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
themselves to our discussion An eminent point An evident proofe or if you will here is a double confirmation The one Principall which is the reason of the dehortation in these words If any man love the world the love of the Father is not in him The other Collaterall which is a reason of the reason and is expressed in those words Is not of the Father but of the world At this time of the first the principall confirmation If any man love the world the love of the Father is not in him which words are so a proofe that they are withall a point well worthy my discussion and your attention They are an universall negative proposition wherein we are to take notice of the subject and the praedicate of whom and what it is that is here denied 1. The Subject of this proposition is every lover of the world it is that I shall not need to insist upon as having been already handled at large in the prhibition only give me leave to minde you in a few words That 1. On the one hand this is to be restrained to the immoderate lovers of the world who wanting excessively desire after or having unmeasurably delight in it Indeed it cannot be denied but that the very having of this world is dangerous and therefore our Saviour asserts its difficult for rich men to enter into Heaven and St Paul saith not many mighty are called A large portion of worldly things is like a long garment which reaching to the foot retards men in their walking nay sometimes maketh them stumble But still only the loving not the having of this world no nor yet the love of the world which is subordinate but only that which is co-ordinate and so inordinate is inconsistent with the love of the Father It is an excellent saying of St Bernard Sic vult amari Deus ut cunctae res simul amâ—nâ—ur cum ipso sic vult amari ut nihil praeter ipsum ametur God will be so loved that all things else may be loved with him and yet so loved that nothing be loved besides him that is as he fully explaineth it he will have every Creature to be loved as from him and it is himself he will have to be loved in every Creature and only such a love of the world as is in and for God consists with the love of God 2. On the other hand This is to be enlarged to all those severall lusts which grow out of this root of worldly love to wit Gluttony Ebriety Luxury Rapacity Tenacity and Curiosity self Conceitedness Ambition and vain Glory all of which where ever they are entertained whither joyntly or singly will not suffer divine love to have any roome in the heart so that these words If any man love the world may be thus Paraphrased and are accordingly to be understood If any man inordinately lust after and take delight in the pleasures riches or honours which this world affords or if you will more particularly If any man live in Gluttony and drunkenness chambering and wantonness sloth and idleness rapine and covetousness pride and ambition 2. But that which is here especially to be unfolded is the predicate which is denied concerning all worldly lovers to wit the love of the Father The better to make way for the handling of this Be pleased to know That the love of the Father may be construed either Actively or Passively Actively the Father is the Subject of this love and him the Object Passively the Father is the Object and him the Subject and so here is a double Negative in this one 1. The worldly lover hath no intrest in the Fathers love he may be in the warme Sunshine but it is without Gods blessing or rather he may have the Moon light of outward comforts but he wants the warme Sunshine of Gods favour St Paul saith of the widow that liveth in pleasure that she is dead whilst she liveth so are all voluptuous Epicures as so many dead nay loathsome carkases in Gods account The Psalmist mentioning the covetous fasteneth this brand upon him whom the Lord abhorreth he that sits in the Heavens spurneth at them who creep upon the Earth Finally St James speaking of the proud asserts That God resisteth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a military phrase he setteth himself as it were in Battle-array bidding open defance and proclaiming war against the proud In a word he that will be the worlds Darling looseth a Friend of God A sad truth and such as may justly strike terror and horror into the heart of every worldling Indeed however men sooth up themselves in their present prosperity not regarding Gods favour whilst they enjoy the worlds treasure yet the day is coming when they shall know and acknowledge how infinitely miserable their condition is for want of a smile from Heaven yea when they would purchase a beame of Gods love were it possible with a totall and finall abdication of all secular contentments Alas poore wretches notwithstanding all the comfort they have for present it is but night with them and when the time comes that the Moon and Stars shall hide their heads lose their light methinks they should tremble to consider in what a black night of worse then Aegyptian darkness they shall be for ever involved and that because the Sun will deny his golden beames God will eternally withhold his favour from them 2. But though this be a very usefull meditation yet I conceive it is not here intended since it is not said The love of the Father is on but in him and so the Negation here asserted is That the worldly lover hath no love of the Father in him Before I proceed further in the discussion of this point it will be needfull to take notice of the fitness of the phrase which our Apostle useth when he saith the love of the Father That by the Father is meant God I suppose is obvious to every eye nor would it be passed by that God is emphatically called the Father Look as though there are other lives yet the life to come is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called life so though there are other Fathers yet here God is stiled the Father as he to whom this primarily belongs Other Fathers are but the instruments he is the principall efficient of our being They are the Fathers of our flesh he is the Father of our spirits they are but earthly he is our Heavenly Father Finally They provide for us only for a time he taketh care for our eternall wellfare and therefore eminently the Father Again It would not be passed by that our Apostle saith not your but the Father since though he is a Father yet not to them who love the world Indeed they are ofttimes so presumptuous as to call him Father but they are none of his Children These lusts where-ever they rule are not the spots of Gods Children But that which would be
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
by him are very imperfect in comparison of the Gospell Revelations 3. If you like to retain the common signification of true as opposite to false you must take in the Verb shineth and so the sense will be clear the true light shineth only in the Gospell and therefore the Law is called darkness True there was a light a true light in the Law but it did not shine forth it was as it were hid under a Bushell and so a state of darkness in comparison of the shining light in the Gospell It is very observable to this purpose that all things were covered and wrapt up to the Jews when they carryed the Brasen Altar in the wilderness they covered it with a Purple Cloth when they carryed the Ark it was covered with three coverings a Vail a Badgers skin and a Cloth of blew the Table of the Shew Bread had three coverings and except the laver every thing was covered in the Temple Yea the Temple it self had a Vaile When Moses came from the Mount his Face was vailed the Priests bare the things which they might not see and all this to signifie what a concealment there was of divine knowledg under the Law To this purpose St Gregory allegorizeth these words of the Psalmist Tenebrosa aqua in nubibus Dark water in the Clouds that is Occulta scientia in Prophetis the darkness of knowledg in the Law and Prophets It is true Eternall life Salvation by Christ and those other sublime truths are to be found in the Law but as a Face under a Mask as a Sun in a Cloud Heavenly wrapt up in Earthly promises Christ involved in Types and Figures There were but few that knew any thing of these truths in comparison of the multitudes now and that they did know was but obscurely in comparison of the clearness now Divine knowledg was then as an Oyntmennt kept close in an Alablaster Box now the savour thereof perfumeth the whole house Then it was at best but as the dawning of the Day now it is full Noon and those Doctrines which were velata inveteri folded up in the Old are revelata in novo unfolded in the New Testament To this tends that expression used by St Paul concerning Christians We all with open face behold the glory of the Lord. The Jews faces were vailed ours are open they according to the Apostles phrase elsewhere saw afar of and so darkly we as it were near hand and so clearly To summe it up Look as the true shining light of the Gospell in comparison of that beatificall Vasion so the typicall instruction of the Law in comparison of Evangelicall teaching is but darkness or at best a shadow Indeed the Triumphant Church is in intimis the holy of holies The Christian Church Militant in atrijs the holy place But the Jewish in extimis the outward Court When God gave the Law the second time he commanded the people to stand at the foot of the Mount Aaron Nadab Abihu and the Seaventy Elders of Israel to worship afar off in the middle of the Mount and Moses ascends to the top of the Mount even within the Cloud by which three one hath represented the three states of the Church By those who stood at the bottome the Jewish By them who worshipped in the middle the Christians And by Moses the glorified Church In one word to use St Ambrose his phrase Umbra in lege imago in Evangelio veritas in Cael◠the Truth is in Heaven the Image in the Gospell but in the Law only the shadow 2. The just fitness of those Metaphors darkness and light in reference to the Law and Gospell being manifested that which next is more briefly to be considered is that which is predicated concerning both Namely That the one is past and the other now shineth Indeed the word for passing is in the Present Tence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth pass away for when St John wrote this Epistle it was only in fieri passing not past those Legall Ceremonies began to dye at Christs Passio◠then in signification thereof was the Vail of the Temple not only perforatum or attritum or laceratum worn or torn a little but rent in twain from the top to the bottome but they were not dead and buried till the destruction of the Temple it self so that during the space between Christs Passion and Jerusalems desolation they were passing away and the Evangelicall Administration did more and more display it self Thus as when the house is built the Scaffold is pulled down when the Sun ariseth the Starrs disappear when the Prophet himself came the staffe was taken off and when Christ increased John the Baptist decereased so when the Gospell was published the Legall Administrations vanished away And surely the Consideration hereof should teach us on the one hand to bewaile the hardned Jews who though the darkness be past and the true light now shineth shut their eyes against the light and love to abide in darkness St Hierome very aptly compareth the Jews before Christ to those that eat the flesh Christians under the Gospell to those who eat the Marrow but the Jews now to the dogs that gnaw the bone Indeed those Legall observances at the best were only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow but now they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkness exitiall to those who still embrace them Oh let us pitty and pray for the blinded Jews that the vaile may be taken from their faces and they may behold the light which shineth so brightly nor is there less cause of gratulation in respect of our selves then lamentation in regard of the Jews It was a great benefit to learning when the obscure hyeroglyphicks of the Aegyptians were changed into letters and Platoes dark writings were brought down to more easie conceptions by Aristotle but surely farre greater is the benefit which the Church hath now the Evangelical Administration suceeding in the room of the legall Oh how fitly may that expression of the Psalmist be taken up by us Christians God is the Lord which hath shewed us light a clear full glorious light let us be glad and rejoyce in it To winde up this first Interpretation by considering the words in this sense as an argument why this command of love ought to be true in us Namely Because we live under the Christian dispensation Indeed hatred and malice were not tollerable in the Jews but they are abominable in us Christians who should live in love if not we to whom the love of God and Christ is so clearly revealed Oh my brethren how sad is it to think though the shadow as some read it the darkness as others be past and the true light now shineth yet we may too truly complain that the shadow remaineth nothing but shadows of grace fancies of godliness found among us nay the darkness of envy and hatred and all uncharitable walking prevaileth among us Oh be we exhorted since we
difference in Religion when the one is a Christian and the other a Pagan and therefore whereas in the generall mandate St Paul saith not I but the Lord in the particular counsell he saith I not the Lord that is the Lord Christ hath not said any thing expresly as to this present case but still what St Paul said in it was by the dictate of Gods Spirit and therefore in the end of that Chapter he closeth with this I think also which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an emphaticall diminution expressing more then an opinion a confident knowledge that I have the Spirit of God And surely this consideration is that which should oblige us to read Apostolicall writings with reverence looking beyond the Penman to God who inspired them far be it from any of us to think of these writeings what Julian said of certain Papers which were sent him in vindication of the Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have read I understand I despise them no rather let us admire and adore them The truth is in the very writings themselves there is that verity purity and elegancy which may render them acceptable but when besides we ponder their authority they call not only for acceptance but reverence Nor is it enough thus to read but we must labour for a transcript of what we read that what is written in the Book may be written in our hearts and truly not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense belongs to Gods Spirit The Apostle may write to them but it is the Spirit must write in them God appropriateth it to himself as his own act I will put my Law in their inward parts and write it in their hearts in reading therefore the sacred Books let us implore that Spirit which dictated to the Penman to imprint upon our hearts that so we may be transformed into the Image of those truths we read and have within us a coppy of the writing without us 2. To the Subject Fathers young Men Children and here 1. It would be observed that our Apostle in writing contents not himself with generalities but directs his diicourse particularly like a good Archer he doth not shoot at randome but levell the arrow of his admonition at the severall marks or like the Master of a Feast doth not only set whole dishes but carveth to his severall Guests Indeed as Calvin well noteth Generalis sermo minus afficit what is spoken generally to all is too often looked upon as if it belonged to none we are all very apt to put of rebuks and counsels as if they did not concern us and our question like that of Peters is what shall this man do not like that of the Jayler what shall I do and therefore it is a pious prudence in the Minister to bring home his discourse by particular application to the various conditions of his Auditors Thus St Paul in his Epistle laid down instructions for Men for Women for the Aged and the Young for Parents for Children for Masters for Servants and here Sâ— John writeth not only to all Christians Verse twelfth but particularly to Fathers young Men Children Verses thirteen fourteen 2. Observe St John in his writing excâ—seth not old Men nor yet excludeth little Children 1. On the one hand St John writing to old Men intimateth that none are too old to learn divine Doctrines and therefore they must not think scorne that the Ministers of God should instruct them Elegant is that of Seneca Tamdiu audiendum discendum est quamdiu nescias quamdiu vivas We must hear so long as we are ignorant and learn so long as we live more appositely St Austin Ad discendum audiendum nulla aetas senex videri potest No age exempts from instruction Since though it is more proper for old Men to teach then learn yet it is better for them to learn then to be ignorant Indeed St Paul justly blameth those who were ever learning and never came to the knowledg of the truth but yet those who are come to the knowledg of the truth must be ever learning even to their dying day It is no other then a base pride of spirit which causeth men to account themselves either too wise or too old to be taught in the waies of God It were a strange reasoning if an old man being constrained to take a tedious journey and not knowing the way should say thus within himself I know not where I am but I will not ask the way because I am old and is not their folly great who reason thus about the way to Heaven Indeed when we address our selves to the ancient we must manage our counsels with respect not imperiously commanding or malapertly reproving but humbly intreating and meekly admonishing them yet still neither must they think much to be minded of nor must we neglect to acquaint them with their duty for thus St John as he gives them the reuerent title of Fathers so he writeth to them for their instruction 2. On the other hand St John writing to little Children intimateth that care ought to be taken for the institution of little Children Indeed little Children are most fit to be taught Citius assuescit omne quod tenerum we tame a Lion when it is young heale a wound whilst it is green break an Horse whilst it is a Colt teach a Dog whilst it is a Whelp bow a tree whilst it is a twig and men as well as other Creatures are most easily instructed whilst young 2. Besides what we learn whilst little Children as it is most easily received so most firmely retained Altius praecepta descendunt quae teneris imprimuntur aetatibus those precepts which are cast into the mindes of little ones take deepest root That of the Poet is well known Vessels keep the liquor longest with which they are first seasoned and Solomon assureth us Traine a Childe in the way he should go and he will not depart from it when he is old 3. Adde to this That if Children be not instructed in good they will learn evill things mans mind is like the ground into which if good seed be not cast evill weeds will spring up or like a restless mill which cannot stand still so that if it be not taken up with virtnes it will imploy it self in vitious practices Indeed as the Heathen saith truly Omnes praeoccupati sumus we are all forestalled and our minds are naturally inclined to what is evill the more need to indeavour the plucking it up before it fasten too much in and take too much hold upon us Upon all these considerations no wonder if Sâ— John take little Children as well as young Men into his Tuition by writing to them And surely this is that which should minde Parents to take heed of delaies in providing for the ingenious and pious education of their
breaking it into clods so is the heart by contrition which is a spirituall plowing the doore of the soul is so fast barred that there can be no opening without breaking open To him will I looke saith God that is of a contrite spirit and trembleth at my word whereby is intimated that Gods word is most carefully received by the contrite spirit indeed a broken vessel lets the liquor go but a broken heart is the best preserver of Gods word 2. Purgatio Besides the opening of the heart by contrition there must be a cleansing it by reformation whilst the stomach is full of ill humours it either cannot receive or else will presently cast up the best foode Gods word cannot indure a filthy heart nor will a filthy heart indure Gods word no wonder if St James exhorts to lay apart all filthiness and superfluity of naughtiness that we may receive with meekness the ingraffed word 3. Preparatio Nor yet is this all but the heart being opened and clensed must be furnished and fitted for the entertainment of this Heavenly guest Indeed what provision the Shunamite made for the Prophet we must in a spirituall sense make for the word a Chamber a Table a Stoole a Candlestick and a Bed a Chamber and that a large one our whole soul a Table and that not of stone an heart of flesh a stoole and that a low one an humble spirit a Candlestick and that a bright one an enlightned minde Finally a Bed and that a soft one even a tender conscience so will this word vouchsafe to enter in and dwell with us 4. Cautela And yet once more there must be a diligent care that this word after it is received be not lost if we would have this word abide with us we must according to St Pauls phrase to Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold it fasâ— to wit against all opposition whereby our enemy seeketh to despoile us of it and according to that Apostolicall Caveat Take earnest heed to the things which we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least as leaking vessels at any time we let them slip and so instead of staying with us like a flowing river they pass away from us 2. Having thus given you a positive aspect of this clause be pleased to view it in reflection upon the victory here asserted which lets us see that By the abiding of the word of God in us we overcome the wicked one Among the severall pieces of our spirituall armour which St Paul reckoneth up the the sword of the spirit is not the least which is the word of God because like a sword it cuts and woundeth the Devill to the heart and as the sword doth no execution unless taken into and managed by the hand so neither doth the word unless received into the heart That encounter of David with Goliah is a fit embleme of the Christians combate with Satan and as he took five stones out of the brooke by one of which thrown out of a sling he dashed Goliah in the forehead so must we have in readiness those five stones of promises precepts prohibitions threatnings and examples and throw them upon all occasions in the sling of faith against the wicked one Indeed which way soever the Devill sets upon us Gods word in the heart is of singular use and service if as a Lion by violent assaults it is a chaine to fetter him if as a Serpent by fraudulent wiles it is a charme to disappoint him whatsoever Satan tempts to the word armeth us against it since it is some sin or other to which he prompts us and there is no sin against which it affords not powerfull Antodotes This the Devill well knoweth and therefore one of his principall designes is to hinder us from hearing and receiving this word no sooner had God given a word to Adam but Satan striveth to subvert his faith in the threat and thereby divert him from obedience to the command no sooner were the Tables of the Law written but the Devill endeavoureth to have them broken for so some conceive that the Devils aime in tempting the Israelites to idolatry was that thereby Moses might be inraged and the Tables broken Those fowles of the ayre in the parable of the sower what are they but the Devils of Hell whose work it is to pick up the seed of the word which is sown among us that it may may not abide with us and all this because he knoweth it is our best both offensive and defensive weapon It is true sometimes the Devill striveth to turne this sword into a shield alledging as he did to Christ Scripture for the justifying of his temptations but how falsely and perversely is obvious in that perticular instance but still the Scripture verities are undoubtedly contrary to his diabolicall lies discovering the subtilty and weakning the energy of his assaults How carefull then should every one of us be both to get and keep Gods word whereby we may be enabled to resist the Devils temptations Because he continually watcheth to devoure us let us every day gird this sword upon our thighs that he may never find us unprepared Believe it Christians Gods word is the richest treasury to supply our wants and the strongest Armory to oppose our enemies This weapon was that which the Captain of our salvation made choice of for so you finde him in the wilderness refelling Satans renewed solicitations with a Scriptum est and surely it is fit that we who are the common Souldiers should make use of the same defence since Christ purposely so dealt with the Devill that he might thereby give us an example Indeed as the Doves to use St Gregories compaâ—ion seeing the shadow of the flying Hawks in the water by casting themselves upon it escape their fury So holy men beholding in Gods word Satanical subtilties and addicting themselvs to those sacred counsels avoid his snares And as those that live in Royall Towers and Armories to borrow S Chrysostoms metaphor are secure from thieves and robberies So where these spirituall Books dwell diabolicall power is weakned and poyson expelled The truth is no Arrow 's so sharp as those which are fetched out of the Lords quiver those darts which are taken out of Gods Armorypierâ—e deepest and it is the sword of the spirit which cuts best and therefore however the Devill change his weapons yet let us keep ours making use of this upon all occasions against all temptations And so much shall suffice for the third considerable namely the helps in the battell 4. The last but not the least nay chief observable is yet behinde namely the Combatants in the You to wit young Men whom he highly commends in that they were strong by the Word of God abiding in them to overcome the wicked one and here is something both implyed and expressed 1. That which is implyed is that the wicked one is especially an enemy to young men
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
Epistle and therefore I shall so handle it as to reserve something to bee said hereafter For the present I shall propose and resolve these two Queries How farre or in what sense this is verified Vpon what ground the truth of it is founded 1 To unfold the meaning of the Position know 1 That continuing with us is here to bee construed in opposition not to all going out but that which is malicious and impenitent for such was the apostacy of those Antichrists They who are of the Church may bee for a time seduced from the Church from her truth to errour from her unity to Schisme but 1 They goe not out totally though from a particular yet not from the Catholick Church though from some truths which are as superstructures yet not from those which are at least fundamentally and absolutely necessary to salvation and though perhaps sometimes they may doubt of them yet not so as to deny them or if sometimes out of fear and infirmity to deny yet not wilfully and resolvedly to oppose them Those instances of Peter and Judas doe very well illustrate the difference in this particular between the departure which is incident to a true Christian and an Hypocrite Peter indeed sadly Apostatized when he not only forsook but denied his Master but it was against the bent of his heart which was to professe Christ though all others forsooke him as appeareth by his owne expression in which regard Tertullian saith of him Fidei robur fuit concussum non excussum fides mota non amota the strength of his faith was moved and shaken but not the truth of it removed and thrown down and St. Gregory that his faith that herb of Grace was not withered but rather trodden down with the foot of fear and to the same purpose the Greek Father though the wind of Satans assault had blown down the leaves the root was alive whereas Judas betrayed his Master out of a deliberate and wilful resolution as appeareth by the contract hee made about it before hand thus whilst Hypocrites wilfully make shipwrack of the faith true beleevers are against their wills through the violence of temptation dashed upon a rock 2 They goe not out finally so as never to return to the truth and unity of the Church vel rarò cadunt vel dei beneficio resurgunt saith Daneus they seldome fall into grosse errors and when they do they rise again by repentance though these sheep may sometimes wander out of the fold the shepheard brings them back again Very suitable to this purpose is that allusion of S. Cyprian to the Dove and the Crow both of which went forth from the Ark but the Dove returned whereas the Crow never did The Ark is a fit embleme of the Church the Dove of a seduced Catholick and the Crow of an obstinate Heretick and whereas the Heretick having left the Church goeth still downward to the gates of destruction the Catholick though he may go out returneth with prayers and tears In this respect that observation of Cicero concerning the Corinthian brass that it doth not gather rust so soon as other and is more easily scoured than other is fitly applicable to the true members of the Church who are not presently with-drawn and speedily recalled 2 That continuing with us which is here asserted is to bee understood not in reference to their own strength but Divine power they that are of the Church if left to themselves would soon leave her Temptations from the World and the Devil are so frequent and violent grace in the best so weak and defective that were is not for that manutenentia Dei Gods upholding mercy it were impossible they should not bee drawn aside surely if the Angels and Adam who yet had no inherent cortuption to by as them soon left that state of integrity in which God created them the best Christians having the remainder of sin must needs bee more apt to turn aside from God but saith the Apostle Peter wee are kept by the power of God through faith unto salvation that effectual grace saith Austin quae facit ut accedamus facit ne discedamus which causeth us to draw neer keepeth us from drawing back so that as in regard of our own weaknesse it is impossible wee should continue of our selves so in regard of divine power it is impossible but we should continue By all which the meaning of our Apostle in these words appeareth to bee briefly this that they who are true members of the Church are undoubtedly so far preserved by Gods power that either they shall not go out or if they do they shall return and so continue to the end This is that truth which is shadowed forth in the Psalmist by the resemblance of a tree planted by the Rivers of waters which bringeth forth fruit in its season whose leaf shall not fade in the Gospel by the similitude of an house built upon the rock which falls not though the winds blow storms rage and the waves beat against it We read concerning the Temple of Solomon that it was made of the wood of Lebanon which they say never corrupts upon which S. Gregory thus moralizeth secundum praescientiae suae gratiam sanctam ecclesiam de in aeternum permansuris sanctis constituit the materials of the spiritual Temple are persevering Saints according to which is the promise of Christ to every true beleever under the title of a Conquerour Him that overcommeth will I make a pillar in the Temple of my God and hee shall go no more out 2 Having unfolded the genuine sense of this position it now remaineth that wee inquire into the grounds upon which the truth of it is established which wee shall find to bee four Two in regard of God and two in regard of Christ 1 In regard of God the certain continuance of the true members of the Church depends upon the love of his Election and the fidelity of his Covenant 1 It is impossible that any of those whom God hath from all eternity chosen to salvation should perish now out of the Church there is no salvation and therefore it is impossible they who are of the number of the faithful and chosen of God should utterly go out of the Church this is that which our Saviour himself speaking of those false Christs and false Prophets which should arise and shew great signs and wonders intimateth as that which secureth true beleevers from being seduced by them because they are elected for when hee saith insomuch that if it were possible they should deceive the very Elect hee manifestly implyeth that since they are elected it is impossible that they should bee deceived to wit so as utterly to renounce the Christian faith Indeed look as the passing of that bitter cup of the passion was impossible not simply in it self but in respect of Gods Decree so the seduction of the elect to
things of God which a natural man may know but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the Spirit of God to wit the truths which are purely Evangelical hee receiveth not nor is it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not finde them out but when they are found out and revealed to him hee doth not receive them nor is it only a reception of them into his will but understanding which is intended for it followeth hee cannot know them nor is it onely said hee doth not but hee cannot it being impossible for him meerly by the help of natural reason to attain the knowledge of them and this because they are spiritually discerned that is the Spirit of God which revealeth them must also inable to discern them Indeed Socinus would explain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee receiveth not that is hee findeth not out the things of the Spirit of God but this notion of the word findeth no parallel in the New Testament nay is against the nature of the thing for receiving supposeth some thing offered which when it is applied to Doctrins the offering is the revealing them nor is it lesse incongruity to interpret this of St. Paul hee receiveth not that is hee findeth not out than if one should expound that of S. James receive the ingrafted word that is finde it out which will so much the more appear if you observe the reason annexed why the natural man receiveth them not to wit because they are foolishnesse to him and if these things were to bee found out how could the natural man apprehend them to bee foolishnesse I have been so much the longer in the Explication of this Scripture because it is an explication of the Text and the truth in hand For the prevention of those Objections which may bee made against and the further confirmation of this position be pleased to know that 1 The Reasonable Creature is the subject of Evangelical Doctrin this Spirit doth not bestow his Oile upon Trees and Plants Beasts or Birds nor doth hee raise up of stones and blooks children to Abraham all Divine knowledge is grafted upon the stock of Natural Reason 2 By that Native light of reason within us wee may attain the knowledge of many things delivered in the Gospel those I mean which are common to the Holy Scripture with other writings How many things Historical Moral Speculative Practical are there in the sacred books which wee meet with in Heathen Authors Our gracious God would not so over-whelm humane infirmity in the patefaction of Evangelical mysteries that there should bee nothing for reason to fix upon and yet withall hee would not have all things so suitable to reason that there should be no need of faith 3 The litteral sense of the Scripture words may through industry bee attained to by the help of Reason Skill in the Tongues though it was for a time immediately and extraordinary conferred upon illiterate persons by the Holy Ghost yet is such a gift as may bee attained to by common helps and the same industry which renders a man expert in giving the Grammatical sense of other Authors may no doubt inable him to do the like in reading the books of the sacred Pen-men nay more the Spirit of God in Scripture doth not affect that obscurity of Language which some other writers do and so the sense of it may more easily bee gathered 4 The Spirit of God inlightening us to understand those truths which are purely Evangelical maketh use of Reason this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flower of the soul is not blasted but rather the more opened by the blowing of the blessed Spirit when a man commeth to bee initiated into the School of Christianity hee is not commanded to throw away his Reason onely to subjugate it Indeed every Christian must deny his Reason but that is as hee must deny his affections as it is not the extirpating but the moderating of his affections so it is not the casting away but the captivating of his Reason to the obedience of faith which Christian Religion requireth In one word whilest the Spirits grace is acknowledged to bee principium the principal efficient cause I shall not deny Reason to bee instrumentum an instrumental cause whereby wee come to the knowledge of Divine things 5 And therefore lastly this still remaineth as a sure maxim That Natural Reason by what helps soever improved is altogether insufficient without the Spirits grace to the savoury apprehension of those supernatural and purely Evangelical verities which are revealed in the Holy Scriptures It is not unfitly observed that as nature hath its Secrets and Arts their crafts so all Religions have their mysteries which are not known but to them who are brought up in them It were easy to instance in the Persians Indians Syrians Grecians Egyptians Romans who had their mysterious rites which the Devil taught them and accordingly were taken up in imitation of the true Religion which both in the Jewish and Christian Church never wanted its mysteries such as none can comprehend neither can any apprehend but those who are taught by the blessed Spirit This is expresly asserted by Christ himself when hee saith to his Disciples It is given to you to know the mysterys of the Kingdome vobis datum non vobiscum natum this knowledge is not born with you but given to you if then innate reason were sufficient what need it bee given nor is it onely by outward revelation for so it was to those Scribes and Pharisees the wise and prudent from whom yet those things are said to bee hid to wit because their eies were not spiritually inlightened to discern them if you would know what it is that was given to these Disciples let one of them the beloved Disciple inform you and that in this very Epistle where hee saith The Son of God is come and hath given us an understanding to know him that is true so that not onely the Revelation of that we are to know but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding it self whereby wee know was given by Christ and this as a peculiar grace conferred on some whilest it s denied to others To this purpose tend those metaphors of opening the eies and opening the heart plainly intimating that in the work of Conversion there is not onely an outward but an inward work nor are Evangelical truths onely revealed by the Word but the rational faculties are rectified by the Spirit what more pregnant instance of this truth than Nicodemus to whom the Evangelical Doctrin of Regeneration was preached by Christ himself and yet by whom it was not understood for want of the Spirits illumination no wonder if Gods Promise to his people runs I will give them an heart to know mee without which though hee had showed his Word and Statutes to them they would still have continued ignorant as to any
spiritual and saving knowledge It is a known Axiome in Philosophy that there must be a due proportion between the faculty and the object and therefore as sense cannot apprehend the things of reason so neither can reason the things of the Spirit there being no proportion between natural Reason and spirtual verities Indeed Reason in it self is a thing spiritual as spiritual is opposite to material but not as it is opposed to natural and it must bee a spiritual that is a supernatural quality infused by the Spirit which can inable us to apprehend supernatural objects suitable hereunto is that distinction in the Schools of a three-fold light of Nature of Grace of Glory one whereof is far short of the other and as the light of Grace is not proportionable to those beatifical objects of Glory so neither is the light of nature to the spiritual objects of grace and therfore most justly is this affirmative You have an Unction and know all things construed as including the negative if you had not this Unction you could not know any thing To conclude then let the consideration hereof learn us a double lesson to wit of Humility and Prayer 1 Let it abase us in our own estimation notwithstanding our choicest natural or acquired abilities vain man saith Eliphaz would bee wise though hee bee born like a wilde Asses colt men would bee Masters not onely of natural but Divine Knowledge but they become vaine in their Imaginations In reason as corrupted there is a direct enmity against the Gospels simplicity yea the line of reason at the best is too short to fathome the depth of evangelical mysteries and therefore if any one would bee wise let him according to S. Pauls Counsel become a fool that hee may bee wise he only is in a fit capacity for divine knowledge who humbly acknowledgeth his own inability of himself to attain it 2 As wee desire to know all things needful to salvation pray wee for the Spirits Illumination it is strange and yet true to consider how simple Idiots are able more divinely to discourse of Gospel verities than some learned Clerks and whence this but from this special Unction of the renewing Spirit and when wee hear wicked Christians sometimes fluently uttering divine knowledge whence is it but from the common Unction of the illuminating Spirit There is no unfolding Samsons riddle unlesse wee plow with Samsons Heifer no understanding the things of the Spirit but by the grace of the Spirit and therefore I shall end my discourse with the beginning of that excellent Hymn Oh Holy Ghost into our wits send down thy heavenly light Kindle our hearts with servent love to serve God day and night Amen THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 21. I have not written unto you because yee know not the truth but because yee know it and that no lye is of the truth THis Verse may well bee called a Religious Complement inserted by the Apostle no doubt for this end that hee might the better gain upon those to whom he wrote That piece of Oratory which teacheth captare benevelentiam to seek the good will of Auditors is of good use in Divinity They are too morâ—se and rigid who account all Civil Language in a Pulpit daâ—bing with untempered mortar St. Paul doubtlesse did not court Agrippa with a falshood when hee saith Beleevest thou the Prophets I know thou beleevest them nor did hee gild rotten posts when hee saith to those Hebrews I am perswaded better things of you though I thus speak far bee it from St. John who declaimeth against hars at the same time to bee guilty of flattery which is no better than lying To sooth up our hearers in their wickedness is abominable but to smooth them with oyly Language and silken words that they may bee more pliable to what is good is allowable whilest herein wee trace the footsteps of the penmen of holy writ particularly S. John and that in this verse which is as it were an insinuating parenthesis I have not written unto you because yee know not the truth c. In which words there are three General Observable I A Delineation of the Gospel by a double character 1 Principal and â—rect â—n that it is called the truth 2 Collâ—â—eral and Coâ—sequeâ—â—ial when it is said no lye is of the Truth II A Commendation of the Christians to whom the Apostle wrote by removing ignorance from them attributing knowledge to them in those words not because you know not the Truth but because ye know it c. III An Anticipation of an objection which might be made against his writing to them who were thus knowing in those words I have not written unto you c. Begin we with the Delineation and therein 1 The Principal Character which though comprized in that one word Truth carrieth in it a great deal of weight Not to trouble you with the Philosophical distinctions of Truth be pleased to know to our present purpose 1 As there is a double word so there is a double truth to wit personal and doctrinal our blessed Saviour saith of himself I am the truth and some Interpreters conceive that by truth here the Apostle meaneth Christ when our Saviour prayeth for his Disciples sanctify them through thy truth hee presently addeth Thy Word is truth and accordingly others expound Truth here to bee the Evangelical Doctrin To this latter interpretation I rather adhere because it is most probable that St. John understands the same by truth in this verse which he intends by all things in the former and those are all things revealed in the Gospel 2 Truth may bee construed in a double opposition either to that which is Typical or that which is false 1 Sometimes the truth is opposed to Types and Ceremonies thus when wee are required to worship the Father in Spirit and in Truth as the former is opposed to hypocritical so the latter most rationally to ceremonial worship and when it is said The Law came by Moses but grace and Truth came by Jesus Christ wee may probably conceive the sense to bee that whereas Moses onely delivered precepts to bee done Christ giveth by his Spirit grace to do them and whereas the Ceremonial Law consisted onely of Types and Shadows the Truth that is the impletion of all those is now performed by Christ Accordingly the Gospel is the truth because it revealeth the body of those shadows the mystery of those figures the substance of those Types and to this Zanchy conceiveth the Apostle Paul might have respect when hee calls it The word of truth 2 Sometimes the truth is opposed to falshood and lies for that is the most genuine signification of the Word and withall the most rational interpretation of it in this place where wee finde a lye expressely set in opposition to it upon this account no doubt it is that the Gospel is so
frequently stiled the word of truth and the way of truth and the truth To this purpose is that metaphoricalâ—hrase â—hrase of S. Peter where he calls it the sincere milk of the Word to wit without any base mixture of falshood Indeed there are some doctrins of the Gospel which are nor verisimilia probable to our reason but still all of them are verissima of most certain verity For the clearer manifestation whereof which was never more needful than in this Sceptical yea Atheistical age and that in opposition to all other doctrins whatsoever bee pleased to consider the matter the witnesses the Miracles and the success of the Evangelical doctrin 1 The matter of the Gospel proclaimeth it to be the truth inasmuch as it layeth down surer principles purer precepts and higher Promises than any other doctrin whatsoever This is that Doctrin which maketh full provision for our comfort by teaching us how God and man may bee brought together how justice and mercy may meet each other by proposing to us such a reward which for its excellency and perpetuity is every way adaequate to a rational desire This is that doctrin which giveth full direction for our obedience by injoyning such duties as are most just and pure and so most consonant to right reason 2 The Testimony given to the Historical part of this Doctrin especially that of Christs resurrection which if acknowledged true there will bee no reason to deny the truth of any thing revealed in the Gospel is so valid that there need not could not bee a clearer evidence For however they were persons tenuioris fortunae of a mean estate yet they were incâ—lpatae famae of unblemished credit nor was it onely one or two but a great number of men and women who testifyed the truth of it and this not upon hear-say but as that which they had seen with their eies and their hands had handled nor which would not bee left out was there any hope of profit or preferment which might induce them to attest a falshood 4. The Miracles which accompanied those Oracles were such as abundantly confirm their Truth for though it is true the publishers of lying doctrines have by the Devils help wrought wonders yet either they were as St. Paul calls them lying wonders meer delusions making things appear which are not by corrupting sometimes the fancy sometimes the sense sometimes the air and sometimes the object or if they were true wonders yet they were not Miracles properly so called because not above the power of nature onely the Devil either by his agility removing of or bringing on objects upon the stage in a moment as it was probably in the Magicians imitation of Moses when hee turned Rods into Serpents or by his sagacity discovering the secrets of nature oft times effects such things as to us being unknown are wonderful though indeed they are but natural But the wonders which were wrought by the preachers of the Gospel plainly appear to bee such as either no created power can at all effect as raising the dead curing the blind lame and deaf which were so out of a natural defect in the Organ and are reckoned among those total privations which in course of nature admit of no return to the habit or which if a natural virtue can effect yet not in that way and time as the healing of the sick by a touch by a word at a distance in an instant and therefore were no other than divine Miracles So that unless were will suppose that the true God would confirm a lye by signs and wonders wee must needs acknowledge the Truth of the Gospel 4. Lastly The wonderful success which this Doctrine hath had in the world may very rationally evince its Truth It is a known saying veritas magna praevalebit the power of Truth is unconquerable and though sometimes it may bee suppressed yet it cannot bee extinguished Indeed it is not true reciprocally that though Truth will preval at last yet every Doctrine which prevaileth for a time is Truth If this plea were sufficient nakedly considered the Mahumetan Doctrine would challenge this Title of Truth as having gained upon the greatest part of the habitable world for many hundred years It is not therefore simply the strength but the strangeness of the Gospels prevalency which argues its verity That the Mahumetan Doctrine should bee generally embraced is no wonder partly because it is a Doctrine congruous to mans corrupt inclination it was at first propagated and is still maintained by force of arms But that the Evangelical Doctrine which teacheth Lessons contrary to flesh and blood liberality to a covetous humility to a proud piety to a prophane and righteousness to a cruel world which was so much opposed and persecuted by the wise and great men the Princes of this world should bee published by twelve illiterate unarmed men who had not spears but onely staves in their hands not swords but scrips by their sides and were as a few Sheep among a multitude of ravenous Wolves and yet the publishing should bee so effectual as to gain a multitude of Disciples in all parts and those such as did many of them lose their liberties states and lives in defence of it is so strange a success as may very well bee a strong Argument to testifie the Truth of the Gospel by all which it appeareth what good reason St. John had to call the Gospel the Truth in opposition to falsehood But yet this is not all which this type prompts us to for in that the Apostle doth not say the true Doctrine in the concrete but the Truth in the abstract so that whereas there are many other Truths which every Art and Science teacheth hee seemeth to appropriate it to the Evangelical Doctrine as if that onely deserved the name of Truth is very Emphatical and no doubt his intention hereby is to let us see that the Gospel is eminently and transcendently true Indeed veritas consistit in indivisibili one thing cannot bee truer than another but yet one Truth may bee of greater eminency than another Such is the Doctrin of the Gospel whose excellency will appear if you consider that it is a Divine an Universal and an effectual truth Well may the Gospel bee called the truth in as much as it is 1 The Divine truth which was dictated to those who published it by the Spirit of God I grant as St. Ambrose saith omnis veritas à spiritu sancto all even humane truth is from the Divine Spirit in which respect Truth is called by the Greek Poet the daughter of God but still it is onely Scriptural truth which is of immediate inspiration all truth calls God Father but this is his Reuben his first-born These things saith hee that is true and again These things saith the Amen the faithful and true witnesse so run the Prefaces of the two Epistles to Philadelphiae and Laodicea and accordingly St. Peter They
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
when that which is affirmed or denyed is evidently contrary to truth and the other when the thing so asserted is injurious and pernicious to them that beleeve it And truely both these may justly bee charged on the Lyars in the Text for they denyed that which was in it self manifest yea which they themselves had been convinced of and that which they denied tended to no lesse than the utter subversion of the Christian faith and the destruction of those who adhered to it and therfore no wonder if St. John by way of question accuse the Hereticks in his time of Lying who is a Lyar c. That which I shall briefly observe from both these titles is the zeal of this holy Apostle in reproving these Hereticks Lyars are execrabile hominum genus a most execrable sort of men hated and abhorred of all nor is a Lyar more odious among all men than an Antichrist is among all Christians so that our Apostle could not well have branded them with names more odious than these The truth is two sorts of sinners are severely to bee rebuked Hypocrites and Hereticks an example of the former wee have from Christ himself who reprehending the Hypocritical Pharisees calls them fools and Vipers and of the latter in St. John who gain-saying the Heretical Teachers of his time calls them Antichrists and Lyars Indeed in one of those Titles is a latent reason of his bitternesse against them namely because they were against Christ Had they been onely his Antagonists no doubt hee would have been milde and gentle but his masters honour was concerned in the quarrel no wonder if hee bee so zealous Moses the meekest man upon earth in his own concernments is so inraged against the Israelites for their Idolatry that hee breaketh the Tables of the Law The Historian observeth of Caesars souldiers that they pursued their Generals Engagements with vigour whilest they were cool and temperate in their own concernments and surely though towards our own Adversaries wee must show meeknesse yet when they are not onely ours but Christs enemies it becomes us to testify our love to Christ by our Indignation against them It was an excellent saying of Guevara in an Epistle to the Emperour Charls the fifth Christianus nullâ re magis dignosci potest quam si Deâ— factas contumelias et blasphemias severissime ulciscatur suas obliviscatur there is no better Character of a right Christian than to forget the injuries done to himself but to be angry at the blasphemies against God and Christ And which serveth so much the more to justify our Apostles severity in reproving those false Teachers is that they were not obliquely but directly opposers of Christ they were such who did not onely indeavour to lop off the branches of Christianity but to pluck it up by the roots to deface the building of Religion but to destroy the foundation as there is a difference in sins so in errours all diseases are not alike malignant nor all errours equally pestiferous every Heterodox opinion is not a sufficient warrant to brand a man with these Appellations of Lyar and Antichrist but when they were so heretical as to deny Jesus to bee the Christ no marvail if this holy Apostle not out of a rash bitternesse but a well-grounded zeal use these harsh invectives It is a frame of spirit which wee finde in other servants of God as well as S. John The Apostle Paul having to do with Elimas spares him not but calls him a Childe of the Devil an enemy of all righteousnesse and writing to the Philippians concerning heretical teachers calleth them the concision and compareth them to dogs no lesse Satyrical was that of Polycarpus to Marcian Agnosco te primogenitum diaboli I know thee to bee the Devils first-born Let the same spirit bee in us in oppugning the Authors and Abetters of damnable heresies The visible descending of the Holy Ghost upon the Apostles was in fiery tongues such tempers had they yea all their successors the Bishops and Pastors of the Church ought to have tongues set on fire from heaven which may flame forth in vehement increpations as of notorious sinners so of venomous hereticks 2 From the Appellations proceed wee to the Accusations I. The first whereof we find to be denying that Jesus is the Christ in which words there is A Truth implicitely asserted by the Apostle Jesus is the Christ An heresy explicitely charged on the false Teachers namely the denial of this truth he that denyeth that Jesus is the Christ. 1 When our Apostle saith who is a Lyar but hee that denyeth what doth hee but tacitely assirm this to bee a truth That Jesus is the Christ and because it is a fundamental truth upon which the whole Fabrick of Christian Religion standeth give mee leave a while to insist upon it not as questioning but for the further streng thening your assent to it so much the rather because of the multitude of Jews which are at this time crept in among us whom though I have little hope to convince yet I would strive to prevent in those secret indeavâ—rs which probably they use to seduâ—e Christians from the faith of Christ That there was such a man as Jesus of Nazareth born and living among the Jews is an history so authentical that there will bee no need of spending time about the proof of it It is acknowledged by the Jews themselves witnesse Josephus in his Jewish Antiquities where he maketh an honourable mention of him in these words At that time was Jesus a wise man if it be lawful to call him man c. It is confessed by Pagans Suetonius in the life of Claudius speaketh of him by the name of Chrestus Tacitus and Pliny the younger acknowledged him by the name Christus and surely that which not onely his followers but his enemies confess may well be taken for granted The only difficulty is to make it appear that this Jesus that then lived is the Christ that is the person whom Moses and the Prophets foretold to bee the Messiah To this end the onely thing to bee done is an inquiry into the Praedictions concerning the Messiah which if they bee found verified in this Jesus and no other person can bee assigned in whom they are verified it will bee clearly manifest that Jesus is the Christ This way of arguing I so much the rather make choice of because it is that to which Christ himself directs us when he bids the Jews to search the Scriptures that is the Old Testament which then was the only written word upon this account for they are they that testify of me therby putting the controversy to this issue that if he were not the person of whom the scripture did testify as the Messiah let him be accounted an Impostor and Deceiver Accordingly it is that his Apostles in their discourses concerning him still have recourse to the Prophetical writings Thus St.
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
consider what consequence do naturally flow from them I have so much charity as to think that many of the Jews and some of the followers of those Antichrists did not think that by denying Jesus to bee the Christ they were guilty of such a blasphemy against the Deity as to deny the Father and the Son but yet so it was as appeareth by what hath been already said I have the same opinion of many seduced persons in this age who are not so considerate to weigh the evil inferences which are justly deducible from such praemises which they embrace as truth Indeed we must distinguish between natural and forced deductions some like Spiders suck poyson out of flowers like bad stomacks turn the best nutriment into ill humours perverting the soundest Doctrins by fallacious paralogismes If wee are made sinners by one mans disobedience then say some God is unjust in charging Adams posterity with his guilt If Justification bee by Faith alone then say others what need of good works If Christ bee the Propitiation for the sins of the world then say others wee need not fear though wee adde sin to sin and thus the most pretious Doctrins of the Gospel are abused to patronize horrid conclusions but how irrationall they are easily appeareth to any who shall judiciously examine them Nor doth this hinder but that many specious doctrines have a sting in their tayl and how amiable soever they seem in their direct aspects yet they will bee found very detestable in their reflection The Antinomian in denying that God seeeth any sin in justified persons or is at all displeased with them when they sin denyeth that hee is Omniscient not knowing all things and that he is a Pure and Holy God hating sin where-ever hee findes it The Socinian in denying that Christ did expiate sin and satisfy justice denyeth the merit of his death the dignity of his person and justification by faith in his blood Many instances of this kinde might bee brought in several erroneous positions both of these and other Hereticks the truth is according to that known saying uno dato absurdo mille sequnntur one absurdity being granted a thousand follow and such as were they apprehended would doubtlesse be abhorred though not by those who broach yet by many of them who entertain such positions and therefore let it bee our Wisdome to examine whither this or that Doctrin tends to what it leads and what must necessarily follow upon it for so doth S. John here in which respect hee chargeth them who deny that Jesus is the Christ with denying the Father and the Son 2 The Proof of this latter part of the charge is that which now followeth in the next verse Whosoever denieth the Son the same hath not the Father but hee that acknowledgeth the Son hath the Father also I call this a proof and not without Reason since the Argument is strong Hee that hath not the Father denyeth him hee that denieth the Son hath not the Father and therefore he denieth the Father and the Son The verse consists of two clauses the latter whereof is not in our ordinary Greek Copies and therefore is left out by Calvin and is conceived by Daneus to have crept out of the glosse into the Text. But Beza assureth us that hee saw it in two Greek manuscripts it is also in the Syriack and vulgar Latine and inserted though in another Character by our Translators If wee peruse the writings of this Apostle wee shall finde no way of illustration more frequent than that which is by contraries whilest sometime the Affirmative is amplified by the Negative and then again the Negative by the Affirmative in which respect it is not improbable that this affirmative might here bee annexed by the Apostle But since I shall have a more fit occasion of handling the duty of confessing Christ when by Gods grace I shall come to the second and thirteenth verses of the fourth Chapter and withall there being the same reason of contraries the unfolding of the one is virtually an explication of the other I shall not inlarge in a distinct handling of these clauses That which would here bee principally inquired into is the notion of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the Father of which Interpreters give a threefold construction 1 That phrase in the first Commandement of having none but Jehovah to bee our God may give some light to this for as there habendi verbum pro credere intelligere usurpatur the word having is as much as knowing and beleeving So here and then the design of our Apostle in these words is to let us know that all Jews and others who deny the Messiah however they pretend to beleeve in and give worship to and have the knowledge of the true God in truth they are ignorant of him and so neither beleeve nor worship him aright because they do not know beleeve and worship him as the Father of our Lord Jesus Christ Indeed this is to bee understood as to the explicit notion with a limitation in reference to Christ already come As for the Jews before Christ though the godly among them had some glympse of this for otherwise they could not have beleeved in the Messiah which was to come yet it was not expresly required of them to invocate God as the father of Christ but God having now sent his Son into and by him revealed himself unto the World hee can no other waies bee rightly adored and invocated but as his Father To this purpose it is that Christ is called by the Apostle the image of the invisible God which though it bee true of him as hee is the Son of God in respect of his eternal Generation by which the Divine essence being communicated to him hee is the Image of God that is personally taken God the Father yet in that the Apostle saith not onely the Image of God but of the invisible God there seemeth to be a tacit Antithesis and so it is to bee understood of the Son of God made man who by his incarnation is become a visible Image of the invisible God for this reason it is hee saith himself elsewhere if yee knew mee you would know the father also and indeed as wee cannot comfortably see the Sun with a direct aspect but in its reflexion so neither can wee rightly know the father but in Christ who is his visible Image Suitable hereunto it is that our Saviour expressely saith No man knoweth the Son but the Father neither knoweth any man the Father but the Son and hee to whomsoever the Son will reveal him and among other constructions of those words you beleeve in God beleeve also in mee this is one That if they did not beleeve in him they could not beleeve in God so that from hence wee may infer that not onely the Barbarous Pagans who worship the Sun the fire or any other creatures of Gods
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
Father accepteth it as if he had drawn it to the head and hâ— the mark It is said of Abraham by St. James that he offered his Son Isaac upon the Altar when yet not Isaac but the Ram was offered and good reason since on Abrahams part there was nothing wanting according to Gods command he rose up early in the morning sadled his Asse took Isaac his Son with him clave the wood went to the place built an Altar prepared the fire laid the wood on the Altar Isaac on the wood took the knife to slay him and had not an Angel from God prevented him he had actually slain him Where God denieth ability or oppâ—rtunity he alwayes accepts the will for the deed It is that which may more particularly bee taken notice of for the comfort of the Ministers of the Gospel who sincerely indeavouring the conversion of Sinners though they prove not successeful shall be looked upon by God as if they were A Pilot saith Quintilian cannot be denied his lawful plea though the ship miscarry whilest he holdeth the helm aright and sayleth by the Compass nor shall hee who carefully steereth the course of his Ministry by the compass of Gods Word bee found guilty though the ship whereof he is Pilot sink into perdition that promise in the Book of Daâ—iâ—l They that be wise shall shine as the brightnesse of the firmaâ—â—nt and they that turn many to righteousnesse as the stars for ever and ever is probably to be understood in the first clause of all the godly who are most truly wise and in the second of the Prophets of God who are said to turn many to righteousnesse even when perhaps they doe not turn any in respect of their cordial desires and earnest labours as here false Prophets and Teachers are charged to seduce them whom yet they did not seduce because of their design and indeavour 3 The last and chief thing considerable in this part of the text is the what the act in that word seduce indeed venerable Bede by these Seducers understands all those who by fair or foul means draw men to any evil and thereby hinder them from partaking the promise of eternal life mentioned in the former verse but I rather with the stream of Interpreters expound these Seducers to bee the Heretical Antichrists spoken of before though in the handling I shall reflect on all that seduce to any evil The Greek word here used most properly belongs to Travellers when they wander out of the way from thence it is applied in the first place to erring which is a wandring from the way of truth so in that of St. James Doe not erre my beloved brethren and in the next to seducers which is a causing others to erre so here and many other places indeed Aretius on the text taketh in both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est qui errant alios in errorem trahunt them that seduce that is them who erre themselves and draw others into it That which would here bee observed is the evil temper of Hereticks who having espoused an error are very solicitous to be get children by causing others to erre for this cause they are compared by St. Jude to wandring starres by which we are not to understand the Planets in the Heaven which are so called because by reason of their various motions they seem in the eye of the vulgar to wander but the fiery Meteors in the air which are called Starres for that resemblance they have to Starres in outward appearance which being hurried up and down by the wind themselves doe oft-times misguide the unwary Traveller into Boggs and Fens thus having before borrowed a Metaphor from the Air resembling these false Teachers to Clouds without rain for their vain-glorious boasting from the Earth comparing them to withered Trees for their barren conversations from the Water resembling them to the raging waves of the Sea for their furious cruelty so taking in all the Elements he borroweth a Metaphor from the Fire comparing them to wandring starres or meteors because of their mischievous mis-leading for as these especially the Ignes fatui as they are called foolish Fires being carried up and down by the Wind have themselves an uncertain motion and mis-guide the Traveller into a wrong path so did those Hereticks having themselves forsaken the right way entice others to follow them in which respect St. Paul saith of these Seducers that they wax worse and worse deceiving and being deceived Nor is this lesse observable in other sorts of sinners Jeroboam having set up Calves at Dan and Bethel ingageth the people to worship them Absolom having a rebellious design against his King and Father David attempts to steal away the hearts of the People from him The Harlot resolving to prostitute herself goeth forth to inveagle the next young man shee meets to her wanton imbraces and those bloody miscreants call upon others saying Come let us lye in wait for blood Thus there is in wicked men a kinde of itching desire to make others as bad as themselves and perhaps this is the meaning of the phrase in the Prophet They draw iniquity to wit by drawing others to iniquity Indeed here in they follow the suggestion of that Prince of darkness for as it was Christs charge to Peter Being converted strengthen thy brethren so it is the Devils to his Agents Being perverted pervert thy Bâ—ethren nay hereby it is they do not only obey the Command but imitate that pattern of their Father the Devil who not standing in the truth with too happy or rather unhappy a successe endeavoured mans fall that as hee with his evil Angels were thrown out of Heaven so Adam with his Posterity might bee cast out of an earthly and kept out of â—n heavenly Paradise And now I would to God all Hercticks would consider how great an evill this is to bee a seducer It is bad to bee an actor of evil our selves but far worse to be an inticer It is bad to bee seduced by but much worse to bee a seducer of others wee seldome finde Jeroboam the Son of Nebat mentioned but with this mark That made Israel to sin no doubt for his greater infamy When Elimas indeavoureth to turn away the Deputy from the Faith St. Paul is inraged with an holy zeal and in him giveth every Seducer his due brand Thou full of all subtilty and mischief childe of the devil and enemy of â—ll righteousnesse Wee are not able to answer for our own sins wee had not need contract upon us the guilt of others wee cannot pay our own scores there is no reason for us to make others debts ours God knoweth we have sinnes enough as so many Sons of our own why should we adopt others yet so doth the Seducer whilest without timely repentance hee must give an account for all those souls which hee hath either in design or effect seduced
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
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
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