First Epistle of John Applied Part 1
2 The sufficiency of his instruction, as it is set forth Affirmatively, in those words, The same annointing teacheth you of all things.
Negatively, in those, And you need not that any man teach you.
1 Begin we with the assirmative part, and therein consider
- The latitude of the Object, all things, and
- The Quality of the Act, Teacheth.
1 The Object is expressed in the same latitude at the twentieth verse, where hath been largely discussed, how, and with what restrictions it is to be interpreted. It was the promise of our Savior to his Disciples, that his Spirit should guide them into all truth, nor was this confined to them, but is here assured to all Christians, that the annointing should teach them all things, all things, that is all truth, truth being the proper object of the understanding, which is that faculty whereby we are capable of teaching; nor yet must this be extended as far as the Spirit is able to teach and lead, but only as far as was requisite for them, and is for us to know, and understand; thus the Spirit led them into all truth, whereby they were able to propagate Christian Religion in the World, and he teacheth every Christian all truth which is needful in order to the prevention of fundamental errors, and the salvation of his precious soul. It would not be passed by, that our Apostles phrase is at once both extensive and restrictive, it is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , He teacheth all things, but of, or concerning all things, that is, something of all things. These all things are not taught simultaneously, but successively; fully, but gradually: the Disciples themselves were taught by degrees, and did not know all things at first, nay indeed, not exactly at the last; it is but a partial knowledge, the best have of these all things; but yet all those things which conduce to the strengthening us against error, and the guiding us in the way of truth, are in some, though not the same measure, taught by this Unction.
2 The chief thing here to be discussed is the quality of the act, what kind of teaching it is that is here attributed to the Spirit, whereof all Christians participate.
For the better understanding hereof, take notice of a double distinction.
1 The teaching of this unction, is either extraordinary, or ordinary, that peculiar to some, this common to all Christians; in reference to the extraordinary teaching it is that S t . Gregory saith excellently, Ungit Spiritus iste sanctus Citharaedum, & Psalmistam facit, ungit pastorem, & Prophetam facit, ungit Piscatorem, & praedicatorem facit, ungit persecutorem, & doctorem gentium facit, ungit publicanum, & facit Evangelistam, the anointing of this holy Spirit maketh an Harper (so was David ) a Psalmist; a Shepherd (so was Amos ) a Prophet; a Fisher-man (so was St. Peter ) a Fisher of men, by preaching; a Publican, (so was S t . Matthew ) an Evangelist; finally, a Persecutor (so was St. Paul ) a Teacher of the Gentiles. But it is the ordinary, not that peculiar and extraordinary way of teaching which is here intended.
2 The ordinary teaching of the Spirit is either external, or internal, and both these are no doubt included.
1 The outward teaching of the Spirit is by the Ministry of the Word, and preaching of the Gospel, which is contained in the holy Scriptures; look as the holy Writings were at first inspired by the Holy Ghost, so by them he still teacheth his Church. Accordingly it is that all saving truths were dictated by the Spirit to the Pen-men, and are fully, faithfully delineated in sacred Writ. It is a form of sound words every way complete, explicating, (as Gregory the great saith) all the Divine mysteries of Religion, and delivering all precepts for Moral practice, Quibus quidem duabus partibus omnis nostrae salutis & faelicitatis ratio continetur, in which two consists the whole doctrine of attaining true happiness, and therefore in this respect this of the Apostle is verified, The anointing teacheth us of all things, to wit, in the external ministration of the Word.
2 Besides this outward there is an inward teaching, which the Spirit vouchsafeth to the Church, and every true member of it, and is here principally aimed at. This is that teaching, which being the secret work of God's Spirit, is not so visibly discernible; the more things are abstracted from sense, the more mysterious they are, no wonder if it be difficult to apprehend what this teaching is, which according to St. Gregory is, Allocutio intimae inspirationis, an inward inspiration, or Spiritual allocution. It is a Question much controverted in the Schools, how the Angels being Spiritual substances impart their conceptions to one another, and surely it is much more hard to know how the Spirit imparts his Divine learning to the soul, even they who are thus taught are sure of the 〈 in non-Latin alphabet 〉 , that so it is, but are not able to unfold the 〈 in non-Latin alphabet 〉 , how it is so.
And yet that we may in some measure apprehend what we cannot fully conceive, I shall in a few words acquaint you with that notion of this teaching which the Scripture is pleased to give us, and accordingly if you ask what this inward teaching is whereof the Apostle speaketh, I shall return the answer in the words of the Prophet Jeremy, or rather God by the Prophet, It is the putting his Law in our inward parts, and writing it in our hearts. Indeed, as we say in general, the Scripture is the best interpreter of it self, so in this particular, the Prophet is the best Commentator on the Apostle; and therefore that we may more clearly understand the one, it will be needful more particularly to comment on the other, and let you see what this putting this Law in our inward parts, and writing it in our hearts meaneth, by which we shall the better perceive what this teaching is; in reference to which I shall lay down a double conclusion.
1 That which the Spirit teacheth inwardly, is the same with that he teacheth outwardly, and therefore that which he is said to write in the heart of man, is no other than that Law which is written in the Book of God. As the mind of the Spirit in one parcel agreeth with the mind of the Spirit in another parcel of Holy Writ▪ so the impressions of the Spirit on the soul, answer to the dictates of the Spirit in the Scriptures. It is very observable that Christ tells his Disciples, the Spirit should bring all things to their remembrance; as if the chief end of the miraculous descension of the Holy Ghost upon them, were not to teach them any new doctrine, but to bring to remembrance what Christ had before taught them; surely then the inward teaching of this Unction whereof all Christians participate, doth not reveal any new mysteries which are not already delivered in the Word. Among other resemblances, the Spirits working upon the Soul, is said to be a sealing, and among other reasons, for this, because as the seal maketh no stamp upon the wax, but what is answerable to that which is upon the seal; so whatsoever the Spirit teacheth the heart, is answerable to what it teacheth in the Word.
2 The inward teaching, or writing of the Spirit, is the imprinting of Scripture-truths upon the soul. Conceive then the soul as the paper, the truths revealed in God's Word, as the Letters, the Spirit of God, as the Scribe, and the ayl of his grace, as the Inke, by which there is an impression made of the letters upon the paper, truths upon the soul. For the more particular opening hereof know:
1 That this teaching is not a naked motion, but a real impression; not a superficial wetting, but a deep soaking. Many there are to whom the Spirit vouchsafeth some taste, yet never drink a full draught, who have some gliding aspects, but no direct beams of the Sun of righteousness shining on them; it is one thing to hear the voice of the Spirit speaking, another to find the Pen of the Spirit writing; that teaching which is here meant, is such as confirmeth against error, and therefore doth not glide off like water, but abide like oil, slightly move, but strongly work upon the soul.
2 That this impression of the Spirits teaching is upon the whole soul (more especially) the two chief faculties of the soul, the Understanding, and the Will; so much seemeth to be intimated by that double character of the subject (the inward parts, and the heart ) which we find in the Prophet; as of old the Law was literally written by God's Finger in two Tables of Stone; so it is spiritually written by God's Spirit in two Tables of flesh, the mind and the heart. This anointing then teacheth,
1 Illuminando intellectum, by enlightening the understanding, to see and discover those things which are revealed in the Word; the first work of the Spirit in conversion answereth that first word and work of God in the Creation, Let there be light; by this light it is that the darkness of ignorance is expelled, and the eyes of the mind are opened, to apprehend Divine Writings in their own luster and beauty. It is observed of Paper, that being oiled it is thereby made bright, and so fitter to receive the beams of the Sun, and convey the light into the room; so is it with our minds, which being annointed with this oil, are thereby fitted to receive that heavenly light of Evangelical Doctrine; and whereas the oil which is put to the Lamp feeds it when it is kindled, but cannot give light to it; such is the excellency of this Unction, that it giveth the light of saving knowledge to them who are altogether destitute of it. Nor is this all, but further,
2 Inclinand • voluntatem, by inclining the will to embrace the goodness, and taste the sweetness of those truths which are understood; this oil doth not only cherish the light of the Lamp, but softens the hardness of the tumor, remove the darkness of the understanding, but mollify the perverseness of the will. As for the manner of the Spirits operation upon the will, it is not to be disputed, many Controversies which trouble the Church would easily be reconciled, were the Modus laid aside. I suppose none will deny, but he who made the will knoweth how to persuade it without coaction, and incline it without compulsion, and therefore we need not fear to affirm, that the anointing teacheth, by inclining the will; the truth is, were it not that this teaching had an influence upon the will, as well as the understanding, it could not guard against Error, and preserve from Apostasy, nothing being more usual than for those who are taught outwardly, and not inwardly, to reject those truths whereof they have been fully convinced, for want of a kindly influence upon the will, by which they should constantly adhere.
To sum up this point, and there-with this Discourse. See the excellency of the Spirits teaching beyond all others; other School-masters set only truths before us, but cannot put them into us, they present them to our eyes, or ears, but cannot write them upon our hearts, only this School-master can, and doth, not only by his Word speak to our ears, but by his Grace to our souls; oh therefore let us implore this sacred Unction, that he would vouchsafe to become our Teacher; let us beg of him, that he would first give us flexible spirits, and decible minds, whereby we may be willing to be taught, which is to take away the heart of stone, and give an heart of flesh; and then that he would make us to know and embrace Divine Truths, which is to write his Law in our hearts. And withal take we heed how we grieve this School-master by a careless neglect of his instructions. If at any time he be pleased to put any good motions into our minds, let us cherish them, and let us beseech him, that to those motions he would add his powerful impressions, and if we be thus taught of him, we are well taught, so well that we need no other teacher; which leads me to the other branch of the sufficiency of his instruction, in the negative expression, You need not that any man teach you. But the time being expired denieth any further progress at present, and therefore the discussion of that, with the other parts of the verse, must be referred to the next opportunity.
THE FIRST EPISTLE OF S t . JOHN.
CHAP. 2. VERS. 27.
T His whole World may not unfitly be resembled to a Book, whereof the cover is the Heavens, whose Gilded imbossements are the glittering stars, letters are the elements, words are the several creatures, compounded of those elements, sentences are the motions, and actions of those creatures, and periods are its various ages. This is the Book which Almighty God hath given all mankind to read, and there is in every man a natural reason, which serveth as a Candle, whereby we may discern the characters engraven on it, and as a Schoolmaster, whereby we are instructed in the lessons to be learned from it. But besides this School of the World, in which the Creator hath appointed to train up all men; there is another School of the Church, which our Redeemer hath designed for the education of Christians, in which respect one of the names by which they are frequently called, is 〈 in non-Latin alphabet 〉 , the Disciples or Scholars of Christ. The Book wherein they are to learn, is no other than the Holy Scriptures of the Old, and (more espeoially ) of the New Testament. The Ushers or Inferior Teachers are the Ministers, whose lips are therefore said to preserve knowledge, and at whose mouth we must seek the Law. And if you would know who is the Head-master in this School, let St. John give you the answer in the words of the text, it is no other than the Holy Spirit of God, here called the Annointing, But the Annointing which you have received of him, &c.
The sufficiency of this unction in teaching Christians, is that part of the Text I am now in handling, and having discussed the Affirmative assertion, in that it is said to teach all things, I am now in order to proceed to the
Negative amplification, which is expressed in those words, And you need not that any man teach you.
The Apostle Peter speaking of the unlearned and unstable, telleth us, that they did wrest, as many things in St. Paul's Epistles, so likewise in other Scriptures, to their own perdition, where the Greek word 〈 in non-Latin alphabet 〉 , as Gerard well observes, is a metaphor borrowed from those who put men upon the Rack▪ whereby they oft times force them to speak things against their knowledge and conscience, for so do Heretics impose upon the Scripture a sense contrary to what the Spirit of God intended.
An instance hereof we have in this Text, particularly in this clause, which (together with those parallel words of the Prophet Jeremy, quoted by the Apostle Paul: They shall not teach every man his Neighbor, and every man his Brother, saying, Know the Lord ) is wrested by the Quakers, and such like Sectavies among us, as it was by the Enthusiasts heretofore, to the undervaluing of the Ministry, as needless in the Church, yea, of the Holy Scriptures themselves, whilst pretending to a light within them, which is communicated by this Unction, they think they need no light without them, no not that which shineth from the sacred writings. For the proof whereof they thus argue from this Text.
All who are taught by the Unction, need not that any man should teach them, and consequently not the holy men of God.
But all Christians are taught by the Unction which they receive from Christ, Therefore, &c.
That this Syllogism, how rational soever it may seem, is but a Paralogism, and particularly, that Sophism, which is called by Logicians, Fallacia à dicto secundum quid, ad dictum simpliciter, a fallacy arguing from that which is spoken only as to some respect, as if it were to be construed in its utmost latitude, will plainly appear in the following discourse. And that I may at once both refell this argument, and unfold the clause, I shall first demonstrate, that those words, you need not that any man teach you, cannot with any show of Reason, nor yet without apparent contradiction, be intended by S. John as an absolute negation; and then I shall acquaint you with those constructions which are probable, and which of them I conceive most natural.
1 In pursuance of the negative part of the Explication, I shall promise something by way of prevention; and then propose somewhat by way of confutation.
1 By way of prevention, take notice of these particulars, which cannot but be granted.
1 Without doubt there will be a time when God's annointted ones shall not need the teaching of any man, and that is in the other life, when Glorified Saints shall behold, in the vision of God's face, all things which may conduce to their happiness. It is a true rule in Divinity, Promissiones novi foeder is inchoantur in hac vitâ, implentur in futur â. Evangelical Promises have some impletion in this life, but their completion in the other. Accordingly it is, that those words, They shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest, are by some of the Fathers understood of that knowledge which we shall have in the Country; and though I look not upon this as the genuine scope of these words, yet doubtless then, & then only it is that those words shall most exactly be fulfilled. To the two states of this, and that other Life, no doubt St. Paul referreth under the resemblance of a Child, speaking, doing, and understanding as a Child, and of a man's putting away childish things, intending not differrnt degrees of grace, but the difference between grace here, and glory hereafter. We are not such grown men whilst on earth, that we should look upon the external means of grace as childish things, to be put away, it is the sole privilege of heaven (where we shall know as we are known ) that there all helps of human instruction shall be supervacaneous. Indeed, as Aquinas excellently argueth, It is a sign of perfect knowledge, when one needeth not to be taught, because Learning is the way to the attainment of knowledge, Et ideo cessat doctrina acquisit â perfect scienti â, and therefore in that state of perfect knowledge, no wonder if all teaching cease.
2 In respect of our present state in this life, know further, that
1 On the one hand it is an undoubted truth, that notwithstanding we are taught by men, there is great need of the teaching of this unction, so great, that without it all other teaching is in vain. Every Instructor saith to his Auditors, in words, much like those of the King to the woman▪ How can I help, except God help? how can I teach, except the Spirit teach. St. Gregory upon those words of our Savior, concerning the Spirit, He shall lead you into all truth, enlargeth very excellently to this purpose, Unless that Divine Spirit be present to the heart of the Hearer, the Word of the Teacher is to no purpose, Let therefore no man attribute it to the man, who teacheth, that he understandeth what he saith, because, nisi intus sit qui doceat, doctoris lingua exterius in vacuum laborat, Except there be a Teacher within, the Preachers Tongue laboreth outwardly in vain; Behold (saith that Father) you all alike hear the same voice of him that speaketh, and yet you do not alike perceive the sense of what is spoken, cum ergo vox dispar non sit, cur in cordibus vestris dispar est vocis intelligentia? seeing therefore the same voice sounds in all your ears, why is there not the same reception into all your hearts? were it not that there is a master within, who is pleased peculiarly to teach some the understanding of what is generally spoken to all. Whereupon he quoteth this very Text with this gloss, per vocem non instruitur, quando men's per Spiritum non ungitur, When the mind is not anointed by the Spirit, it is not instructed by the voice. To the same pupose, and no less full, is that discourse of St. Austin upon this place, Behold, my brethren, a great mystery, the sound of our words beateth the ear, the Master is within. Do not think that any man learneth anything from any man, we may admonish by the noise of our voice, but in vain, if the Spirit teach not inwardly; you all now hear my Sermon, and yet alas how many go away untaught? Quantum ad me pertinet omnibus locutus sum, sed quibus unctio illa intus non loquitur, quos Spiritus sanctus intus non docet, indocti redeunt, so far as concerneth me I have done my part in Preaching to all, but to whom the unction doth not speak, whom the Spirit doth not teach, they go home untaught. The Instructions and admonitions of men are extrinsical helps, Cathedram in coelo habet qui docet cor, his Chair is in heaven who teacheth the heart, therefore he himself saith in the Gospel, Call no man your master on earth, one is your Master, Christ. And a little after, The words which we speak outwardly, are to you as the Husbandman to the tree, who planteth, and watereth, and pruneth it, but doth he form the fruit, or cover the Tree with leaves? who doth that? Hear that Husbandman St. Paul, and see what we are, and hear who is the internal Master; I planted, Apollo watered, but God gave the increase; neither is he that planteth anything, nor he that watereth anything but he that giveth the increase is God, that is, his Unction teacheth you of all things. Thus as the Prophets staff could not revive the Child, but the Prophet must come himself: so man's teaching cannot instruct, but this Unction must teach us; and therefore, whensoever we come to hear the word, let us withal pray for the Spirit, that the ministration of the one may be accompanied with the operation of the other; that of Ferus being most true, Docet Spiritus sanctus, sed per verbum, docent Apostoli, sed per co-operationem Spiritus sancti. The Spirit teacheth, but by the Word, and the Apostles taught not but by the co-working of the blessed Spirit.
2 On the other hand, it cannot be denied, but that as man's teaching is nothing without this unction, so this unction can, nay, hath taught without the help of man. There is no question, but that he who at first created man after his own Image, could have repaired the decays of that Image in man without the ministry of man. Human teaching is not a necessary, but arbitrary Instrument of the Spirit, not without which he cannot, but ordinarily he will not teach us. This unction needs not the teaching of any man to join with it. Those first planters of the Gospel were immediately taught by this unction, and had it s • pleas • d God, all Christians might still have been taught by an inward inspiration, without any outward instruction; look as in governing the World, God vouchsafed to make use of second causes, but not out of any necessity, as if he could not govern without them; so in teaching the Church, the Spirit of God maketh use of men as his ministers, but not as if he could not teach without them.
2 These things being premised, that which I shall by way of confutation, assert and prove, is, that this unction doth not, will not ordinarily teach Christians, so as that whilst they are in this world, they shall not need the help of man's teaching. Though man's teaching is ineffectual without the presence of the unction, yet the unction doth not exclude the presence of man's teaching.
For the clearing whereof, in few words, you must know,
1 In General.
1 That our Lord Christ hath instituted a certain order of men in the Church, whose office it is to teach and instruct men in the faith. This is plainly implied in that Commission given by Christ to his Apostles, of discipling all Nations, by baptizing and teaching them, to which is annexed a Promise of being with them always even to the end of the World; both which considered together, inform us, that that Commission was not to expire with the Apostles, but that they should have successors in those sacred offices, to the end of the World, with whom Christ would be present by his Spirit. Congruous hereunto it is, that St. Paul expressly saith, faith cometh by hearing of the Word of God, and that from a Preacher who is sent for that end. But most apposite and clear is that of the same Apostle to the Ephesians, where he saith, Christ gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, which surely he would not have given, had there been no need of them. Very observable to this purpose it is, that at the conversion of Cornelius, in the vision which he had, he was directed to send for Peter, that he might tell him what he • ought to do, and whereas the Spirit might himself have opened Isaiah's prophecy to the Eunuch, he giveth Philip command to go, and interpret it, and preach Jesus to him; yea, though Christ himself converted Saul by an immediate appearing, yet he sent Ananias to the finishing of the work; and surely, if to extraordinary, much more to ordinary conversion, the teaching of man, of those men whom Christ hath for that end appointed in his Church, is necessary.
2 That the Pastors and Doctors of the Church are not only designed for initiating, but the perfecting of the Saints, they are St. Paul's own words in the forementioned place. For this cause it is, that they are resembled, not only to Fathers who beget, and Mothers who bring forth, but Nurses who bring up the Children; not only to Planters, but to Waterers, till the Tree come to its full growth. And they are as so many builders, not only to lay the foundation, but to rear up the fabric of grace and knowledge in the hearts of Christians; surely then, till we come to the measure of the stature of the fullness of Christ, which shall not be till we come to heaven, we have need that man should teach us.
2 In particular, As to this Scripture, it cannot be St. Johns intention, by these words, how express soever they may seem; to exclude man's teaching. Excellently St. Austin to this purpose, If this be true you need not that any man teach you, why do we teach you? if that Annointing teach you all things, we labor as it were without cause; why do we not leave you to that unction, that it may teach you? But now I put the Question to myself, Et illi ipsi Apostolo facio, I may put it to the Apostle himself, Let the Holy Apostle vouchsafe to hear a little one inquiring of him. They to whom thou writest, had this unction, thou hast said it, The unction which you have received teacheth you of all things, ut quid talem Epistolam fecisti? quid illos tu docebas? quid instruebas? quid aedificabas? why hast thou written this Epistle to them? why doest thou instruct and edify them? Indeed it cannot be imagined that St. John should teach them by writing to them, if he did intend by these words, to assert all man's teaching useless.
And therefore Caveamus tales tentationes superbissimas take we heed of spiritual pride, in fancying to our selves such a measure of the Spirits unction, that we need not the Ministers instruction. Our blessed Lord himself, who had the Spirit above measure, was very lowly, and bids us to learn this virtue of him; surely then, the greater measure we have of this unction, we should be so much the less conceited of ourselves. The good Spirit doth aff • are, breathe grace into us, but it is the evil spirit which doth inflare, puff men up with the wind of pride; it is the poison of the Serpent swells us, not the Oil of the Spirit of God; and truly, there cannot be an higher degree of pride, than to undervalue the means of instruction. He who is thus arrogant, argueth himself greatly ignorant of the delusions of Satan, and the deceitfulness of his own heart. It is very observable, how St. Paul joineth those two caveats together, Quench not the Spirit, despise not prophesying, the latter being the ready way to the former. If thou hast received this unction, it is, as that Apostle tells the Galatians, by the hearing of Faith, and by the same means it abideth with, and is increased in, that it was first conveyed to us. The plain truth is, he that is above ordinances, is below grace; nor can there be a worse fool than he who thinketh himself so wise, as not to need the Ministers teaching. Nor would it be passed by, that those very Sectaries who deny the Ministry and scriptures, do yet teach one another, all the rest attending, whilst any one of them who pretends to a Revelation, speaketh, and therefore I shall not need to spend time in confuting them, who by their own practice confute themselves.
2 Having in some measure cleared the Quid non, what is not, cannot be the meaning of this clause, it now remaineth, that I endeavor to unfold the Quid est, what is the genuine sense of it; and since by what hath been already said, it appeareth that it must be interpreted. 〈 in non-Latin alphabet 〉 , with limitation, that which is to be inquired and resolved, is, in what respects this is true, that he who is taught by the unction, need not be taught by any man.
For the unfolding whereof, there is a double way proposed, both of which are very rational and satisfactory.
1 The Particle of denying Not, is not to be taken absolutely, but comparatively, not that they did not need any man to teach them at all, but they did not need it so much as others.
For the further clearing of this, it would be observed, that in several Scriptures this particle not, is a note, not of irrespective, but comparative negation. When God saith by his Prophet, I will have mercy and not sacrifice, he cannot mean that he would not have Sacrifice at all, for then it was a part of his Worship, but yet then he would not have it in comparison of mercy. When St. Paul saith, I am sent, not to baptize, but to Preach; he cannot mean a denial, for he was sent to baptize, his Commission was the same with the rest of the Apostles, which was to Baptize all Nations; but he was rather sent to Preach than Baptize. That of our blessed Savior, Labor not for the meat that perisheth, if taken Negatively, will contradict St. Paul, where he saith, He that will not work let him not eat, and therefore no doubt only meaneth, that we should chiefly labor for the meat that endureth to eternal life; and yet once more, that saying of his in another place, my doctrine is not mine, but his that sent me, should we take it as a direct denial, would be contradictory to itself, my Doctrine, and yet not mine, and therefore is to be construed, it is not mine so much as his whose I am, and whose my Doctrine is, his that sent me. Agreeable hereunto it is, that we expound this of S. John, 〈 in non-Latin alphabet 〉 , you have no need, that is, not so much need that any man teach you.
According to this Interpretation, it would further be inquired, in comparison of whom this negation is to be understood, to which a double Answer may be returned.
1 In comparison of the Jews before the coming of Christ, it is true of all Christians, they need not so much as those Jews did, That any man should teach them. This is that which I look upon as the most genuine construction of Jeremiah's Prophecy concerning the Church of the New Testament, for though the Precepts are express in several Epistles, of Teaching and admonishing one another, of Exhorting one another, and of provoking one another to love and to good works, yet the Christians need not Teach one another, as the Jews of Old needed: for whereas the Worship of God under the law was so Ceremonial, & obscure, that Children needed to ask their Parents, and every man his Neighbor, what was the meaning of this or that Rite, that so he might know the Lord, the Precepts of the Gospel are so plain and rational, that every one may understand them; and whereas this unction was then but sparingly given, both in regard of latitude, as to the subject, and fullness, as to the degree, (some few extraordinary persons excepted) it is now so universally poured out, and that in so far a greater measure, that in respect of them, the Christians now need not that any man teach them.
A Consideration which should lay upon us Christians so much the greater obligation of gratitude. Time was, when the Jews could say, He hath not dealt so with any Nation, as he hath done with us, neither have the Heathen the knowledge of his Law, but now we may say, he did not deal so with the Jews, as he hath with us, neither had they either such clear Prescripts for God's Worship, or such a plentiful effusion of his Spirit, and oh that we would so thankfully consider this, as withal, to remember that to whom much is given, of them much shall be required.
2 More Congruously to this present Scripture, These Christians to whom St. John wrote, did not need that any man should teach them, in comparison of these who either were but newly initiated into, or had been seduced from the Doctrine of Christianity. To this purpose is that Gloss of Beza's, Ha • res non tanquam ignot as proponit, sed tanquam cognitas inculcat. The Ignorant must be taught what they knew not before, and the seduced must be taught, to return from whence they have Apostatized, but these Christians, being neither Ignorant nor seduced, had no need so be so taught, though still as to their confirmation, and growth in Grace, and the knowledge of Christ, they needed instruction. We may very well construe this 〈 in non-Latin alphabet 〉 , in opposition to that, 〈 in non-Latin alphabet 〉 of St. Paul. As he chiding the Hebrews saith, When for the time you ought to be Teachers, you have need that one teach you again, which be the first Principles of the Oracles of God; So our Apostle commending these Christians, saith, You need not that any man teach you; So that as Cameron well glosseth it is Hyperbolica loc • tio, an Hyperbolical Expression, in way of Commendation, and so the design of it the same with that Complement he useth a little before, I have not written to you because you know not the Truth, but because you know it. Very Observable to this purpose is that of the Apostle Paul to the Thessalonians, where he saith Touching Brotherly Love, You have no need that I write unto you, for you yourselves are taught of God to love one another, yet in the very next verse there followeth, We beseech you Brethren to increase more and more. By which it plainly appeareth, he did not intend that there was no need at all to write to them, but that they did not need it so much as others, having in a good measure learned that lesson already. Suitable to this is that of the same Apostle to the Corinthians, where he saith, as touching the Ministring to the Saints, it is superfluous for me to write to you, when as in that very Chapter he useth many Arguments to encourage them to that very duty, and therefore cannot be supposed to mean, that it was altogether superfluous. And surely as the design of St. Paul in bespeaking the Thessalonians and the Corinthians after this manner, was to stir them up to a ready performance of those duties, by taking notice of, and commending them for what they had done in that kind already, so no doubt the scope of our Apostle was to animate them against Antichristian Seducers, by praising them for their proficiency in the Orthodox Faith.
That which we may learn from hence is, that provided it be not out of flattery, and for base ends, we may upon just occasion, not only commend, but enlarge, and as it were Hyperbolize in the Commendations of them that are good. Indeed, to flourish with Rhetorical exaggerations, in laying open the faults of others (except of such crimes as are very open and heinous ) is uncharitable, but to expatiate (though it be with Hyperboles ) in the praises of others for their virtues, is very allowable, as being that which this Holy Apostle giveth as a pattern of in this high E • comium, you need not that any man teach you.
2 There is yet another way of giving the sense of this clause, which to me seemeth most genuine, and that is, by construing those words, you need not that any man teach you, with the following, but as the sum Annointing teacheth you of all things, which being put together, do only deny any need that any man should teach them any other Doctrine than what this Annointing had taught them. All things (to wit) necessary to Salvation, this Unction had taught them, and therefore no need of any man to teach them any thing besides these all things. To this purpose is that gloss of Heinsius, who conceiveth, that the conjunction But is to be here taken in the same notion, in which it is used by the Chaldee and Syriac; Those words, there is no God besides me, are read by the Chaldee, There is no God but I. Thus in this place 〈 in non-Latin alphabet 〉 , is as much as 〈 in non-Latin alphabet 〉 , you need not that any man teach you, but as, that is, except those things which the same Annointing teacheth you. With this sense that gloss agreeth in effect, which I find among some Expositors, who refer the man here mentioned to the Seducers before spoken of. There is no need of any new Masters, that any of those seducers concerning whom the Apostle had discoursed should teach them any new Doctrine. Very Apposite to this purpose is that excellent saying of Tertu. Nob is curiositate opus non est post Jesum Christum, nec inquisition • post Evangelium, nil desideramus ultra credere, hoc enim prius credimus, nil esse quod ultra credere debemus, Christ being now revealed in his Gospel, it is curiosity to make further inquiry, we desire not to believe anything more, for this we first believe, that there is nothing more to be believed. There is need indeed that the Orthodox teachers should inculcate upon the people what this Unction teacheth, but as for any Doctrine besides, there is no need of, nor regard to be had to it, or him that bringeth it. It is very probable, that those Seducers did teach their new Doctrines as things necessary to be known and believed, in reference to whom our Apostle assureth them, that whatever those Heretics might pretend, they were already sufficiently instructed in all things needful for them to know. According to this notion, this very Scripture, which is made use of by Euthusiasts, as a buckler to defend, proveth a Sword to cut asunder their opinion; for what other must their pretended Revelations be, but vain and foolish? if there be no need of anything to be taught us by any man, but what this Unction teacheth (to wit, as it hath been already explained) outwardly by the Word, and inwardly by Grace. The truth is, we need not that any man, no nor yet any Angel should teach us, and if any Angel from Heaven should come and teach any other doctrine, than what this unction hath already taught the holy Apostles, and by them us, let him be accursed; nor is this more than what S t . Paul hath given us warrant for; and let this suffice to have been spoken of the sufficiency of this Schoolmaster. Passe we on to the
3 Next Character, which is his Fidelity, as it is set down in those words, and is truth, and is no lie: The first, which is the affirmative expression according to the Greek, is to be read in the Concrete, and is true; and the latter, which is the negative, in the abstract, and is no lie; our Translators finding the latter to be the abstract, read the former so too, though it may seem more rational to read the latter, as if it were a Concrete, finding the former to be so. But as to the rendering it, it is not much material, whilst the sense is the same; which is, that this anointing is true, without the mixture of any falsehood in his teaching. The more fully to express this, it is that our Apostle speaketh the same thing twice, first by affirming, and then by denying the contrary, that look as when in the former Chapter he would set forth God's purity to the full, as being free from the least pollution, he saith, He is light, and in him is no darkness: so here, that he might express the veracity of the Spirits dictates, as being without the least error, he saith, it is truth, and is no lie. The Devils answers which he gave those who consulted him, were so dubious, that they could not tell which way to construe them, and so were deluded by them; but the Spirits dictates are certain and infallible. The Devil is a lying Spirit, the Father of Lyes, and his suggestions are lies, and no truth, but the Spirit of God is a Spirit of truth; so our Savior calls him once and again, yea he is truth and no lie. True it is, Heretics the Devils instruments, do sometimes speak truth, but it is in order to the advancing of some lie; yea, it is usually mixed with lies. But the Spirits Pen-men deliver truth, and nothing but the truth, so that we may venture our souls upon their writings. Indeed, it is not so with us, who expound and preach upon their writings, since we have not so full a measure of this unction as they had; in which respect St. Hier ome saith, Aliter habere Apostolos, aliter reliquot tractatores, illos, semper vera dicere, istos, ut homines in quibusdam aberrare, that there is a great deal of difference between the Apostles and other Preachers, those always write truth, but these err in many things; but withal, it is then when they are not led by the Spirit, who being wisdom cannot be deceived, and being truth cannot deceive. Keep we therefore close to the dictates of this unction, and that as they are set down in the Word. Since they are truth, and no lie; let us believe, and not doubt; trust, and not waver; left if we receive not the truth in the love of it, God give us over to believe a lie, it being just that they who will not be taught by this unction, which is truth, and no lie, should be fooled by delusions, which are lies, and no truth.
4 There is only one clause of the verse to be dispatched, in those words, and even as it hath taught you, you shall abide in him, where the verb abide according to the different Greek Copies is in the future tense of the indicative, and so rendered you shall abide, and in the imperative mood, and rendered abide in him, and accordingly it may be looked upon, either as a promise, or a precept, according to the former, it lets us see the efficiency of the School master, and according to the latter the duty of the Scholar; but because I find this given as a precept, in the very next verse, I shall here only consider it as a promise, and so a further commendation of this unction.
Those words you shall abide, are conceived by some to be only verba sperantis, words of one that hopeth well concerning them; but I rather take them to be a promise, assuring them of the virtue of this unction, which being received by, and abiding in them, would enable them to abide as it had taught them. The pronoun 〈 in non-Latin alphabet 〉 , in the end of the verse, may be construed in a double reference, either to the 〈 in non-Latin alphabet 〉 , or to 〈 in non-Latin alphabet 〉 , to the thing, or the person, and so may be read, you shall abide in it, that is, in the unction, or you shall abide in him, that is, in Christ, from whom you received the unction. Indeed, in the next verse it is manifestly belonging to the person, the 〈 in non-Latin alphabet 〉 , being no doubt the same with the 〈 in non-Latin alphabet 〉 , he that shall appear; but here it may very rationally be referred to both, and accordingly I shall speak a word of each.
1 Even as it hath taught you, you shall abide in him. That which this unction chiefly teacheth, is to abide in Christ; suitably the Arabic readeth it, as it hath taught you to abide in him, and in this sense it lets us see the excellency of this School-master, above all others; they may teach what to do, but cannot enable to do what they teach; but this unction, as it hath taught you, so you shall do; it hath taught you to abide, and you shall abide in him; this voice saith behind us, This is the way, walk in it; and it withal giveth us feet to walk in that way. Look as when our blessed Savior said to Lazarus, Come forth, there was a power accompanying that voice, which enabled him to come forth: so when this unction, as it were, saith to us, abide in him, there is grace communicated, strengthening us to abide in him. Very congruous to this purpose is that Discourse of S t . Austin against Pelagius and Celestius, Sic docet Deus eos qui secundum propositum vocati sunt, simul donans quid agant scire, & quod sciunt agere, God so teacheth those who are called according to his purpose, that they both know what to do, and do what they know; whence S t . Paul thus speaketh to the Thessalonians, You are taught of God to love one another; and that he might prove they were taught of God, he presently addeth, for indeed you do it towards all the brethren; Tanquam hoc sit certissimum signum quod a Deo didiceritis, si id quod didiceritis feceritis, as if this were the most sure sign of being taught of God, to do what they were taught; after this manner were all the called according to purpose, as it is written in the Prophets, taught of God; but he that knoweth what he ought to do, and doth it not, hath not yet learned of God according to grace, but to the law, not according to the Spirit, but the letter; and a little after be addeth, Of this manner of teaching our Lord saith, Whosoever hath heard and learned of the Father, cometh to me, he therefore that doth not come to him, it is not truly said he hath heard and learned, for if, as he who is the truth saith, Everyone who hath learned cometh, he that cometh not hath not learned; so that as he presently addeth, not only the power, but the will is assisted by this teaching; for if it had been only an ability were conferred, our Lord would have said, Everyone that hath heard, and hath learned of the Father, can or may come to me, but it is he cometh, Ubi jam & possibilitatis profectus, & voluntatis affectus, & actionis effectus est, by which is intimated, a c • llation of power, an affection of the will, and the effect of the action. Hitherto the words of S t . Augustine, whose expressions both here, and a little before in this Discourse (as also S t . Gregory's ) I have the more largely rehearsed, that the Doctrine of the necessity and efficacy of the Spirits grace may appear to be no new doctrine; nor shall I need to add much more in this particular. Indeed, that prayer of the Spouse would not be omitted, Draw me, and we will run after thee; whereby is intimated, that when the Spirit of Christ draweth, though it be not a forcible, yet it is an effectual operation, it is not such a drawing as maketh us go whether we will or no, but as maketh us of unwilling, willing, not only to go, but run the way of God's Commandments. Agreeable to which, it is here not only said you may, but you shall abide in him.
2 Nor would the other reading be left out, even as it hath taught you, you shall abide in it, that is, in the Doctrine which this Unction hath taught you, whereby is intimated, that the grace of this Unction is not only i • uminating, but corroberating, and as it teacheth us, so it strengtheneth us to continue in what it teacheth. As oiled Paper doth not only let in the light of the Sun, but beat back the violence of the Wind; so doth this Unction, not only enlighten its Scholars, whereby they understand the truth, but also enable them to withstand the opposition of errors. This confirming energy of the Spirit, St. Paul hath elegantly set forth by several Metaphors, where he saith, He which est ablisheth us with you in Christ, and annoynteth us, is God, who hath also sealed us, and given the earnest of the Spirit in our hearts, manifestly comparing the Spirit to an earnest, to a seal, to an ointment; and as the earnest assureth the bargain, the seal confirmeth the grant, and the ointment strengtheneth the part: so doth the Spirit stablish the heart in a firm expectation of Divine promises, assurance of Divine love, and a steadfast adherence to Divine truth.
And now putting all together, what great cause of gratulation, and ground of consolation doth this verse afford us? we are infinitely beholding to our blessed Jesus, in that he shed his blood for us; and we are no less engaged to him for giving his Spirit to us, since as by the one he purchased Salvation for us, so by the other it is he preserveth us to salvation. Had not this Unction revealed the things we are to know in order to Salvation, we must have continued ignorant; but blessed be God, this Unction teacheth us of all things. Though we be instructed in the things of our peace, yet we are very apt to be with-drawn from them, especially by the cunning of Seducers; but blessed be God, this Unction abideth with us, and enableth us to abide. Oh let us herein rejoice, that the wisdom of our Savior hath so fully provided for our safety, and let it be our daily prayer, that this holy Unction would still vouchsafe to remain with us, so as we may be instructed, confirmed, and preserved by it to everlasting life.
THE FIRST EPISTLE OF S t . JOHN.
CHAP. 2. VERS. 28.
M Any are the Diseases to which the inward, as well as the outward man is subject. The Feaver of Luxury, the Surfet of Gluttony, Meagrom of Drunkenness, Lethargy of Sloath, and Ague of Idleness, ( all which are involved in the Lust of the flesh, ) the Itch of Curiosity, and the Dropsy of Covetousness, (which are the lusts of the Eies ) the Tumor of Arrogancy, and the Timpany of Ambition, (which are the Fride of Life ) are not more common than dangerous sicknesses; no wonder if our Apostle, being a spiritual Physician, cautioneth us, and prescribeth in this Chapter an excellent Antidote against them, of not loving the World and the things of the World. But besides these, the Consumption of Envy, the Frenzy of Malice, the Giddinesse of Inconstancy, and Falling-sickness of Apostasy, are no less deadly, and far more spreading; for this cause it is that our Apostle throughout this whole Epistle, very much insisteth upon brotherly love, the only cure of malice and envy; and in the latter part of this Chapter, earnestly persuadeth a firm adherence to the Christian Faith, the proper remedy of inconstancy and Apostasy, the close of which Discourse is in the words of the text, And now little children abide in him, &c.
In which verse there are three things offer themselves to our observation, •• e Manner, the Matter, the Motive; The manner •••• et, The matter ser • us, The motive strong. The manner Rhetorical, The matter Theological, The motive Logical. The manner vehement, The matter important, The motive urgent. Finally,
The manner in the Compellation, Little Children,
The matter in the Exhortation, And now abide in him.
The motive in the Incitation, That when he shall appear, we may have confidence, and not be ashamed before him at his coming; of each of which with brevity and perspicuity.
1 Begin we with the Compellation, which having had occasion once and again to handle, shall be quickly passed over, only I cannot but with Ferus, take notice of the excelleat Artifice of our Apostle, who calleth them to whom he wrote, Little Children, Ut oftensione affect us sui fortius moveat, thatby discovering the dearness of his love towards them, they might be the more easily persuaded by him. St. Paul writing to the Romans concerning false Teachers, saith, they did deceive the simple by fair and smooth words. Surely the Ministers of Christ should be no less artificial in persuading, than they are in deceiving, and to that end use smooth and fair words. Me thinketh those words of our Savior to his Disciples when so many forsook him, carry in them a great deal of passion, Will you also go away? and no doubt they made a suitable impression on them, witness Peters answer, Lord, whither shall we go? what affectionate strains are those of St. Paul, and St. Peter? I beseech you brethren by the mercies of God, so St. Paul; Dearly beloved I beseech you, so St. Peter; and if we well weigh it, we shall find as much, nay more in this of St. John, And now little children; the Hebrew 〈 in non-Latin alphabet 〉 which answers to the 〈 in non-Latin alphabet 〉 in the Greek, is not only an adverb of time, but a particle of beseeching, and this title, Little children, seemeth to intimate, that our Apostle beseecheth them, Per eam Paternam benevolentiam, by the love of a Father, yea by the bowels of a Mother. You that are Parents know with what tender affections you speak to your Children, when you dissuade them from evil, or persuade them to good; the same Spirit was in this holy Apostle, Mira & sollicita de suorum salute cura, it was a strange solicitous care, and desire, which he had, of their Salvation, which put him upon this earnest way of exhorting them to perseverance. Oh that all the Ministers of the Word would learn to fellow this pattern. I told you in the last Lecture, it is only God that can speak to the heart inwardly, and effectually, but certainly that Minister shall soonest convey as it were his words into the heart, who speaketh with his heart, yea rather speaketh his heart; whose expressions manifest his affection, as to the things concerning which, so to the persons to whom he speaketh; and this shall suffice for a brief account of the Compellation.
2 Proceed we to the Exhortation, in those words, And now abide in him.
Before I discuss the nature of the duty, it will not be amiss to observe, that what is assured in the end of the former verse, You shall abide in him, is prescribed in the beginning of this, abide in him; Abiding in Christ is the matter of both, a promise, and a precept, it is that which we shall find verified in other duties as well as this, I will put my fear in their hearts, so runs the Promise, Fear the Lord, so frequently the Precept. A new heart will I give you, and a new spirit will I put within you, so God promiseth; make you a new heart, and a new spirit, so he commandeth. The Lord thy God will circumcise thine heart to love him, is the promise, and in the same Chapter, I command thee this day to love the Lord thy God. Indeed, there may seem some kind of incongruity in this at the first view, for what need is there of commanding us to do what God promiseth he will enable us to do? but in truth there is a sweet harmony between precepts and promises of this nature, whilst these serve to strengthen our confidence, and those to quicken our diligence; when on the one hand we are exhorted to abide in Christ, we may be ready to say, but How shall I be able to perform this duty? my enemies are so strong, and grace so weak, that I fear I shall let go my hold, and as David once said, I shall one day fall by the hands of Saul; so the weak, though willing Christian, is apt to say, I shall one day fall by the power and policy of the Devil, and notwithstanding all my resolutions and endeavors, I fear my deceitful heart will be with-drawn from Christ. But loe, for our comfort and encouragement, here is a promise, that by the virtue of this Unction we shall abide. On the other hand, when we meet with these, and such like promises of perseverance, we may be ready to flatter ourselves, as if we cannot miscarry, and once being in Christ, we shall abide, though we be never so careless and secure, and therefore to prevent this supine laziness, here is a precept annexed to the promise, which minds us, that something is to be performed on our part, as well as God's. This unction enableth to abide in Christ, but withal we are required to make use of the grace which this unction giveth for that end; and as the Promise assureth us of the one, so the Precept puts us on the other. It is a known saying of S t . Austin, He that made us without ourselves, will not save us without ourselves, we can do nothing without him, he will not do it without us. The Unction teacheth, and that so as to give strength to fulfill, yet still our part is to put forth that strength for that end for which it was given us, and though it is the grace of this unction which doth not only prevent us, by giving ability, but excite us to, and assist us in actuating that ability, yet it is incumbent on us, by the help of preventing, exciting, and assisting grace, to exert those acts of faith, and courage, and constancy, whereby we abide in him.
This being premised, come we now to consider the Duty to which we are exhorted, and here we find something substantial, and something circumstantial; that in the verb, abide; this in the adverb, now.
1 The substance of the duty is in the word abide, a word which as Lapide well observeth, our Apostle very much delighted to use, no less than seven times we meet with it in this Chapter; nor is it any wonder, since it was his Masters word, and that in his last dying farewell Sermon, if you cast your eyes on the fifteenth Chapter of S t . Johns Gospel, you shall find this phrase of abiding in him, used by our Savior five several times in four verses, and as hath been already observed, this holy Apostle loved to tread in his Masters steps, yea to speak in his Masters language. He that exhorts to walk as he walked, will not only do so, but talk also as he talked. No doubt, as he was his Lord's darling, so he had a dear affection to him, and those whom we love, we would resemble, not only in greater, but lesser matters, in garb, and gesture, in discourse and language. And as for this reason he maketh so frequent use of the phrase, so likewise he so often inculcateth the duty, because it was his Masters counsel to him, and the rest of the Disciples. He well knew he could not give better counsel to the people than Christ had given to him, he followed it himself, and found it good advice; no wonder if he commanded it to others, Abide in him.
For the unfolding of this duty, know
1 There is a three-fold abiding which is required of every Christian, in the Church of Christ, in the Doctrine of Christ, and in Christ himself; all of these we meet with in this Chapter; the first in the nineteenth verse, 〈 in non-Latin alphabet 〉 , they had continued with us, to wit, the Apostles of Christ, who were then the Rulers, and Representatives of the Church. The second, in the four and twentieth verse, 〈 in non-Latin alphabet 〉 , Let that which you have heard from the beginning abide in you, to wit, the Evangelical Doctrine; and the last in this verse, 〈 in non-Latin alphabet 〉 , abide in him. By all of these, no doubt, one and the same grace of perseverance is meant, yet not without some difference, one rising higher than the other; the lowest st • p is abiding in the Church, which is opposed to a Schismatical separation; higher than that is abiding in the Doctrine, which is opposed to Heretical defection; the highest, is abiding in Christ himself, which is opposed to an Hypocritical profession. A man may abide in the Church, and • et fall from truth to error; he may abide both in the Church, and in the Doctrine of Christ, so far as to outward profession, and yet not be really united to, and abide in Christ himself. But on the other hand, He who spiritually abideth in Christ, cannot but abide in his Doctrine and Church: If you abide in me, and my words abide in you▪ saith our blessed Savior; where the latter is joined with the former; Christ's words cannot but abide in them who abide in him; nor will he who hath a real. union with Christ, make a willful separation from his Church, since the members which adhere to the head, cannot forsake the body; no wonder if our Apostle add this to the two former, as that which will both engage and enable us to them; and accordingly, that we may continue with the Orthodox Christians, and that which we have heard from the beginning may remain in us, let us abide in him.
2 In regard of this union and communion which we have with Christ; there is a three-fold phrase, which we meet with very frequently in the New Testament, coming to him, being in him, and abiding in him; coming to him is S t . Peters phrase, to whom coming as to a living stone; Being in him, St. Paul's, If any man be in Christ; Abiding in him, St. Johns, both here and before in this Chapter. And here we may observe a gradation, coming to him is the beginning; being in him, the progress; and abiding in him the perfection of Christianity; we must come to him, or we cannot be in him; we must be in him, else we cannot abide in him; it is not enough to come to, but we must be in; nor to be in, but we must abide in him. To come to Christ, is renouncing ourselves, to embrace Christ, as our Lord and Savior; to be in him, is to trust in him (whom we embrace) for salvation; and to Abide in him, is to persevere in this adhaesion, to the end.
3 If yet you desire a more plain account of the true meaning, and full latitude of this phrase of abiding in Christ, I answer, it is when as having received Christ Jesus our Lord, and that both as our Lord and Jesus, we do not, will not suffer ourselves, either by the allurements, or affrightments of the world, solicitations of the flesh, and temptations of the Devil, to be with-drawn from the profession of his name, observance of his precepts, recumbency on his merits, imitation of his graces, and communion with his person.
2 Having given you this account of the 〈 in non-Latin alphabet 〉 , abide in him▪ it will not be amiss to cast an eye upon the 〈 in non-Latin alphabet 〉 , and now; though it may be looked upon only as formula concludend • , a winding up of the Discourse, as if he had said, in Solomon's language, this is the conclusion of the whole matter, yet since the particle 〈 in non-Latin alphabet 〉 is properly an adverb of time, we shall so consider it, and find a great deal of emphasis in it, in as much as this now seemeth to have a double aspect.
1 Upon the Antichrists which then abounded, in which respect there was so much the more need at that time, to take heed they were not with-drawn from Christ, and therefore saith the Apostle, now abide in him. Here is the faith and patience of the Saints, saith S t . John of persecuting times, Here is the faith and constancy of the Saints, may we say of Heretical times, then to abide in, when many go from Christ, cannot but be very acceptable to him; for this he commended the Angel of the Church of Pergamos, I know thy works, and where thou dwellest, where Satan's seat is, and thou holdest fast my name, and hast not denied my faith; it is a small matter to be faithful to Christ in those days, and places, where Christianity flourisheth, but the trial of our faithfulness is, when we are in the midst of Apostates and Seducers. He is the loyal Subject who is true to his Prince in Rebellious times, and he is the sound Christian, who abideth in Christ in antichristian times; where Heresy and Tyranny prevail, there is Satan's seat, or rather throne, and to adhear to Christ as our King, where Satan hath his throne, is constancy indeed. Surely what is said of Pergamos, may too truly be affirmed of England at this day, it is the place where the Devil playeth Rex, misleading by Heretical Seducers multitudes into damnable errors; and now (beloved) to abide in Christ, and cleave to the truth, will be both his and our honor.
2 Upon the Christians who had already embraced, and hitherto adhered to him, whom therefore the Apostle bespeaketh, now abide in him, that is, still continue faithful, and hold out to the end▪ He had told them before it is the last hour, and he would not have them fail at last. That Coat which Joseph had from his Father, is called by S t . Gregory, Talaris tunica, a Coat down to his heels; such must the coat of perseverance be, not to the knees or legs only, but to the very heels. He that begins a race, nay that runs three parts of the way, will yet lose the prize if he give over before he come to the goal; as St. James saith of patience, so say I of perseverance, let it have its perfect work. Oh my brethren, I fear it may be said to too many amongst, us in the language of St. Paul to the Galatians, Have you suffered so many things in vain, if it be yet in vain? Have you so long, maugre all opposition, adhered to the truth, and will you now by a cowardly faintness lose the glory and reward of all your former services? Know you not, that the grace of the Theater is the last Scene? and it is the evening that crowneth the day; cast not away therefore your confidence, but as you have hitherto, so now abide in him; and which would not be passed by, it was not long that this time of trial should last, it was but for an hour; and since they had been faithful so long, he would have them hold out a little longer; Could you not watch with me one hour, said Christ to his Disciples? shall we not abide in Christ one hour? I have served my Jesus (said Polycarpus) these many years, shall I now desert him? it is but for a while, a very little while, as here in St. Johns phrase; a moment in St. Paul's, and therefore now abide in him. To bring this Part of the Text to a period.
1 That we may be enabled constantly to abide in Christ, there is need especially of two graces, namely a strong faith in, and an ardent love to Christ. He that is fully assured that Christ, and Christ alone is the root of all graces, the fountain of all happiness, the foundation of all good, and that as St. Peter expresseth, there is no salvation in any other, will certainly abide in Christ whatever befall him. He that hath an endeared affection to Christ, whose soul cleav • th to him as the soul of Jonathan did to David, will not leave him, nor suffer himself, either by fair or foul means, to be withdrawn from him. Where there is a voluntary separation between man and wife, we may safely conclude there is want of affection to each other, in both, or either, since love being a desire of union, cannot admit of a dis-junction, and therefore let our prayer & endeavor be, that our faith may be strengthened, our love inflamed, and thereby our perseverance lengthened.
2 Of how great concernment it is that we should abide in Christ, himself hath told us in that fore-mentioned place of the Gospel, where he fully sets before us the advantage on the one hand, and the damage on the other▪ If we abide in him▪ he will abide in us, if we abide in him, we shall abide in his love, if we abide in him, we shall be enabled to bring forth the fruit of good works, to his Fathers glory, and consequently our own foelicity. But if we do not abide in him, we shall be bar •• and unfruitful, cast out and withered, and our end at last will be to be burned.
But what need I go further than the Text? wherein we meet with a very strong and pressing motive, which is the last part, and cometh now to be handled, as it is laid down in those words, That when he shall appear &c.
In which there is something
Supposed, namely, the coming and appearance of Christ, when he shall appear, and again at his coming.
Implyed, namely our appearance at that day, in that it is said, Before him.
Expressed, namely, the confident appearing before Christ, of those who abide in him, that we may have confidence and not be ashamed before him at his coming.
1 That which is here supposed by our Apostle, is, that There is another coming of Christ, when he shall appear. That the He here spoken of is Christ, is so evident, that it needs no discussion, and that you may know of what coming and appearance St. John speaketh, take notice of a threefold coming of Christ.
Uirtual, Spiritual, Personal, of his Power, of his Spirit, of his Person.
1 Whensoever our blessed Lord is pleased to make known his Power in the deliverance of his Church, and vengeance on his enemies, He is then said to come and appear; and of this coming, we find mention both in the Gospels, and Epistles: many places there are which may, and some which must be so understood. Thus when Christ saith, There are some here standing which shall not taste of death, till they see the Son of man coming in his Kingdom; and again concerning the beloved Disciple, If I will that he tarry till I come, what is that to thee? it cannot be rationally construed of any other than his coming, to destroy the Jews that crucified him, and deliver the Christians that Worshipped him.
2 Whensoever our blessed Jesus is pleased, by his holy Spirit to manifest himself to the soul of a believer, enlightening the mind, comforting the conscience, enlarging the affections; he is then said to come and appear: so runs the Promise in the Gospel, If a man love me, he will keep my words, and my Father will love him, and we will come in to him, and make our abode with him; in the Epistle to the Angel of the Laodicean Church, Behold, I stand at the door and knock, if any man open the do • , I will come in to him▪ and sup with him, and he with me.
3 Besides both these, there is a personal coming of Christ, and this is double, for so we read, he shall appear the second time. Indeed, the Jews fancy two Messiahs, o • e of the Tribe of Ephraim, the other of the Tribe of Judah, one the Son of Joseph, the other of David; we nowhere read of any Messiah, of any other Tribe than that of Judah: But that which was the occasion of their error▪ is a certain truth, namely, that there is a double coming of the Messiah. One of the titles of the Messiah, is, 〈 in non-Latin alphabet 〉 , he that is to come, and it is that, which as it did from the beginning▪ so it will till the end of the world, belong to him; for though the first coming be long since past, in respect of which this very Apostle saith in the next Chapter, The Son of God was manifested, yet there is a coming to come, in reference to which, he saith a little before in that Chapter, he shall appear. And indeed though the late learned Annotatour, refer the appearing in my Text, to that virtual coming of his, when Jerusalem was overthrown, yet since there is no reason necessitating to restrain it to that, and so soon after, (namely, in the second verse of the next chapter) this appearing is mentioned again, where it must be understood of that second and last coming, I conceive it most congruous, with the generality of Interpreters, so to understand it here.
This is that coming of Christ which was Prophesied long ago. Enoch, the seventh from Adam, mentioned this advent, saying, The Lord cometh with thousands of his Angels; and Daniel, where he speaketh of the Son of man's coming with the Clouds of Heaven. Of this coming the New Testament maketh frequent mention. It is foretold by Christ himself, I go, and prepare a place for you, I will come again. By the Angels, This same Jesus which is taken up from you into heaven, shall so come in like manner, as you have seen him gone into heaven. By the Apostles, The Lord himself shall descend from Heaven with a shout, with the voice of the Arch-Angel, and with the Trumpet of God, So St. Paul. Be patient Brethren unto the coming of the Lord. So St. James. Which if immediately it respect the virtual, yet is to be extended to this personal coming. Finally, There shall come in the last days Scoffers, saying where is the Promise of his coming, So St. Peter. That he shall come again is an Article of our Creed, founded upon many pregnant Testimonies of holy Writ. To determine the time of his coming, is without the compass of our knowledge, because not within the sphere of Scripture -Revelation; we have lived to see those men found Liars, who have audaciously presumed to set the time. Let us desire to know no more than God hath revealed, and that is, that it shall be the last day. At this coming, whensoever it is, be shall appear, to wit, in splendor and Glory, so it is called by St. Paul, 〈 in non-Latin alphabet 〉 , The glorious appearing of the great God, and our Savior Jesus Christ. And herein lieth the difference, between the first and second coming of Christ, Primus adventus ejus occultus, secundus manifestus, saith an Ancient, his first coming was hidden, his second shall be manifest, quum conspicuus factus erit; So Beza readeth my text, when he shall appear conspicuously; his first coming was in the form of a Servant, his second shall be in the splendor of a King; at his first coming, he was meek as a Lamb, at his second, he shall be terrible as a Lyon; at his first coming, he was accompanied with mean men, at his second he shall be attended with mighty Angels; at his first coming he rode upon an Ass, in his second, he shall ride upon the clouds. Finally, his first coming was in meanness and ignominy, his second shall be with might and Majesty.
This coming, I trust beloved, we all believe, and let us all be exhorted more and more to confirm our faith in it. Indeed, a sure belief of this second advent, is of urgent necessity, in order to an holy life; since nothing maketh the Servant more diligent in his business, than a certain expectation of his Lord's return: hence it is that one character of a true Christianin the New Testament, is, to look for Christ's appearing, which implieth a steadfast confidence, that he will appear. It is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , si, but cum, If he shall appear, as if it were a thing dubious, or only probable, he may come, or he may not come, but when he shall appear, as a thing certain and indubitable, and taken for granted by our Apostle, that they to whom he wrote were fully convinced of, and so shall I now charitably judge of you, and proceed to the
2 Next particular which is implied, and that is our appearance, in those words, before him. The first coming was to save sinners upon the terms of faith and repentance, his second shall be both to save and destroy; to destroy the incredulous and impenitent, to save the believing and penitent sinners. In order to this, it is, that whereas his first coming was to be judged, and so condemned and crucified; his second coming shall be to judge, both by absolving, and condemning. That he may perform this office of a Judge, there must be a general citation, and consequently appearance of all men before him, when he shall descend from heaven, all shall ascend out of their Graves. We shall all stand (so saith St. Paul to the Romans) We must all appear (so is his phrase to the Corinthians) before the judgment Seat of Christ; nor is this universallity only in respect of all sorts of men, but of all persons, Quicquid hominum universis seculis toto orbe progenitum, as Leo hath fully expressed it, whatsoever man hath been, is, or shall be born in any age, or part, time, or place of this world, he must necessarily come before this Judge at that day. Indeed, some shall have boldness, and some shall be ashamed, but all shall appear before him. He telleth us himself, that All nations shall be gathered before him, both sheep and goats, good and bad. The wicked indeed shall not stand in the judgment, that is, they shall fall in their cause, but they shall stand in their persons; desire they will be to be hid, though with the fall of heavy mountains upon them, but hid they shall not, cannot be. Every one shall then appear, and that in his own colors, the Hypocrite shall appear, not as he seemed to be, but as he is, his vizard shall be plucked off, and his paint melt away, and he shall be stripped of his sheep's clothing. According to what really we have been and done, so shall we in that day appear, and so shall we be judged, for he shall reward every man according to his works.
Oh then (my Brethren ) since these things shall be, both that Christ will appear, and then we must appear, How holy ought we to be in all manner of Conversation? It will be a sad day with us, if at once it shall be latere impossible, and apparere intolerabile; impossible to be concealed, and yet intolerable to appear; if as we shall not be able to hide, so neither to hold up our heads; in a word, if as we shall have no opportunity of running away, so we shall have no courage to stand. Oh then! let it be our wisdom before hand, to make account of, and preparation for that appearance. And if you would know how it shall be with you then, often examine how it is with you now. Erect a Court of Judicature in thine own soul, summon thyself before thyself, if thou beest not able to answer thy Conscience, thou wilt be less able to appear before this Judge, according as this Apostle tells us in the next Chapter, If our heart condemn us, God is greater than our heart, and knoweth all things. Oh then keep a good Conscience, and lead a good life. Order thy steps according to God's word, and gain by faith, an interest in Christ's merits, having begun, continue in the faith, and obedience to the death; and being in Christ, abide in him to the end; so shalt thou appear with joy, and not with sorrow, with boldness, and not with shame, before him; and so I am fallen upon the
3 Last particular, which is expressed, namely, The confident appearing before Christ of those who abide in him, that we may have confidence, and not be ashamed before him at his coming, wherein we shall more particularly take notice of the excellency of the Benefit, in those words, Have confidence and not be ashamed, and the extent of the persons to whom this benefit redounds in the Pronoun we.
1 The Benefit which cometh by abiding in Christ is set down according to our Apostles usual way of speaking, both Affirmatively and Negatively, nor was it without a special reason, namely, that he might at once set before us both the advantage of perseverance, and the danger of Apostasy, inasmuch as here are two plain assertions, The one, that they who abide in Christ shall hav econfidence. The other, that They who abide not in him shall be ashamed before him at his coming.
1 On the one hand, The Persevering Christian shall have 〈 in non-Latin alphabet 〉 , Confidence before Christ at his coming. I shall not here trouble you with the various significations of this word 〈 in non-Latin alphabet 〉 , especially, since it is so fully done to my hand by the late Critical Annotatour. Here it is not unfitly rendered confidence, or boldness. It is by our Savior expressed in those two phrases of lifting up the head, and standing before the Son of man; shame causeth a man to hang down his head, but confidence lifts it up, fear maketh a man run away, but boldness encourageth him to stand, this confident boldness shall they then have, who now abide in him.
It may perhaps be here demanded, How can any, yea, the best Christian have confidence before Christ at his coming? St. Basil weighing the severity of that day, saith, That even Abraham the Father of the Faithful should then tremble, and indeed considering the exact inspection of the Judge, and the manifold infirmities of the strongest Christians, it may very well be wondered how any of the Sons of men should be able to appear then with boldness; but beloved, notwithstanding this, there are three things which shall make the persevering Christian, confident at that day, namely,
1 The Testimony which his own Conscience shall give him of his sincerity, In die judicii, qualem unusquisque habet conscientiam, talem judicem habebit, saith St. Bernard truly. One of the Books, which shall at that day be opened, and according to which we shall be judged, is that of conscience, and as our Apostle saith in the next Chapter, If our heart condemn us not, then have we confidence towards God. There is no surer Argument of sincerity, than constancy, these two are joined together, Their heart was not right with him, neither were they steadfast in Covenant; their unstedfastnesse argued their unsoundness; surely then the conscience of a persevering Christian, cannot but bear witness to him of his uprightness; with what confidence doth the Church go to God, when she is bold to appeal to him in her affliction, and say, all this is come upon us, yet we have not forgotten thee, neither have we dealt falsely in thy Covenant, our heart is not turned back, neither have our steps declined from thy way. Thus can the Faithful Christian plead for himself, Blessed Jesus, though the World hath flattered and affrighted me, the Devil tempted, and solicited me, yet have I not forgotten nor forsaken thee; I have had many failings in my course, nor can I acquit myself from infirmities, but through thy grace my heart hath not been turned back, nor have my steps declined from thy ways. This is our rejoicing (saith St. Paul ) yea, this shall be our rejoicing, at that day, the Testimony of a good conscience. But yet let me tell you, this is the weakest prop of a Christians confidence, and therefore,
2 That which in the next place will embolden him, is, The right he hath to the Promise, even that Promise which is mentioned a little before of eternal life, Fidelis est qui promisit, non te fallet, tantum tu noli deficere, sed expecta promissorem. He is Faithful that hath promised, and cannot, will not deceive thee, do not thou faint, and he will not fail thee; good reason then hath he who in some measure fulfilleth the condition by abiding in Christ now, with confidence to expect the Promise then. Though it is far from him to say in the Language of that proud Friar, Da Domine quod ego merui, Lord give me what I have deserved, yet he will say with an humble boldness, Da Domine quod tu promisisti, Lord give me what thou hast promised, having confidence not in the merit of his own works, but the fidelity of Christ's word. 3 Add to this in the last place, The interest which he hath in the Judge; He that is to come to Judge the World, is the Head of his Church, and consequently all who abide in him are his members. He that then shall appear as the Judge, now appeareth in Heaven as an Advocate for all believers. Finally, He that shall be the Judge, is a Friend, a Brother, an Husband; they that abide in him, are the children of God, and so he and they brethren, are beloved of him, and so he is their friend, married to him, and so he is their Husband, well may they with confidence appear before him. Being thus married to, and abiding in Christ, their sins are washed away in his blood, their persons are invested with his merits. And thus through him it is, that abiding in him they have confidence before him.
2 On the other hand, they who do not abide in him, shall be ashamed before him at his coming. I find among Expositors a three-fold gloss upon this, 〈 in non-Latin alphabet 〉 , ashamed before him.
1 Erasmus conceiveth the sense may be, Ut illum non pudeat nostri, that he may not be ashamed of us. This is that which himself threateneth, by way of retaliation to all them who are ashamed of him, and his words (and consequently do not abide in him ) that when he shall come in the glory of his Father, he will be ashamed of them. They who now will not own Christ, at that time would gladly be owned by him, but he shall dismiss them to their place, with a N • scio vos, I know you not. But though this be true in itself, yet the phrase of the text will not well bear it.
2 The Syriac and vulgar Latin read it, as if the preposition were 〈 in non-Latin alphabet 〉 , and so the sense is, Ne nos aeternae infamiae damnet, that we may not be doomed to eternal infamy, with that Ite maledicti, go ye cursed. All impenitent sinners, and especially Apostates, shall in that day, by Christ, be put to, and clothed with shame. Thus what they seek to avoid, falls upon them, and that in a worse kind, Apostates deny Christ to prevent shame, and because of their Apostasy they suffer perpetual shame.
3 The most genuine notion of the phrase is rendered by Grotius, Ne pudeat no • ab illo conspici, that we may not be ashamed to be seen by him. The wicked, especially Apostates, shall be ashamed at that day before the godly, whom here they despised; so the Author of the Book of Wisdom brings them in, saying within themselves, This was he whom we had sometimes in derision, and a Proverb of reproach, we fools accounted his life madness, and his end to be without honor, how is he numbered among the children of God, and his lot is among the Saints? But which is far worse, they shall be ashamed before Christ whom here they deserted, and not be able to look him in the face. Thus shall all that for sake Christ be ashamed before him, in respect of their
1 Odiou • nakedness. Time was when bodily nakedness was our honor, but now it is so shameful, that we need garments to cover us; and surely if the nakedness of the body be shameful, that of the soul is far worse. How can the Apostate choose then but be ashamed before Christ, whilst by c • sting him off, he hath thrown away that whiteraiment which should cover him, and his shameful nakedness must needs appear.
2 Grosse Hypocrisy. The cheating Impostor when discovered, and brought before the Judge, is ashamed; the Apostate proclaimeth to all the world, that his profession was but a Cheat, his devotion a Lye, and must he not needs be ashamed when he shall appear before Christ?
3 Vile unfaithfulness. He that hath broke his word, is ashamed to look him in the face, to whom he made the promise; the Servant that hath not discharged his trust, is ashamed to come before his Master; with what face can that woman look upon her Husband which hath been unfaithful to his bed? Apostates are Spiritual Adulterers, forsaking Christ for other Lovers; false Servants, not keeping that good thing which is committed to them, yea perfidious in their promises, renouncing their baptismal vow. Sure they cannot but be ashamed before Christ.
4 Great unthankfulness; He that having received kindness, returneth injury, may well blush to look his Benefactor in the face, Non refer gratias de beneficio, turpe est, saith Seneca, It is a filthy, and consequently shameful thing, not to render thanks for benefits conferred, much more to repay them with injuries. No wonder then if the Apostate be ashamed before Christ, whom he hath most ungratefully forsaken, renouncing allegiance to this King of glory, not only notwithstanding his own oath, but many and great favors conferred by this King upon him.
5 Manifest folly; All acts of inconsiderate folly are grounds of shame; that language of the fool, Non putaram, I did not think, may well be uttered with blushing; what blushing shall then sit upon the faces of Apostates, at that day, when they shall too late see how they were cheated by the Sophistries of the Devil, enchantments of the world, and fallacies of their own corrupt hearts, so as to forsake the fountain of living waters, for a broken cistern, and to choose death rather than life?
Oh that all backsliding Apostates would think they heard this Judge upbraiding them at that day, with this or the like language: What didst thou mean, oh thou naked, hypocritical, perfidious, ingrateful, foolish sinner, to go from me? Did not I offer myself, my merits, my righteousness to clothe thee? but thou hast cast away my righteousness, wouldest have none of me, and now thou art shamefully naked. Didst thou not for a time make a large profession of my name, and truth? but without any just reason thou hast relinquished it, whereby it appeareth thou wert no other than a whited Sepulcher. Didst thou not by thy Sureties promise at thy Baptism, and afterwards at my table engage thyself to my service? but none of those oaths have been cords strong enough to hold thee. Could I do more for thee than that I did, in laying down my life for thee, and is this thy requital, to deny me, and by that denial to crucify me afresh? Doest thou not see what thou hast done, by leaving me to embrace this present world, made a cursed exchange of gold for dross, pearls for pebbles; thy pleasures are vanished, thy hopes disappointed, and thyself shamefully deceived. And now, oh that we would all lay to heart, Quae tunc erit fidei gloria, quae poena perfidiae cum Judicii dies venerit; to use St. Cyprians language, what shall be the glory of the faithful, and the ignominy of the perfidious; the honor of constancy, and the reproach of Apostasy in that day? What a dark, gloomy, dreadful day it shall be to them that forsake Christ; what a bright, splendid, joyful day it shall be to them that abide in him; and which is better, Judge you. It is before Christ himself, and that as sitting on his Throne of glory, we must then appear; and what a sad thing will it be, to have