of the present comfort which attendeth upon them in whom what they have heard abideth as it is exprested in this verse If that which you have heard from the beginning shall remain in you you also shall continue in the Son and in the Father in which clause are considerable the condition required and the benefit assured 1 The condition required is the same with the duty prescribed in the fore-going clause and therefore will not need any further explication only the different manner of proposal would not be passed by that it may appear the repetition is not needlesse That which is before expressed as the matter of a precept is here repeated as the condition of a promise whereby is intimated to us a double necessity of this as indeed of all other duties namely according to that known distinction in the Schools praecepti medii of the precept and the means 1 The necessity of the precept is that whereby every Creature is obliged to obey the command of its Creator wee have an usual Proverb Must is for the King much more for the King of Kings It is said by the Historian of Caesars Souldiers Imperium potius quam consilium sequebantur receiving a precept they needed not perswasion not why but what is the question which every inferiour ought to make in reference to the Supream power and upon this account the duty of perseverance in the faith though there were no benefit accruing to us is necessary because required by him 2 But loe yet another necessity of the means which is in order to the obtaining of an end that which is called a conditional necessity and is true of all such means without which it is impossible the end should bee accomplisht if a man will goe to an Island he must passe over the waâ—â—r if he will preserve his life hee must eat and drink if we will continue in the Father and the Son that which we have heard must abide in us Thus is Almighty God pleased to enforce that upon us for our own sakes which we ought to doe for his sake herein condescending to our infirmity which stands in need of manifold obligations to our duty 2 From the Condition proceed wee to the benefit and therin take notice of these two things its proportionality how suitable its excellency how pretious 1 How suitable is the benefit to the condition here is continuance recompensed with continuance the remaining of the Word in us that is the Duty remaining in the Father and the Son that is the mercy It is that which is not onely here but elsewhere and that very often to bee observed Indeed that which is called a Geometrical proportion not onely of quality but equality is onely to bee found in Threatnings between the sin and the punishment since the largesses of mercy are far beyond our performanceâ— and this not in all threatnings neither onely in those which denounce eternal vengeance But the Arithmetical proportion which
either to errour of Doctrin or evil of manners and surely if they who turn many to righteousness shall shine as the Sun in Heaven they who turn many from it to errour and wickedness shall burn as coals in Hell But I fear seducing Hereticks whilest they have open mouths and nâ—mble tongues to the perverting of others have their ears heavy nay closed lest they should bee converted themselves and therefore though I shall not cease to pray for I shall forbear any longer to speak to them The Improvement that should be made of this doctrin by the godly and Orthodox is 1 That wee take heed of going amongst or conversing with Hereticks lest wee be seduced by them Indeed it were ground enough of abstaining their society lest wee should bee thought such but much more lest we should prove such This Holy Apostle would not stay in the bath with that Arch-heretick Cerinthus out of a just indignation against him we should not frequent the company of such out of a wise circumspection in reference to our selves The Orthodox hearers of Athanasius forsook the Church when Lucius the Arrian Bishop came to Preach both the private society and more publique meetings of Hereticks should bee avoided by us it is ill coming within the breath of such rotten persons There is not more danger of being burned by comming too neer the fire of being defiled by touching pitch or dirt and of being infected by comming neer one that is sick of the plague than of being seduced by hearkning to and having familiarity with Hereticks It is that indeed which may bee extended and I would to God were observed as a general rule in regard of all wicked company Come out from among her my people saith God concerning Babylon lest thou bee partaker of her sins Depart from me you evil doers saith David for I will keep the Commandements of my God Wicked men will strive to make us like themselves nor have wee any promise of assistance against their inticements if wee needlesly associate with them The Psalmist saith Blessed is the man that walketh not after the counsel of the ungodly nor standeth in the way of sinners Indeed he that would not walk in the wickeds counsel must not stand in his way lest if the wicked finde him in his way hee entice him to go along with him 2 That they obliquely imitate these seducers in striving to make others as sound in the faith and conscientious in their lives as themselves why should and yet how often is it so the Devils instruments be more forward than Christs Servants his messengers more active than Christs Ministers Did Heliogabalus take care to make his Son like himself luxurious and shall not religious Parents endeavour that their children may serve the Lord did the Pharisees compass Sea and Land to make a Proselite and shall not Christs Apostles do as much to make Christians Are the Wolves ranging up and down to worry and shall not the Shepheards bee watchful to preserve the sheep Are Hereticks industrious to seduce from and shall not the Orthodox be solicitous to reduce to the truth God forbid Oh let the heavenly stars as readily give forth their light to guide the people into the way of Truth and Peace as those fiery meteors are to lead them into the bogs and ditches of sin and errours Them that seduce you But this is not all that our Apostle intends by this expression The word here rendred seduce is elsewhere in this Epistle yea generally through the New Testament translated deceive and accordingly Planus which is derived from it is used by the Latine Poet to signify an Impostor now decipimur specie recti wee are deceived by specious pretences and accordingly such a kinde of seducing which is by making us beleeve wee are in the right when we are in the wrong way is that which is here meant It lets us see what is the cunning of Heretical seducers St. Paul saith of them that by good words and fair speeches they deceive the hearts of the simple like the Hyaena which when shee intends to devour feigneth a mans voice St. Austin observeth that the Devil seeing his Temples forsaken Altars demolished and Oracles silenced by Christs comming into the world to make a new supply of his Kingdome stirred up certain Hereticks of whom Christ himself foretold and whom no doubt our Apostle here meaneth qui sub vocabulo Christianae doctrinae resisterent Christianae who under the name of Christian doctrin should oppose Christianity like Pyrates who hang out their colours whom they mean to surprize Indeed it hath ever been the practice of false Teachers to lead into errour by a pretext of truth like those to use Irenaeus his comparison who give lime mixed with water instead of milk deceiving by the similitude of the colour herein as St. Paul observeth learning of their Master the Devil who though the Prince of Darkness oft times transformeth himself into an Angel of Light The truth is as the forementioned Father observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errour loveth not to appear naked as being foul and ugly no wonder if she cover her self with borrowed robes that she may be the more amiable It will not I suppose bee a digression from the Text nor losse of time to inquire into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use St. Pauls language sleights and methods of errour whereby these Seducers lye in wait to deceive and these wee shall finde to bee of many sorts Hereticks Proteus like make use of several shapes under which they delude many In particular we my observe them seducing by the mixtur of some truths the Promise of much Liberty the Plea of long Tradition and the shew of glorious Miracles under the veil of an outside religion the vernish of humane reason the colour of divine Revelation the glosse of sacred Scripture the name of the true Church 1 A mixture of truth with errour is an usual trick of these impostours herein doing like those who put off lead or brass in Coines with the mingling of silver or who convey poyson in milk or some such wholesome food This St. Gregory took notice of when hee saith of Hereticks miscent recta perversis ut ostendendo bona auditores ad se pertrahant et exhibendo mala latenti peste corrumpant They joyn right Doctrines with perverse that by an open publication of the one they may secretly instil the other even these Antichrists did acknowledge some truth Preaching a Christ that came from heaven but withall denying Jesus to be the Christ 2 A Promise of Liberty is another cheat of these Jugglers as well knowing how suitable liberty is to mans corrupt nature Hereticks how rigid soever they may bee upon design in their personal Practice yet are commonly libertines in their doctrin indulging to their followers a lawlesse licentiousnesse This St. Peter
mentioned but inlarged upon in these words But the annointing c. The right understanding of this whole verse depends upon the genuine notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointing once and again here spoken of In order to which it will bee needful to inquire to what this annointing alludeth what it doth import and wherein the Analogy holdeth The Jesuits in their Comments would have us beleeve that St. John alludeth to the Annointing which is used in their Church at the Sacrament of Baptism before in the breast and between the shoulders and after on the top of the head But though I cannot deny that the use of Annointing in Baptism is very ancient as finding it mentioned not onely by St. Augustine but St. Cyprian and Tertullian yet sure I am it is no where spoken of in the New Testament as either instituted by Christ or Preached by the Apostles in which respect it cannot rationally bee conceived that St. John alludeth to it Indeed wee finde in St. James an annointing of the sick with Oil to bee then practiced though by the way that of a far different nature from the Popish extream Unction for wheareas the Papists annoint the sick in order to their better passage out the annointing then used was in order to their recovery and longer continuance in this World But as there is no reason to imagine that St. John had any eye to St. James his Unction so much lesse can hee bee supposed to allude to an Vnction which was not at all used in his time If therefore you would know from what this phrase is borrowed the Answer is that very probably the Apostle had an eye to that unction which was in use under the Law the ingredients and composition whereof you have set down at large by Moses and so much the rather because as that is called the Holy Oil so this annointing is said before to be from the Holy One. 2 The Socinians inquiring into the meaning of this Metaphor understand by it the Evangelical Doctrin construing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointing in this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hat which you have heard at the four and twentieth verse and conceiving it to bee called the Unction because that by that wonderful effusion of the Holy Ghost the Apostles were inabled to publish it for which reason they suppose it is elsewhere called the Spirit and the ministration of the Spirit with this interpretation some of our late Orthodox writers accord though upon a far different reason For whereas the Socinians falsely denying any need of the Spirits illumination to bee conferred upon every Christian but onely of that Revelation which was at first vouchsafed to the Apostles and by them to the World endeavour to evade the argument which is brought against them from this Scripture by this Exposition The Orthodox justly denying any new Revelation or extraordinary inspiration now to bee expected answer the argument which Euthusiasts bring from this Scripture by this interpretation For my own part I am very unwilling without great cause to recede from the Generally received exposition of any scripture And as to this particular text 1 I finde the annointing by the far greatest part both of Ancient and Modern Protestant and Popish Commentators to be expounded the Holy Spirit suitable to which it is that the latter annoynting is read Spirit in the Aethiopick version his Spirit teacheth you of all things 2 There are several considerations which render the common exposition most rational in as much as 1 Usually where the Scripture speaketh of annoynting it is meant of the Spirit as appeareth in the former discourse upon the twentieth verse 2 It is not here said the annoynting which wee to wit Apostles have received of him for then it might most probably have referred to the visible descension of the Holy Ghost upon them nor yet is it said the annoynting which you have received of us for then it might justly have been construed as the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you have heard this Evangelical Doctrine which was delivered by the inspired Apostles but in as much as it is the annoynting which you have received of him it is most rationally construed of that Spiritual illumination which every Christian receiveth in some measure from Christ. 3 Adde to this that our Apostle in this verse manifestly intends to mind the Christians what a singular help Christ had provided for them against seducers whereby they might be enabled to continue in that which they had heard and therefore it cannot rationally be looked upon as one and the same with that which they had heard but rather the enlightning grace of his Spirit is to bee understood than which there cannot be a stronger antidote against errour Finally as by this exposition this Scripture becometh a sharp sword against the Socinians so as shall appear in the handling it will not hereby become a buckler for the Anabaptists and therefore I shall acquiesce and adhere to it as most genuine 3 As to the last enquiry how fitly the Spirit of God is compared to and resembled by oyl and annoynting the answer hath been already returned in the discourse upon the former clause of the twentieth verse whither I referre the Reader nor shall I adde any thing further but only that as the holy Oyntment was made of several Spices mixed with the oyl whatsoever things or persons were annoynted therewith were legally sanctified by it so we are here to understand by this annoynting not the illumination of the Spirit which is oft-times found alone and is vouchsafed to the unregenerate but that which is as it were made up of the several graces of the Spirit whereby not only the minde is enlightned but the whole man is sanctified Having given you this account of the annoynting which is as it were the hinge upon which the whole verse turneth it now remaineth that I goe on to consider what is here affirmed concerning this Unction and because I have already traced the metaphor of oyl and our Apostle is pleased to insist upon another similitude of teaching I shall follow that and accordingly you may conceive the Spirit of God who is the annoynting to bee likewise here represented as a School-master whose excellency is set forth by four Characters namely his Residency Sufficiency Fidelity and Efficiency His 1 Residency permanent in those words The annoynting which you have received of him abideth in you 2 Sufficiency abundant in those words And you need not that any man teach you but as the same annoynting teacheth you of all things 3 Fidelity eminent in those words and is truth and is no lye 4 Efficiency evident in those words and as it hath taught you you shall abide in him Begin we with the Residency of this School-master as it is set forth in the beginning of the verse The annoynting which you have received of him abideth in you and
old the Law was literally written by Gods Finger in two Tables of Stone so it is spiritually written by Gods Spirit in two Tables of flesh the mind and the heart This annoynting then teacheth 1 Illuminando intellectum by enlightning the understanding to see and discover those things which are revealed in the Word the first work of the Spirit in conversion answereth that first word and work of God in the Creation Let there be light by this light it is that the darknesse of ignorance is expelled and the eyes of the minde are opened to apprehend Divine Writings in their own lustre and beauty It is observed of Paper that being oyled it is thereby made bright and so fitter to receive the beams of the Sun and conveigh the light into the room so is it with our minds which being annoynted with this oyl are thereby fitted to receive that heavenly light of Evangelical Doctrin and whereas the oyl which is put to the Lamp feeds it when it is kindled but cannot give light to it such is the excellency of this Unction that it giveth the light of saving knowledge to them who are altogether destitute of it Nor is this all but further 2 Inclinand◠voluntatem by inclining the will to embrace the goodnesse and taste the sweetnesse of those truths which are understood this oyl doth not only cherish the light of the Lamp but softens the hardnesse of the tumor remove the darknesse of the understanding but mollifie the perversnesse of the will As for the manner of the Spirits operation upon the will it is not to bee disputed many Controversies which trouble the Church would easily be reconciled were the Modus layed aside I suppose none will deny but he who made the will knoweth how to perswade it without coaction and incline it without compulsion and therefore we need not fear to affirm that the annoynting teacheth by inclining the will the truth is were it not that this teaching had an influence upon the will as well as the understanding it could not guard against Error and preserve from Apostacy nothing being more usual than for those who are taught outwardly and not inwardly to reject those truthes whereof they have been fully convinced for want of a kindly influence upon the will by which they should constantly adhere To summe up this point and there-with this Discourse See the excellency of the Spirits teaching beyond all others other School-masters set only truths before us but cannot put them into us they present them to our eyes or ears but cannot write them upon our hearts only this School-master can and doth not only by his Word speak to our ears but by his Grace to our souls oh therefore let us implore this sacred Unction that he would vouchsafe to become our Teacher let us begge of him that he would first give us flexible spirits and decible mindes whereby wee may bee willing to bee taught which is to take away the heart of stone and give an heart of flesh and then that he would make us to know and embrace Divine Truths which is to write his Law in our hearts And withall take we heed how we grieve this School-master by a carelesse neglect of his instructions If at any time hee bee pleased to put any good motions into our mindes let us cherish them and let us beseech him that to those motions hee would adde his powerful impressions and if wee be thus taught of him we are well taught so well that we need no other teacher which leads me to the other branch of the sufficiency of his instruction in the negative expression You need not that any man teach you But the time being expired denyeth any further progresse at present and therefore the discussion of that with the other parts of the verse must be referred to the next opportunity THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 27. But the annointing which you have received of him abideth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him THis whole World may not unfitly bee resembled to a Book whereof the cover is the Heavens whose Gilded imbossements are the glittering stars letters are the elements words are the several creatures compounded of those elements sentences are the motions and actions of those creatures and periods are its various ages This is the Book which Almighty God hath given all mankind to read and there is in every man a natural reason which serveth as a Candle whereby wee may discern the characters engraven on it and as a Schoolmaster whereby wee are instructed in the lessons to bee learned from it But besides this School of the World in which the Creator hath appointed to train up all men there is another School of the Church which our Redeemer hath designed for the education of Christians in which respect one of the names by which they are frequently called is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Disciples or Scholars of Christ The Book wherein they are to learn is no other than the Holy Scriptures of the Old and more espeoially of the New Testament The Ushers or Inferiour Teachers are the Ministers whose lips are therefore said to preserve knowledge and at whose mouth wee must seek the Law And if you would know who is the Head-master in this School let St. John give you the answer in the words of the text it is no other than the Holy Spirit of God here called the Annointing But the Annointing which you have received of him c. The sufficiency of this unction in teaching Christians is that part of the Text I am now in handling and having discussed the Affirmative assertion in that it is said to teach all things I am now in order to proceed to the Negative amplification which is expressed in those words And you need not that any man teach you The Apostle Peter speaking of the unlearned and unstable telleth us that they did wrest as many things in St. Pauls Epistles so likewise in other Scriptures to their own perdition where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gerard well observes is a metaphor borrowed from those who put men upon the Rack whereby they oft times force them to speak things against their knowledge and conscience for so do Hereticks impose upon the Scripture a sense contrary to what the Spirit of God intended An instance hereof wee have in this Text particularly in this clause which together with those parallel words of the Prophet Jeremy quoted by the Apostle Paul They shall not teach every man his Neighbour and every man his Brother saying Know the Lord is wrested by the Quakers and such like Sectavies among us as it was by the Enthusiasts heretofore to the undervaluing of the Ministry as needlesse in the Church yea of the
Holy Scriptures themselves whilest pretending to a light within them which is communicated by this Unction they think they need no light without them no not that which shineth from the sacred writings For the proof whereof they thus argue from this Text. All who are taught by the Unction need not that any man should teach them and consequently not the holy men of God But all Christians are taught by the Vnction which they receive from Christ Therefore c. That this Syllogism how rational soever it may seem is but a Paralogism and particularly that Sophism which is called by Logicians Fallacia à dicto secundum quid ad dictum simpliciter a fallacy arguing from that which is spoken onely as to some respect as if it were to bee construed in its utmost latitude will plainly appear in the following discourse And that I may at once both refell this argument and unfold the clause I shall first demonstrate that those words you need not that any man teach you cannot with any show of Reason nor yet without apparent contradiction bee intended by S. John as an absolute negation and then I shall acquaint you with those constructions which are probable and which of them I conceive most natural 1 In pursuance of the negative part of the Explication I shall promise something by way of prevention and then propose somewhat by way of confutation 1 By way of prevention take notice of these particulars which cannot but be granted 1 Without doubt there will bee a time when Gods annointted ones shall not need the teaching of any man and that is in the other life when Glorified Saints shall behold in the vision of Gods face all things which may conduce to their happiness It is a true rule in Divinity Promissiones novi futurâ Evangelical Promises have some impletion in this life but their completion in the other Accordingly it is that those words They shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know mee from the least of them to the greatest are by some of the Fathers understood of that knowledge which wee shall have in the Countrey and though I look not upon this as the genuine scope of these words yet doubtless then then only it is that those words shall most exactly be fulfilled To the two states of this and that other Life no doubt St. Paul referreth under the resemblance of a Child speaking doing and understanding as a Child and of a mans putting away childish things intending not differrnt degrees of grace but the difference between grace here and glory hereafter We are not such grown men whilest on earth that wee should look upon the external means of grace as childish things to bee put away it is the sole priviledge of heaven where wee shall know as wee are known that there all helps of humane instruction shall bee supervacaneous Indeed as Aquinas excellently argueth It is a sign of perfect knowledge acquisitâ scientiâ and therefore in that state of perfect knowledge no wonder if all teaching cease 2 In respect of our present state in this life know further that 1 On the one hand it is an undoubted truth that notwithstanding wee are taught by men there is great need of the teaching of this unction so great that without it all other teaching is in vain Every Instructor saith to his Auditors in words much like those of the King to the woman How can I help except God help how can I teach except the Spirit teach St. Gregory upon those words of our Saviour concerning the Spirit Hee shall lead you into all truth inlargeth very excellently to this purpose Vnlesse that Divine Spirit bee present to the heart of the Hearer the Word of the Teacher is to no purpose Let therefore no man attribute it to the man who teacheth that hee understandeth what hee saith because nisi intus sit qui doceat doctoris lingua exterius in vacuum laborat Except there bee a Teacher within the Preachers Tongue laboureth outwardly in vain Behold saith that Father you all alike hear the same voice of him that speaketh and yet you do not alike perceive the sense of what is spoken cum ergo vox dispar non sit cur in cordibus vestris dispar est vocis intelligentia seeing therefore the same voice sounds in all your ears why is there not the same reception into all your hearts were it not that there is a master within who is pleased peculiarly to teach some the understanding of what is generally spoken to all Whereupon hee quoteth this very Text with this glosse per vocem non instruitur quando mens per Spiritum non ungitur When the minde is not annointed by the Spirit it is not instructed by the voice To the same pupose and no lesse full is that discourse of St. Austin upon this place Behold my brethren a great mystery the sound of our words beateth the ear the Master is within Do not think that any man learneth any thing from any man wee may admonish by the noise of our voice but in vain if the Spirit teach not inwardly you all now hear my Sermon and yet alas how many go away untaught Quantum ad me pertinet omnibus locutus sum sed quibus unctio illa intus non loquitur quos Spiritus sanctus intus non docet indocti redeunt so far as concerneth mee I have done my part in Preaching to all but to whom the unction doth not speak whom the Spirit doth not teach they go home untaught The Instructions and admonitions of men are extrinsical helps Cathedram in coelo habet qui docet cor his Chair is in heaven who teacheth the heart therefore hee himself saith in the Gospel Call no man your master on earth one is your Master Christ And a little after The words which wee speak outwardly are to you as the Husbandman to the tree who planteth and watereth and pruneth it but doth hee form the fruit or cover the Tree with leaves who doth that Hear that Husbandman St. Paul and see what wee are and hear who is the internal Master I planted Apollo watered but God gave the increase neither is hee that planteth any thing nor hee that watereth any thing but he that giveth the increase is God that is his Unction teacheth you of all things Thus as the Prophets staff could not revive the Childe but the Prophet must come himself so mans teaching cannot instruct but this Vnction must teach us and therefore whensoever wee come to hear the word let us withall pray for the Spirit that the ministration of the one may bee accompanied with the operation of the other that of Ferus being most true Docet Spiritus sanctus sed per verbum docent Apostoli sed per co-operationem Spiritus sancti The Spirit teacheth but by
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