First Epistle of John Applied Part 1

light and empty exposition, come we now to handle the clause, as it is both generally and rationally interpreted. To this end consider we the negation.

1 As asserted in those words, But they were not of us.

For the right understanding of which clause, it will not be amiss to make use of that distinction of Zanchi between these two phrases, Esse in, et de Ecclesia, to be in the Church, and to be of it, the former being of a far larger extent than the latter, since though all that are of the Church are in it: Yet all that are in the Church, are not▪ of it. All that take upon them the profession of the true Christian faith, and communicate with the visible Society of the faithful in Evangelical administrations, are justly said to be in the Church, only they, who being before all time graciously elected, are in due time effectually called, and so united to Christ by a lively faith to their fellow-Christians by a cordial love, are truly said to be of the Church. This will the better appear by taking notice of another phrase, which we meet with in this very Epistle, namely, to be of the world, Aliud est esse in mundo, aliud esse de mundo; There is a vast difference between these two, to be in the World, and of it all who live, and move, and have their being in the World, are said to be in in it, only those who delight in, and set their hearts on the World, are said to be of it: look then how good Christians are said to be in the World and yet not of it; So wicked Antichrists may be said to be in the Church, but not of it, no not even whilst they continue in it, for that no doubt is our Apostles design, to acquaint us, that even before they went out, whilst yet they were among, they were not of them, according as St. Austin excellently glosseth, quando videbantur in nobis non erant ex nobis, when they seemed to be, they were not of us.

Look as on the one hand it may be said of many; who are not among us, they are yet of us, because their names are written in the book of life, in which sense Paul was of the Church, whilst a Persecutor against it, because a chosen vessel, separated (as he saith himself) from his Mothers womb. So on the other hand, it may be said of many who are among us, they are not of us, Quia non erant in Christo electi ante mundi constitutionem, saith S. Austin, because they are not eternally elected, nor effectually converted.

Indeed to use Spalatensis his phrase, they may be said to be de ecclesiá praesumptive, sed non realiter, non veraciter, of the Church in their own and others opinion, but they are not so really: So long as they outwardly profess the true faith, without open Scandal, Charity presumeth them to be of the Church, but verity denieth them to be so.

The Learned Davenant well argueth. Nothing is that truly and formally, which it is said to be with the addition of a term of diminution, as a dead man is not a man, but a carcass: now wicked men, whilst yer in the bosom of the Church, they are but dead members, branches in Christ, not bearing fruit, according to our Savior's expression, they are not partes, but pestes; not membra, but mali humores. (So S. Austin, ) not parts, but pests of the Church, not members of, but ill-humores in the body. Very apt to this purpose is that Similitude which the same Father borroweth from an house, in which there are rubbish and Cobwebs, but they are none of the materials which constitute the fabric of it. In one word, what St. Augustine saith concerning Judas, Un •• erat numero non merito, specie non virtute, commixione corporali non vinculo Spirituali, he was one of the Apostles in number, not merit, by corporal conversation, not spiritual conjunction; that may no less justly be asserted of all Hypocrites, of whom Bellarmine himself saith in St. Augustine's language, Adecclesiam pertinent numero non merito, they fill up the number of visible Professors, but want the reality of true believers. Thus as the Romans said of that Traitor to the City, Iste non est noster, non est Romanus, sed Paenus, he is none of ours, he is not a Roman, but a Carthaginian, or as Homer of the cowardly Grecians 〈 in non-Latin alphabet 〉 , oh Gracians, you are not Gracians; so here the Apostle of degenerate Christians, they were no Christians, they were not of us, as being destitute of a true and genuine faith. And now what should the consideration hereof teach us, but,

1 Not to content ourselves that we are received into the Church by Baptism, and partake of its external privileges, Multi qui non ex nobis recipiunt Sacramentum, &c. saith S ^t . Austin upon the place, many that are not of us do yet communicate with us; S ^t . Paul saith of a Jew, He is not a Jew that is one outwardly, nor is that Circumcision which is outward in the flesh. The like may I say of a Christian, he is not a Christian that is one outwardly, nor is that Baptism which is outward in the body, Frustra miscetur caetui Sanctorum in Temple manufact • qui submotus est à consortio Dei & ab universo corpore mystico Christi, saith S ^t . Cyprian excellently, in vain is he joined to the society of visible Professors, who is dis-joined from Christ's mystical body, and hath not communion with God.

2 Not to be much offended, when we see some within the Church going out of it. Indeed it should be our grief, but not our scandal, mourn we ought for their sin in going out from the Church, but still so as to comfort ourselves with this meditation, they never were true members of the Church. Avolent quantum volent paleae leves, eo purior massa frumenti, in herdeum domini reponetur, so Tertullian, let the light chaff fly away whither it will, the good corn will be laid up so much the purer in God's Barn; Quand • evomuntur mali humores relevatur corpus, so S ^t . Austin, when the ill humors are vomited up, the stomach is eased, and the body relieved. The departure of wicked men from the Church, is like the flying away of the chaff, and the casting out of bad humors, and though it be a woeful decession to them, it is a good riddance to the Church, nor doth she lose any from her, but those who were never of her; the truth of which will more evidently appear, if you take a view of

2 The argument annexed, whereby this Negation is proved, in those words, For if they had been of us, they would no doubt have continued with us. The strength of the proof is obvious to every capacity, that there will be no need to insist upon it, for if they who are of the Church do continue in it, it must necessarily follow that they who do not continue, but go out of the Church, were never of it. That therefore which we are a little to inquire into is the truth of the point, That they who are of the Church, do undoubtedly continue in it. It is a Doctrine I shall have frequent occasion to discuss in my progress through this Epistle, and therefore I shall so handle it, as to reserve something to be said hereafter. For the present I shall propose and resolve these two Queries.

How far, or in what sense, this is verified?

Upon 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 be construed in opposition, not to all going out, but that which is malicious and impenitent, for such was the apostasy of those Antichrists. They who are of the Church may be for a time seduced from the Church, from her truth to error, from her unity to Schism; but,

1 They go not out totally, though from a particular, yet not from the Catholic 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 willfully and resolvedly to oppose them. Those instances of Peter and Judas do 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 profess Christ, though all others forsook him, as appeareth by his own 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 S ^t . 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 Satan's assault had blown down the leaves, the root was alive; whereas Judas betrayed his Master, out of a deliberate and willful resolution, as appeareth by the contract he made about it before hand; thus whilst Hypocrites willfully make shipwreck of the faith, true believers are against their wills, through the violence of temptation, dashed upon a rock.

2 They go not out finally, so as never to return to the truth and unity of the Church, vel raro cadunt, vel dei beneficio resurgunt, saith Daneus, they seldom fall into gross errors, and when they do, they rise again by repentance; though these sheep may sometimes wander out of the fold, the shepherd 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 emblem of the Church, the Dove of a seduced Catholic, and the Crow of an obstinate Heretic and whereas the Heretic having left the Church, goeth still downward to the gates of destruction, the Catholic, 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 be 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, God's upholding mercy, it were impossible they should not be 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 be more apt to turn aside from God; but saith the Apostle Peter, we 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 near, keepeth us from drawing back, so that as in regard of our own weakness, it is impossible we should continue of ourselves; 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 be briefly this, that they who are true members of the Church, are undoubtedly so far preserved by God's 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 believer, under the title of a Conqueror, Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out.

2 Having unfolded the genuine sense of this position, it now remaineth that we inquire into the grounds upon which the truth of it is established, which we shall find to be 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 Savior himself, speaking of those false Christ's, and false Prophets, which should arise, and show great signs and wonders, intimateth, as that, which secureth true believers from being seduced by them, because they are elected; for when he saith, insomuch, that if it were possible, they should deceive the very Elect, he manifestly implieth, that since they are elected, it is impossible that they should be 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 God's Decree, so the seduction of the elect to a total and final apostasy, is, though very possible in respect of the Devils power and policy, of the elects infirmities and corruptions, yet is impossible in regard of God's decree to glorify them, and in order to that to preserve them. To this purpose is that of St. Paul, who having mentioned the woeful Apostasy of Hymenaeus and Philetus, presently addeth for the comfort of sincere Believers, Nevertheless, The foundation of God standeth sure, having this seal, The Lord knoweth them that are his, where by foundation is not improbably understood, that decree of election which is unchangeable, and they who are his, that is, in a peculiar manner, as being chosen by him, are known to him, to wit, by a special knowledge, so as to take care of them, that they shall not make such a ship-wrack of their faith as to sink into perdition.

2 The Covenant which God hath made with the elect in Christ, doth not only promise a reward to them which continue, but the grace of continuance, and not only the grace whereby they may continue (if they will ) but that grace whereby they shall, at once be both able and willing to continue; what can be clearer to this purpose than that of God by the Prophet Jeremy, to the Elect Jews, and in them to all his chosen? I will make an everlasting covenant with them, that I will not turn away from them to do them good, but I will put my fear into their hearts, that they shall not depart from me. Indeed these last words they shall not, are not directly according to the Hebrew, yet they express the sense, which can amount to no less than a certainty of the event, for since the grace of fear promised is a sufficient means of not departing, and the promise of putting his fear into them for that end, argueth, that it was his intention they should not depart, this event could not but infallibly be produced, in as much as Divine intention, seconded with sufficient means to produce the effect, cannot possibly miscarry.

2 In regard of Christ, the certain continuance of all the true members of the Church depends upon the energy of his death, and the efficacy of his intercession.

1 Though the design of Christ's death was in some respect general, namely to purchase a possibility of Salvation for all, upon the conditions of faith and repentance, yet I doubt not to assert, that besides this, there was a particular design of his death, which was to purchase a certainty of Salvation by faith and repentance for some, to wit the elect, this being the most rational way of reconciling those Scriptures which do enlarge Christ's death to the whole world, with those that restrain it to his Church.

Indeed, if there be not some who shall be actually saved by Christ's death, his death will be in vain: if there be not some for whom Christ hath purchased more than a possibility of Salvation, upon condition, it is possible none should be actually saved by it, especially if (as those who deny this peculiar intention affirm ) the performing of the condition depends so on the liberty of our will, that notwithstanding the influence of grace, a man may choose or refuse to do it, for then it is as possible that every man may not believe, as that he may, and consequently it is possible no man may be saved by Christ's death, and so Christ's death in vain, as to that which was its primary end, and consequently his intention frustrated; it remaineth then, that as Christ intended his death to be sufficient for all, so that it might be efficient to some, in order to which it was necessary, that for those persons he should purchase grace, yea not only grace, but perseverance in grace till they come to glory.

2 Among those many things for which Christ intercedeth with the Father in behalf of his members, this is not the least, that they may be preserved to his heavenly Kingdom, and to that end that the Holy Spirit may be conferred on them. That Prayer of Christ on earth is generally acknowledged as the sum of what he intercedeth for in Heaven, and if you peruse it, you shall find him praying, not only for the Apostles, but all that shall believe through their word, that the Father would keep them through his own name, from the evil (to wit, of this world ) so as they may be with him where he is (to wit in Heaven) and behold his glory. That promise which Christ made to his Disciples on earth, he made good in Heaven, I will pray to the Father, and he shall give you another Comforter, that he may abide with you forever; nor is this prayer made only for the Apostles, but for the whole Church, and every particular member, on whom by virtue of Christ's intercession, the Spirit is in some measure bestowed, and that for this end, to be an exhorter, a comforter, an instructer, an upholder of them in the way, till they come to the desired end; so that now put all together, since all sincere members of the Church are such, whom God hath freely predestinated to Salvation by Sanctification, and with whom he hath made a gracious Covenant in Christ to give them grace and glory; since they are a purchased people, for whom Christ hath given himself to redeem them from all iniquity, to bring them to felicity and glory; to which end, as he once shed his blood, so still he maketh intercession for them, and communicateth his Spirit to them; well might the Apostle assert that, if they had been of us, they would no doubt have continued with us.

To apply this.

1 Do we see any who having made (though never so glorious) profession of the truth, degenerate into blasphemous Heresies, and impieties, and utterly fall away, we need not fear to conclude, that they never were what they seemed to be; if the seed which is cast into the ground do not fructify, we may safely infer it is not the good ground; if the house fall through the violence of the storms, we may truly deny that it was ever built upon the rock; if when the wind of Persecution cometh, any Professors vanish by an utter Apostasy, we may justly assert they were not Wheat, but Chaff. It was our blessed Savior's plain assertion, If you continue in my word, then are you my Disciples indeed; whereby is implied, that total and final Apostasy is an argument of Hypocrisy, and therefore whereas it it said, many of his Disciples went away from him, S ^t . Augustine saith, Discipuli appellan • ur, & tamen non erant vere discipuli; quia non manserunt in verbo ejus, secundum id quod ait, si manseritis in verbo meo vere discipuli mei estis, Though they were called Disciples, they were not so indeed, because they did not continue in Christ's word, according to that in the Gospel, If you continue in my word, you are my Disciples indeed, in reference to which it is, that he saith a little after, Tune vero sunt quod appellantur, si manserint in eo propter quod • ic appellantur, then, and then only are they that which they are called, Christ's Disciples, if they abide in that for which they are so called.

2 Let all true members of the Church rejoice in this comfortable Doctrine; that phrase of St. Paul, The grace of God wherein we stand, is taken notice of by S. Chrysostom, as very emphatical, 〈 in non-Latin alphabet 〉 , very aptly it is said, we stand, for the grace of God knoweth no limits, hath no end, and whereas earthly dignities are quickly lost, because the favor of Princes is changeable, yea, however, though none else, death will put a man out of the highest Office; by the Grace and Favor of God we stand so fast, that nothing can wholly divest us of this glorious privilege to be a member of the Church. Herein it is that our estate by conversion, is far better than Adams by creation, he indeed was in a state of perfect purity, but with all in a state of mutability, and though placed in Paradise, yet so as that he might, nay, did forfeit it to the utter ejection of himself, and his Posterity; we being through regeneration grafted into Christ, attain by his grace, though not exact innocence, yet a kind of immutability, and are so planted in the garden of the Church, that we cannot be plucked up.

This consideration is that which should enlarge our spiritual joy, but yet not diminish our prudential fear, and therefore we should do well (according to the Psalmists advice) to rejoice with trembling. It is not to be denied, but that this Doctrine being abused may become to some an occasion of security, but withal, it is only so to them whom it concerneth not, the false, not the true members of the Church, and it is only so, because mis-understood, not in its own nature. Indeed, were this the Doctrine, that they who are of the Church shall continue in it, though they live never so loosely, and go on in their sin impenitently, it would be not only an occasion, but a cause of presumptuous security, but the intent of this Doctrine is only to assure those who are of the Church, that through the spirit of Christ, by the use of those means God affordeth, and exercise of those duties he requireth, they shall be so far preserved, as that either they shall not at all go out of, or if through the Enemies subtlety, and their own infirmity, and inanimadvertency, they are seduced, they shall at length return by weeping-cross into the bosom of the Church, and what place is here left for sloth and negligence, for presumption and security?

1 The truth is, it is no easy matter, on good ground to assure ourselves, that we are of the Church; many not only in others, but their own opinion are of the Church, and yet are not in reality, and if we be not indeed of the Church, we cannot continue. In this respect that counsel of St. Paul is very needful, examine, prove yourselves, whether you be in the faith, use all diligence and faithfulness in searching out your spiritual estate.

2 If we be of the Church, we are not so secured, but that we may fall scandalously, and for a time go out from her communion; sad experience maketh it good at this day in many, who have wretchedly forsaken the truth, and the Church, for whose return we pray, and of which we are not altogether without hope, since we trust, some of them are gone astray, not through willfulness and contempt, but ignorance and weakness, and therefore not only he that thinketh he standeth, but he that doth stand, had need to take heed lest he fall.

3 Finally, There is no assurance of continuance to the true members of the Church, but in the use of means; we are kept by God's power to salvation, but it is through faith, and so likewise through fear and watchfulness, and humility, and obedience, and prayer, and attending on the word, and Sacraments, and therefore they who are real Christians, will not dare to neglect their duty in a fond presumption of God's upholding mercy.

The sum of all is, our first work▪ must be to make it sure on good grounds, that we are indeed members of the Church, being in some measure assured of that, our next care must be to apply ourselves to a conscientious use of all the ways and helps which may preserve us in it; and then though still we must be diffident in regard of our selves, as being conscious of our own impotency, yet in regard of God, we may, we ought to be confident, that he who hath begun his good work in us, will perfect it to the day of Jesus, and having effectually called us into his Church militant, that he will mercifully conduct us to his Church triumphant.

2 Having dispatched the Negative, it now remaineth that we proceed to the other way of removing the scandal taken at the Apostasy of these Antichrists, to wit, the affirmative, which assigneth the end, for which God permitted it, But they went out from us, that it might be manifested that they were not all of us.

These words, They went out from us, are not expressed in the Original, but are necessarily implied, and therefore fitly supplied by the Translator.

These words, They were not all of us, seem to intimate, that some of these Antichrists who went out were of us, but the true sense of that clause will be easily understood, if either according to the Hebrew manner of speaking, we read non omnis, nullus, they were not all, that is, none of us, suitable to which, is that of St. Paul to the Romans▪ fetched from David's Psalms, All flesh shall not be justified▪ that is, no flesh; or if after, they, we add, who were among us▪ for so it amounts to this, that all who are joined to the society, are not of the number of the faithful, and that they who were not so, might be discovered, was the reason why God suffered them to go out. Congruous to this, is St. Austin's gloss upon this text, intus cum sint, non ex nobis sunt, non tamen manifesti, sed exeundo manifestantur, whilst they were among us▪ they were not of us, but they were not manifested till they went out; so that by their going out, they did not so much fall away from what they were, as make known what they were not, and that they were far otherwise than what they seemed to be.

Indeed, there is a double manifestation which God aimeth at in permitting the Apostasy of Hypocrites.

1 The one of the sincere-hearted, that their integrity and constancy may the better appear; this S. Paul asserts, where he saith, There must be Heresies, that they which are approved may be made manifest. That Question of our Savior to Peter, and the rest, Will you also go away? seemeth to intimate, that then when so many went from him, was a time of discovering what metal they were made of, and then their true-heartedness to their master had an opportunity to show itself. Had it not been for those Heretical and Schismatical Apostates of Old, those Ancient Fathers, both of the Greek and Latin Church, had not been such illustrious stars in the firmament of the Church; were it not for those of our latter days▪ and here among us, our Church would not have had so much to glory of her Cranmer, Latimer, Ridley, Jewel, Whitaker, Whitgift, and the rest, who were so famous in their Generation, for their magnanimity in maintaining the truth against Apostatical opposers.

2 The other of the false-hearted, who by going out show themselves in their colors; This is that which divine Providence bringeth about for a double end.

1 For the shame of themselves, ut quod occultaverunt ingenium nudarent, so Lorinus, that their evil disposition, which before lay hid, may be laid open to their disgrace; whilst these men are in the Church as gilded posts, painted sepulchers, whited walls, they seem beautiful, but when they go out, the gilt, and paint, and white, are as it were washed off, whereby their shameful rottenness appeareth, and according to S. Paul's phrase, Their folly is made manifest to all men. This is that which must fully be accomplished at the last day, when the separation between the sheep and the goats, the Orthodox and the Here tick, godly and wicked, shall be most perspicuous; and shame shall cover the faces of all Apostates, but sometimes it is that which divine providence ordereth to fall out in this World, and that as for their greater ignominy: So

2 For the safety of others, ut à fidelibus vitari possint, so Estius; ne alios corrumpant, so Daneus; that being discovered they may be avoided, and their infection prevented; whilst the wolf is covered with a sheep skin, he is not so easily discerned, but when the skin is plucked over his ears, the true sheep can far better beware him.

To wind up this, learn we hence,

1 To adore, admire, and extol the Wisdom, Mercy, and Justice of our God, in discovering Hypocrites by their Apostasy. It is that we have so much the more reason to take notice of, because we see it so much fulfilled in our days. The times we live in have been times of Trial, God hath as it were by a fan winnowed us, whereby the chaff is discovered, as by a wind shaken us, so that the rotten boughs, and fruit, fall off. How many, who whilst the Church had the reigns of government in her hands, embraced her doctrine, reverenced her Clergy, conformed to her discipline, have now made manifest, that though among, they were not of us? their factious schismatical spirits, which fear then bridled having now had an opportunity, show themselves openly. Oh let us bless that divine providence which hath suffered it thus to be, as in justice to them for their detection, so in mercy to the Church for her purgation.

2 To beware how we please our selves with hypocritical shows; Nemo diu ingenium abscondit, we cannot long conceal our temper; though the Ape be dressed up in a man's habit, it will upon any opportunity discover its apish nature, cito ad naturam ficta redierunt, what is feigned is forced, and cannot be lasting; besides, it is the just judgment of God on all Hypocrites, sooner or later to discover them; they may for a time cozen men, but God cannot be deceived, whilst yet they remain in the Church, they are known to him, as Judas was to Christ, and though he wink at them for a time, yet in due time he will pluck off their mask, and so order it, that they shall be made manifest: for so it fell out here with these Antichrists, who (saith the Apostle) went away from us, that it might be manifest they were not of us.

THE FIRST EPISTLE OF S ^t . JOHN.

I T is not unfitly observed, that in those colder and frosty Countries of the East, there are plenty of Beasts, which afford furrs to keep men's bodies warm; That in the beginning of the spring, when Serpents peep out of their holes, the ash puts forth, which is a present remedy against their sting and teeth: no less, yea, far more considerable is the care of God in reference to his Church, who as he permits Heresies and Schisms to disturb her, so he hath provided helps to perserve her. For this end he hath appointed her his written word, as a sure canon, a safe guide, and an unerring rule; for this cause he hath given some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, to build her up in the Orthodox faith. Finally, to this end, above all, he hath given her his holy Spirit, whose illuminating and sanctifying grace, is sufficient for her; of which it is our Apostle here mindeth the Christians.

But you have an unction from the holy One, &c.

In these two verses, we have two Generals.

A Remedy prescribed, or rather described against the Antichristian poison, But you have an unction from the holy One, and know all things.

An Apology annexed, whereby an objection is prevented, which otherwise might have been made, I have not written unto you, because ye know not the truth, but because you know it, and that no lie is of the truth.

Begin we with the Remedy, as it is set down in the twentieth verse; concerning which we may take notice of four particulars.

• The Quality, what it is, an unction.
• The Community, whose it is, you have an unction.
• The Originality, whence it is, from the Holy One.
• The efficacy, what it doth, and you know all things.

If you please to reduce the four to three, take notice of,

• The Nature of the Antidote, it is an unction.
• The Author of it, who is called the Holy One.
• The worth of it, by it we know all things.

Once more, reduce the three to two, and then here is observable,

Doni collatio, A gift conferred, You have an unction from the Holy One.

Beneficii illatio, A benefit inferred, and you know all things.

In the handling of the former of these, we shall consider these three things.

• The matter, or thing given, an unction.
• The Recipients, to whom it is given, you have.
• The Donor, by whom it is given, the Holy One.

1 The thing given as an Antidote or remedy against the poison of Antichristian Doctrine, is an Unction; A Metaphorical and allusive expression. Annoynting most properly is with oil, or else with Oyntments, in which usually oil is the chief ingredient; but metaphorically anointing is with the Spirit, which is as oil and ointment. Thus we find the Prophet saying, concerning himself literally, and Christ mystically, The Spirit of the Lord is upon me, because the Lord hath annointed me, to wit, with his Spirit; more plainly the Apostle Peter, God annointed Jesus of Nazareth with the Holy Ghost; and S ^t . Paul sufficiently intimateth it, when he saith concerning Christians, God hath annointed, and sealed us, and given us the earnest of his Spirit in our hearts, the Spirit being as the earnest, so the seal and the ointment: and accordingly the generality of Expositors do here interpret the Spirit of God, with his gifts and graces to be this Unction. S ^t . Augustine among many others is express, Unctio spiritualis ipse spiritus sanctus, the Spirit of God is the spiritual unction. And accordingly this is one of the titles which are given to the Holy Ghost in that Divine Hymn,

That the fragrancy of this Metaphor may the better appear, give me leave to break the Box, and let you see how fitly it is applicable to the blessed Spirit; to this end it will not be amiss to confider the Properties, and the Uses of oil and ointment.

1 There are three eminent properties of oil, which fully agree to the Holy Ghost, Purity, Permanency, and Excellency▪

1 Oil is of such a nature as that it will hardly mingle with other Liquors, and whatsoever liquor you mixe it with, it still is uppermost. In this a fit emblem of the Spirit, especially in respect of its sanctifying grace, which will not mixe itself with any sin, and where-ever it is, keepeth corruption under. Indeed wine and water will easily incorporate, but oil will not; natural and acquired habits may consist with the predominancy of some lust, and therefore it is, that acuteness of wit, strength of memory, depth of judgment, readiness of elocution, skill in Arts and Sciences, and such like excellencies are to be found in wicked men, but those Spiritual infused habits of grace will not admit the dominion of any sin, so that though sin still remain, yet it doth not, cannot rule in the regenerate.

2 Oil is of a lasting durance, it is not as the water, evaporated by the scorching heat, or congealed by the freezing cold; whereby is shadowed the perpetuity of the Spirits renewing grace, notwithstanding the heat of persecution, and the cold of temptation; The hypocrites fruit withereth, when the Sun scorcheth; like the standing Pool, he is dry in the heat of Summer, his courage faileth, grace decayeth; whereas the true Christian retaineth his integrity in the worst adversity; when the Northern wind of Diabolical temptation bloweth upon an Hypocrite, his zeal cooleth, his grace freezeth; whereas sanctifying grace in the heart of the regenerate keepeth its virtue.

3 Oil is of great worth, it is reckoned up as one of those choice blessings which God conferred upon Israel, I gave her Corn, and Wine, and Oil, and multiplied her silver and gold; it was one of the precious things in Hezekiah's Treasury which he shown to the King of Babylon's messenger, The Silver, the Gold, the Spices, and the precious Ointment, where it is observable, that besides it is numbered among the precious things, it hath also the Epithite of precious in particular annexed to it▪ as also by Solomon, where he saith, A good name is better than precious ointment. But surely as there the Wise man prefers a good name, so much more is the Spirit and his grace to be preferred before it, 〈 in non-Latin alphabet 〉 , saith the Greek Father; In very deed the holy Spirit is a precious thing; this Oil is invaluable, this Jewel incomparable, and if the Soul which dwelleth in our bodies be more worth than an whole world, this Spirit which dwelleth in our souls must needs be of an infinite and transcendent value.

2 Besides these properties, there is a double use of oil, to wit, for eating, and annointing, and the operation of oil in both these uses, aptly sets forth the Spirits efficacy.

1 Oil, being eaten is sweet to the palate, and therefore manna, for its pleasant taste, is compared to it; wholesome and nourishing to the body, and therefore joined with fine flour and honey; it was by meal and oil, that the widow was preserved alive in famine: besides, it helpeth digestion of other meats, and therefore it is eaten with raw herbs, and such like cool things; nay, more than so, though a man have swallowed poison, being taken into the stomach, it will expel it, and preserve the body from death. All which are true of the Spirits graces, by which we are enabled to digest the word of God, not only its promises, but threatenings, the poison of sin is expelled out of the heart, so far as it shall not hurt us, our spiritual taste is delighted, yea, our soul is nourished to eternal life.

2 But I must remember the Word in my text is unction, and therefore it is most suitable to consider Oil, as it is of use in annointing, and thus the Parallel will hold in several respects, some whereof are more general, and others more special, both very significant to our present purpose.

1 The more general uses of annointing with Oil, are these six.

1 Annointing wounds with Oil healeth them, upon which account the Samaritan poured in, as wine for cleansing, so Oil for healing the wounded man; nothing more frequently used by Apothecaries and Surgeons, than oils, and ointments: This is the Spirits efficacy, who is therefore called the comforter, viz. against all those disquietments, which unsettle the mind, and wound the Conscience. The Prophet Isaiah, speaking in the person of Christ, saith, The Spirit of the Lord was upon him, to heal the broken-hearted; indeed, in regard of the wicked, he is a reprover, to wound, but in regard of the weak, he is a comforter, to heal.

2 Annointing tumours with Oil softeneth them; to this, the Prophet alludeth, where speaking of the diseases of Israel's Common-wealth, he saith, They have not been mollified with ointment: This is the Spirits operation, to soften the obdurate, and proud sinner, and therefore when Almighty God promiseth to take away the stony-heart, and give an heart of flesh, he presently addeth, I will put my Spirit within you.

3 Annointing the joints with oil suppleth them, whereby they are nimble and active; for which cause it is, that Runners and Wrastlers, were used to anoint themselves before hand: Thus doth the Spirit by his graces, strengthen us with all might, to run the way of God's Commandments, and to wrestle with our Corruptions. It is the prayer of David, Establish me with thy free Spirit, whom he calls by that Epithite, no doubt, for this reason, because it is the Spirits work to set us free from the setters of sin. Upon the same account, he is called by the Prophet, the Spirit of strength, and by the Apostle, the Spirit of Life, in as much as he strengthens us in our Christian race, and quickens us to spiritual performances, unctio spiritualis gratiae adjuvat infirmitatem nostram, saith the Latin Father, the ointment of the Spirits grace helpeth the weakness of our flesh, and the Greek Father aptly, we are enabled, not only to do, but to suffer, 〈 in non-Latin alphabet 〉 , by the efficacy of the Holy Ghost.

4 Annointing the face with Oil, puts as it were a gloss and beauty on it; of this the Psalmist taketh notice, where he saith, Oil to cause the face to shine; Naomi bids Ruth, before she went to Boaz, to anoint herself; and those virgins which were prepared for the Persian King, did use Oil of myrrh, which hath an abstersive virtue, getting wrinkles out of the skin, and beautifying the face: so doth the Spirit by his graces, put a beauty upon the soul, whereby it becometh amiable in God's eyes; Thou art fair (saith Christ of his Spouse) which as it is true chiefly in regard of his imputed, so secondarily, in regard of the Spirits imparted righteousness. All the wrinkles of sin spots of the soul, are in part, and shall be fully done away by this ointment, which can turn Ethiopians into Nazarites.

5 Annointing the body, especially the head with Oil, is a great refreshment, in as much as it maketh way for the emission of noxious vapors, and the free passage of the Spirits. There are three qualities of oil, laevor, nitor, odor, a smoothness to the touch, brightness to the sight, fragrancy to the smell, and so gratifying the senses, it must needs cause delight to those who are anointed with it. Upon this account, do doubt it was used in feasts and banquets; so much David intimateth, when he joineth annointing his head, with preparing his table; and our Savior, when he joineth washing the face, and annointing the Head. To this Solomon alludeth, when persuading to a cheerful life he saith, Let thy head want no ointment; and the Prophet Amos, when describing the jollity of those Epicures, he saith, They anoint themselves with the chief ointments: to which agreeth that of wisdom, Come, let us fill ourselves with wine and ointment. How fitly doth this represent the Spirits unction, which alone can rejoice and exhilarate the soul? for this reason it is, that the Holy Ghost is called the Oil of Gladness, and joy is called the Joy of the Holy Ghost, and is reckoned up as one of the fruits of the Spirit; that joy which doth not proceed from him, is a worldly madness, not true joy; the heart cannot be really merry, till it is anointed with the grace and comfort of the Spirit.

6 Lastly, and most suitably to the text in hand, Annointing the eyes cleareth them, so much is intimated in the Counsel of Christ to the Laodicean Church, anoint thine eyes with eye-salve, that thou mayest see: so doth this spiritual unction enable the mind to discern spiritual objects; and whereas other ointments may help the dim sight, this opens the blind eyes; this is that which is illustrated by the penetrating virtue of oil, when applied to any part of the body, which is by opening the pores; what other is the Spirits illumination, but a sacred penetration, by opening the understanding? To this purpose is that allusion concerning Oile, that it feedeth the Lamp, and so maintaineth the light, which otherwise would go out, for which reason, Oile was prepared for the Light of the Sanctuary: Thus doth the blessed Spirit, first cause (which Oil cannot do ) and then preserve a Divine light, in the Soul, to guide its feet into the way of peace. We find in the Ancient Hieroglyphics, the Olive to have been an emblem of Wisdom, true Wisdom is from above, and drops down from that Olive tree, the sacred Spirit. In one word, as the Dove bringing an Olive -branch to Noah, assured him that the waters were abated; So the Spirit bringing an Olive -branch of peace to the Soul, enableth it to know, that the waters of God's wrath are abated, than which, no knowledge more desirable.

2 The more special use of annointing with Oile, is for the consecration, or setting persons apart for some eminent office; more particularly, there were three Offices to which men were with Oile anointed, to wit, that of a King, a Priest, and a Prophet. We read in the Ceremonial Law, of an Oile, which by God's direction, was first to be made, and then poured on Aaron, and his Sons the Priests; it was the command of God to Samuel, that he should take an horn of Oile, and anoint David King, The like Ceremony we find used in Solomon's inauguration, God bid Elijah, to anoint Elisha the Son of Shaphat to be Prophet in his room. To this practice Calvin conceiveth that the Apostle alludeth in this place; Indeed, by this unction it is, that we are consecrated Kings, to captivate our lusts, moderate our Passions, and order our conversations; Priests, to keep ourselves unspotted of the World, to sacrifize our bestiallusts, and to offer up prayers and praises to God; finally▪ (and most congruously, to our Apostles scope) Prophets, to understand in some measure the spiritual mysteries of salvation.

What now remaineth for the closing of this particular, but that we look upon this word Unction, as a word of Security, of Humility, of Dignity, of Hilarity, of Faelicity, and of Duty?

It is a word

1 Of Security. Indeed, that is the design of our Apostle, to point out to us, what is our best safeguard against the blows, refuge from the storm, & antidote against the poison, especially, of Heretics and heresies, so much the adversative particle, But, intimateth, that this Unction is opposed as a preservative against heresy. That Promise of God to his People, concerning the Assyrian, his burden shall be taken from thy shoulder, and his yoke from off thy neck, because of the annointing, is no less true of this Unction, by which our necks are freed from the yoke of destroying errors. Warriours of Old, that they might make their Armor glister, and render themselves formidable to their enemies, used to anoint it with Oile, to this the Prophet alludeth, where he saith, Arise you Princes, and anoint the shield. Loe here an annointing, which is our shield, whereby we become terrible to Satan and his instruments; so that in vain do Antichrists set themselves against those who are guarded with this unction.

2 Of humility, letting us see what we are, in, and of ourselves, how hard our hearts, dead our affections, blind our uderstandings, how destitute of grace and peace, and joy, yea, all heavenly good; else what need were there of this Unction, to soften, enlighten, and enliven us? The truthis, as the box hath no fragrancy in itself, but what it receiveth from the Ointment that is in it, no more have we any excellency, but what we receive from the Spirit; Abraham's faith, Solomon's Wisdom, Jobs Patience, David's Zeal, Noah's Obedience, were all but as so many drops of this Oile; and therefore let us learn to be vile in our own eyes, taking nothing to ourselves, but ignorance, and f • lly, and wickedness.

3 Of dignity. Glorious things are spoken of believers by the Apostle Peter, where he saith, They are a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar people, and these privileges they partake of by virtue of this unction. Greater honor there cannot be, than those of Royalty and Priesthood; Kings are honorable, and Priests are venerable, Kings are the greatest of men, Priests are men of God; such honor have all they to whom this sacred Unction is given. Wicked men have low thoughts of believers, it is because they perceive not this Unction; but it matters not to be despicable in the worlds, whilst we are honorable in God's eyes.

4 Of Hilarity. Indeed this Oile is called by the Psalmist, The Oile of gladness, in as much as it fills the heart with spiritual joy. There is as Bellarmine well observeth, an Oile of Sadness, which is used at Funerals, and there is an Oile of gladness, which is used at Festivals, and to this is the Spirit compared; none are more cheerful in all conditions, than the anointed ones; this oil so mitigateth the asperity of affliction, that those who have it are exceeding joyful in all their tribulations, in which respect St. Jerome saith excellently, Multi vident crucem nostram, sed non vident unctionem nostram, Many see our affliction, but not our unction, our troubles, but not our comforts, our tribulation, but not our consolation, which far exceeds them.

5 Of Felicity. Indeed as the anointing of David by Samuel assured him of the possession of the Crown and Kingdom in due time, so doth this Unction ascertain all believers of the Kingdom, which was prepared for them from the beginning of the world; to this purpose it is, that the Spirit which here is called the Unction, is elsewhere by St. Paul styled the earnest of our inheritance, and as receiving the earnest entituleth to the inheritance, so doth the receiving of the Spirit, Thus by what we have, we conclude what we shall have, and the participation of the Unction giveth a firm expectance of the Coronation.

6 Of Duty, which lieth in two things.

1 Making use of this Unction for those choice and excellent ends to which it is designed. It is not the ointment in the bon, but applied to the part, which becometh effectual, what will the most precious unguent avail him that hath it, but doth not use it? oh therefore Christians be wise to improve this Unction to the best advantage. When then at any time we feel our Consciences wounded, our spirits dejected, have recourse to this unction for benefit and comfort, if, as oh how oft, thou perceivest in thyself an bardnesse, and dullness, rendering thee unprofitable under the means of grace, and unfit for holy services, make use of this Unction to soften and quicken thee.

2 Walking worthy of, and answerably to this Unction. It is an undoubted truth, where much is received, much is expected, the greater helps are afforded, the greater performances are required; God looketh for more from them to whom he hath given his written word, than from those who have only the light of Nature, and he looketh for yet far more from them to whom he giveth an internal Unction, than those who have only an external Revelation, and therefore as St. Paul exhorts the Thessalonians, to walk worthy of their high and heavenly calling, so let me exhort Christians, to walk worthy of this high and heavenly Unction; and so much for the matter of the gift; pass we on to

2 The Recipients of this gift, in the pronoun You, not only we Apostles, but you Christians, and so this appeareth to be a privilege belonging to all that are effectually called to Christianity. It is St. Paul's universal negative, If any man have not the Spirit of Christ, he is none of his, in which is included that universal Affirmative, All that are Christ's have his spirit.

To open this briefly, you must distinguish,

1 Between the miraculous and the gracious Unction; some Expositors conceive our Apostle here refers to that Unction of the Apostles in the day of Pentecost with extraordinary gifts, whereby the truth of Evangelical Doctrine was confirmed: but had this been his meaning, he should rather have said, we have an Unction; for though the sent and perfume of that Unction filled the whole Church, and so it was for the benefit of all Christians, establishing them in the faith, yet the oil itself was poured upon the Apostles, and therefore that sense of that phrase seemeth much strained, You have an Unction, that is, we have an unction for your good. It is true. that in the Primitive times the miraculous Unction was not only confer'd upon the Apostles, but upon many Christians, but yet since our Apostle affirmeth it indefinitely of those to whom he wrote, I rather conceive that here he intends that Unction of illuminating and sanctifiing grace, which every Christian is partaker of, and by which he is enabled to know, and believe to salvation▪ for though every believer is not annointed with the Holy Ghost and power, yet he is annointed with the Holy Ghost and grace.

2 Between the possession and the manifestation of this Unction; it is one thing to have it, and another to know we have it; there may be a presence of the Spirit, and yet not a sense of that presence; a man may have a treasure in his field, and not know it; all Christians have this Unction from their first conversion, though perhaps they are not presently apprehensive of its virtue and operation.

3 Between the droppings, and the pourings out of this unction; it is one thing to have the Spirit, and another to be filled with the Spirit. This Unction is variously distributed, to some in a greater, to others, in a lesser, but to all Christians in some measure; it is not for every Christian like S ^t . Stephen, to be filled with the Holy Ghost, and yet there is no Christian of whom it can be said, as S ^t . Jude of those false teachers, not having the Spirit.

To wind it up, if we pretend to Christianity, where is our Unction? where are the virtues and efficacies of our Unction? The Holy Ghost who is here called an Unction, is elsewhere compared to a seal, and as men use to set their seals on their own wares, so doth God his Spirit upon them that are his. Oh let this be the chief of our desires and endeavors, that God would make us his sealed, his annointed ones, and whilst others count it their happiness when they can say, we have Lands, and Houses, and riches▪ we have Swords, and Scepters, and Robes; we have Dainties, and Music, and all sort of delights; let us esteem it our bliss, and make it the height of our ambition to say, we have an unction; and so much for that.

3▪ The last particular remaining to be discussed in this General, is the Donor of this gift, namely the holy one. By which some understand the third Person in the sacred Trinity, to whom this character so fitly agreeth, that he is usually set forth by this title, the Holy Ghost; but the Scripture phrase is not anointing from, but with the Holy Ghost, by which is intimated, that the Holy Ghost is the unguent itself, and therefore it is more rational to understand by the Holy one, Christ, from whom it is we have the unction of his Spirit; so that in the handling of this part, I shall first give you an account how fitly and fully it agreeth to Christ, and then reflect upon the unction, how justly it is affirmed to be from Christ.

1 It would not be passed by, that the Apostle mentioning Christ, describeth him by holiness, it is the title by which he characterizeth himself in the beginning of his Epistle to the Church of Philadelphia, These things saith he that is holy; and that he spake no more than truth of himself, you may hear the same from the mouth of his, and our grand Adversary the Devil, I know thee who thot • art, the holy one of God. Our Apostle here sets it down very emphatically, The Holy one, that is, singularly, eminently, perfectly holy, or in Daniel's phrase, the holy of holies, which our Translators fitly render by the superlative degree, the most holy one; look, as a little before the Devil is called The wicked one, because he is extremely wicked, so Christ is called the Holy one, as being transcendently holy.

It is that which is true of Christ in reference to both his Natures, as God, and as Man.

1 Holiness is the inseparable property of a Deity, it is as it were the excellency and perfection of the God-head, and Crown of all the Attributes; now Christ is God's own Son, to whom he communicateth himself, and so this holiness. The Angels in Isaiah, and the Beasts in the Revelation, giving glory to God, three times iterate, Holy, Holy, Holy; with reference, as some conceive, to all the three Persons, Holy Father, Holy Son, and Holy Spirit, and thus Christ, as God, is holy in his Nature, in his Decrees, in his Word and Works, and eternally holy in all he is and willeth, he saith and doth, according to that of the Psalmist, He is holy in all his works.

2 As man, he is the holy one, and that both in respect of his conception, and conversation.

1 His conception was holy, because of the Holy Ghost, who over-shadowed the Virgin, purifying that part of her substance of which Christ was born, whereby he was free from all that corruption which is by Adam propagated to his posterity. To this probably refers that phrase, the holy child Jesus, and certainly that of the Angel to the Virgin, The Holy Ghost shall come upon thee, and the power of the Highest shall over-shadow thee, therefore the holy thing which shall be born of thee shall be called the Son of God. True it is, Christ took upon him the reality of frail flesh, but only the likeness of sinful flesh, and though he assumed our natural, yet not our vicious defects.

2 His conversation was holy. Indeed how could any impure stream flow from so pure a spring? his nature being holy, his life could not be unholy, and there being an exact integrity in the one, there must needs be a spotless innocence in the other; on the one hand he was to be a pattern of holiness, after whose copy all Christians are to write, good reason it should be exact without the least blot; on the other hand, he was to be a sacrifice for sin, which he could not have been, if he had not been without sin, and therefore it behooved him to fulfill all righteousness, by a full conformity to that exact rule of God's Law.

Nor is he only Holy, but the Holy one, in respect of both his Natures.

1 In regard of his Divine Nature, in as much as he is essentially, infinitely, originally, and immutably Holy; essentially, because his holiness is not an accident to him, but his very essence; infinitely, because his holiness is not only without imperfection, but limitation, originally, because his holiness is from himself, & he is the cause of all holiness in the Creature; immutably, because it is altogether impossible he should cease to be holy, for then he must cease to be God; well might Hannah say, None holy as the Lord; and indeed this phrase is most properly verified of him in this regard; for as Aristotle, though he call other things good, yet when he speaketh of the chief good, he calleth it by way of eminency 〈 in non-Latin alphabet 〉 , The Good; so though the Creature may be said to be holy, yet 〈 in non-Latin alphabet 〉 The holy one, most properly belongs to God, though yet

Secondarily, and in a comparative sense, not only with all other men, but Angels, Christ in respect of his Human nature is the Holy one, and that upon a double account.

The one, because the holiness of his Human nature far surpasseth that which is in any other creature, and that in as much as it was presently to be united with the God-head, and if some measure of holiness be required in all that approach God, how unmeasurable and perfect must be that holiness of Christ's Human nature, which is united with God, and in whom the fullness of the Godhead dwelleth bodily?

The other, because, whereas all other Creatures have holiness only for themselves, and cannot convey it to others, in which respect S ^t . Augustine saith of holy Parents, they beget their children, Non e principiis novitatis, sed e reliquiis vetustatis, not from the principles of the new man, but the remainders of the old man, and so cannot communicate their holiness to their children; Christ is a Son of righteousness, imparting holiness to his Church; a root of holiness (as the first Adam was of wickedness ) giving the sap of grace to all his branches, in which regard S ^t . Paul saith expressly, he is made to us of God sanctification.

O then let us learn to magnify Christ in and for his holiness. That phrase in Moses his Hymn, Who is like to thee O Lord, glorious in holiness, what doth it intimate, but that holiness calls for glory and praise? Worthy then is he who is the holy one to be honored and adored by us. That expression of the Psalmist, Holy and reverent is his name, plainly teacheth us, that sanctity calls for reverence; oh let us reverence the Person, and hallow the name of Christ, because he is the holy one; what the Romanists do parasitically to the Pope, Christ's pretended Vicar, calling him superlatively, Most Holy Father, and abstractively, his Holiness, that we need not fear to do Religiously to Christ himself.

And since we call ourselves Christians, oh let us account ourselves engaged to the study and exercise of holiness; it is S ^t . Peters reasoning, since he which hath called you is holy; nor is the argument less valid, He by whose name you are called, is holy, be you holy in all manner of conversation, because it is written, Be you holy for I am holy. How unsuitable are unholy members to an holy head? and therefore how abominable must profane Christians be to this Holy Jesus? certainly the Holy one is of purer eyes than to behold iniquity (to wit, without fury) in any, and much less in his own followers; and as Moses saith, God will be sanctified in those who draw nigh to him, so let me tell you, Christ will be sanctified by those who profess his name, and therefore either disclaim Christianity, or embrace sanctity, that you may be in some measure like him, who is here styled, The Holy one.

2 Having given you this view of the title by which Christ is called, be pleased now to look upon this person so called, as he is affirmed to be the donor of the Unction, for so the text runs, You have an unction from the holy one, that is, from Christ.

It is that which is true of Christ in a double causality. 1 Meritorious, in as much as he was at the cost to purchase this unction, and that at no less a rate than his own blood; the Apostle Paul speaking of Christ saith, not only that in him we have redemption through his blood; but a little after, in whom you were s • aled with that holy Spirit of promise, the donation of the Spirit being one of those precious benefits which Christ's death hath procured for us.

2 Efficient, in as much as having on the Cross purchased this Unction for us, he rose from the grave, and went up into Heaven, for this cause among others, that he might actually confer it on us. It is said, there was in Rome, at the day of Christ's birth, a Fountain of Oil which sprang forth; sure I am▪ this Unction of the Spirit is given to Christ, not only for himself, but his Church; and as the Ointment trickled down from Aaron's head to the very skirts of his garment, so the oil of the Spirit is diffused from Christ to all his members. Those two Olive branches mentioned by the Prophet Zacharias, are by some expounded of Christ his two Natures, and of them it is said, they empty the golden oil out of themselves, to note that communicative influence from Christ to the Christian, whereby he partaketh of this unction. It pleased the Father (saith the Apostle) that in him should all fullness dwell, not only plenitudo abundantiae, but redundantiae, vasis, but fontis, an abundant fullness, as in a vessel filled up to the brim, but a redundant fullness, as in a fountain, whose streams make glad the City of God. Thus, as it is said in the Psalms, he received gifts, so in the Epistle, he gave gifts, intimating, that he received gifts, not only for himself, but his Church; that as he received from his Father the Spirit without measure, so we might receive from him the Spirit by measure; no wonder if the Spirit be called in Scripture, the Spirit of Christ, and the Spirit of Christ Jesus, and the Spirit of the Lord.

If any shall ask why the Apostle did not say, you have an unction from him, or from Christ, but from the Holy one; the answer may probably be returned, that it is to intimate the nature of this unction, which is an holy ointment, and for that end it is chiefly given by Christ, namely for the renewing and sanctifying of our natures; that as the ointment which God appointed to be made by Moses did sanctify the things, and persons, which were annointed with it, so doth this unction confer holiness on those to whom it is given, upon which account it is called, the Spirit of holiness; and thus it is universally given to all believers, for the preserving them, both from sin, and error.

To end this point, and so this discourse. You who are Christians only in name, and want this Unction; you who are Christians indeed, and would have this Unction more abundantly, learn whither to repair for it. It is our Savior's advice to the Laodicean Church, and in her to all Christians, I counsel thee to buy of me, this choice commodity is nowhere else to be had, and though it cost him dear, yet he sells it us cheap, our buying is only begging, our paying praying; and therefore acknowledging, as all our comfort to be in him, so grace to be from him, let us continually depend on him, earnestly seek to him, that as he hath shed his blood for us, so he would shed his Spirit on us.

THE FIRST EPISTLE OF S ^t . JOHN.

T HE Christian Religion, as it imposeth difficult precepts, so it proposeth precious pr • mises, and though it put the Professors of it upon frequent dangers, yet it withal assureth them of glorious privileges. Among those many Promises and Privileges, none of more special concernment than this of the Holy Unction, the Spirits Donation by which we are enabled to all duty, and confirmed against all perils. There are two things especially, by which the Christian Church, and her members are endangered, namely, violent Persecutions, and virulent Heresies, these corrupt our minds, those perplex our hearts, these cheat us of, those affright us out of truth; but this spiritual Unction is both our consolation and illumination, the latter of which it is that our Apostle acquaints us with in the Text, But you have, &c.

The second part of this verse, is that which I am now to handle, namely, Beneficii illatio, the Benefit confer'd on all true Christians, by virtue of this Unction, as it is set down in those words, And you know all things. For the fuller discussion whereof, be pleased to consider it both absolutely and relatively, inclusively and exclusively; by the one we shall see the Nature of the benefit, wherein it consists, how far it reacheth, and by the other, its Original whence it floweth, and on what it dependeth, namely, the Holy unction.

1 Begin we with the absolute consideration of the benefit, and inquire what is involved in this, You know all things. There is some little difference in the reading of one word in this clause, which would not be omitted, The Syriac reads it as if it were 〈 in non-Latin alphabet 〉 , you know all men, and so the benefit here intended, is that which is called by S. Paul, discerning of spirits, 〈 in non-Latin alphabet 〉 , saith Theophilact, 〈 in non-Latin alphabet 〉 , that is, to know who is spiritual, and who is not, who is a Prophet, and who is a deceiver; nor is this reading here unsuitable▪ because the Apostle just before speaketh of Antichrists, between whom and the Orthodox S. John might look upon the Christians, to whom he wrote, as able to judge. Now this gift in the primitive times was double, The one more special, only conferred by the Spirits extraordinary unction upon some eminent persons, whereby they were able to dive into the very hearts of men, and could positively conclude them (as the Apostle Peter did Simon Magus ) to be in the gall of bitterness, and bond of iniquity, notwithstanding their fair professions, and specious pretences. The other more general, and to which all Christians by virtue of this unction were enabled, namely, to know all men by their fruits, according to that rule our Savior giveth concerning false Teachers, who being ravenous Wolves, came in sheep's clothing, by their fruits, (that is, by their works and conversation) or rather by their fruits, (that is, by their doctrines and positions) you shall know them. A gift, which if every Christian might not in some measure attain to, that counsel of trying the spirits, which our Apostle giveth in this very Epistle, would be in vain.

But the Greek Lection is our best rule, which is 〈 in non-Latin alphabet 〉 , and accordingly our English version is most genuine, you know all things; for the fuller opening of which, take notice of the extent of the Object, All things, and the intent of the Act, You know.

1 Begin we with the extent of the object, and this is set down in a word of the utmost latitude, all things, but yet a limitation must be annexed to this latitude, and this universal particle restrained. It is the observation of a Learned Divine, that God admits into his own names and attributes, that addition of universality, omne, as though he would especially be known by that; thus he is said to be omnipresent, omnisussicient, omnipotent, and omniscient; and indeed as an ubiquitary existence, illimited fullness, infinite power; so an universal knowledge is reciprocal with the Deity, and therefore incommunicable to any creature, so that though there be not expressed, yet it must be supplied, a qualifying word. They are quaedam omnia, some certain all things, which Christians do know by virtue of this unction.

More particularly, there is a threefold limitation of this all things.

1 All divine things. We are not to imagine that this unction maketh all Christians acquainted with the secrets of Nature, Mysteries of Trades, Axioms of Arts, Idioms of Languages, for then every Christian should be an Orator, Philosopher, Artificer, expert in all manner of knowledge. Indeed, if the Spirit pleased, he could inspire such a knowledge into the minds of believers, and we find particular instances of those to whom he hath extraordinarily given knowledge in human things, when it hath been in subserviency to some divine ends. So Bezaleel is said to be filled with the Spirit, and skilled to do the work of the Sanctuary, thus the illiterate fisher-men were furnished with the gift of tongues, to speak to the people in their several Languages, the mysteries of the Gospel; but yet this is not the Spirits ordinary way, who leaveth human knowledge to the acquisition of human industry, and consequently it is only the knowledge of divine things, which is here meant.

2 All divine things revealed. That speech of Moses, secret things belong to God, revealed things to us and to our children, plainly intimateth, that there are some things which God in wisdom keepeth hid from the sons of men; and as he in Plutarch, answered the man which asked him, why his basket was covered? because he should not look into it; so hath God therefore concealed those things, that we should not pry into them. It was the fault of our first Parents, that they desired to know more than God would have them; as we do not, so we must not desire to know hidden mysteries. Indeed, the Psalmists expression is, The secret of the Lord is with them that fear him, but what that secret is, appeareth in the very next verse, he will show them his Covenant, which is revealed in his word, and is only secret, because hid from them that perish. True it is, where this unction is extraordinarily conferred upon Prophets and Apostles, they have been so inspired, as to discern, and accordingly to utter strange things, such as were to come to pass many ages after, but still the ordinary influence of this unction enableth only to know those things which God hath revealed in his word.

3 All Divine things revealed, that are necessary to be known, Omnia necessaria cognoscendis antichristis, et cavendis illorum insidiis, so Beza and Grotius, All things necessary for discovering these Antichrists, and avoiding their snares; Omnia quae ad salutem pertinent▪ so Bernard and Ferus, All things which are necessary to salvation. We are not to imagine, that this unction enlighteneth every Christian to understand the whole Scripture, so far as to interpret its dark sentences, aenigmatical phrases, abstruse prophecies; but • o far as is needful in order to preserve us from damnable Heresies, and the attaining of eternal salvation, this Unction enableth to apprehend the will of God, revealed in his word.

With these limitations, we may very well enlarge the all things, to God, Christ, our Selves, Sin, Satan, the Law, the Gospel, Grace, and Glory; Christians know God his unity and Trinity, his Mercy and Faithfulness, Power and Wisdom, Justice and Goodness; they know Christ, his Person, his Nature, his Offices, his Benefits, and that Love of his, which passeth knowledge; they know themselves, how Wretched, and Miserable, Poor, Blind, and Naked; they know the sinfulness of sin, the devices of Satan, the deceitfulness of their own hearts; they know what it is God requireth of them, and what he hath promised to them; they know the things that are freely given them of God, and the things that are mercifully prepared for them; in a word, whatever things pertain to Life and Godliness, • o Glory and Happiness, are in some measure made known to them; and thus you have a short account of the large extent of this object, pass we on to the

2 Intent of the act, you know. Now that knowledge which this unction effects in the minds of believers, hath these three properties, it is

1 Certain and establishing, it is not a conjectural opinion, but a Confident persuasion, which Christians have of divine truths, Non levi quâdam et perfunctoriâ, sed solid â cognition rerum imb • ti est is, so Grotius glosseth; it is not a sleight, and perfunctory, but a solid and evident knowledge; so that neither the subtleties of Antichristian Teachers, nor the violences of Antichristian persecutors, can withdraw such an one from the truth he hath embraced. We believe, and are sure, (saith S. Peter, in the name of himself, and the rest of the Disciples) That thou art that Christ the son of the living God. Indeed there are different degrees of this certainty, according to the different dispensation of this unction, but everyone who is taught of God, and anointed with the Holy Ghost, hath some measure of certainty, as to fundamental verities: when perhaps his head is too weak to grapple with some kind of heretical Arguments, yet his heart is strongly resolved to hold fast the Evangelical Doctrines, and though he cannot dispute, yet he will believe; and though they be things not seen by sense or reason, yet his faith being built on a divine Testimony, maketh them clear and evident, so as he dares venture his soul on them.

2 Savoury and relishing. He that hath this unction, so knoweth, as to taste a sweetness and excellency in divine things, insomuch that with St. Paul, he accounts all other things as dung and loss in comparison of the excellency of this knowledge. There is a great deal of difference between that knowledge a man hath of Countries, by a map▪ and that which he attaineth to by travels. It is one thing for a man to hear a discourse of the beauty of Colours, or the sweetness of honey, and another for a man to see the one, and taste the other. Oh taste and see (saith the Psalmist ) that the Lord is Good; so doth every Christian, his knowledge in Divine things is like the eye to colors, and the taste to meats; he so seeth, as to be enamored with the beauty, he so tasteth, as to be well pleased with the sweetness of them. The needle which is tou • hed with the loadstone, doth not more naturally move towards the pole, than a soul touched with the blessed Spirit moveth towards heavenly objects. In one word, this knowledge, like the Light, not of the Moon, but Sun is ever attended with heat, and so doth not only enlighten the mind, but enliven and inflame the affections.

3 Operative and transforming. We all (saith the Apostle) with open face beholding as in a glass the glory of the Lord, are changed into the same image; in other sciences a man may be exact at the theory, and unskillful in the practic, but in Divinity, that only is the right knowledge, which mouldeth a man into the frame of what he knoweth. We read of Jacob, that upon the agreement between him and Laban, He took rods of green poplar, and the hasel, and chesnut-tree, and peeled white strakes in them, and made the white appear that was in the rods, and set them before the flocks, in the gutter, in the watering troughs, when the flock came to drink, and conceiving before the rods, they brought forth ring-striked, speckled and spotted; the like efficacy, hath a true sight and apprehension of Evangelical truths upon every Christian, enabling him to turn words into works, and show forth a conformity to them in his life; he knoweth God and Christ, so as to trust in, and become like to them; the precepts, so as to observe and obey them; sin and heresies, so as to abandon and abhor them; for which cause perhaps it is that the Gospel is called a doctrine according to godliness, not only because it teacheth godliness, but being rightly known, it enableth men to live godly. E • napi •• , in the Life of Porphiry, speaking of his master Longinus, saith, that he was 〈 in non-Latin alphabet 〉 ▪ a living library, a walking study; so is the anointed Christian, having digested the sense of Scripture into vital blood, and commenting upon Scriptural Doctrine by a practical conversation.

To shut up this first consideration in a double meditation.

1 How glorious a privilege is it to be a Christian, and partake of the Unction; what is more valued by a rational creature than knowledge? and by virtue of this unction we attain the knowledge of all things; I mean those all things which are the only things, and without which he that hath the tongue of men and Angels, and hath the exactest insight into Arts and Sciences, may yet be said to know nothing, nothing of that which he ought chiefly to know, and which every true Christian in some measure attaineth to. How clear and quick-sighted is a spiritual enlightened eye? it seeth not only things that are near, but a far off, present, but future, things below, but above, looking even within the veil, into the Holy of Holies. The Christian knoweth those things which others are mere strangers to, he knoweth those things he did before, after another and a better manner. That blasphemous expression of the Familists, that a Christian is Deified, may in some sense receive a fair construction, whilst every Christian hath a kind of omnipotency and omnisciency, the former is by St. Paul asserted of himself, I can do all things, to wit, through Christ that strengtheneth me, and the other is here affirmed by S. John of the Christians, You know all things, to wit, having received the unction.

2 How great will the capacity of our knowledge be when we come to Heaven? what a surpassing brightness shall then encompass our souls, when we shall see all truth in him who is truth itself? That phrase of S ^t . Paul, We know in part, seemeth directly opposite to this of S ^t . John, You know all things, but yet they are easiy reconciled, by observing St. Paul's scope in that place, which is to compare our knowledge for the present, with that which we shall have hereafter; in reference to which the largest measure of knowledge we attain here is but a narrow scantling; the knowledge we have here is an integral knowledge, extending itself to all things necessary, as a child is an integral man, having all the faculties and members of a man, and therefore truly saith our Apostle, You know all things; but yet with all it is a gradual knowledge, rising by degrees, as a child groweth stronger and taller, and is so imperfect, that in comparison of that knowledge we hope for, justly said St. Paul, We know in part; indeed our present knowledge is but sci • tilla futur • lucis, a spark to that flame, a drop to that flood, a beam to that splendor we shall then enjoy; so that though in itself it be an extensive, yet in this respect it is a defective knowledge which we now attain; Then, and not till then, it is that we shall know all things which a rational creature is capable of, we shall swim in a vast Ocean of divine knowledge, we shall be surrounded with such a glorious Light, whereby we shall exactly, perfectly know what ever may conduce to make us happy; Oh! how few are the all things we see now, in respect of the all things we shall behold then? how many things are now hid from us, which shall then be discovered to us? and surely that little taste we have now of divine knowledge, cannot but make us long for that state wherein we shall have our full draught.

2 Having dispatched the absolute, pass we on to the relative consideration of this benefit, as it is an effect of that unction mentioned in the former clause, and that such an effect, as can flow from no other cause, so that the affirmation intendeth a negation, and when it is said, you have an unction, and know all things, it▪ implieth, that without this unction you cannot know anything, to wit, of those things, and with that knowledge which is here intended, and hath already been unfolded.

Indeed, as to corporeal sight, there are among others two things especially required, to wit, an eye within, and a Light without, and therefore if either adest lumen, et desunt oculi, light be present, but the visive faculty absent, or adsunt oculi, et deest lumen, the visive faculty be present, but the light absent, there can be no sight: so is there required to spiritual knowledge, an external revelation, and an internal illumination, the one whereof sets the object before us, and the other elevateth the understanding within us, and both of those are from this unction.

1 By the extraordinary unction of the Holy Ghost, the Apostles were inspired to reveal, both by their Tongues and pens, Evangelical Doctrine, and had there not been this Revelation of it, we could never have known it. It is not once, but often that the Gospel is called, a mystery, yea, saith S. Paul, without controversy it is a great mystery. Now a mystery, as S. Chrysostom well observeth, is 〈 in non-Latin alphabet 〉 , something unutterable, admirable, and inconceivable, so that it could never have been found out by us, had it not been made known to us from above. As for Human & Natural things Reason is conversant about them, and yet ever in these it is many times nonplus'd, as being not able to fathom the depth of them; but as to Divine things, Reason is not only dim, but blind. Indeed, there are 〈 in non-Latin alphabet 〉 , some common Principles of Divinity, and Morality, Religion, and Honesty, still remaining in our