First Epistle of John Applied Part 1, Lecture 36
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.
THis whole World may not unfitly bee 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 wee may diſcern the characters engraven on it, and as a Schoolmaster, whereby wee are instructed in the leſſons to bee 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 foreign, 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 Inferiour Teachers are the Miniſters, whoſe lips are therefore ſaid to preſerve knowledge, and at whoſe mouth wee 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 thoſe2 Particul. words, And you need not that any man teach you.
The Apoſtle Peter ſpeaking of the unlearned and unſtable, 2 Pet. 3. 16telleth us, that they did wreſt, as many things in St. Pauls Epistles, ſo likewiſe in other Scriptures, to their own perdition, where the Greek word foreign, as Gerard well obſerves, is a metaphor borrowed from thoſeGerard. ibid. who put men upon the Rack▪ whereby they oft times force them to ſpeak things againſt their knowledge and conſcience, for ſo do Hereticks impoſe upon the Scripture a ſenſe contrary to what the Spirit of God intended.
An instance hereof wee have in this Text, particularly in this clauſe, which (together with thoſe parallel words of the Prophet Jeremy, quoted by the Apoſtle Ier. 31. 34. Hebr. 8. 11Paul: They ſhall not teach every man his Neighbour, 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 needleſſe in the Church, yea, of the Holy Scriptures themſelves, whileſt 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 Ʋnction 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 onelyonly as to ſome respect, as if it were to bee 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, bee 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 bee a time when Gods 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 Gods 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 futurâ. Evangelical Promiſes have ſome impletion in this life, but theirCamer. Myroth. completion in the other. Accordingly it is, that thoſe words, They ſhall teach no more every man his neighbour, and every man his brother, ſaying, Know the Lord, for they ſhall all know mee from the least of them to the greateſt, are by ſome of the Fathers underſtood of that knowledge which wee ſhall have in the Countrey; and though I look notAug l. de Sp. e… lit c 14. Anſelm. in Heb. 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 of1 Cor. 13. 11. a Child, speaking, doing, and underſtanding as a Child, and of a mans 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 whileſt on earth, that wee ſhould look upon the external means of grace as childiſh things, to bee put away, it is the ſole priviledge of heaven (where wee ſhall know as wee are known) that there all helps of humane inſtruction ſhall bee ſupervacaneous. Indeed, as Aquinas excellently argueth, It is a ſign of perfect knowledge, Aquin. Par. 1…. q. 106. art. 1.when one needeth not to bee taught, becauſe Learning is the way to the attainment of knowledge, Et ideo ceſſat doctrina acquiſitâ perfectè ſcientiâ, 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 wee 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▪ 2 King. 6. 27.How can I help, except God help? how can I teach, except the Spirit teach. St. Gregory upon thoſe words ofGr. M. in Evan. …om. 30. our Saviour, concerning the Spirit, Hee ſhall lead you into all truth, inlargeth very excellently to this purpoſe, Vnleſſe that Divine Spirit bee preſent to the heart of the Joh. 14. 26.Hearer, the Word of the Teacher is to no purpoſe, Let therefore no man attribute it to the man, who teacheth, that hee underſtandeth what hee ſaith, becauſe, niſi intus ſit qui doceat, doctoris lingua exterius in vacuum laborat, Except there bee a Teacher within, the Preachers Tongue laboureth 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 hee quoteth this very Text with this gloſſe, per vocem non inſtruitur, quando mens per Spiritum non ungitur, When the minde is not annointed by the Spirit, it is not inſtructed by the voice. To the ſame pupoſe, and no leſſe full, is that diſcourſe of St. Auſtin upon thisAug. in loc. 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 any thing from any man, wee 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 mee 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 hee himſelf ſaith in the Goſpel, Call no man your Mat. 23. 10.master on earth, one is your Maſter, Chriſt. And a little after, The words which wee ſpeak outwardly, are to you as the Husbandman to the tree, who planteth, and watereth, and pruneth it, but doth hee form the fruit, or cover the Tree with leaves? who doth that? Hear that Husbandman 1 Cor. 3. 6St. Paul, and ſee what wee are, and hear who is the internal Maſter; I planted, Apollo watered, but God gave the increaſe; neither is hee that planteth any thing, nor hee that watereth any thing 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 Childe, but the Prophet muſt come himſelf: ſo mans teaching cannot inſtruct, but this Ʋnction muſt teach us; and therefore, whenſoever wee come to hear the word, let us withall pray for the Spirit, that the miniſtration of the one may bee accompanied with the operation of the other; that of Ferus being moſtFer. in loc. 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 bee denied, but that as mans teaching is nothing without this unction, ſo this unction can, nay, hath taught without the help of man. There is no queſtion, but that hee who at first created man after his own Image, could have repaired the decaies of that Image in man without the miniſtry of man. Humane teaching is not a neceſſary, but arbitrary Inſtrument of the Spirit, not without which hee cannot, but ordinarily hee will not teach us. This unction needs not the teaching of any man to joyn 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 hee 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 hee 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 whileſt they are in this world, they ſhall not need the help of mans teaching. Though mans teaching is ineffectual without the preſence of the unction, yet the unction doth not exclude the preſence of mans 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 implyed in that Commiſſion given by Christ to his Apoſtles, of diſcipling all Nations, by baptizing and teaching them, toMat. 28. 19. 20 which is annexed a Promiſe of being with them alway 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 bee preſent by his Spirit. Congruous hereunto it is, that St. Paul expreſſely ſaith, faith commeth Rom. 10. 16.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 hee ſaith, Chriſt Eph 4. 11.gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers, which ſurely hee 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 hee had, hee was directedAct 10. 5, 6 to ſend for Peter, that hee might tell him what hee …ought to do, and whereas the Spirit might himſelf have opened Iſaiahs prophecy to the Eunuch, hee giveth Philip 8. 29.command to go, and interpret it, and preach Jeſus to him; yea, though Christ himſelf converted Saul by an immediate appearing, yet hee ſent Ananias to the finiſhing Act. 9. 1….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. Pauls own words in the forementioned place. For this cauſe it is, that they are reſembled, not onelyonly 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 fabrick of grace and knowledge in the hearts of Chriſtians; ſurely then, till we come to the meaſure of the ſtature of the fulneſs 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 bee St. Johns intention, by theſe words, how expreſs ſoever they may ſeem; to exclude mans teaching. Excellently St. Auſtin to this purpoſe, If this be true you need not that Aug. in loc.any man teach you, why do we teach you? if that Annointing teach you all things, wee labour as it were without cauſe; why do wee not leave you to that unction, that it may teach you? But now I put the Question to my ſelf, 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 hee did intend by theſe words, to aſſert all mans teaching uſeleſſe.
And therefore Caveamus tales tentationes ſuperbiſſimas take wee heed of spiritual pride, in fancying to ourD…. in loc. ſelves ſuch a meaſure of the Spirits unction, that wee need not the Miniſters inſtruction. Our bleſſed Lord himſelf, who had the Spirit above meaſure, was very lowly, and bids us to learn this vertue of him; ſurely then, the greater meaſure wee have of this unction, wee ſhould bee ſo much the leſſe conceited of our ſelves. The good Spirit doth aff…are, breathe grace into us, but it is the evil spirit which doth inflare, puff men up with the winde of pride; it is the poyſon of the Serpent ſwells us, not the Oil of the Spirit of God; and truely, there cannot bee an higher degree of pride, than to undervalue the means of inſtruction. Hee who is thus arrogant, argueth himſelf greatly ignorant of the deluſions of Satan, and the deceitfulneſſe of his own heart. It is very obſervable, how St. Paul joyneth thoſe two caveats 1 Theſ. 5. 20, 21together, Quench not the Spirit, deſpiſe not prophecying, 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 G…. 3. 2means it abideth with, and is increaſed in, that it was firſt conveyed to us. The plain truth is, hee that is above ordinances, is below grace; nor can there bee a worſe fool than hee 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 bee the meaning of this clauſe, it now remaineth, that I indeavour 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 bee interpreted. foreign, with limitation, that which is to bee inquired and reſolved, is, in what respects this is true, that hee 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 bee 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 bee 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, Hoſ. 6. 6.hee cannot mean that hee would not have Sacrifice at all, for then it was a part of his Worſhip, but yet then hee would not have it in compariſon of mercy. When St. Paul ſaith, I am ſent, not to baptize, but to 1 Cor. 1. 17Preach; hee cannot mean a denial, for hee was ſent to baptize, his Commiſſion was the ſame with the reſt of the Apoſtles, which was to Baptize all Nations; but hee was rather ſent to Preach than Baptize. That of our bleſſedJoh. 6. …7 Saviour, Labour not for the meat that periſheth, if taken Negatively, will contradict St. Paul, where he ſaith,2 Theſſ. 3. 10 He that will not work let him not eat, and therefore no doubt onelyonly meaneth, that wee ſhould chiefly labour for the meat that indureth to eternal life; and yet once more, that ſaying of his in another place, my doctrin is not mine, but his Joh. 7. 16that ſent me, ſhould we take it as a direct denial, would be contradictory to it ſelf, my Doctrin, and yet not mine, and therefore is to bee conſtrued, it is not mine ſo much as his whoſe I am, and whoſe my Doctrin is, his that ſent mee. Agreeable hereunto it is, that wee expound this of S. John, foreign, you have no need, that is, not ſo much need that any man teach you.
According to this Interpretation, it would further bee inquired, in compariſon of whom this negation is to bee underſtood, to which a double Anſwer may bee returned.
1 In compariſon of the Jews before the comming 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 Jeremiahs Prophecy concerning the Church of the New Teſtament, for though the Precepts are expreſſe in ſeveral Epiſtles, of Teaching and admoniſhing one another, of Exhorting one another, and of provoking one another to Col. 3. 12 Heb. 3. 14 10. 24love 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 Neighbour, what was the meaning of this or that Rite, that ſo hee 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 fulneſſe, 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, Hee hath not dealt ſo with any Nation, as hee hath done with us, neither have the Heathen the knowledge of his Law, but now wee may ſay, he pſal. 147. 19did not deal ſo with the Jews, as hee hath with us, neither had they either ſuch clear Preſcripts for Gods Worſhip, or ſuch a plentiful effuſion of his Spirit, and oh that wee would ſo thankfully conſider this, as withall, to remember that to whom much is given, of them much ſhall bee 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 Doctrin of Chriſtianity. To this purpoſe is that Gloſſe of Beza's, Ha… res non tanquam ignot as proponit, ſed Beza in loc.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 bee ſo taught, though ſtill as to their confirmation, and growth in Grace, and the knowledge of Chriſt, they needed inſtruction. Wee may very well conſtrue this foreign, in oppoſition to that,Heb. 5. …. foreign of St. Paul. As hee chiding the Hebrews ſaith, When for the time you ought to bee 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 hee uſeth a little before, I have not written to you becauſe you know not the Truth, but Verſ. 21becauſe you know it. Very Obſervable to this purpoſe is that of the Apoſtle Paul to the Theſſalonians, where hee ſaith Touching Brotherly Love, You have no need that I write unto you, for you your ſelves are taught of God to love one another, yet in the very next verſe there followeth, Wee beſeech you Brethren to increaſe more 1▪ Theſſ. 4▪ 9, 10and more. By which it plainly appeareth, hee 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 hee ſaith, as touching the Ministring to the Saints, it is ſuperfluous for mee to write to you, when as in that very Chapter hee uſeth many Arguments to incourage them to that very duty, and therefore cannot bee ſuppoſed to mean, that it was altogether ſuperfluous. And ſurely as the deſign of St. Paul in beſpeaking the Theſſalonians and the Corinthians 2 Cor. 9. 1after 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 kinde 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 wee may learn from hence is, that provided it bee not out of flattery, and for baſe ends, we may upon juſt occaſion, not onelyonly commend, but inlarge, 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 hainous) is uncharitable, but to expatiate (though it bee with Hyperboles) in the praiſes of others for their vertues, 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 mee ſeemeth moſt genuine, and that is, by conſtruing thoſe words, you need not that any man teach you, with the following, but as the ſume Annointing teacheth you of all things, which being put together, doe onelyonly deny any need that any man ſhould teach them any other Doctrin 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. Heinſ. in loc. L…rin. in loc. S…r…. in loc. Aret. in loc.To this purpoſe is that gloſſe 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 Syriack; Thoſe words, there is no God beſides mee, are read by the Chaldee, There is no God but I. Thus in this place foreign, is as much as foreign, 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 finde 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 Doctrin. 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 Tertul. de …. ſcript ad v. …. c. S.enim prius credimus, nil eſse quod ultra credere debemus, Chriſt being now revealed in his Gospel, it is curioſity to make further inquiry, wee deſire not to beleeve any thing more, for this wee first beleeve, that there is nothing more to be beleeved. There is need indeed that the Orthodox teachers ſhould inculcate upon the people what this Unction teacheth, but as for any Doctrin beſides, there is no need of, nor regard to bee had to it, or him that bringeth it. It is very probable, that thoſe Seducers did teach their new Doctrins as things neceſſary to bee known and beleeved, in reference to whom our Apostle aſſureth them, that whatever thoſe Hereticks 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 bee, but vain and fooliſh? if there bee no need of any thing to bee 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, wee 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 bee accurſed; nor is this more than what St. Paul hath given us warrant for; and let thisGal. 1. 8. 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 lye: 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 lye; 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 rendring it, it is not much material, whileſt the ſenſe is the ſame; which is, that this annoynting is true, without the mixture of any falſhood in his teaching. The more fully to expreſſe 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 Gods purity to the full, as being free from the leaſt pollution, he ſaith, He is light, and in him is no darkneſſe: ſo here,1 Joh. 1. 5 that he might expreſſe the veracity of the Spirits dictates, as being without the least errour, he ſaith, it is truth, and is no lye. 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 lyes, and no truth, but the Spirit of God is a Spirit of truth; ſo our Saviour calls him once and again, yea he is truth and no lye. True it is, Hereticks the Devils inſtruments, doe ſometimes ſpeak truth, butIren. prae…at. adv. haer. it is in order to the advancing of ſome lye; yea, it is uſually mixed with lyes. But the Spirits Pen-men deliver truth, and nothing but the truth, ſo that wee 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 Hieron. ad Theo.dicere, iſtos, ut homines in quibuſdam aberrare, that there is a great deal of difference between the Apoſtles and other Preachers, thoſe alwayes write truth, but theſe erre in many things; but withall, it is then when they are not led by the Spirit, who being wiſdome cannot be deceived, and being truth cannot deceive. Keep wee therefore cloſe to the dictates of this unction, and that as they are ſet down in the Word. Since they are truth, and no lye; let us beleeve, and not doubt; truſt, and not waver; left if we receive not the truth in the love of it, God give us over to beleeve a lye, it being juſt that they who will not bee taught by this unction, which is truth, and no lye, ſhould bee fooled by deluſions, which are lyes, 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 rendred you ſhall abide, and in the imperative mood, and rendred 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 finde 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 vertue of this unction, which being received by, and abiding in them, would enable them to abide as it had taught them. The pronoun foreign, in the end of the verſe, may be conſtrued in a double reference, either to the foreign, or to foreign, 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 foreign, being no doubt the ſame with the foreign, hee that ſhall appear; but here it may very rationally bee referred to both, and accordingly I ſhall ſpeak a word of each.
1 Even as it hath taught you, you ſhal abide in him. That which this unction chiefly teacheth, is to abide in Chriſt; ſuitably the Arabick 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 doe, but cannot enable to doe what they teach; but this unction, as it hath taught you, ſo you ſhall doe; it hath taught you to abide, and you ſhall abide in him; this voyce ſaith behind us, This is the way, walk in it; and it withall giveth us feet to walk in that way. Look as when our bleſſed Saviour ſaid to Lazarus, Come forth, there was a power accompanying that voyce, which enabled him to come forth: ſo when this unction, as it were, ſaith to us, abide in him, there is grace communicated, ſtrengthning us to abide in him. Very congruous to this purpoſe is that Diſcourſe of St. Auſtin againſt Pelagius andAug. l. 1. de grat. Chriſti contr. Pelag. c. 13, 14. 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 doe, and doe what they know; whence St. Paul thus ſpeaketh to the Theſſalonians, 1 Theſs. 4. 9, 10You are taught of God to love one another; and that he might prove they were taught of God, hee preſently addeth, for indeed you doe 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 doe 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 doe, 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 bee addeth, Of this manner of teaching our Lord ſaith, Whoſoever hath heard and learned of the Father, Joh. 6. 4, 5cometh to me, he therefore that doth not come to him, it is not truly ſaid he hath heard and learned, for if, as hee who is the truth ſaith, Every one who hath learned cometh, he that cometh not hath not learned; ſo that as hee 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, Every one 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 St. Auſtine, whoſe expreſſions both here, and a little before in this Diſcourſe (as alſo St. Gregories) I have the more largely rehearſed, that the Doctrine of the neceſſity and efficacy of the Spirits grace may appear to bee no new doctrin; nor ſhall I need to adde much more in this particular. Indeed, that prayer of the Spouſe would not be omitted, Draw me, and we will run after thee; wherebyCant. 1. 4 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 goe whether we will or no, but as maketh us of unwilling, willing, not only to goe, but run the way of Gods Commandements. Agreeable to which, it is here not only ſaid you may, but you ſhall abide in him.
2 Nor would the other reading bee 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 ſtrengthneth us to continue in what it teacheth. As oyled 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 errours. This confirming energie of the Spirit, St. Paul hath elegantly ſet forth by ſeveral Metaphors, where hee ſaith, Hee which eſt abliſheth 2 Cor. 3. 21, 22us 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 oyntment; and as the earneſt aſſureth the bargain, the ſeal confirmeth the grant, and the oyntment ſtrengtheneth the part: ſo doth the Spirit ſtabliſh the heart in a firm expectation of Divine promiſes, aſſurance of Divine love, and a ſtedfaſt adherence to Divine truth.
And now putting all together, what great cauſe of gratulation, and ground of conſolation doth this verſe afford us? wee are infinitely beholding to our bleſſed Jeſus, in that hee ſhed his bloud for us; and wee are no leſſe engaged to him for giving his Spirit to us, ſince as by the one hee purchaſed Salvation for us, ſo by the other it is hee preſerveth us to ſalvation. Had not this Unction revealed the things wee are to know in order to Salvation, wee muſt have continued ignorant; but bleſſed bee God, this Unction teacheth us of all things. Though wee bee inſtructed in the things of our peace, yet wee are very apt to bee with-drawn from them, eſpecially by the cunning of Seducers; but bleſſed bee God, this Unction abideth with us, and enableth us to abide. Oh let us herein rejoyce, that the wiſdome of our Saviour hath ſo fully provided for our ſafety, and let it bee our daily prayer, that this holy Unction would ſtill vouchſafe to remain with us, ſo as wee may bee instructed, confirmed, and preſerved by it to everlaſting life.
Amen.