First Epistle of John Applied Part 1, Lecture 27
THE FIRST EPISTLE OF St. JOHN.
CHAP. 2. 20, 21. VERS.
20
But yee have an unction from the holy One, and yee know all things.
21
I have not written unto you, becauſe yee know not the truth, but becauſe ye know it, and that no lye is of the truth.
IT is not unfitly obſerved, that in thoſe colder and froſty Countries of the East, there are plenty of Beaſts, which afford furrs to keep mens bodies warm; That in the beginning of the spring, when Serpents peep out of their holes, the aſh puts forth, which is a preſent remedy againſt their ſting and teeth: no leſſe, yea, far more conſiderable is the care of God in reference to his Church, who as hee permits Hereſies and Schiſmes to diſturb her, ſo hee hath provided helps to perſerve her. For this end hee hath appointed her his written word, as a ſure canon, a ſafe guide, and an unerring rule; for this cauſe hee hath given ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Pastors and Teachers, to build her up in the Orthodox faith. Finally, to this end, above all, he hath given her his holy Spirit, whoſe illuminating and ſanctifying grace, is ſufficient for her; of which it is our Apostle here mindeth the Chriſtians.
But you have an unction from the holy One, &c.
In theſe two verſes, we have two Generals.
A Remedy preſcribed, or rather deſcribed againſt the Antichristian poyſon, But you have an unction from the holy One, and know all things.
An Apology annexed, whereby an objection is prevented, which otherwiſe might have been made, I have not written unto you, becauſe yee know not the truth, but becauſe you know it, and that no lye is of the truth.
Begin wee with the Remedy, as it is ſet down in theGener. 1. twentieth verſe; concerning which wee may take notice of four particulars.
The Quality, what it is, an unction.
The Community, whoſe it is, you have an unction.
The Originality, whence it is, from the Holy One.
The efficacy, what it doth, and you know all things.
If you pleaſe to reduce the four to three, take notice of,
The Nature of the Antidote, it is an unction.
The Author of it, who is called the Holy One.
The worth of it, by it wee know all things.
Once more, reduce the three to two, and then here is obſervable,
Doni collatio, A gift conferred, You have an unction from the Holy One.
Beneficii illatio, A benefit inferred, and you know all things.
In the handling of the former of theſe, wee ſhall conſiderPart. 1 theſe three things.
The matter, or thing given, an unction.
The Recipients, to whom it is given, you have.
The Donor, by whom it is given, the Holy One.
1 The thing given as an Antidote or remedy againſt the poyſon of Antichriſtian Doctrin, is an Ʋnction; A Metaphorical and alluſive expreſſion. Annoynting moſt properly is with oyl, or elſe with Oyntments, in which uſually oyl is the chief ingredient; but metaphorically annoynting is with the Spirit, which is as oyl and oyntment. Thus wee finde the Prophet ſaying, concerning himſelf literally, and Chriſt myſtically, The Spirit of Iſa. 61. 1.the Lord is upon me, becauſe the Lord hath annoynted me, to wit, with his Spirit; more plainly the Apoſtle Peter, Acts 10. 48God annoynted Jeſus of Nazareth with the Holy Ghoſt; and St. Paul ſufficiently intimateth it, when hee ſaith2 Cor. 1. 21, 22 concerning Chriſtians, God hath annoynted, and ſealed us, and given us the earneſt of his Spirit in our hearts, the Spirit being as the earneſt, ſo the ſeal and the oyntment: and accordingly the generality of Expoſitors doe here interpret the Spirit of God, with his gifts and graces to be this Unction. St. Auſtine among many others is expreſſe,Aug. in Loc. Unctio ſpiritualis ipſe ſpiritus ſanctus, the Spirit of God is the ſpiritual unction. And accordingly this is one of the titles which are given to the Holy Ghoſt in that Divine Hymn,
The Fountain, and the lively Spring, of joy celeſtial,
The Fire ſo bright, the Love ſo clear, and Unction spiritual.
That the fragrancy of this Metaphor may the better appear, give me leave to break the Box, and let you ſee how fitly it is applicable to the bleſſed Spirit; to this end it will not be amiſſe to confider the Properties, and the Uſes of oyl and oyntment.
1 There are three eminent properties of oyl, which fully agree to the Holy Ghoſt, Purity, Permanency, and Excellency▪
1 Oyl is of ſuch a nature as that it will hardly mingle with other Liquors, and whatſoever liquor you mixe it with, it ſtill is uppermost. In this a fit embleme of the Spirit, eſpecially in reſpect of its ſanctifying grace, which will not mixe it ſelf with any ſin, and where-ever it is, keepeth corruption under. Indeed wine and water will eaſily incorporate, but oyl will not; natural and acquired habits may conſiſt with the predominancy of ſome luſt, and therefore it is, that acuteneſſe of wit, ſtrength of memory, depth of judgement, readineſſe of elocution, skill in Arts and Sciences, and ſuch like excellencies are to be found in wicked men, but thoſe Spiritual infuſed habits of grace will not admit the dominion of any ſin, ſo that though ſin ſtill remain, yet it doth not, cannot rule in the regenerate.
2 Oyl is of a laſting durance, it is not as the water, evaporated by the ſcorching heat, or congealed by the freezing cold; whereby is ſhadowed the perpetuity of the Spirits renewing grace, notwithſtanding the heat of perſecution, and the cold of temptation; The hypocrites fruit withereth, when the Sun ſcorcheth; like the ſtanding Pool, he is dry in the heat of Summer, his courage faileth, grace decayeth; whereas the true Chriſtian retaineth his integrity in the worſt adverſity; when the Northern wind of Diabolical temptation bloweth upon an Hypocrite, his zeal cooleth, his grace freezeth; whereas ſanctifying grace in the heart of the regenerate keepeth its vertue.
3 Oyl is of great worth, it is reckoned up as one of thoſe choiſe bleſſings which God confer'd upon Iſrael, I gave her Corn, and Wine, and Oyl, and multiplied her Ezek. 16. 19ſilver and gold; it was one of the precious things in Hezekiahs Treaſury which he ſhewed to the King of Babylons meſſenger, The Silver, the Gold, the Spices, and Eſa▪ 39. 2the precious Oyntment, where it is obſervable, that beſides it is numbred among the precious things, it hath alſo the Epithite of precious in particular annexed to it▪ as alſo by Salomon, where he ſaith, A good name is better than precious oyntment. But ſurely as there the Wiſe man preferres a good name, ſo much more is the Spirit and his grace to be preferred before it, foreign, ſaith the Greek Father; In very deed the holy Spirit is a precious thing; this Oyl is invaluable, thisCy…. catech. 16. Jewel incomparable, and if the Soul which dwelleth in our bodies be more worth than an whole world, this Spirit which dwelleth in our ſouls muſt needs be of an infinite and tranſcendent value.
2 Beſides theſe properties, there is a double uſe of oyl, to wit, for eating, and annointing, and the operation of oyl in both theſe uſes, aptly ſets forth the Spirits efficacy.
1 Oyle, being eaten is ſweet to the palate, and thereforeEzek. 16. 13 manna, for its pleaſant taſte, is compared to it; wholeſome and nouriſhing to the body, and therefore joynedNumb 11. 8 1 King. 17. 12 with fine flour and honey; it was by meal and oyle, that the widow was preſerved alive in famine: beſides, it helpeth digeſtion of other meats, and therefore it is eaten with raw herbs, and ſuch like cool things; nay, more than ſo, though a man have ſwallowed poyſon, being taken into the stomack, it will expell it, and preſerve the body from death. All which are true of the Spirits graces, by which wee are enabled to digeſt the word of God, not only its promiſes, but threatnings, the poyſon of ſin is expelled out of the heart, ſo far as it ſhall not hurt us, our ſpiritual taſte is delighted, yea, our ſoul is nouriſhed to eternal life.
2 But I muſt remember the Word in my text is unction, and therefore it is moſt ſuitable to conſider Oyl, as it is of uſe in annointing, and thus the Parallel will hold in ſeveral reſpects, ſome whereof are more general, and others more special, both very ſignificant to our preſent purpoſe.
1 The more general uſes of annointing with Oyle, are theſe ſix.
1 Annointing wounds with Oyle healeth them, upon which account the Samaritan poured in, as wine for cleanſing, ſoLuk. 10. 25. Oyle for healing the wounded man; nothing more frequently uſed by Apothecaries and Chirurgions, than oyles, and oyntments: This is the Spirits efficacy, who is therefore called the comforter, viz. againſt all thoſe diſquietments, which unſettle the minde, and wound the Conſcience. The Prophet Iſaiah, ſpeaking in the perſonIſa. 61. 3. of Chriſt, ſaith, The Spirit of the Lord was upon him, to heal the broken-hearted; indeed, in regard of the wicked, hee is a reprover, to wound, but in regard of the weak, hee is a comforter, to heal.
2 Annointing tumours with Oyle ſofteneth them; to this, the Prophet alludeth, where ſpeaking of the diſeaſes ofIſa. 1. 6▪ Iſraels Common-wealth, hee ſaith, They have not been mollified with oyntment: This is the Spirits operation, to ſoften the obdurate, and proud ſinner, and therefore when Almighty God promiſeth to take away the ſtony-heart, andEzek. 36. 26, 27 give an heart of fleſh, he preſently addeth, I will put my Spirit within you.
3 Annointing the joynts with oile ſuppleth them, whereby they are nimble and active; for which cauſe it is, that Runners and Wrastlers, were uſed to annoint themſelves before hand: Thus doth the Spirit by his graces, ſtrengthen us with all might, to run the way of Gods Commandements, Pſal. 51. 9and to wraſtle with our Corruptions. It is the prayer of David, Eſtabliſh mee with thy free Spirit, whom hee calls by that Epithite, no doubt, for this reaſon, becauſe it is the Spirits work to ſet us free from the ſetters of ſin. Upon the ſame account, hee is called by the Prophet, the Spirit of ſtrength, and by the Apoſtle, the Spirit of Life, Iſa 11. 2. Rom▪ 8. 2in as much as hee ſtrengthens us in our Chriſtian race, and quickens us to ſpiritual performances, unctio spiritualis gratiae adjuvat infirmitatem nostram, ſaith the Latine Bern.Father, the oyntment of the Spirits grace helpeth the weakneſſe of our fleſh, and the Greek Father aptly, wee are inabled, not onelyonly to do, but to ſuffer, foreign, by the efficacy of the Holy Ghoſt.Cyr. Cat 16
4 Annointing the face with Oyle, puts as it were a gloſs and beauty on it; of this the Pſalmiſt taketh notice, wherePſal. 104. 15 Ruth 3. 3 hee ſaith, Oyle to cauſe the face to ſhine; Naomi bids Ruth, before ſhee went to Boaz, to annoint her ſelf; and thoſe virgins which were prepared for the Perſian King, didEſth. 2. 12 uſe Oyle of myrrhe, which hath an abſterſive vertue, getting wrinkles out of the skin, and beautifying the face: ſo doth the Spirit by his graces, put a beauty upon the ſoul, whereby it becommeth amiable in Gods eies; Thou Cant. 1. 15art fair (ſaith Chriſt of his Spouſe) which as it is true chiefly in regard of his imputed, ſo ſecondarily, in regard of the Spirits imparted righteouſneſs. All the wrinkles of ſin spots of the ſoul, are in part, and ſhall bee fully done away by this oyntment, which can turn Ethiopians into Nazarites.
5 Annointing the body, especially the head with Oyle, is a great refreſhment, in as much as it maketh way for the emiſſion of noxious vapours, and the free paſſage of the Spirits. There are three qualities of oyle, laevor, nitor, odor, a ſmoothneſſe to the touch, brightneſſe to the ſight, fragrancy to the ſmell, and ſo gratifying the ſenſes, it muſt needs cauſe delight to thoſe who are annointed with it. Upon this account, do doubt it was uſed in feaſts and banquets; ſo much David intimateth, when hee joynethPſal. 23. 5 annointing his head, with preparing his table; and our Saviour, Mat. 6. 17when hee joyneth waſhing the face, and annointing the Head. To this Solomon alludeth, when perſwadingEccl. …. 8 to a chearful life hee ſaith, Let thy head want no oyntment; and the Prophet Amos, when deſcribing the jollity ofAmos 6. 6 thoſe Epicures, hee ſaith, They annoint themſelves with the chief oyntments: to which agreeth that of wiſdome, Wiſd. 2. 7.Come, let us fill our ſelves with wine and oyntment. How fitly doth this repreſent the Spirits unction, which alone can rejoyce and exhilarate the ſoul? for this reaſon it is, that thePſal. 45. 7 Holy Ghoſt is called the Oyle of Gladneſſe, and joy is called the Joy of the Holy Ghoſt, and is reckoned up asRom 14. 17 Gal 5. 22 one of the fruits of the Spirit; that joy which doth not proceed from him, is a worldly madneſſe, not true joy; the heart cannot bee really merry, till it is annointed with the grace and comfort of the Spirit.
6 Laſtly, and moſt ſuitably to the text in hand, Annointing the eies cleareth them, ſo much is intimated in the Counſel of Christ to the Laodicean Church, annoint Rev. 3. 17thine eies with eie-ſalve, that thou maieſt ſee: ſo doth this ſpiritual unction inable the minde to diſcern spiritual objects; and whereas other ointments may help the dimme ſight, this opens the blinde eies; this is that which is illustrated by the penetrating vertue of oile, when applyed to any part of the body, which is by opening the pores; what other is the Spirits illumination, but a ſacred penetration, by opening the underſtanding? To this purpoſe is that alluſion concerning Oile, that it feedeth the Lamp, and ſo maintaineth the light, which otherwiſe would go out, for which reaſon, Oile was prepared for the Light of theExod. 25. 6. Sanctuary: Thus doth the bleſſed Spirit, firſt cauſe (which Oil cannot do) and then preſerve a Divine light, in the Soul, to guide its feet into the way of peace. Wee finde in the Ancient Hieroglyphicks, the Olive to have been an embleme of Wiſdome, true Wiſdome is from above, and drops down from that Olive tree, the ſacred Spirit. In one word, as the Dove bringing an Olive-branch to Noah, aſſured him that the waters were abated; So the Spirit bringing an Olive-branch of peace to the Soul, enableth it to know, that the waters of Gods wrath are abated, than which, no knowledge more deſirable.
2 The more special uſe of annointing with Oile, is for the conſecration, or ſetting perſons apart for ſome eminent office; more particularly, there were three Offices to which men were with Oile annointed, to wit, that of a King, a Prieſt, and a Prophet. We read in the Ceremonial Exod. 29. 7Law, of an Oile, which by Gods direction, was firſt to bee made, and then poured on Aaron, and his Sons the Prieſts; it was the command of God to Samuel, that hee1 Sam▪ 15. 1 ſhould take an horn of Oile, and annoint David King, The like Ceremony wee finde uſed in Solomons inauguration, 1 King. 19. 16.God bid Elijah, to annoint Eliſha the Son of Shaphat to be Prophet in his room. To this practice Calvin conceiveth thatCalv. in loc. the Apoſtle alludeth in this place; Indeed, by this unction it is, that wee are conſecrated Kings, to captivate our luſts, moderate our Paſſions, and order our converſations; Prieſts, to keep our ſelves unspotted of the World, to ſacrifize our beſtialluſts, and to offer up prayers and praiſes to God; finally▪ (and moſt congruouſly, to our Apostles ſcope) Prophets, to understand in ſome meaſure the ſpiritual mysteries of ſalvation.
What now remaineth for the cloſing of this particular, but that wee look upon this word Unction, as a word of Security, of Humility, of Dignity, of Hilarity, of Faelicity, and of Duty?
It is a word
1 Of Securitie. Indeed, that is the deſign of our Apostle, to point out to us, what is our beſt ſafeguard againſt the blows, refuge from the storm, & antidote againſt the poyſon, eſpecially, of Hereticks and hereſies, ſo much the adverſative particle, But, intimateth, that this Unction is oppoſed as a preſervative againſt hereſie. That Promiſe of God to his People, concerning the Aſſyrian, his burden ſhall bee taken from thy ſhoulder, and his yoak from Iſa. 10. 27off thy neck, becauſe of the annointing, is no leſs true of this Unction, by which our necks are freed from the yoak of deſtroying errours. Warriours of Old, that they might make their Armour gliſter, and render themſelves formidable to their enemies, uſed to annoint it with Oile, to this the Prophet alludeth, where hee ſaith, Ariſe you Princes, and annoint the ſhield. LoeIſa. 21. 5▪ here an annointing, which is our ſhield, whereby wee become terrible to Satan and his inſtruments; ſo that in vain do Antichriſts ſet themſelves againſt thoſe who are guarded with this unction.
2 Of humility, letting us ſee what wee are, in, and of ourſelves, how hard our hearts, dead our affections, blind our uderstandings, how deſtitute of grace and peace, and joy, yea, all heavenly good; elſe what need were there of this Unction, to ſoften, enlighten, and inliven us? The truthis, as the box hath no fragrancy in it ſelf, but what it receiveth from the Ointment that is in it, no more have wee any excellency, but what wee receive from the Spirit; Abrahams faith, Solomons Wiſdome, Jobs Patience, Davids Zeal, Noahs Obedience, were all but as ſo many drops of this Oile; and therefore let us learn to bee vile in our own eies, taking nothing to our ſelves, but ignorance, and f…lly, and wickedneſſe.
3 Of dignity. Glorious things are ſpoken of beleevers by the Apoſtle Peter, where he ſaith, They are a choſen Generation, 1 Pet. 2. 9a Royal Prieſthood, an holy Nation, a peculiar people, and theſe priviledges they partake of by vertue of this unction. Greater honour there cannot bee, than thoſe of Royalty and Priesthood; Kings are honourable, and Priests are venerable, Kings are the greateſt of men, Prieſts are men of God; ſuch honour have all they to whom this ſacred Unction is given. Wicked men have low thoughts of beleevers, it is becauſe they perceive not this Unction; but it matters not to bee despicable in the worlds, whileſt wee are honourable in Gods eies.
4 Of Hilarity. Indeed this Oile is called by the Pſalmiſt, The Oile of gladneſſe, in as much as it fills the heart with ſpiritual joy. There is as Bellarmine well obſerveth, an Oile of Sadneſſe, which is uſed at Funerals, Bel. cone. 31.and there is an Oile of gladneſſe, which is uſed at Feſtivals, and to this is the Spirit compared; none are more chearful in all conditions, than the annointed ones; this oile ſo mitigateth the aſperity of affliction, that thoſe who have it are exceeding joyful in all their tribulations, in which reſpect St. Jerom ſaith excellently, Multi vident Bernard.crucem noſtram, ſed non vident unctionem noſtram, Many ſee our affliction, but not our unction, our troubles, but not our comforts, our tribulation, but not our conſolation, which far exceeds them.
5 Of Felicity. Indeed as the annoynting of David by Samuel aſſured him of the poſſeſſion of the Crown and Kingdom in due time, ſo doth this Unction aſcertain all beleevers of the Kingdom, which was prepared for them from the beginning of the world; to this purpoſe it is, that the Spirit which here is called the Unction, is elſewhere by St. Paul ſtiled the earneſt of our inheritance, and asEph. 1. 13. receiving the earneſt entituleth to the inheritance, ſo doth the receiving of the Spirit, Thus by what we have, wee conclude what wee ſhall have, and the participation of the Unction giveth a firme expectance of the Coronation.
6 Of Duty, which lyeth in two things.
1 Making uſe of this Unction for thoſe choyſe and excellent ends to which it is deſigned. It is not the oyntment in the bon, but applied to the part, which becometh effectual, what will the moſt precious unguent avail him that hath it, but doth not uſe it? oh therefore Chriſtians be wiſe to improve this Unction to the beſt advantage. When then at any time we feel our Conſciences wounded, our ſpirits dejected, have recourſe to this unction for benefit and comfort, if, as oh how oft, thou perceiveſt in thy ſelf an bardneſſe, and dulneſſe, rendring thee unprofitable under the means of grace, and unfit for holy ſervices, make uſe of this Unction to ſoften and quicken thee.
2 Walking worthy of, and anſwerably to this Unction. It is an undoubted truth, where much is received, much is expected, the greater helps are afforded, the greater performances are required; God looketh for more from them to whom he hath given his written word, than from thoſe who have only the light of Nature, and he looketh for yet farre more from them to whom he giveth an internal Ʋnction, than thoſe who have only an external Revelation, and therefore as St. Paul exhorts the Theſſalonians, to walk worthy of their 1 Theſ. 4. 1high and heavenly calling, ſo let me exhort Chriſtians, to walk worthy of this high and heavenly Unction; and ſo much for the matter of the gift; paſſe we on to
2 The Recipients of this gift, in the pronoun You, not only we Apoſtles, but you Chriſtians, and ſo this appeareth to be a priviledge belonging to all that are effectually called to Chriſtianity. It is St. Pauls univerſal negative, If any man have not the Spirit of Chriſt, he is Rom, 8. 9.none of his, in which is included that univerſal Affirmative, All that are Chriſts have his ſpirit.
To open this briefly, you muſt diſtinguiſh,
1 Between the miraculous and the gracious Unction; ſome Expoſitors conceive our Apoſtle here referres to that Unction of the Apoſtles in the day of Pentecoſt with extraordinary gifts, whereby the truth of Evangelical Doctrin was confirmed: but had this been his meaning, hee ſhould rather have ſaid, wee have an Unction; for though the ſent and perfume of that Unction filled the whole Church, and ſo it was for the benefit of all Christians, eſtabliſhing them in the faith, yet the oyl it ſelf was poured upon the Apoſtles, and therefore that ſenſe of that phraſe ſeemeth much ſtrained, You have an Unction, that is, we have an unction for your good. It is true. that in the Primitive times the miraculous Unction was not only conferr'd upon the Apostles, but upon many Chriſtians, but yet ſince our Apoſtle affirmeth it indefinitely of thoſe to whom he wrote, I rather conceive that here he intends that Unction of illuminating and ſanctifiing grace, which every Chriſtian is partaker of, and by which he is enabled to know, and beleeve to ſalvation▪ for though every beleever is not annoynted with the Holy Ghoſt and power, yet hee is annoynted with the Holy Ghoſt and grace.
2 Between the poſſeſſion and the manifeſtation of this Unction; it is one thing to have it, and another to know we have it; there may be a preſence of the Spirit, and yet not a ſenſe of that preſence; a man may have a treaſure in his field, and not know it; all Chriſtians have this Unction from their firſt converſion, though perhaps they are not preſently apprehenſive of its vertue and operation.
3 Between the droppings, and the pourings out of this unction; it is one thing to have the Spirit, and another to be filled with the Spirit. This Unction is variouſly diſtributed, to ſome in a greater, to others, in a leſſer, but to all Chriſtians in ſome meaſure; it is not for every Chriſtian like St. Stephen, to bee filled with the Holy Ghoſt, andActs 6. 8 yet there is no Chriſtian of whom it can bee ſaid, as St. Jude of thoſe falſe teachers, not having the Spirit.Jude 19.
To wind it up, if we pretend to Chriſtianity, where is our Ʋnction? where are the vertues and efficacies of our Unction? The Holy Ghoſt who is here called an Unction, is elſewhere compared to a ſeal, and as men uſe to ſet their ſeals on their own wares, ſo doth God his Spirit upon them that are his. Oh let this bee the chief of our deſires and endeavours, that God would make us his ſealed, his annoynted ones, and whilſt others count it their happineſſe when they can ſay, we have Lands, and Houſes, and riches▪ wee have Swords, and Scepters, and Robes; we have Dainties, and Muſick, and all ſort of delights; let us eſteem it our bliſſe, and make it the height of our ambition to ſay, we have an unction; and ſo much for that.
3▪ The laſt particular remaining to be diſcuſſed in this General, is the Donor of this gift, namely the holy one. By which ſome underſtand the third Perſon in the ſacred Trinity, to whom this character ſo fitly agreeth, that he is uſually ſet forth by this title, the Holy Ghoſt; but the Scripture phraſe is not annoynting from, but with the Holy Ghoſt, by which is intimated, that the Holy Ghoſt is the unguent itſelf, and therefore it is more rational to underſtandforeign Interpretor de Chriſt…. Dan. Grot. by the Holy one, Chriſt, from whom it is wee have the unction of his Spirit; ſo that in the handling of this part, I ſhall firſt give you an account how fitly and fully it agreeth to Chriſt, and then reflect upon the unction, how juſtly it is affirmed to be from Chriſt.
1 It would not be paſſed by, that the Apoſtle mentioning Chriſt, deſcribeth him by holineſſe, it is the title by which he characterizeth himſelf in the beginning of his Epiſtle to the Church of Philadelphia, Theſe things ſaith Revel. 3. 7he that is holy; and that he ſpake no more than truth of himſelf, you may hear the ſame from the mouth of his, and our grand Adverſary the Devil, I know thee who thot… art, the holy one of God. Our Apoſtle here ſets it downMark 1. 24 very emphatically, The Holy one, that is, ſingularly, eminently, perfectly holy, or in Daniels phraſe, the holy of holies, which our Tranſlators fitly render by the ſuperlative Dan. 9. 24degree, the moſt holy one; look, as a little before the Devil is called The wicked one, becauſe hee is extreamly wicked, ſo Chriſt is called the Holy one, as being tranſcendently holy.
It is that which is true of Chriſt in reference to both his Natures, as God, and as Man.
1 Holineſſe is the inſeparable property of a Deity, it is as it were the excellency and perfection of the God-head, and Crown of all the Attributes; now Chriſt is Gods own Son, to whom hee communicateth himſelf, and ſo this holineſſe. The Angels in Iſaiah, and the Beaſts in the Revelation, Iſa. 6. 3 Revel. 4. 5 Vide Damaſc. de Orth…d. fide. l. 3. c. 10giving glory to God, three times iterate, Holy, Holy, Holy; with reference, as ſome conceive, to all the three Perſons, Holy Father, Holy Son, and Holy Spirit, and thus Chriſt, as God, is holy in his Nature, in his Decrees, in his Word and Works, and eternally holy in all he is and willeth, he ſaith and doth, according to that of the Pſalmiſt, He is holy in all his works.Pſal 141. 17
2 As man, he is the holy one, and that both in reſpect of his conception, and converſation.
1 His conception was holy, becauſe of the Holy Ghoſt, who over-ſhadowed the Virgin, purifying that part of her ſubſtance of which Chriſt was born, whereby hee was free from all that corruption which is by Adam propagated to his poſterity. To this probably referrs that phraſe, the holy childe Jeſus, and certainly that of the Angel toActs 4. 23. the Virgin, The Holy Ghoſt ſhall come upon thee, and the power of the Higheſt ſhall over-ſhadow thee, therefore the holy Luke 1. 35thing which ſhall be born of thee ſhall be called the Son of God. True it is, Chriſt took upon him the reality of frail fleſh, but only the likeneſſe of ſinful fleſh, and though he aſſumed our natural, yet not our vitious defects.
2 His converſation was holy. Indeed how could any impure ſtream flow from ſo pure a ſpring? his nature being holy, his life could not be unholy, and there being an exact integrity in the one, there muſt needs be a ſpotleſs innocency in the other; on the one hand he was to bee a pattern of holineſſe, after whoſe copy all Chriſtians are to write, good reaſon it ſhould be exact without the leaſt blot; on the other hand, he was to be a ſacrifice for ſin, which he could not have been, if hee had not been without ſin, and therefore it behoved him to fulfill all righteouſneſſe, by a full conformity to that exact rule of Gods Law.
Nor is he only Holy, but the Holy one, in reſpect of both his Natures.
1 In regard of his Divine Nature, in as much as he is eſſentially, infinitely, originally, and immutably Holy; eſſentially, becauſe his holineſs is not an accident to him, but his very eſſence; infinitely, becauſe his holineſs is not only without imperfection, but limitation, originally, becauſe his holineſs is from himſelf, & he is the cauſe of all holineſſe in the Creature; immutably, becauſe it is altogether impoſſible he ſhould ceaſe to be holy, for then he muſt ceaſe to bee1 Sam 2. 6 God; well might Hannah ſay, None holy as the Lord; and indeed this phraſe is moſt properly verified of him in this regard; for as Ariſtotle, though he call other things good, yet when he ſpeaketh of the chief good, he calleth it by way of eminency foreign, The Good; ſo though the Creature may bee ſaid to bee holy, yet foreign The holy one, moſt properly belongs to God, though yet
Secondarily, and in a comparative ſenſe, not only with all other men, but Angels, Chriſt in reſpect of his Humane nature is the Holy one, and that upon a double account.
The one, becauſe the holineſſe of his Humane nature farre ſurpaſſeth that which is in any other creature, and that in as much as it was preſently to bee united with the God-head, and if ſome meaſure of holineſſe bee required in all that approach God, how unmeaſurable and perfect muſt be that holineſſe of Chriſts Humane nature, which is united with God, and in whom the fulneſſe of the Godhead dwelleth bodily?
The other, becauſe, whereas all other Creatures have holineſſe only for themſelves, and cannot convey it to others, Aug. adv. Pelag.in which reſpect St. Auſtine ſaith of holy Parents, they beget their children, Non è principiis novitatis, ſed è reliquiis vetuſtatis, not from the principles of the new man, but the remainders of the old man, and ſo cannot communicate their holineſſe to their children; Chriſt is a Son of righteouſneſſe, imparting holineſſe to his Church; a root of holineſſe (as the firſt Adam was of wickedneſſe) giving the ſap of grace to all his branches, in which regard St. Paul ſaith expreſly, he is made to us of God ſanctification.
O then let us learn to magnifie Chriſt in and for his holineſſe. That phraſe in Moſes his Hymn, Who is like to thee O Lord, glorious in holineſſe, what doth it intimate, but that holineſſe calls for glory and praiſe? Worthy then is he who is the holy one to bee honoured and adored by us. That expreſſion of the Pſalmiſt, Holy and reverent is his name, plainly teacheth us, that ſanctity calls for reverence; oh let us reverence the Perſon, and hallow the name of Chriſt, becauſe he is the holy one; what the Romaniſts doe paraſitically to the Pope, Chriſts pretended Vicar, calling him ſuperlatively, Moſt Holy Father, and abſtractively, his Holineſſe, that we need not fear to doe Religiouſly to Chriſt himſelf.
And ſince we call our ſelves Chriſtians, oh let us account our ſelves engaged to the ſtudy and exerciſe of holineſſe; it is St. Peters reaſoning, ſince hee which hath 1 Pet. 1. 15called you is holy; nor is the argument leſſe valid, Hee by whoſe name you are called, is holy, be you holy in all manner of converſation, becauſe it is written, Be you holy for I am holy. How unſuitable are unholy members to an holy head? and therefore how abominable muſt prophane Chriſtians be to this Holy Jeſus? certainly the Holy one is of purer eyes than to behold iniquity (to wit, without fury) in any, and much leſſe in his own followers; andLevit. 10. 3 as Moſes ſaith, God will bee ſanctified in thoſe who draw nigh to him, ſo let me tell you, Chriſt will bee ſanctified by thoſe who profeſſe his name, and therefore either diſclaim Chriſtianity, or embrace ſanctity, that you may be in ſome meaſure like him, who is here ſtiled, The Holy one.
2 Having given you this view of the title by which Chriſt is called, be pleaſed now to look upon this perſon ſo called, as he is affirmed to bee the donor of the Ʋnction, for ſo the text runs, You have an unction from the holy one, that is, from Chriſt.
It is that which is true of Chriſt in a double cauſality. 1 Meritorious, in as much as hee was at the coſt to purchaſe this unction, and that at no leſſe a rate than his own bloud; the Apoſtle Paul ſpeaking of Chriſt ſaith, not only that in him wee have redemption through his bloud; but a little after, in whom you were ſ…aled with Epheſ. 1. 9, 10that holy Spirit of promiſe, the donation of the Spirit being one of thoſe precious benefits which Chriſts death hath procured for us.
2 Efficient, in as much as having on the Croſſe purchaſed this Unction for us, he roſe from the grave, and went up into Heaven, for this cauſe among others, that he might actually conferre it on us. It is ſaid, there was in Rome, at the day of Chriſts birth, a Fountain of Oyl which ſprang forth; ſure I am▪ this Unction of the Spirit is given to Chriſt, not only for himſelf, but his Church; and as the Oyntment trickled down from Aarons head toPſal. 133. 3 the very skirts of his garment, ſo the oyl of the Spirit is diffuſed from Chriſt to all his members. Thoſe two Olive branches mentioned by the Prophet Zachary, areZach. 4. 12 by ſome expounded of Chriſt his two Natures, and of them it is ſaid, they empty the golden oyl out of themſelves, to note that communicative influence from Chriſt to the Chriſtian, whereby he partaketh of this unction. It Coloſ. 1. 17pleaſed the Father (ſaith the Apoſtle) that in him ſhould all fulneſſe dwell, not only plenitudo abundantiae, but redundantiae, vaſis, but fontis, an abundant fulneſſe, as in a veſſel filled up to the brim, but a redundant fulneſſe, as in a fountain, whoſe ſtreams make glad the City of God. Thus, as it is ſaidPſal. 68. 20 in the Pſalms, he received gifts, ſo in the Epiſtle, hee gave gifts, intimating, that he received gifts, not only for himſelf, Epheſ. 4. 10but his Church; that as he received from his Father the Spirit without meaſure, ſo we might receive from him the Spirit by meaſure; no wonder if the Spirit be called in Scripture, the Spirit of Chriſt, and the Spirit of Chriſt Jeſus, and the Spirit of the Lord.
If any ſhall ask why the Apoſtle did not ſay, you have an unction from him, or from Chriſt, but from the 2 Cor. 3. 17 Phil. 1. 19 Rom. 8. 9Holy one; the anſwer may probably bee returned, that it is to intimate the nature of this unction, which is an holy oyntment, and for that end it is chiefly given by Chriſt, namely for the renewing and ſanctifying of our natures; that as the oyntment which God appointed to be made by Moſes did ſanctifie the things, and perſons, which were annoynted with it, ſo doth this unction confer holineſs on thoſe to whom it is given, upon which account it is called, the Spirit of holineſſe; and thus it is univerſally given to all beleevers, for the preſerving them, both from ſin, and errour.
To end this point, and ſo this diſcourſe. You who are Chriſtians only in name, and want this Unction; you who are Chriſtians indeed, and would have this Unction more abundantly, learn whither to repair for it. It isExo. 30. 26. 29 our Saviours advice to the Laodicean Church, and in her to all Chriſtians, I counſel thee to buy of mee, this choyſe commodity is no where elſe to be had, and though it coſt him dear, yet he ſells it us cheap, our buying is only begging, our paying praying; and therefore acknowledging, as all our comfort to be in him, ſo grace to be from him, let us continually depend on him, earneſtly ſeek to him, that as he hath ſhed his bloud for us, ſo he would ſhed his Spirit on us.
Amen.