First Epistle of John Applied Part 1

in our Nature, but Evangelical verities, are such as Reason could never have prompted to us, so that what our Savior said to Peter concerning the particular Article of his being the Son of the living God, flesh and blood hath not revealed it to thee, may be asserted of all the Doctrines of the Gospel, they are such as Natural reason could never have revealed to us. True it is, reason, that Candle of the Lord, as Solomon calls it, affords so much light, even to Pagans, as will render them inexcusable, since their not walking according to Reasons dictates shall be their condemnation, but it is Christ, The Sun of Righteousness, as Malachi calls him, who giveth us that light, by following of which, we may attain salvation, for no man knoweth the Father (whom to know is eternal life ) but the Son, and him to whom the Son revealeth him. But this is that truth, which is agreed to on all hands, even Pelagians, and Socinians, acknowledging the necessity of Divine Revelation in order to the acquisition of Happiness.

Be pleased therefore to know further, that by the ordinary unction of the Spirit, which is conferred on every Christian in some degree or other; there is a spiritual illumination of the mind, whereby Natural Reason is elevated to a right apprehension of Evangelical doctrines, and this is no less needful than the former; to which purpose is that gloss of Calvin upon the Text, Non acumine proprii sensus recte sapiunt homines, sed illuminatione Spiritus. It is not by the sharpness of our own understanding, but by the enlightening of the Spirit, that we savor divine things.

To this Truth S. Paul giveth a most clear and full evidence, where he saith in express words, But the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned; where the chief question to be resolved in order to the genuine Interpretation of the words, is, who is the 〈 in non-Latin alphabet 〉 , Natural man, concerning whom this is said, that he receiveth not, and cannot know the things of the Spirit of God.

Some affirm the Natural man to be the weak believer, but how weakly, will appear, if we observe the opposition of 〈 in non-Latin alphabet 〉 , which is not to 〈 in non-Latin alphabet 〉 , one who is perfect, but 〈 in non-Latin alphabet 〉 , everyone who is spiritual, which though it be more eminently true of the strong, yet it is verified of every true Christian, he is one who hath not received the spirit of the World, but the Spirit which is of God, and so is among the number of the we mentioned in the twelfth verse of that Chapter. And which fully cleareth it, that the 〈 in non-Latin alphabet 〉 here cannot be the weak Christian, is, that the things of the Spirit are said to be foolishness to him, which cannot be affirmed of any true Christian, though never so weak, who hath Learned to adore and admire those divine mysteries, which he cannot apprehend; Suitable hereunto it is, that the Apostle in the eighteenth verse of the former Chapter, saith, The Preaching of the Cross is foolishness, 〈 in non-Latin alphabet 〉 , to them that perish, whereas the weakest Christian is among the number of the 〈 in non-Latin alphabet 〉 in the latter clause of that verse, them who are saved, to whom therefore it is impossible that the things of the Spirit should be foolishness.

Others there are who by 〈 in non-Latin alphabet 〉 understand the man who is altogether destitute of the helps of ingenuous education, and Divine Revelation, whereas our Apostle plainly tells us in the former chapter, that they were the wise Disputers of the World, to whom Evangelical doctrine (when revealed) did seem no other than folly, and therefore when Paul Preached at Athens, a place of literature and Knowledge, Arts and Sciences, the cry of those Sophies is, what will this babbler say?

Once again, Some there are who interpret this 〈 in non-Latin alphabet 〉 , to be one who is given to sensual lusts, and so hath his Reason clouded by carnal affections; but it should then have been 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 , between which Soudas and Isidore Peleusiota (from whom probably the other borrowed it) make this distinction, that the Carnal man is one who serveth the flesh, and suffereth himself to be guided by his corrupt affections, and the natural, or animal man, one who builds upon human Reason, thinking by his ra • i • cinations, disputations, and syllogisms, to find out what is just and profitable, not craving, or admitting the influence of the Spirit.

The 〈 in non-Latin alphabet 〉 then here mentioned, is every man who (though otherwise well furnished with intellectuals and morals, having all those improvements of Reason which all kind of Philosophy can afford him) is yet altogether destitute of the enlightening and renewing grace of the Holy Spirit; nor is this my distinction, but St. Jude's, who in the Characters he giveth of those false Teachers, puts these two together, 〈 in non-Latin alphabet 〉 , explaining the former by the latter, and letting us see that all such who have not the Spirit are mere Natural men.

Of this Natural man St. Paul plainly and positively asserteth, he receiveth not the things of the Spirit of God, indeed there are 〈 in non-Latin alphabet 〉 some things of God, which a natural man may know, but 〈 in non-Latin alphabet 〉 , the things of the Spirit of God, to wit, the truths which are purely Evangelical, he receiveth not, nor is it said, 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 , he doth not find them out, but when they are found out and revealed to him, he doth not receive them; nor is it only a reception of them into his will, but understanding which is intended, for it followeth, he cannot know them; nor is it only said, he doth not, but he cannot, it being impossible for him merely 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 enable to discern them. Indeed, Socinus would explain the 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , he receiveth not, that is, he 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 something offered, which when it is applied to Doctrines, the offering is the revealing them; nor is it less incongruity to interpret this of St. Paul, he receiveth not, that is, he findeth not out, than if one should expound that of S. James, receive the engrafted word, that is, find 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 foolishness to him, and if these things were to be found out, how could the natural man apprehend them to be foolishness? 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 be made against, and the further confirmation of this position, be pleased to know, that,

1 The Reasonable Creature is the subject of Evangelical Doctrine, this Spirit doth not bestow his Oile upon Trees and Plants, Beasts, or Birds, nor doth he 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, we 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 we meet with in Heathen Authors? Our gracious God would not so over-whelm human infirmity in the patefaction of Evangelical mysteries, that there should be nothing for reason to fix upon, and yet withal he would not have all things so suitable to reason, that there should be no need of faith.

3 The literal sense of the Scripture words may through industry be 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 be 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 enable 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 be gathered.

4 The Spirit of God enlightening us to understand those truths which are purely Evangelical, maketh use of Reason, this 〈 in non-Latin alphabet 〉 , flower of the soul is not blasted, but rather the more opened by the blowing of the blessed Spirit; when a man cometh to be initiated into the School of Christianity, he is not commanded to throw away his Reason, only to subjugate it. Indeed, every Christian must deny his Reason, but that is, as he 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, whilst the Spirits grace is acknowledged to be principium, the principal efficient cause, I shall not deny Reason to be instrumentum, an instrumental cause, whereby we 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 expressly asserted by Christ himself, when he saith to his Disciples, It is given to you to know the mysterys of the Kingdom, 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 be given? nor is it only by outward revelation, for so it was to those Scribes and Pharisees, the wise and prudent, from whom yet those things are said to be hid, to wit, because their eyes were not spiritually enlightened 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 he saith, The Son of God is come, and hath given us an understanding to know him that is true; so that not only the Revelation of that we are to know, but the 〈 in non-Latin alphabet 〉 understanding itself, whereby we know, was given by Christ, and this as a peculiar grace conferred on some, whilst its denied to others.

To this purpose tend those metaphors of opening the eyes, and opening the heart; plainly intimating, that in the work of Conversion, there is not only an outward, but an inward work; nor are Evangelical truths only 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 Doctrine of Regeneration was preached by Christ himself, and yet by whom it was not understood for want of the Spirits illumination? no wonder if God's Promise to his people runs, I will give them an heart to know me; without which, though he 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 Axiom 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 itself is a thing spiritual, as spiritual is opposite to material, but not as it is opposed to natural; and it must be a spiritual, that is, a supernatural quality infused by the Spirit, which can enable 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 therefore 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 anything.

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 be wise, though he be born like a wild Asses colt; men would be Masters, not only of natural, but Divine Knowledge, but they become vain 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 fathom the depth of evangelical mysteries, and therefore if any one would be wise (let him according to S. Paul's Counsel) become a fool, that he may be wise; he only is in a fit capacity for divine knowledge, who humbly acknowledgeth his own inability of himself to attain it.

2 As we desire to know all things needful to salvation, pray we 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 we 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, unless we 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.

THE FIRST EPISTLE OF S ^t . JOHN.

T His Verse may well be called a Religious Complement, inserted by the Apostle, no doubt for this end, that he 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 mor • se and rigid, who account all Civil Language in a Pulpit, da • bing with untempered mortar. St. Paul doubtless did not court Agrippa with a falsehood, when he saith, Believest thou the Prophets? I know thou believest them; nor did he gild rotten posts, when he saith to those Hebrews, I am persuaded better things of you, though I thus speak: far be it from St. John who declaimeth against hars, at the same time to be 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 be more pliable to what is good, is allowable, whilst herein we 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 ye 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 • rect, • n that it is called the truth.

2 Coll •• eral and Co • seque •• ial, when it is said, no lie 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 comprised 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 Savior saith of himself, I am the truth, and some Interpreters conceive that by truth here, the Apostle meaneth Christ; when our Savior prayeth for his Disciples, sanctify them through thy truth, he presently addeth, Thy Word is truth, and accordingly others expound Truth here to be the Evangelical Doctrine. 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 be 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 we 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, we may probably conceive the sense to be, that whereas Moses only delivered precepts to be done, Christ giveth by his Spirit grace to do them; and whereas the Ceremonial Law consisted only 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 Zanchi conceiveth, the Apostle Paul might have respect, when he calls it, The word of truth.

2 Sometimes the truth is opposed to falsehood and lies, for that is the most genuine signification of the Word, and withal the most rational interpretation of it in this place, where we find a lie expressly set in opposition to it; upon this account no doubt it is, that the Gospel is so frequently styled the word of truth, and the way of truth, and the truth. To this purpose is that metaphorical • hrase of S. Peter, where he calls it, the sincere milk of the Word, to wit, without any base mixture of falsehood Indeed, there are some doctrines 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 doctrines whatsoever, be pleased to consider the matter, the witnesses, the Miracles, and the success of the Evangelical doctrine.

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 doctrine whatsoever. This is that Doctrine which maketh full provision for our comfort, by teaching us how God and man may be 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 adequate to a rational desire. This is that doctrine which giveth full direction for our obedience, by enjoining 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 Doctrine, especially that of Christ's resurrection (which if acknowledged true, there will be no reason to deny the truth of anything revealed in the Gospel ) is so valid, that there need not, could not be a clearer evidence. For however they were persons tenuioris fortunae, of a mean estate, yet they were inc • lpatae famae, of unblemished credit; nor was it only one or two, but a great number of men and women, who testified the truth of it, and this not upon hear-say, but as that which they had seen with their eyes, and their hands had handled, nor (which would not be left out ) was there any hope of profit or preferment which might induce them to attest a falsehood.

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 ) mere 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, only 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 he 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 be 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 lie, by signs and wonders, we 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 be suppressed, yet it cannot be 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 Mohammedan 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 Mohammedan Doctrine should be generally embraced, is no wonder, partly because it is a Doctrine congruous to man's 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 profane, 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 be published by twelve illiterate, unarmed men, who had not spears, but only 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 be 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 defense of it, is so strange a success, as may very well be a strong Argument to testify 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, he seemeth to appropriate it to the Evangelical Doctrine, as if that only 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 indivisibly, one thing cannot be truer than another, but yet one Truth may be of greater eminency than another; Such is the Doctrine 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 be 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 human truth, is from the Divine Spirit; in which respect, Truth is called by the Greek Poet, the daughter of God, but still it is only Scriptural truth, which is of immediate inspiration; all truth calls God Father, but this is his Reuben, his first-born, These things saith he that is true; and again, These things saith the Amen, the faithful, and true witness; 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 success of this Doctrine, 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 be 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 reductive, in express words, or plain necessary consequences, are revealed by the Gospel; hence it is that this Doctrine is as it were a rule or standard, by which all Doctrines must be tried, so that, If an Angel Preach any other Gospel he is ac • ursed; for which reason no doubt, it is called a Canon by St. Paul, where he saith, As many as walk according to this rule (or Canon) peace be 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 only 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 Christ's own words, •• his own good will begat he us by the word of truth, So St. Peter; all truth is God's daughter, but this is as it were his Spouse, by which he begets Sons and Daughters to himself. In one Word, it is this truth, and this alone, which doth so enlighten the mind, 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 be easy to infer the Collateral Character of the Gospel, where it is said, No lie is of the truth: In the Greek it seemeth to be a particular proposition, Every lie is not of the truth, but it is equivalent to an universal, and therefore is fitly rendered, no lie is of the truth. To open the sense briefly.

There is a threefold Lye, verbal, practical, Doctrinal; verbal is, an untrue narration, when we either affirm what is false, or deny what is true; Practical is, an unsuitable conversation, when we unsay with our lives, what we say with our lips; Doctrinal is, an erroneous position concerning matters of faith or practice, and though it be true of all sort of lies, yet no doubt it is the doctrinal lie which is here chiefly intended.

2 Whereas it is possible upon false hypotheses to infer 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 Heretics fasten their lies 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 he wrote, that the truth did not, could not father any such lies. The truth is, when Heretics endeavor to prove their Doctrines by Scripture, they deal by it as Caligula did by the Image of Jupiter Olympiacus, when he 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 gloss; it being as possible for cold to come from heat, or darkness from light, as any lie 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 he speaketh, for whereas he saith, No lie is of the truth, he meaneth, every lie 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 we to embrace it with those two Arms of faith and love.

1 Let us steadfastly believe 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 we yield a firm credence to the Gospel? St. Paul saith of the Thessalonians, that the Gospel came not to them only in Word, but in Power, and in the Holy Ghost, and in much assurrnce, intimating, that they had not only a conjectural opinion, but a full persuasion of the truth of the Gospel; let the same confidenee be in us. It is the truth, and therefore we 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 only to yield obedience to, but contend in the defense of it, whensoever we are called to it. The Heathen in their sacrifices to Apollo, cried out, 〈 in non-Latin alphabet 〉 , 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 comb; 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 we contend for the other? we may venture our souls on it, and we must be willing to venture ou • 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 me, but the truth of the Gospel is far dearer; And that we may thus believe and love, let us be 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 ye know it, whence it will not be amiss to observe

1 In General, that this holy Apostle is not awanting in just praises of those to whom he writeth; very often in this Epistle he calls them, Little Children, and in this he dealeth with them as with Little Children, who are best won upon by encouraging commendations. It was one of St. Jeromes counsels to Laeta, about the bringing up of her daughter, Laudibus excitandum est ingenium, that she should excite her by praises.

When the School-master by commending his Scholar for doing well, lets him see, that he hath a good opinion of him; it is a notable spur to put him upon preserving and increasing that good opinion, by doing better; what the blowing of the horn is to the hounds in their chase, and the sounding of the Trumpet to the Horse in the battle, that is praise to men in their prosecution of virtue, and opposition against vice. And therefore let all Ministers learn to take notice of, and encourage the forwardness of their people, and let them be no less careful to extol their virtues, than to reprove their vices; when the people do what is commendable, it is but just we should commend what they do; and if they find matter, let not us want words, in giving them their deserved praises, according to the pattern which here St. John sets us.

2 In special, take a view of the commendation here given, which is first by way of remotion, acquitting them from ignorance; they were not like St. Paul's silly women, which were ever learning, and never able to come to the knowledge of the truth, not like those Hebrews, who, whereas for the time they ought to have been Teachers, they had need that one teach them again, which be the first Principles of the Oracles of God, they were not such as did not know the truth. And then by way of attribution, asserting that they were such who did know the truth; yea, that they had a distinct knowledge of it, whereby they were able to distinguish ▪ between truth and falsehood, for that you know is very fitly by interpreters supplied in the last clause, you know that no Lye is of the truth. Our blessed Savior speaking of his sheep, saith, they know his voice, and that so, as to distinguish it from the voice of strangers, for so it followeth, and a stranger will they not follow; thus doth S. John here commend these Christians, not only for a true, but a clear knowledge, whereby they were able to judge aright, and discern between things that differ: Indeed, according to that known maxim, rectum est index sui et obliqui, that which is true, discovers not only it self, but that which is false, and therefore he that knoweth the truth, knows that no lie is of it.

That it may the better appear, how high a commendation this is, it will be needful to discuss a little on the one hand, the evil of ignorance; and on the other, the good of knowledge.

1 Not to know the truth is a sin sadly to be bemoaned, and such as contracts not only guilt, but shame upon the person. Indeed this is not true of all kind of Ignorance.

There is an Ignorance which is commendable, not to know what God hath kept secret, because he would not have us know; its no shame for a man not to know that which is not in his possibility, and such are all those things which God hath not been pleased to reveal.

There is an Ignorance which is excusable, to wit, 1 when it is of such truths, which are without our sphere, and therefore have no need to know them; 2 when it is of such truths as are polemical, problematical; which partly by reason of the difficulty of the matter, and partly by reason of the imbecility of our understanding, we cannot attain to a full knowledge of; 3 when though it be of the Evangelical Truth, yet it is either through a defect of Revelation, which is the only means whereby we can know it; as in Pagans, who never heard of the Gospel, and therefore shall not be condemned for not knowing and believing it; or through a natural incapacity, as in infants, and fools, and mad-men, who being not able to make use of their reason, cannot attain to this knowledge.

But not to know in some measure the necessary truths of the Gospel, notwithstanding the opportunities and means of knowledge afforded to us, is an ignorance deservedly blameable. Indeed, it is negligentia non impotentia, incuria non incapacitas, not an impotent incapacity, but a reckless negligence, it is not an invincible, but a vincible, not a negative, but a Privative, not an involuntary, but a willful ignorance, not of one who would, but cannot, but of one who may, but will not know the truth. And now to be thus ignorant, is our sin, our shame, our ruin; what a travellor is without his feet, a workman without his hands, a Painter without his eyes, that is a Christian without knowledge, unable to do the will of God: What danger a ship is in that wants a Rudder, Ballasse, Anchors, Cables, Sails, the like is he in who wants knowledge. How easily is he tossed up and down with every wind of Doctrine? how unable is he to steer a right course towards heaven? how quickly is he overturned into a gulf of errors, and vices? no wonder if God complain by the Prophet Hosea, My people are destroyed for lack of knowledge. Our proverb saith, The blind man swalloweth many a fly, and catcheth many a fall; it is no less true of an Ignorant Christian, he swalloweth many an error, and falls into many a sin; this jaw bone of an Ass, I mean Ignorance, hath slain its thousands, laying heaps upon heaps: In a word, Almighty God is so far provoked with affected ignorance, that he threateneth by his Prophet, It is a people of no understanding, therefore he that made them will not have mercy on them, and he that formed them, will show them no favor, and by his Apostle, that the Lord Jesus shall beerevealed from heaven in flaming fire, taking vengeance on them that know not God.

2 To know the Truth, and that no Lye is of it, is a virtue highly to be commended. Indeed, there is an excellency in all kind of knowledge; it is a pearl despised of none but fools, Knowledge having no enemy but the Ignorant. Alexander was wont to say, he had rather excel in knowledge, than be great in Power. Indeed, what the eye is in the body, that is knowledge in the mind, that the choicest member of the one, this the noblest ornament of the other; but surely this knowledge whereof my Text speaks, is far more excellent than all other knowledge whatsoever, for whereas by knowledge it is that a man differeth from a beast, by this knowledge it is that a Christian differeth from other men, nullus omnino cibus suavior quam cognitio veritatis, saith Lactantius, no sweeter food to the mind, than the knowledge of truth, and especially of this truth. What the foundation is to the building, the root to the tree, that is this knowledge to the Soul, the beginning of all grace and goodness; what the Sun is to the world, that is this knowledge to the mind, to enlighten, enliven, and rejoice it; if that Philosopher when he had gained a new notion in Astronomy, was so ravished, that he cried out, 〈 in non-Latin alphabet 〉 , 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 only 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 be 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 we could say the same of all our hearers; but I fear, in regard of too many, we 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 be 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 Wilderness to the house of Israel, a land of darkness? 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 always 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 less Wisdom 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 be found many grossly ignorant. The truth is,

1 Some, though they be 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 he knoweth any thing, knoweth nothing as he ought to know; so it keepeth a man from endeavoring 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 whilst 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 seldom 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 only 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 Profane Atheists, to God, we desire not the knowledge of thy waiss, and that they may continue in their ignorance, they either content themselves without any, or with some blind 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 rejoiced that Alexander was born in the days of Aristotle: Let us bless God, that we are born in the times of light, and since God is not awanting to us, let not us be 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 sweetness of divine truths, obediently practice what you know, so shall you more and more know what to practice; above all, according to Solomon's advice, Cry after knowledge, and lift up your voice for understanding; what St. Paul prays for the Ephesians, beg of God for thy self, that the eyes of thy understanding may be enlightened. And when thou hast attained the knowledge of the truth, be not proud, but humble, still acknowledging thy need of further helps, by the tongues and pens of God's ministers, as St. John here intimateth, in that he saith, I have written unto you, because you know, which leads to the Anticipation of an objection, which might arise in their minds from that which is asserted in the preceding verse, If we have an Unction, by which we know all things, to what end, might they say, or at least think, is your writing? which objection he 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 be an Apology for his writing so little, alioqui largiore vobiscum usus sum sermon, 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 doubtless, it is a piece 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 virtue 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 be 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 expressly Apologize for themselves, I will therefore put you in remembrance, though you once knew this; So St. Jude. I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth, So St. Peter. And I myself also am persuaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another, nevertheless brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, so St. Paul. The truth is, we are very apt to forget what we know, ye have forgotten the exhortation which speaketh unto you as unto Children, saith the Apostle; our memories are like sives that let go the flower, and retain the branne, we remember what is to be forgotten, and forget what is to be remembered, need there is we should be minded.

2 Scientiam a • gere, to increase our knowledge; the truth is, the greatest part of the things we know, is the least part of what we do not know; No Truths are so well, but they may be better known; Every command is exceeding broad, and every Article very deep, no • can any say, There is nothing contained in either, which I do not fully know; disce docendus adhuc, was good counsel, be still willing to learn: Luther confessed himself Catechismi Discipulum, a Scholar to the Catechism; The most knowing Christian hath need to be instructed even in the things he knoweth.

3 In veritate confirmare; to confirm us in the truth we know, notitiam vobis concedo, sed de constantiâ vestr â sollicitus sum, so Aretius glosseth, I grant you are knowing Christians, but I am solicitous for your constancy in the faith; we are but too prone to waver in our profession, and too weak hold-fasts in spiritual truths, Etiam currentibus addenda sunt calearia, though we run well, we need sp • rring to make us • old out, or else we should grow dull and weary; so that in all these respects there appears sufficient reason why our Apostle wrote even to them that knew the truth.

I end all. Take heed how any of you vilify the Ministry of the word either Preached or Written. They are words too often in many men's mouths, I know as much as the Preacher can tell me; doest thou so? I rejoice in it, but still the Preacher may remember thee of, and confirm thee in what thou knowest; and perhaps thou mayest learn from him to know it better; believe it, there is use of Evangelical Preaching, and Apostolical Writing, not only to inform the simple, and instruct the Ignorant, but to mind the forgetful, strengthen the Weak, and supply defects either of knowledge or affection, or both, in the most knowing Christian, which made our Apostle thus be-speak the Christians in his time, I have not written unto you because you know not the truth, but because you know it.

THE FIRST EPISTLE OF S ^t . JOHN.

T He Knowledge of the disease is the better part of the cure, and therefore the Physicians skill is more seen in discovering the malady, than in prescribing the Remedy. The greatest danger of a ship at Sea, is by reason of unseen shelfs, unknown rocks, and therefore the Pilots chiefest care is by his own and others experience, to learn upon what coast they lie. Finally, An enemy discovered is half vanquished, and therefore it is the saying of Chabrias in Plutarch, he is the best General, who is most acquainted with the designs and motions of his enemy. Upon this consideration, no doubt it is that our Apostle having before in general admonished those to whom he writeth, of these Antichristian enemies, doth here more particularly discover their heresies, to us, whereby they might at once be more easily discerned and avoided, who is a Lyar, but he that denieth that Jesus is the Christ?

In these two verses we have two generals.

A Description of the Heretics in St. John days, in the two and twentieth verse, Who is a Lyar, &c.

An Amplification of that description as to the latter part of it, in the three and twentieth verse, Whosoever denieth the Son, &c.

1 In the description we shall consider a

1 Double Appellation, with which he brandeth them; in those words, Who is a Lyar? and he is Antichrist.

2 Double Accusation, which he chargeth upon them, of denying that Jesus is the Christ, and denying the Father and the Son.

Begin we with the Appellations, which are two, Lyar and Antichrist.

1 The latter of these is, that which hath been discussed alr •• dy from the eighteenth verse, and therefore shall now be only touched.

That the 〈 in non-Latin alphabet 〉 doth not here design that person or party, to which this title is by Divines particularly attributed, will sufficiently appear by what is already said in the forementioned verse, and accordingly Calvin is express, The Apostle speaketh not here of that man of sin who shall sit in the Temple of God. So that it is most rationally conceived as a Title given to those many Heretical Teachers, which were Apostatized from the Church, even in the Apostles days.

There are Christiani sine Christo, Christians without Christ, such are all they who professing his name, have no real interest in him; but here are Christiani contrae Christum, Christians against Christ, so far degenerated from their Christian profession, as to set themselves in direct opposition to Christ; That the Jews and Heathens should be Antichrists, is no wonder, but that such who had been Baptized into Christ, yea, had Preached Christ, should Apostatize to a renouncing of him, • enders them so much the more Antichristian, and perhaps for this reason the Apostle prefixeth the Emphatical Article; for whereas the Jews and Heathen were Antichrists, because not knowing, they never owned, but opposed him, these were such as knowing had professed him, but either through fear of men, or love of the World, or which is worst of all, desperate malice, not only deserted, but rejected him.

2 The former of the titles is not only asserted, but as Gwalther well observeth, by way of Interrogation amplified, it is not, he is a Lyar, who denieth? but, who is a Lyar, but he that denieth? which is as much as to say, If he be not a Lyar, none is, according to that expression which we sometimes use (as Estius well observeth) by way of Aggravation; what is wickedness if this be not? so that our Apostle hereby affirmeth of these Antichristian Teachers, that they were Egr • gi ••• ▪ not • rious Liars, for so Beda glosseth, In hujus comparatione mendacii, c • tera, aut parva videntur, aut nulla, in comparison of this Lye, others are small, or none at all.

There are two things which denominate a man an odious Lyar, the one, when that which is affirmed or denied, is evidently contrary to truth, and the other, when the thing so asserted is injurious and pernicious to them that believe it. And truly, both these may justly be charged on the Liars in the Text, for they denied that which was in it self manifest, yea, which they themselves had been convinced of, and that which they denied tended to no less than the utter subversion of the Christian faith, and the destruction of those who adhered to it, and therefore no wonder if St. John by way of question, accuse the Heretics 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 Heretics; Liars, 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 be rebuked, Hypocrites, and Heretics; an example of the former, we 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 Liars.

Indeed, in one of those Titles, is a latent reason of his bitterness against them, namely, because they were against Christ; Had they been only his Antagonists, no doubt, he would have been mild and gentle, but his masters honor was concerned in the quarrel, no wonder if he be so zealous; Moses the meekest man upon earth in his own concernments, is so enraged against the Israelites for their Idolatry, that he breaketh the Tables of the Law. The Historian observeth of Caesar's soldiers, that they pursued their Generals Engagements with vigor, whilst they were cool and temperate in their own concernments; and surely, though towards our own Adversaries we must show meekness, yet when they are not only ours but Christ's 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 Emperor Charles the fifth, Christianus nullâ re magis dignosci potest, quam si De • 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 only endeavor 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 errors; all diseases are not alike malignant, nor all errors 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 be the Christ, no marvel if this holy Apostle, not out of a rash bitterness, but a well-grounded zeal, use these harsh invectives. It is a frame of spirit which we find 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 Child of the Devil, an enemy of all righteousness; and writing to the Philippians concerning heretical teachers, calleth them the concision, and compareth them to dogs; no less Satyrical was that of Polycarpus to Marcian, Agnosco te primogenitum diaboli, I know thee to be the Devils first-born; Let the same spirit be 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 heretics.

2 From the Appellations, proceed we to the Accusations.

I. The first whereof we find to be denying that Jesus is the Christ, in which words there is,

A Truth implicitly asserted by the Apostle, Jesus is the Christ.

An heresy explicitly charged on the false Teachers, namely, the denial of this truth, he that denieth that Jesus is the Christ.

1 When our Apostle saith, who is a Lyar but he that denieth ? what doth he but tacitly assirm this to be a truth, That Jesus is the Christ? and because it is a fundamental truth, upon which the whole Fabric of Christian Religion standeth, give me 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 indeav • rs (which probably they use) to sedu • 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 be no need of spending time about the proof of it. It is acknowledged by the Jews themselves, witness Josephus in his Jewish Antiquities, where he maketh an honorable 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 only 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 be the Messiah. To this end, the only thing to be done, is an inquiry into the Praedictions concerning the Messiah, which, if they be found verified in this Jesus, and no other person can be assigned, in whom they are verified, it will be 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, thereby 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. Paul saith of himself, that he was separated unto the Gospel of God, which he had promised afore by his Prophets in the Holy Scriptures, and concerning his Doctrine, that he said no other things than those which the Prophets and Moses did say should come; for this Reason it was no doubt, that St. Peter wills those to whom he writeth, that they should take heed to the sure word of Prophecy, as to a light that shineth in a dark place.

In this comparing of the Prophecies concerning the Messiah, with the History of Jesus, I shall not mention all, nor yet largely insist on th • se I shall mention, so as to vindicate them from all cavils, since then, this one discourse would swell to a volume, and besides, it hath been abundantly done by the Learned already; only I shall run over the principal, and that in such a way as (I hope) will strengthen the Christian, if not convince the gainsayer.

The Prophecies of the Messiah, which we meet with in the Old Testament, are such as concern his Birth, Doctrine, Miracles, Offices, Sufferings, and Exaltation, all which will, upon due search be found true in Jesus.

1 Concerning the Messiahs Birth, there are four forts of Predictions, referring to the time, the place, the tribe, the manner.

1 The first prophecy we meet with concerning the time of the Messiahs coming into the world, is that of Jacob, where he • aith, The Scepter shall not depart from Judah, nor a Law-giver from between his feet, until Shiloh come, and unto him shall the gathering of the people be. That by Shiloh is meant, the Messiah, may appear, in that it is so rendered by the three-fold Targum of O • kelos, Jonathan, and Jerusalem; and withal the periphrasis annexed ( to him shall be the gathering of the people ) can agree to none but him. Now that which Jacob asserteth concerning the Messiah, is▪ that there should not be a total extirpation of all Civil power in the tribe of Judah, before the Messiah came, and thence it necessarily followeth, that the extirpation of the Civil power is a sure note of the Messiahs being come. Another Prophecy concerning the Messiahs advent, we meet with in Daniel, and it is uttered by an Angel, Seventy weeks are determined upon thy people, and upon thy holy City, to finish the transgression▪ and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting Righteousness, and to seal up the •• sion and Prophecy, and to anoint the most holy know therefore and understand, that from the going forth of the Commandment, to restore, and to build Jerusalem, unto the Messiah, the Prince, shall be seven weeks, and threescore and two weeks shall the street be built again, and the wall, even in troublesome times, and after threescore and two weeks shall Messiah be cut off, but not for himself, and the people of the Prince that shall come, shall destroy the City and the Sanctuary, and the end thereof shall be with a flood, and unto the end of the war, desolations are determined; where the Angel plainly assirmeth, among many other things, that the Messiah should come, and be cut off before the destruction of the City and the Sanctuary, whence it is naturally inferred, that the actual overthrow of the City and Sanctuary, is an undoubted sign of the Messiahs being come. Parallel to this are those two Prophecies, the one in Haggai, and the other in Malachi, The Prophet Haggai brings in God himself, thus saying, Yet once it is a little while, and I will shake the Heavens, and the Earth, and the Sea, and the dry land, and I will shake all Nations, and the desire of all Nations shall come, and I will fill this house with glory, yea, the glory of this latter house shall be greater than of the former, saith the Lord of Hosts. That this is a prediction of the Messiah, will appear among others, by this one irrefragable argument; The latter house, which is here spoken of, was far short of the former; and in particular, there were five things awanting in it, The Urim and Thummim, The Ark of the Covenant, The Schechinah, The fire from Heaven, and The spirit of Prophecy▪ Now there cannot anything be rationally affirmed, as that which notwithstanding those defects should render this latter house more glorious than the former, but only the Messiahs presence. Finally, the Prophet Malachi, in the name of God, saith, Behold, I will send my messenger, and he shall prepare the way before me, and the Lord whom you seek shall suddenly come to his Temple; even the messenger of the Covenant whom you delight in, behold, he shall come; where those words, The Lord whom you seek. are no other then a periphrasis of the Messiah whom the Jews expected, whom this last of the Prophets fore-tells, not only to come, but to come suddenly, and that with a double behold, to intimate both the certainty and propinquity of his coming; by both these predictions it is elearly manifest, that the Time of the Messiahs coming was to be, whilst this latter Temple was standing, and therefore the destruction of the Temple is an undeniable note of the Messiahs being come▪

By what hath been said from these Prophecies, one would think the Jew might be convinced of his folly, in still looking for a Messiah, when as it is so many hundred years since the Jewish Government, together with the City and Temple of Jerusalem was destroyed. And that the Jesus whom we profess to be the Christ, was born before this utter dissipation, is an History so clear, that I suppose none will question it. Indeed, many Learned Christians have taken great pains, and to good purpose, exactly paralleling the time of the coming of Jesus, with the Prophecies of Christ, and especially with that which is the most punctual Prophecy, to wit, Daniel's, referring the going forth of the Commandment, not to that which was given by Cyrus, but by Artaxerxes Longimanus, in the twentieth year of his reign; yea, some among the Jews (as Rabbi N • hemiah, who lived fifty years before Jesus ) did affirm, that the Messiah should come at that time when Jesus was born: Nay, Porphiry, that bitter enemy of Christians, saw the History of Jesus so clearly corresponding to the Prophecy in Daniel, that his last refuge is, to deny those Prophecies to be Daniel's. But not troubling myself or you with Chronological computations, It is enough for our present purpose, if it be granted (which I see not how it can be denied) that Jesus was born whilst yet the Temple and City of Jerusalem was standing, and about the time of the utter departure of the Civil Government from Judah. Besides, the Sacred History of the Gospel, the Testimony of Josephus the Jew, and the Letter sent by Pilate a Roman to Tiberius (to which both Tertullian and Justin Martyr appeal) do sufficiently evince that there was such a person at that time born and living in Judea, and at last crucified by the Jews

2 As to the place where the Messiah was to be born, the Prophet Micah is express, where he saith, But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of Old, from Everlasting; from which Scripture it is, that the Pharisees gave their answer upon Herod's inquiry concerning the place of his birth, in which respect the Prophet and Evangelist are fitly reconciled, while one calleth it the least, and the other saith, it is not the least, to wit, because of the greatness of the person born in it. Now that Jesus was born in Bethlehem, we have no meaner Testimony than that of an Angel, in his message to the Shepherds, To you is born this day in the City of David a Savior, which is Christ the Lord; nor would it be passed by the strangeness of that providence▪ which brought it about that he should be born there, for whereas Joseph and Mary dwelt in Nazareth, (twenty miles distant from Bethlehem and it was far besides their thoughts to go to Bethelhem ) it so falleth out, that in a peaceable time, the present Emperor imposeth an universal Tax upon the Jews among others, by which means everyone is to go up to the City of their Tribe, and so those of the house of David to Bethlehem the City of David, & this fell out to be the very time when the days of Mary were accomplished that she should be delivered, and this was done that the Prophecy should be fulfilled.

3 The Tribe of which the Messiah should come, was that of Judah, and more particularly, the house of David. This is intimated by Jacob, when he foretelleth the coming of the Messiah under the name of Shiloh, which some interpret his Son, to wit, Judah, and in▪ as much as this prediction is inserted in the benediction of Judah, which can be for no other reason, but that the Messiah was to come of him. More plain, and particular is that Prophecy of Isaiah, There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots, where the Chaldee Paraphrase, expressly testifieth by that rod to be designed the Messiah, who should spring forth of David, who was a stem of Jesse; yet more punctually doth this appear, in that promise made to David, by God, of the fruit of thy loins will I set upon this Throne, and again, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his Kingdom forever, the former of which is expressly applied to the Messiah, by S. Peter; in reference to this, it is, that we read of the sure mercies of David, yea, by Jeremy and Hosea this name of David is applied to the Messiah, they shall serve, or seek the Lord their God, & David their King, which cannot be meant literally of David, who fell asleep long before, and therefore is mystically expounded of the Messiah, who is called David, because he was to come from his family. This truth was so known among the Jews, that when Jesus asked the Pharisees, what think you of Christ? whose Son is he? they say to him, The Son of David.

Now that our Lord sprang out of the Tribe of Judah, is affirmed by the Author to the Hebrews to be evident, and he is said by St. Paul expressly, to be of the seed of David; remarkable to this purpose are his own words, where he saith, I am the Root, and the Ofspring of David, to wit, according to his two natures, in respect of his God-head the Root, and his Man-hood, the Ofspring of David, by which that Riddle is unfolded, of his being both the Lord, and the Son of David. As for his Legal Father, Joseph, it is 〈…〉 by St. Matthew, that he was of Judah's Tribe, and Jesus being born of Mary after her Espousals to Joseph▪ is upon that account to be reckoned of the tribe of Judah: for if when the brother did raise the seed to his brother, by marrying his widow, the first-born was to succeed in the name of the dead brother, and consequently reckoned as his Son; well might Mary's Son whom she miraculously conceived by the Holy Ghost overshadowing, be reputed Josephs, to whom she was espoused; and it being the custom of the Jews to derive the Genealogy from the Fathers, in which respect it was a Proverb among them, the mothers family is no family, Jesus is justly asserted to be of his Fathers Tribe, though he was not his natural, but only his Legal Father. Though withal there is nothing rationally to contradict, that Mary was of the house of David, of the Tribe of Judah; It is true, Elizabeth who was of the house of Aaron, the Tribe of Levi, is called her Couzen, but inasmuch as it was lawful for the Tribe of Levi, having no possessions of their own, to marry into any Tribe, it may be probably conceived, that either some of the Virgin Mary's Ancestors married a wife of Levies Tribe, or some of Elizabeth's Ancestors did marry a wife of Judah's Tribe, and so either way there might be an affinity between the Virgin Mary and Elizabeth. Besides this, that there is no convincing reason against it, there are good arguments inferring it, for since upon that particular occasion of Zelophehads daughters, there was a Law enacted of every daughter marrying in her own Tribe which had an inheritance, and if (as Casaubon argueth) the blessed Virgin were though in a mean condition, yet heir to an estate, it is very probable that she was of Josephs own Tribe, since he hath the testimony of a just man, and therefore one who would not violate so manifest a Law. Add to this, that those words in St. Luke, of the house of David, may as well be referred▪ • he Virgin espoused to Joseph, as to Joseph, and then it becometh a positive assertion, that Mary was of the house of David; and yet once more, if (as Spanhemius strongly urgeth) St. Luke's genealogy giveth us the linage of Mary, it is without all doubt, that both by Father and Mothers side, Jesus was of the Tribe of Judah.

4 The predictions concerning the Messiah, assert that he should be born of a Virgin. The Prophet Isaiah is express, Behold, a Virgin shall conceive, and bear a Son, and though the Hebrew word may signify any young woman, yet that there it should be rendered Virgin, even this consideration will evince, because it is ushered in with a behold of admiration, and it is intended as a sign for confirmation of Ahaz, whereas it were no wonder, and therefore not fit to be a sign, that a young woman should conceive, and bear a Son; Being then a Prophecy of a Son to be brought forth by a virgin, it is no other doubtless, than the Messiah, whose birth is there intended; and the very name Immanuel, by which he is to be called, intimateth as much, it being a name too high for any person, except the Messiah. What in this Prophecy Isaiah spake plainly, in the fifty third chap. he utters allusively, where speaking of the Messiah, (for that that Chapter is to be understood of him, is so evident, that he who runs may read it ) he saith, He shall grow up as a tender plant in a dry ground, that is (say some not improbably ) of a Virgin, without the help of a man: Now that Jesus was born of Mary whilst yet a Virgin, the Evangelical History plainly affirmeth; nor need it seem impossible either to Jew or Pagan.

As for the Jew, why may he not believe, that the same Divine power which caused Old Sarah to conceive, and bring forth, when she was as good as dead? which made Aaron's rod to bud, blossom, and bring forth Almonds? yea, which formed the first man Adam without the help of woman, could enable a Virgin to conceive and bring forth without the help of man?

As for the Pagans, they affirm that Venus was engendered of the froth of the Sea, animated by the warmth of the Sun; that Pallas came from Joves brain, and Bacchus from his thigh; that some of their Heroes were begotten by their God's, upon mortal creatures; Hercules, on Alemena, by Jupiter; Pan, on P • nelope, by Mercury; Romulus, on Rhea, a Virgin, by Mars; and why is it not credible, that Jesus should be born of the Virgin Mary by the overshadowing of the Holy Ghost? And thus I have given you a brief account of the parallel between the Prophecy of the Messiah, and the History of Jesus, as to his birth.

2 The Prophet Isaiah speaking concerning the Messiah, tells us, that the Spirit of the Lord shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, and the Spirit of Knowledge, and of the fear of the Lord; that this Spirit did rest on Jesus appeareth, both by the Oracles he spake, and the Works, especially by the Miracles, he wrought. It was the testimony the people gave of him, that never man spake like him, by which it appeareth, that the Spirit of Wisdom and Knowledge did rest on him, never did any so clearly reveal the Will of God to the people as he. The Glorious Promises were never so unveiled as by him, and by him the Precepts of the Law were most exactly interpreted. That the Spirit of Might did rest on him eminently, appeared in his wondrous Miracles, which were not done in a corner, but openly before the people, who cried out, we never saw it on this fashion. That Miraculous works were expected by the Jews from the Messiah, when he should come, appeareth by the Question, when Christ cometh, will he do more Miracles than those which this man hath done? and accordingly when John sent to Jesus, Art thou he that should come, or do we look for another? he returneth this Answer, Go, and show John again, those things which you do hear and see, The blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up, all which could not have been done by him, if he had not been anointed with the Holy Ghost, and with Power.

3 Concerning the Messiah, we find a Three-fold Office to which he was annointed, to wit, of King, Priest, and Prophet; Moses fore-tells him to be a Prophet, where he saith, A Prophet shall the Lord your God raise up unto you of your brethren; David mentioneth him under the Offices of a King, and a Priest, Yet have I set my King upon my holy hill of Zion, and, thou art a Priest forever after the order of Melchizedek. This was that which was peculiar to the Messiah, for though David was a King and a Prophet, Samuel was a Prophet and a Priest, and Melchizedek was a King and a Priest, yet only the Messiah was a King, Priest, and Prophet; accordingly it is that we find Jesus as a Prophet, teaching the Mysteries of the Kingdom, as a Priest, praying, yea dying for the people, and acknowledged by the Magi to be King of the Jews.

Once more, it is fore-told in the Psalms, and the Prophets, concerning the Messiah, that he should be a man of sorrows, despised, and rejected of men; yea that he should be cut off from the land of the living, that he should be taken from Prison and Judgment, that having drunk of the brook in the way, he should lift up his head; that he should not see corruption, and sit at the right hand of God. And now that all these things which were written concerning the Son of Man were accomplisht, the Evangelical Histories do abundantly testify; it were easy to trace out an exact Parallel, not only as to substance, but circumstances, concerning the humiliation and exaltation of Christ. As for that pretence of the Jews, opposing our Savior's Resurrection, that his Disciples stole him away, it is so frivolous and absurd, that no rational man can believe it, yea that Dilemma of S ^t . Augustine abundantly confuteth it, If the Soldiers were not asleep, when the Disciples stole his body, why did they permit them to do it; if they were asleep, how could they affirm it to be done?

By all these considerations put together, it cannot but appear an undeniable truth, that Jesus is the Christ; and however it may be alleged, that some Prophecies which concern the glory and power of the Messiahs Kingdom seem not yet to be accomplished; the Answer is justly returned, that it is not an outward and visible, but an invisible and spiritual glory and power which is in those Prophecies intended, and that is continually fulfilled in the preaching of the Gospel; and withal they may very rationally be extended to his Second coming, when he shall appear in glory to Judge the World, and when every knee shall bow to him, and every tongue shall confess (what now perhaps it denieth ) that Jesus is the Lord, the Christ, to the glory of God the Father; and so I have given a dispatch to the truth implicitly asserted, pass we on more briefly to the

2 Heresy explicitly charged on the false teachers, namely, denying that Jesus is the Christ. If we render the words exactly, according to the Greek text, it is, He that denieth that Jesus is not the Christ, but yet the not is justly left out in our translation, because according to our way of speaking, He that denieth that Jesus is not the Christ, is he who affirmeth Jesus is the Christ, which is the truth; whereas in the Greek Language, Gemina negatio fortiùs negat, A double negation denieth more vehemently. Parallel to this is that speech of our Savior to Peter, The Cock shall not crow this day before thou shalt thrice deny that thou knowest me; where in each clause the Greek useth two Negatives for the greater emphasis. We cannot better express the force of the Greek phrase in our English Language, than by supplying a word after denieth, namely thus; who is a liar but he that denieth, saying that Jesus is not the Christ? and surely, if the affirmative be the truth, as hath been already proved, he must needs be a Lyar, who asserteth the negative.

That this then is a lying Heresy, appeareth by the preceding Discourse; that which only remaineth to be inquired, is the truth of the charge, that these false teachers did deny Jesus to be the Christ; indeed as Justinian well, Hoc maxim faciebant Judai, this was that which the Jews did most expressly deny, but yet withal 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 Savior 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 mere 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 died upon the Cross, 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 we do heartily acknowledge, and openly profess, 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 He who acknowledging Jesus to be the Christ, doth yet detract from any of his Offices to which he was annointed, virtually and collaterally denieth him to be the Christ; upon this account, both Socinians and Papists are justly charged by the Orthodox as Antichristian Liars.

The Socinians indeed acknowledge Christ's 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, he is Christ the Lord; and chiefly from his Sacerdotal, whilst they acknowledge his intercession, but deny his Sacrifice, and assert his death to be only a consecration of him to his Priesthood, which (say they) he 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 Mass, and praying to Saints and Angels, to be their Intercessors. Finally, from the Regal, by setting up the Pope as Head of the Church, and giving him that power of supremacy and infallibility, which he never derived from Christ.

2 But to bring it yet a little nearer to ourselves, 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 denieth him to be the Christ. Very apposite to this purpose is that of St. Austin, Quiescat paululum lingu • , interroga vitam, quisquis factis negat Christum Antichristus est, let thy life speak rather than thy tongue, whosoever denieth Christ in his works, is an Antichrist. If any provide not for his house, saith St. Paul, he hath denied 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 he whose life