First Epistle of John Applied Part 1, Lecture 35
THE FIRST EPISTLE OF St. JOHN.
CHAP. 2. VERS. 27.
But the annointing which you have received of him abideth in you, and yee need not that any man teach you, but as the ſame annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, ye ſhall abide in him.
THe virulency of perſecution, and the ſubtilty of ſeduction, are the Devils two great Engines, by which hee hath ſtill endeavoured to batter down the Church of Chriſt; ſometimes hee is a raging ſpirit in the hands of cruel Tyrants to deſtroy, and ſometimes a lying spirit in the mouths of falſe Teachers to deceive the Orthodox Profeſſors of the Christian Religion. By the latter of theſe it is that hee hath done more miſchief than the former: for whereas in the one, hee acteth openly, as an enemy, in the other hee worketh cloſely, as a ſeeming friend; and whereas the blood of Martyrs, (though againſt the will of their perſecutours) hath been a means to propagate and increaſe, the poyſon of Hereticks hath too often prevailed to the infection and damage of the Church; no wonder then, if one of the deſigns of this Holy Apoſtle in this Epiſtle, bee to write to the Chriſtians concerning Seducers, and to minde them of the great goodneſs of God in providing an Antidote againſt this poyſon, in thoſe words, But the Annointing which you have received of him abideth in you, &c.
Having in the former diſcourſe handled the Caution, that which next occurreth to our diſcuſſion is the Comfort, which is not onelyonly mentioned, but inlarged upon, in theſe words, But the annointing, &c.
The right underſtanding of this whole verſe, depends upon the genuine notion of foreign, the annointing, once and again here ſpoken of. In order to which it will bee needful to inquire, to what this annointing alludeth? what it doth import? and wherein the Analogy holdeth?
The Jeſuits in their Comments, would have us beleeve, that St. John alludeth to the Annointing which is uſed in their Church at the Sacrament of Baptiſm, before, in the breaſt, and between the ſhoulders, and after, on the top of the head. But though I cannot deny, that the uſe of Annointing in Baptiſm, is very ancient, as finding it mentioned not onelyonly by St. Auguſtine, but St. Cyprian Cypr. Ep 70. Tertul. de Re…. carnis. Aug. de Trinit. l. 15. c. 24and Tertullian, yet ſure I am it is no where spoken of in the New Teſtament, as either inſtituted by Chriſt, or Preached by the Apoſtles, in which reſpect it cannot rationally bee conceived that St. John alludeth to it. Indeed wee finde in St. James an annointing of the ſick with Oil, to bee then practiced, though (by the way) that of a far different nature from the Popiſh extream Unction, for wheareas the Papists annoint the ſick in order to their better paſſage out, the annointing then uſed was in order to their recovery, and longer continuance in this World. But as there is no reaſon to imagine that St. John had any eye to St. James his Unction, ſo much leſſe can hee bee ſuppoſed to allude to an Ʋnction which was not at all uſed in his time. If therefore you would know from what this phraſe is borrowed, the Anſwer is, that very probably the Apoſtle had an eye to that unction which was in uſe under the Law, the ingredients and compoſition whereof you have ſet down at large by Moſes; Exod. 30. 15and ſo much the rather, becauſe, as that is called the Holy Oil, ſo this annointing is ſaid before to be from the Holy One.
2 The Socinians inquiring into the meaning of this Metaphor, underſtand by it the Evangelical Doctrin, conſtruing foreign, the annointing in this, by foreign, hat which you have heard, at the four and twentieth verſe, and conceiving it to bee called the Unction, becauſe that by that wonderful effuſion of the Holy Ghoſt, the Apoſtles were inabled to publiſh it, for which reaſon they ſuppoſe it is elſewhere called the Spirit, and the miniſtration 2 Cor. …. 6. 8of the Spirit; with this interpretation ſome of our late Orthodox writers accord, though upon a far different reaſon; For whereas the Socinians falſely denying any need of the Spirits illumination, to bee conferred upon every Chriſtian, but onelyonly of that Revelation which was at firſt vouchſafed to the Apostles, and by them to the World, endeavour to evade the argument which is brought againſt them, from this Scripture, by this Expoſition; The Orthodox juſtly denying any new Revelation, or extraordinary inspiration now to bee expected, anſwer the argument which Euthuſiaſts bring from this Scripture, by this interpretation. For my own part, I am very unwilling, (without great cauſe) to recede Aug. in lo…. Greg. Mor. 5. 19. Cal in lo…. Illyr in lo…. Lap. in lo…. Lor. in lo….from the Generally received expoſition of any ſcripture. And as to this particular text,
1 I finde the annointing by the far greateſt part both of Ancient and Modern, Proteſtant and Popiſh Commentators to be expounded the Holy Spirit, ſuitable to which it is, that the latter annoynting is read Spirit in the Aethiopick verſion, his Spirit teacheth you of all Aethiop.things.
2 There are ſeveral conſiderations which render the common expoſition moſt rational, in as much as
1 Uſually where the Scripture ſpeaketh of annoynting, S… the 27th. L….it is meant of the Spirit, as appeareth in the former diſcourſe upon the twentieth verſe.
2 It is not here ſaid, the annoynting which wee (to wit Apoſtles) have received of him, for then it might moſt probably have referred to the viſible deſcenſion of the Holy Ghoſt upon them; nor yet is it ſaid, the annoynting which you have received of us, for then it might justly have been conſtrued as the ſame with foreign, that which you have heard, this Evangelical Doctrine which was delivered by the inſpired Apoſtles; but in as much as it is the annoynting which you have received of him, it is moſt rationally conſtrued of that Spiritual illumination which every Chriſtian receiveth in ſome meaſure from Christ.
3 Adde to this, that our Apoſtle in this verſe manifeſtly intends to mind the Chriſtians what a ſingular help Chriſt had provided for them againſt ſeducers, whereby they might be enabled to continue in that which they had heard, and therefore it cannot rationally be looked upon as one and the ſame with that which they had heard, but rather the enlightning grace of his Spirit is to bee underſtood, than which there cannot be a ſtronger antidote againſt errour.
Finally, as by this expoſition this Scripture becometh a ſharp ſword againſt the Socinians, ſo (as ſhall appear in the handling) it will not hereby become a buckler for the Anabaptiſts, and therefore I ſhall acquieſce, and adhere to it as moſt genuine.
3 As to the laſt enquiry, how fitly the Spirit of God is compared to, and reſembled by, oyl, and annoynting, the anſwer hath been already returned in the diſcourſe upon the former clauſe of the twentieth verſe, whither I referre the Reader; nor ſhall I adde any thing further, but only, that as the holy Oyntment was made of ſeveral Spices mixed with the oyl, & whatſoever things or perſons were annoynted therewith, were legally ſanctified by it; ſo we are here to underſtand by this annoynting, not the illumination of the Spirit, which is oft-times found alone, and is vouchſafed to the unregenerate, but that which is as it were made up of the ſeveral graces of the Spirit, whereby not only the minde is enlightned, but the whole man is ſanctified.
Having given you this account of the annoynting, which is as it were the hinge upon which the whole verſe turneth, it now remaineth that I goe on to conſider what is here affirmed concerning this Unction, and becauſe I have already traced the metaphor of oyl, and our Apoſtle is pleaſed to inſiſt upon another ſimilitude of teaching, I ſhall follow that, and accordingly you may conceive the Spirit of God, who is the annoynting, to bee likewiſe here repreſented as a School-maſter, whoſe excellency is ſet forth by four Characters, namely, his Reſidency, Sufficiency, Fidelity, and Efficiency. His
1 Reſidency, permanent, in thoſe words, The annoynting which you have received of him, abideth in you.
2 Sufficiency, abundant, in thoſe words, And you need not that any man teach you, but as the ſame annoynting teacheth you of all things.
3 Fidelity, eminent, in thoſe words, and is truth, and is no lye.
4 Efficiency, evident, in thoſe words, and as it hath taught you, you ſhall abide in him.
Begin we with the Reſidency of this School-maſter, asGen. 1. it is ſet forth in the beginning of the verſe, The annoynting which you have received of him abideth in you; and here we have ſomething ſuppoſed, and ſomething propoſed; that which is ſuppoſed is his preſence, The annoynting which you have received of him; that which is propoſed is his reſidence, Abideth in you.
1 That which is here ſuppoſed concerning this unction, cometh firſt to be conſidered, and ſhall be diſpatched in three Propoſitions.
1 That this annoynting is not in us of our ſelves, but received by us from another. It is St. Pauls Queſtion, and though it be occaſioned by a diſcourſe of thoſe extraordinary gifts, yet it holds true in reference to all, What haſt thou that thou haſt not received? the ſins which wee1 Cor. 4. 7 commit are our own, but the grace to ſubdue them is received; though wee are ſometimes ſubdue into errour, yet wee are apt to fall into them our ſelves, but the unction which armeth us againſt thoſe errours is received.
It is a meditation which ſhould keep the beſt Chriſtians lowly in their own eyes; Haſt thou this annoynting, whileſt others want it, or haſt thou it in a greater meaſure than others? be not proud, but humble, for though it be in thee ſubjectively, yet it is not from thee effectively, and therefore no juſt cauſe of Self-exaltation; it is St. Pauls inference upon the fore-mentioned queſtion, If thou doeſt receive it, why doeſt thou glory as if thou hadſt not received it? Where the manner of propoſal by way of queſtion intimateth (as Muſculus well gloſſeth)Muſc. in loc. the impudence of this arrogance, Ridiculum planè eſt de alienis bonis ſuperbire, It is a ridiculous thing, with Aeſops Crow, to bee proud of borrowed feathers; in one word, as to boaſt our ſelves of what wee have not is abominable, ſo it it little leſs odious to boaſt of what wee have, as if it were our own, when as it is only received.
2 That this annoynting is received of him, that is Chriſt; it was at firſt received by Chriſt himſelf, to wit, as man in his Human nature, but he received it not ſo much for himſelf as us, Voluit accipere, ut potuit tribuere, he would as Man receive, that as Mediator hee might convey it to us. Indeed it hath pleaſed the Father, Col. 2. 9(ſaith St. Paul) that in him ſhould all fulneſſe dwell; to wit, as water in the Fountain, light in the Sun, Wine Ioh. 1. 16in the Grape, and oyl in the Olive; and accordingly ſaith St. John, of his fulneſſe wee all receive, and that, grace for grace. What the Head is to the Body, that is Chriſt to the Church; and as the members receive ſenſe and motion from the Head, ſo doth the Church this unction from Chriſt. Learn hence
1 How greatly we are beholding to Chriſt, of whom it is that we receive whatſoever meaſure wee have of this Spiritual unction; the truth is, whatſoever Spiritual benefit we receive, it is only in and through Chriſt. The Remiſſion of ſins, and Adoption of Sons, the Juſtification of our perſons, and Sanctification of our natures, the Donation of his Spirit, and acceptation of our ſervices, the Redemption of our bodies, and Salvation of our Souls, are all received through Chriſt; ſo juſtly doth St. Paul ſay, He hath bleſſed us with all ſpiritual bleſſings in heavenly places in Chriſt Jeſus.
2 What need wee have to bee ingrafted into Chriſt, ſince as wee can receive nothing but of him, ſo neither can we unleſſe we firſt receive him. To as many as received him (ſaith the Evangeliſt) to them he gave power to Joh. 1. 11become the Sons of God, and to as many as receive him it is that hee giveth his Spirit; no wonder that St. Paul praying for the Epheſians, that they might be ſtrengthened with the ſpirit of Chriſt, prayeth alſo, that he might Epheſ. 3. 16, 17dwell in their hearts by faith, ſince it is by our faith in Chriſt that wee receive him, and conſequently his Spirit, which is this annoynting.
3 Laſtly, This receiving of the unction from him is by way of gift. Indeed receiving in its largeſt extent is the correlative, both of debitum and donum, a debt and a gift, what is duly paid, and what is freely given, both are ſaid to bee received. But when it is uſed in reference to God and Chriſt, it cannot relate but onelyonly to a gift, ſince whatever wee receive of him, and much more the annointing of the Spirit, is given of his meer mercy. Indeed in reſpect of himſelf, it may bee called a debt, hee having pleaſed by his Promiſe to make himſelf a debtor, and accordingly it is that the Spirit is called the Spirit of Promiſe, becauſe promiſed both by theEph. 1. 13. Father and the Son, for ſo wee finde the expreſſions varyed, the Comforter whom my Father will ſend, and I will Joh. 16. 25.give you. But ſtill in reſpect of us, it is a free gift, it was love moved him at firſt to promiſe this unction to, and ſince to confer it on, us, in which reſpect it is called theAct. 2. 38. gift of the holy Ghoſt. True it is, this annointing was received by Chriſt from his Father, as purchaſed by his pretious blood, but it is received by us from Chriſt, as beſtowed by his free grace.
It is a conſideration which ſhould ſo much the more oblige us to thankfulneſſe for this unction, it being but reaſon, that when wee receive wee ſhould acknowledge the Donor, and that what is received freely, ſhould bee acknowledged the more gratefully, wee have received the Spirit of God, (ſaith the Apoſtle) that wee may know the things which are freely given us of God, among which the1 Cor 2. 12. Spirit himſelf is not the leaſt, and who ſo knoweth them to bee freely given, cannot but bee greatly thankful. Holy Jeſus, wee could do nothing that is good, nor avoid what is evil, did wee not receive this Unction from thee, nor do we receive this Unction as a reward of our merit, but a fruit of thy bounty. Wee are unworthy to receive the annointing from thee, but thou art worthy to receive from us glory, and honour, and praiſe, now and for ever.
2 That which is next in order to be diſcuſſed, and is more directly expreſſed, is the Reſidency of this Schoolmaſter, the abiding of this Unctio…. Things that are …id in Oil are moſt laſting, this ſacred annointing is prmanent. It is that which is true in reſpect of the Church in general, and each Chriſtian in particular.
1 This Annointing abideth in the Church. That Holy Spirit who is here ſet forth under the notion of a Teacher, is by our Saviour deſcribed as a Comforter, concerningIoh 14. 16 whom hee tells his Diſciples, that hee ſhall abide with them for ever, which Promiſe was made to them, as the then repreſentatives of, and ſo in them to the whole Church, accordingly it is, that the Spirit hath been reſident in all Ages with the Chriſtian Church, to teach, and comfort, and perform all other Offices, whereof ſhee ſtands in need. Christs preſence with his Diſciples was temporary, in which reſpect St. Johns word is, foreign,Ioh 1. 1…. hee dwelt among us, ſo our Tranſlation reads it, but as in a Tabernacle, ſo much the force of the Greek carrieth in it, hee onelyonly ſojourned for a time with his Diſciples, but his Spirit, foreign, abides with his Church from one Generation to another, foreign, ſo Theophilact gloſſeth, for his preſence Theoph. in Ioh.is not as Chriſts was, onelyonly for a ſeaſon. True it is,Rev. 1. 13. Christ is ſaid to be in the midſt of the Golden Candlesticks, but that is by his Spirit. In reſpect of his corporal preſence, hee ſaith in one place, The Poor you have alwaies Mat. 26. 12.with you, but mee you have not alwaies, in regard of his28. 20. Spiritual preſence, it is that hee ſaith in another place, Loe I am with you alwaies, even to the end of the world.
2 As this Annointing, which wee receive from Chriſt, abideth in the Church, ſo doth it in all the choſen and faithful members of the Church. It is ſaid of the Apoſtles, that when this unction viſibly and gloriouſly deſcended on them, there appeared cloven tongues, as it were on fire, and ſate upon each of them; Sitting is a fixed poſture, and noteth permanency, Act. 2. 8.it doth ſo in ſome, though not the ſame meaſure and manner upon every true Beleever. At the eighth verſe of the next chapter (where I ſhall God willing, inlarge upon this ſubject) it is reſembled to ſeed, and that ſuch as is not onelyonly caſt into, but remaineth in the ground;1 Ioh. 3. 8 by our bleſſed Saviour it is compared to water, and that river water, which is continually running, and thereforeIoh. 7. 37▪ ſaid to bee living; and again it is ſaid to bee a well of water, springing up in the heart of a beleever to everlaſting life. Finally, by John the Baptiſt it is likened to fire, andMat. 3. 11 ſuch a fire it is, which like that under the Altar never goeth out.
The conſideration hereof may ſerve,
1 To rectifye our judgements in the true eſtimate of, and accordingly to quicken our indeavours in the ardent purſuite after, this unction. Ah Lord! how eager are men in ſcraping the things of this World, which when with difficulty obtained by us, are eaſily ſnatched from us? how much rather ſhould wee ſeek after this annointing, which being received, abideth in us? Labour not (ſaith our bleſſed Saviour) for the meat that periſheth, but labour for Ioh. 6. 27the meat that indureth to everlaſting life, thereby plainly intimating, that perpetuity is that which much advanceth excellency; every thing being ſo much the more amiable, by how much it is the more durable; no wiſe man but would prefer laſting braſs, before fading gold, a conſtant table, though of a few diſhes, before the largeſt feaſt which ſhould only laſt for a few daies; and ſurely then, when wee conſider how much this, and all other ſpiritual bleſſings tranſcend corporal, both in their nature and durance, we cannot but judge them worthy our higheſt eſteem, and choiceſt indeavour. A good name (ſaith the wiſe man) is better than pretious ointment; but this pretious Eccl. 7. 1ointment is better than a good name, and much more than wealth and pleaſure, or whatever it is that this world can afford. This is one of thoſe gifts to which St. James giveth thoſe Epithites of good and perfect. Every gift is good, though but temporall, but spiritual gifts being of a never …ading durance, are both good and perfect, great reaſon have wee to beg theſe above all others. Oh let us not ceaſe in asking, ſeeking, knocking, for this unction, which being given to us (like Maries good part)Luk. 10. 32 ſhall never be taken from us.
2 To comfort thoſe who have received this unction, when they conſider its perpetual duration. Habet Oleum Hug. Card.Deus, habet et Mundus, ſaith Hugo, God hath his Oil, and the World too, Oleum mundi in vaſis deficit, Oleo dei vaſa deficiunt, The Worlds Oil faileth in the veſsels, but the veſsels fail for Gods Oil; the one, nunquam ſufficit, will never ſatisfy, the other, nunquam deficit, will never waste; whatever worldly comforts wee receive, our fear of loſing allaieth the ſweetneſſe of enjoying; but it is not ſo with the grace of the Spirit, which being received, abideth with us. Though withall a Caution muſt bee annexed; that wee uſe our indeavour to preſerve and maintain this Oil in the lamp of our ſouls. This Schoolmaster is willing to reſide with us, but then wee muſt remember St. Pauls caveat, Grieve not the Holy Spirit of God, whereby Eph. 4. 30.you are ſealed to the day of redemption, for if we grieve him he will at leaſt for a time withdraw himſelf from us. This fire is of a laſting nature, being once throughly kindled, but then wee muſt obſerve that other injunction of the Apoſtle, Quench not the Spirit, for though it bee not wholly1 Theſſ 5. 17. put out, it may bee much quenched by our Negligence. This Annointing is abiding, but then wee muſt take notice of our Saviours aſſertion, To him that hath ſhall bee given, but from him that hath not, ſhall bee taken away that Mat. 25▪ …9which hee hath. Wee muſt make uſe of, and improve this holy Oil, concerning which that riddle is a truth, the more wee spend, the more it increaſeth; the Oil in the widows veſſel, ceaſed not ſo long as ſhee poured it out; this holy Oil is beſt preſerved by uſing it to the Glory of God, our own and others advantage; and thus much ſhall ſuffice for the firſt character of the reſidency of this Schoolmaſter, proceed wee to the next, which is
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 wee 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 bee interpreted. It was the promiſe of our Saviour to his Diſciples, that his Spirit ſhould guide them into all truth, Ioh. 16. 13nor 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 wee are capable of teaching; nor yet muſt this bee extended as far as the Spirit is able to teach and lead, but onelyonly 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 hee teacheth every Chriſtian all truth which is needful in order to the prevention of fundamental errours, and the ſalvation of his precious ſoul. It would not bee paſſed by, that our Apoſtles phraſe is at once both extenſive and reſtrictive, it is not foreign, but foreign, Hee 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 St. Gregory ſaith excellently, Ungit Spiritus iſte ſanctus Citharaedum, & Pſalmiſtam facit, ungit paſtorem, Greg. Mag.& Prophetam facit, ungit Piſcatorem, & praedicatorem facit, ungit perſecutorem, & doctorem gentium facit, ungit publicanum, & facit Evangeliſtam, the annoynting of this holy Spirit maketh an Harper (ſo was David) a Pſalmiſt; a Shepherd (ſo was Amos) a Prophet; a Fiſher-man (ſo was St. Peter) a Fiſher of men, by preaching; a Publican, (ſo was St. Matthew) an Evangeliſt; finally, a Perſecutor (ſo was St. Paul) a Teacher of the Gentiles. But it is the ordinary, not that peculiar and extraordinary way of teaching which is here intended.
2 The ordinary teaching of the Spirit is either external, or internal, and both theſe are no doubt included.
1 The outward teaching of the Spirit is by the Miniſtry of the Word, and preaching of the Goſpel, which is contained in the holy Scriptures; look as the holy Writings were at firſt inſpired by the Holy Ghoſt, ſo by them he ſtill teacheth his Church. Accordingly it is that all ſaving truths were dictated by the Spirit to the Pen-men, and are fully, faithfully delineated in ſacred Writ. It is a form of ſound words every way compleat, explicating, (as Gregory the great ſaith) all the Divine myſteries of Religion, and delivering all precepts for Moral practice, Quibus quidem duabus partibus omnis noſtrae ſalutis & faelicitatis ratio continetur, in which two conſiſts the whole doctrine of attaining true happineſſe, and therefore in this reſpect this of the Apoſtle is verified, The annoynting teacheth us of all things, to wit, in the external miniſtration of the Word.
2 Beſides this outward there is an inward teaching, which the Spirit vouchſafeth to the Church, and every true member of it, and is here principally aymed at. This is that teaching, which being the ſecret work of Gods Spirit, is not ſo viſibly diſcernable; the more things are abſtracted from ſenſe, the more myſterious they are, no wonder if it be difficult to apprehend what this teaching is, which according to St. Gregory is, Allocutio intimae inſpirationis, an inward inſpiration, or Spiritual allocution. It is a Queſtion much controverted in the Schools, how the Angels being Spiritual ſubſtances impart their conceptions to one another, and ſurely it is much more hard to know how the Spirit imparts his Divine learning to the ſoul, even they who are thus taught are ſure of the foreign, that ſo it is, but are not able to unfold the foreign, how it is ſo.
And yet that wee may in ſome meaſure apprehend what we cannot fully conceive, I ſhall in a few words acquaint you with that notion of this teaching which the Scripture is pleaſed to give us, and accordingly if you ask what this inward teaching is whereof the Apoſtle ſpeaketh, I ſhall return the anſwer in the words of the Prophet Jeremy, or rather God by the Prophet, It is Ier. 31. 33the putting his Law in our inward parts, and writing it in our hearts. Indeed, as we ſay in general, the Scripture is the beſt interpreter of it ſelf, ſo in this particular, the Prophet is the beſt Commentator on the Apoſtle; and therefore that wee may more clearly underſtand the one, it will bee needful more particularly to comment on the other, and let you ſee what this putting this Law in our inward parts, and writing it in our hearts meaneth, by which wee ſhall the better perceive what this teaching is; in reference to which I ſhall lay down a double concluſion.
1 That which the Spirit teacheth inwardly, is the ſame with that hee teacheth outwardly, and therefore that which he is ſaid to write in the heart of man, is no other than that Law which is written in the Book of God. As the minde of the Spirit in one parcel agreeth with the minde of the Spirit in another parcel of Holy Writ▪ ſo the impreſſions of the Spirit on the ſoul, anſwer to the dictates of the Spirit in the Scriptures. It is very obſervable that Chriſt tells his Diſciples, the Spirit ſhould Ioh. 14. 26bring 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 Ʋnction 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 Gods Word, as the Letters, the Spirit of God, as the Scribe, and the ayl of his grace, as the Inke, by which there is an impreſſion made of the letters upon the paper, truths upon the ſoul. For the more particular opening hereof know:
1 That this teaching is not a naked motion, but a real impreſſion; not a ſuperficial wetting, but a deep ſoaking. Many there are to whom the Spirit vouchſafeth ſome taſte, yet never drink a full draught, who have ſome gliding aſpects, but no direct beams of the Sun of righteouſneſſe ſhining on them; it is one thing to hear the voyce of the Spirit ſpeaking, another to find the Pen of the Spirit writing; that teaching which is here meant, is ſuch as confirmeth againſt error, and therefore doth not glide off like water, but abide like oyl, ſlightly move, but ſtrongly work upon the ſoul.
2 That this impreſſion of the Spirits teaching is upon the whole ſoul (more eſpecially) the two chief faculties of the ſoul, the Underſtanding, and the Will; ſo much ſeemeth to be intimated by that double character of the ſubject (the inward parts, and the heart) which wee finde in the Prophet; as of old the Law was literally written by Gods Finger in two Tables of Stone; ſo it is ſpiritually written by Gods Spirit in two Tables of fleſh, the mind and the heart. This annoynting then teacheth,
1 Illuminando intellectum, by enlightning 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 theGen. 1. 3 darkneſſe of ignorance is expelled, and the eyes of the minde are opened, to apprehend Divine Writings in their own luſtre and beauty. It is obſerved of Paper, that being oyled it is thereby made bright, and ſo fitter to receive the beams of the Sun, and conveigh the light into the room; ſo is it with our minds, which being annoynted with this oyl, are thereby fitted to receive that heavenly light of Evangelical Doctrin; and whereas the oyl 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 goodneſſe, and taſte the ſweetneſſe of thoſe truths which are underſtood; this oyl doth not only cheriſh the light of the Lamp, but ſoftens the hardneſſe of the tumor, remove the darkneſſe of the underſtanding, but mollifie the perverſneſſe of the will. As for the manner of the Spirits operation upon the will, it is not to bee diſputed, many Controverſies which trouble the Church would eaſily be reconciled, were the Modus layed aſide. I ſuppoſe none will deny, but he who made the will knoweth how to perſwade it without coaction, and incline it without compulſion, and therefore we need not fear to affirm, that the annoynting 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 Apoſtacy, nothing being more uſual than for thoſe who are taught outwardly, and not inwardly, to reject thoſe truthes whereof they have been fully convinced, for want of a kindly influence upon the will, by which they ſhould conſtantly adhere.
To ſumme 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 begge of him, that he would firſt give us flexible ſpirits, and decible mindes, whereby wee may bee willing to bee 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 withall take we heed how we grieve this School-maſter by a careleſſe neglect of his inſtructions. If at any time hee bee pleaſed to put any good motions into our mindes, let us cheriſh them, and let us beſeech him, that to thoſe motions hee would adde his powerful impreſſions, and if wee 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 denyeth any further progreſſe at preſent, and therefore the diſcuſsion of that, with the other parts of the verſe, muſt be referred to the next opportunity.