meet with this construction but I shall not refuse to take up a Pearl though I finde it in a Dunghil and as I shall never receive so neither will I reject any exposition because of the person that bringeth it Besides him that learned Mr. Mede occasionally speaking of these words conceiveth it to bee the last hour of Daniels seventy weeks and so consequently of the Jews Common-wealth Suitable whereunto is the Annotation both of H. Grotius and Dr. Hammond to whom for their excellent illustrations of many Scriptures this age is and future will bee much beholding The only objection that can lye against this interpretation is that this Epistle was written after the destruction of Jerusalem but this can only be said not proved True St. John out-lived that desolation but this Epistle might bee written before it yea this text renders it very probable and accordingly Mr. Mede conceiveth it might be written in the last of Daniels weeks about which time Jesu Ananiah began that woful cry Woe to Jerusalem woe to the Temple Taking the clause in this construction the emphasis of this word Hour will prompt two things to our meditation That the time of the Jews ruine was a set time and a short time 1 An hour is a measured part of time consisting of a set number of minutes whereby is intimated that the time of Jerusalems ruine was fixed and her years numbred it is that which would be considered in a double reference to wit as the Jews were a Nation and a Church 1 Consider them as a Nation and People and wee may see in them this truth exemplified That to all Nations there is an appointed time how long they shall continue hee that sets bounds to the Sea hithertâ— shalt thou passe and no further sets periods to all the Kingdoms of the earth thus long they shall flourish and no longer The signification of that word Mene which the hand wrote upon the wall concerning Belshazzar God hath numbred thy Kingdom and finished it carrieth in it a general truth concerning all Monarchies Kingdoms States the number of the years for their continuation and the term of time for their expiration is determined by God What is become of the Assyrian Persian Grecian and Roman Empires whose glorious splendor in a certain space of time vanished away Indeed according to the Poets expression Momento permagna ruunt summisque negatum Stare diâ— Though some Nations flourish longer than others yet all have their Autumn as well as Spring Winter as well as Summer and when the time registred in Heaven is accomplished on earth the most potent Politick Kingdoms moulder away in a moment 2 Consider them as a Church and Gods people it lets us see that as Kingdoms so Churches have their periods indeed the universal Church shall not fayl God will have if not in one place yet in another an Orb wherein the light of his truth shall shine though not always with the same clearnesse to the Day of Judgement but still particular Churches have their doleful eclipses yea their dismal settings by the removing of the Sun of the Gospel from them Those seven Churches of Asia are deplorable instances of this Doctrin who though once golden candlesticks holding forth the word of life are now inveloped in Mahumetan darknesse Oh see my Brethren what sin will doe to Nations to Churches for though it is God who determineth yet it is sin which deserveth their ruine That which moveth God to remove the Candlestick from a Church is their contempt of the light That which provoketh God to put a period to a Kingdoms prosperity is their heightned iniquity and therefore when we behold as wee of this Land at this day sadly doe a flourishing Church withered a goodly Kingdom overturned oh let us so acknowledge Gods hand as to blame our own demerits since it is upon fore-sight of a peoples transgression that God prefixeth a time for their destruction 2 An hour is a short space of time there are many parts of time longer days weeks moneths years Jubilees Ages but there is only one shorter to wit minutes nay the shortest time by which men commonly reckon is the hour with its several parts so that where our Apostle saith it was the last hour he intends that it was but an hour that is a very short time and Jerusalem should be destroyed Look as when the duration of an affliction is set forth by an hour it noteth the brevity of its continuance so when the coming of an affliction is measured by an hour it noteth the celerity of its approach in the former sense we read elsewhere of an hour of temptation and here in the latter that it is the last hour Indeed if wee look upon the Jewes at this very time we shall find they were very secure not dreaming of so neer and great a destruction The Characters which St. James giveth of the rich Jewes are that they heaped treasure together they lived in pleasure were wantâ—n and nourished their hearts as in a day of slaughter they indulged to their covetous and voluptuous lusts putting the evil day farr from them and yet those were the last days as that Apostle calls them nay the last hour in our Apostles language In this respect it is that our Saviour speaking of this destruction fore-telleth it should be then as it was in the days of Noah when they ate and drank married and gave in marriage till the day that Noah entered into the Ark as being over-whelmed with a general security when ready to bee over-whelmed with the floud Thus may Judgement be at hand when men think it farre off and the Judge stand at the door when the thief imagines hee is many miles distant when they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they cannot escape is the sad threatning which Saint Paul utters against presumptuous sinners wicked men are never more secure than when destruction is nearest and destruction is never nearer than when they are most secure Indeed when men through infidelity contemn it is high time for God to execute his threatnings that by hastening his wrath he may justifie his truth It is but reason that they who will not beleeve should feel and what they would not learn by the Word they should finde in their own sad experience take we heed therefore how wee look at the wrong end of the Perspective which makes the object seem at a greater distance than it is Alas how soon may the brightest skie bee over-cast Voluptuous Epicures saith Job spend their dayes in wealth and in a moment they goe down to the grave When Judgement cometh it cannot be avoyded and too often it surprizeth men before it is expected Whilst the wicked Jewes were encompassed with plenty and promised themselves tranquillity St. John fore-tells their misery and that as approaching It is
houre but you can never reckon how much Eternity is longer then a Million so that our Apostle could not have found out a fitter way of illustrating this truth then this There are many things which he might have compared the world to we meet with them often in Scripture and indeed they are very significant but this that he compareth the present world with that to come serveth farre more clearly to represent it Indeed as a Dwarfe placed by a Gyant seemeth exceeding little or as a Mite weighed in the Ballance with a Talent is exceeding light so these worldly when set by Heavenly things appeare exceeding base vile and transitory Oh then let it be our frequent practice to meditate on the things above deliberately to ponder their excellency eternity that so the things below may seem so much the more perishing and contemptible in our eyes The first thing God made in this circular world was the Heavens and the last was Man in a Circle the beginning and the end meet and close together so should Man and Heaven and as to him that stands on an high Hill Giants seem Dwarfes so to the Man whose conversation is in Heaven the greatest things of earth cannot but appear small It is observed of Abraham that addressing himselfe in Prayer to God he calleth himselfe Dust and Ashes no doubt in consideration of the divine glory and majesty and to him who duly considereth that incorruptible inheritance immarcessible Crown and never fading Paradice all the riches honours and pleasures of this world must needs seem of a short very short continuance such indeed as is not worth the naming 2. And as the worlds fugacity so the worldlings folly becometh hereby the more manifest To build upon the Sands is foolish but to preferre the Sands before the Rock is yet farre more foolish to settle upon that which is flitting argueth want of wisdome but to do it with the contempt of that which is lasting argueth most desperate folly yet thus doth the worldling an happy eternity is offered to him upon the termes of doing Gods will and yet to fullfill his own lusts he maketh choice of this temporall prosperity Like that wretched Duke who would not change Paris for Paradice he had rather have a short life and as he calleth it a sweet one on Earth then an happy and everlasting life in Heaven In one word to use Gregory Nazianzens comparison he fixeth upon that which is transient and passeth by that which is permanent and can there be a greater madnesse Indeed it discovereth him void not only of grace but reason that whereas the Apostle saith a little before If any man love the world the love of the Father is not in him we may adde If any man love the world the reason of a man is not in him And more truly may every such man take up that concerning himselfe which Agur said I am brutish and have not the understanding of a man Angustum est cor saith Gillebertus that heart is too narrow which confineth it selfe within the bounds of temporall pleasures but that is too narrow an expression it is an Argument not only of a narrow heart but a frantick braine to dote on toyes and neglect Pearls Oh then learne we at last to be wise and set a right value upon things Seneca saith excellently it is a matter of no small concernment Pretium rebus imponere to put a just estimate upon things and one nay the chief rule by which the worth of things is to be measured is their durance Id bonum cura saith the same Author pithily quod vetustate fit melius covet that good which the older it is the better it is Who would not prefer golden and silver before earthen and glassie vessels and that as for others so this reason that these are soon broken in pieces but those are little the worse for using Oh that this reason might sway with us to take off our affections from Earth and place them in Heaven Whenas Lysimachus being very thirsty had parted with his Kingdome for a little water he cryeth out Ob quam brevem voluptatem summam amisi faelicitatem how great a treasure have I lost for a short pleasure Could you but lay your eares to Hell you might heare the like despairing moanes from those damned spirits What an eternity of bliss have we lost for a momentany contentment fools mad men that we were to pursue those delights which are now ended in torments and neglect those joyes which we might now have possessed for ever But oh how much better were it for us now to be convinced of and reclaimed from this brutish simplicity Excellent to this purpose is that of St Bernard Ne casuri gloriam mundi quasi stantem aspiciatis verè stantem amittatis c. Oh you mortals do not look upon the glory of the world as abiding and in the mean time lose that which abideth for ever Let not your present prosperity so far bewitch you as not to regard that future felicity nor yet to take notice of that endless misery which is the end of it That Bruits which are led only by sense should minde nothing but what is before them is no wonder but God forbid that men whose reasonable souls are capable of seeing a far off should only regard what is present That Pagans who know little or nothing of the future eternity should busie their thoughts desires and endeavours about these perishing comforts is no wonder but as Leo well Ad aeterna prae electos peritura non occupent far be it from us Christians to regard these Objects who are not only acquainted with but ordained to eternall bliss When Alexander heard of and was resolved for the riches of India he divided Macedonia among his Captaines and shall not we who hear of and hope for a glorious mansion contemne these worldly cottages When Serapion read in the Bible of the joyes of Heaven he left his earthly possessions saying hic liber me spoliavit this book hath spoiled me In that his zeale was too rash but the assurance we have of those eternall joyes should engage us though not wholly to relinquish yet not to love these temporall contentments Quis alius noster finis saith St Austin quam pervenire ad regnum cujus non est finis What is our ultimate end but to come to that Kingdome whereof there is no end And shall we so live in this world which shall have an end as if the world were to be our chief end farre be it from us So often therefore as the vanities of earth affect us let our meditations flye upwards to the glories of Heaven and according to the Fathers counsell Let us begin to be there now in our thoughts and desires where we hope at last to be in our Persons To draw to an end In this Scripture our Apostle seemeth to put us to our
welfare than he was of theirs and that tender love and parental care which hee had over them induced him to warn them of those Antichrists which would infest and infect them but having once and again handled this Title in this notion I shall insist no longer upon it but passe on to the 2 Affirmation as it followeth in the text It is the last time The only Question here to be resolved is in reference to what our Apostle asserts the time in which hee lived to be the last 1 The general opinion of Divines referre it to the world and so this clause seemeth to bee a proof of what is asserted in the former verse The world passeth away for even now is the last time of the worlds duration beyond which it shall not continue In this sense the whole space of time from Christs first to his last coming is the last time those are the last days concerning which Joel prophesieth that in them God would pour out his Spirit on all flesh for in the very beginning of the Evangelical times the Apostle telleth us that Prophecie was fulfilled these are the last days in which the Author to the Hebrews saith that God who spake to the Fathers by his Prophets hath spoken to us by his Son who coming in our flesh revealed his Fathers will to the world and in this notion the assertion is true that even in St. Johns days it was the last time of the world This being taken for the meaning of the clause it would rationally be enquired upon what account this space of time which hath already continued so long and when it shall expire is unknown may be called the last Oecumenius giveth a double answer but neither satisfactory 1 He saith it is called the last because the worst as lees and dreggs are in the bottom of the liquor but though possibly the last time may be the worst yet is it not therefore the last because the worst or the worst because the last 2 He addeth that if we divide time into the first the middle and the last whatsoever time is after the middle is the last and accordingly all the time before Christ may be called the first and since his coming the last But though we read that God sent his Son into the world in the fulnesse of time yet not that it was in the middle of time and whether the world shall not last longer after than the time of its continuance before the Messiahs incarnation is a question which though some have rashly undertaken yet I am sure none can justly resolve As for that opinion that as the world was six days in making so it shall be only six thousand years in lasting it is but a Rabbinical conceit and a groundless dream nor doth St. Peters assertion that a thousand years is with the Lord as one day at all favour this opinion since it seemeth rather to bee uttered on a contrary design namely to let us know that how many thousand years soever the world shall last yet God is not therefore slack since with him they are but as so many days That indeed which seemeth the most rational account of this phrase in this notion is that it is the last time because it is the last period of time and the Messiah being come there are now no more changes or alterations of the external administrations in Religion to be expected The life of man the little world is a fit embleme of the duration of this great world and look as there are three ages of mans life Youth Manhood and Old Age so the world hath three periods from Adam to Moses from Moses to Christ from Christs first to his last coming and as Old Age though it many times be as long as either nay it may be as both is called the last age because death is that which next succeeds after it so this period of the Evangelical time how long soever it may bee is the last time because that which closeth it is the Day of Judgement in which respect St. Austin saith truly Ipsa novissima hora diuturna est sed tamen novissima hora the last time is long but yet it is the last time Look as the time of Jobs continuance upon earth after his restitution to a prosperous estate which was an hundred and forty years and so a large part of his life is yet called the latter end of Job so may this of the Evangelical administration though of a long durance be stiled the latter end of the world And upon this account it may serve to discover the folly of that Generation of Seekers which among the numerous brood of Heresies hath sprouted forth amongst us in vain doe they expect a new Church new Ordinances new Administrations when as this is the last time St. Paul plainly tells us that the Christian Church by administring the holy Sacrament must shew forth the Lords death till he come that is to judge the quick and the dead and surely by way of Analogy it holds true of all the Evangelical institutions there is nothing to be expected but the glorious appearing of the great God and our Saviour Jesus Christ in the end of the world 2 But though this interpretation may be true it is very harsh especially considering that the word which we translate Time signifieth that which is one of the shortest durations of time an hour and it may be very well looked upon as incongruous that so large a space of time should be called an hour I know Expositors endeavour to salve this by telling us that it is but an hour Comparatione futuri saeculi so Carthusian in comparison of the duration of the other world and to the same purpose Calvin Siregni Dei â—ternitas c. If we revolve in our minds the eternity of Gods Kingdom the longest continuance will seeme but a moment but though this be in it self an undeniable verity yet it is not any more a reason why the time from Christs first to his last advent should be called an hour than why the whole time of the world from the first to the last man should be so called Upon this consideration perhaps it was that Cajetan conceiveth St. Johns meaning might be that the time wherein hee lived was like to the last hour and as it should be at the end of the world so it was then but this construction is too forced nor is it rational to imagine that when St. John saith it is and again by this wee know it is the last hour he meaneth only a resemblance If then there be something else to which this last hour may upon a more just account bee referred doubtlesse that must needs be the most genuine interpretation and this we shall finde to bee not the world but the Jewish Church and state whose end was then at hand I confesse Socinus is the first in whom I
Antichrists it could have been no symptome by which they could conclude that it was then the last hour That which serves further to justifie this construction is that our Apostle as here he asserteth the fulfilling of the Prediction by the plural there are many Antichrists so in this Epistle elsewhere he affirmeth in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that spirit of Antichrist which you have heard shall come and is now already in the world I shall only adde that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you have heard is if not only yet without doubt principally to be referrd to that of our Saviour in the Gospel wherein we find nothing concerning the great Antichrist but only those Antichrists which either were to precede or else immediately to follow the destruction of Jerusalem No doubt then the plain design of this part of the verse is this our Apostle having before affirmed that it was the last hour of Jerusalems ruine hee confirms it by this strong medium that which our blessed Lord fore-told as an immediate fore-runner of that destruction to wit the coming of Antichrist was now already fulfilled in the many Antichrists which were among them According to this construction there are three things observable in this part of the text A Prediction whereof they are minded you have heard that Antichrist should come An impletion of that Prediction assured even now there are many Antichrists The significancy of that impletion expressed whereby we know that it is the last hour 1 Our Apostle mindes those to whom hee writeth of our Saviours prediction that Antichrist should come whereby the great care of this chief Shepheard of the sheep appeareth in fore-warning them of those Wolves which would devour them it was that which Christ was pleased to doe upon a double account 1 The one in regard of his Apostles who were to be the Leaders of his Church that they might bee so much the more vigilant in observing the rise of Seducers and diligent in confirming the people in the orthodox faith for this reason no doubt it was that St. Paul gathered the Elders of the Ephesian Church together and minded them of those perverse Teachers which would ere long infest the Church and accordingly the inference hee draweth thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore watch 2 The other in regard of the whole Church and every member that they might not be too much troubled when false Teachers shall arise Tela prâ—visa minus feriunt Darts fore-seen are lesse terrible and hurtful All evils are then most grievous when unexpected that danger whereof we are fore-warned may either bee more patiently sustained or prudently avoyded For this reason Christ fore-tells his Disciples of those Persecutions which would befall them in particular that they might not think strange at the fiery trial for this cause he foretold them of those Seducers which would endeavour to pervert Christians from the faith that they might be lesse offended at them and the more carefully take heed of them Thus after Christs example let all who are Spiritual Watch-men bee vigilant in giving notice to the Church Militant of the approach of her enemies that being fore-warned shee may bee fore-armed to encounter with them 2 What was thus fore-told by Christ is accordingly come to passe even now there are many Antichrists Before I goe further it will not bee amisse to stay a while in this general meditation to wit the verity of divine Predictions as you have heard it is now come to passe it is that which is and shall be true of whatever hath been fore-told by God by Christ and his Prophets Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled so saith our blessed Saviour where the stability of the Laws prediction is compared with and exalted above the stability of the heaven and earth for the heaven and the earth though lasting in their duration shall passe away at last but whatever is threatned or promised in the Law shall infallibly receive its suitable accomplishment Among those many glorious attributes whereby God hath made known himself to the Sons of men that of his truth and fidelity is not the least which then shineth forth in its brightnesse when he fulfilleth what hee hath said since as the prediction giveth testimony to his praescience so the impletion to his faithfulnesse Oh then with what fear and reverence should wee receive his threats with what hope and confidence should we embrace his Promises with what faith and credence should we adhere to all his Praedictions you have heard that God will come in flaming fire taking vengeance on them that know him not That neither fornicators nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God That at the last day Christ will say to all the workers of iniquity Depart from me yee eursed oh â—eleeve and tremble for the time will come that all impenitent sinners shall say As we have heard so we find wee sadly feel the execution of that vengeance which wee proudly contemned when denounced Again you have heard that sweet voyce Come unto me all you that travel and are heavie laden and I will give you rest that Evangelical Charter God so loved the world that he gave his only begotten Son that whosoever beleeveth in him shall not perish but have everlasting life that comfortable promise unto them that look for him hee shall appear the second time without sin unto salvation Oh be not faithlesse but beleeving for the day will come when all beleeving Penitents shall say As wee have heard so we have seen Indeed it were easie to multiply instances of this truth how not only the substance but the circumstances of Scripture Predictions have been exactly accomplished as well in regard of the time as the thing but what need we goe further than the text wherein wee have the punctual impletion of our Saviours Prophecie concerning the rise of Antichrists before Jerusalems fall asserted Even now there are many Antichrists More particularly in this assertion wee are to take notice of the quality and the quantity the temper and the number of those Seducers which were in St. Johns time 1 For quality they are described to bee Antichrists a word which according to a double acception of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may admit of a double construction the one restrictive the other extensive 1 The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth as much as in the stead or place of thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that falsly calleth himself a King and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that sets himself up in the Generals room in this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that pretends himself to bee Christ and is the same
our own eies taking nothing to our selves but ignorance and fâ—lly and wickednesse 3 Of dignity Glorious things are spoken of beleevers by the Apostle Peter where he saith They are a chosen Generation a 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 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 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 as 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 Vnction than those who have only an external Revelation and therefore as St. Paul exhorts the Thessalonians to walk worthy of their high 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 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 and yet there is no Christian of whom it can bee said as St. Jude of those false teachers not having the Spirit To wind it up if we pretend to Christianity where is our Vnction 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
this it would bee considered that life is the most pretious treasure and choicest pâ—â—rl in the Cabinet of nature though a Lyon bee a farre more noble bruit than a Dog yet such is the excellency of life that a living Dog is better than a dead Lyon though the Sun bee so glorious and splendent a creature yet musâ—â—â—nimae praestantior sole the little fly in respect of its life is more excellent than the Sun And as life is in it self so is it in mans estimation among all outward blessings of greatest worth skin for skin or as it may bee better rendred skin after skin one thing after another and all a man hath till hee bee stript to his skin will a man give for his life saith the Father of Lies truely a man will part with his Honours his Wealth suffer bondage and pain to save his Life The Woman in the Gospel spent all shee had upon Physitians and why but to perserve her life Had Hamans design been onely to make the Jews staves Hester would have been silent but when their lives were concerned shee resolveth to petition the King This was the singular boon which the King requested of God Hee asked life of thee and thou gavest it him In a word who is the man that would see life saith David and who is the man that would not see Life scarce any man if not besides himself but would choose to live though it were in poverty exile trouble and misery rather than not to live at all By all this the pretiousness of life appeareth and in that respect how fit an emblem of the state of blisse which is infinitely beyond all earthly comforts yea in comparison of which this life which I have told you is of so great a price is yet vile and base and therefore it is that this life is sometimes called life without any additament So by our blessed Saviours answering the young mans question what shall I do that I may inherit eternal life saith If thou wilt enter into life as if there were no life besides that or at least as if this life were not worthy to bee called so in comparison of that It is well observed by an Ancient that cum varia et multa seculi sint bona illorum usus et participatio variis nominibus exprimitur so great is the variety of the good things of happiness that it is expressed by several names and those you will finde allusive to what things are most amiable and desirable on earth thus it is called a rest for the people of God the joy of the Lord the glorious liberty of the Sons of God it is stiled Paradise a Crown a Kingdome an Inheritance a weight of glory but of all expressions none so frequent as this that it is called Life yea as if this were the weâ—ghtest and choicest thing by which the worth and value of that blisse could bee set forth when it is compared to other things still Life is annexed If to water it is the water of Life to a Tree the Tree of Life to light the light of Life to a Crown a Crown of Life Finally if to an inheritance it is of the grace of life The sum is this so manifold are the comforts of that state that all similitudes are too narrow to expresse it and therefore the Scripture useth not one but many and among all these things to which it is compared Life is to bee preferred far before them and therefore not once but often I think I may say more often it is called by this name Life than by any other 2. As the state of blisse is called Life so this Life is said to bee eternal for the opening whereof I shall briefly discuss three things In what sense this Life is eternal Why it must be eternal Why so often called eternal Life In answer to the first you must know that there is a double eternal life The one that which is so both à parte ante and à parte post having neither beginning of daies nor end of time and in this notion it is the incommunicable property of the Deity who liveth from everlasting to everlasting and as himself is the beginning and end of all things so hee hath neither beginning nor end The other that which is so à parte post but not à parte ante hath a beginning but no ending and this is that life which is communicabâ—e to the Holy Angels and glorified Saints the greatnesse of this life is unmeasurable the worth of it inestimable the joies of it innumerable so the duration of it is interminable vitae illius cursus erit sine termino usus sine fastidio refectio sine cibo adjutorium sine defectu saith the Father elegantly that Life shall bee maintained without any aliment sustained without any defect retained without any loathing and once obtained shall know no ending 2 That this life must bee in this sense eternal there needs no other medium to prove than that it is a state of blisse which could not bee were it not eternal This will easily appear by a double argumentation the one of St. Austin the other of Aquinas 1 St. Austin thus argues If that life should end it must bee either with or against or neither with nor against the will of him that enjoyeth it that hee should lose it with his will is not imaginable because hee had it not against his will yea it is impossible that life should bee happy which hee that injoyeth desireth to be rid of nor can hee lose it against his will since that life is not to bee accounted happy which though it bee in a mans will yet it is not in his power to keep nor yet is it to bee imagined that a glorified person should bee indifferent whether hee have it or no since if good bee that which all de sire the chief good which is blessednesse must bee desired with vehemency of affection and therefore he that is once is for ever possessed of this life 2 Aquinas thus reasoneth Beatitudo debet quietum reddere appetitum that onely is a blessed state which quieteth the appetite and satiateth the desire which no state can do though never so glorious if it bee not eternal it is not the meer fruition of the most splendid condition which contents the minde without an assurance of its continuance since the very thought and fear of future losing would much take off the joy and blisse of present enjoying no wonder if happinesse bee defined by Boetius to bee interminabilis vitae tota simulet perfect a possessio a total siâ—â—ultancous perfect and interminable possession of life 3 It is not unworthy our observation that by whatsoever resemblance that future state of happinesse is illustrated eternal and everlasting is still annexed as the adjunct Thus wee read of an house eternal in the heavens an everlasting
first to make a promise and afterwards to give the thing partly in regard of himself Ut in iis quae non habemus largitorem habeamus debitorem saith St. Austine excellently that where hee is not a Donor hee may become a Debtor and may glorifie not only his goodnesse in giving the thing but his faithfulnesse in making good his word partly in regard of us that he may give us occasion of exercising our faith hope and patience since on the one hand if it were presently given there were no use for hope to expect and patience to wait and on the other hand if it were not promised there were no ground for faith to beleeve 2 Eternal life is promised to not deserved by us I confesse these two are not necessarily opposed there is a promise which is an act of Justice as when a Debtâ—r promiseth the payment of his debts or a Master promiseth the Labourer his hire the Servant his wages but withall there is a promise which is an act of grace and mercy as when a King promiseth a Malefactor a pardon or a friend promiseth another a courtesie and of this latter sort are all Gods promises to us especially this of eternal life which is infinitely beyond whatever wee can or whatsoever he requireth we should doe or suffer Ireckon saith St. Paul and I hope he is not out in his reckoning that the sufferings surely then the doings of this present life are not worthy the glory which shall bee revealed Devout Anselme said truly Si hâ—mo mille annis serviret Deo ferventissime non mereretur ex condigno dimidium diei esse in regno caelorum If a man could serve God most fervently a thousand years together it would not deserve one half days much lesse an eternal fruition of that life Indeed the promise being past it is just with God to perform it in which respect St. Paul expects this crown from God as a righteous Judge but withall since meer mercy moved him to promise and what we doe as the condition is no way equivalent to the reward it is a gift of meer grace and therefore our Saviour teacheth his Disciples to expect it from God as a merciful Father It is your Fathers good pleasure to give you the Kingdom and the same St. Paul expresly calls it a gift eternal life is the gift of God through Jesus Christ our Lord and so much in answer to the first question 2 If it shall in the next place be enquired why eternal life is called the promise the answer is given by St. Peter where speaking of the promises of eternal life hee calls them exceeding great and precious 1 The promise because an exceeding precious promise all other promises whatsoever being put in the one scale and this in the other this will infinitely preponderate them look what the paper and pack-thread are in respect of the commodity for which wee bargain that are all the promises of this life in respect of those which concern that to come circumstantials and of no value Not only so but 2 The promise because an exceeding great promise it is as it were the center in which all other promises meet it is such a promise as without which all the other would afford little comfort what a figure is to the Cyphers that is this promise to the rest without which they signifie nothing it is the fundamental promise upon which all the rest are bottomed because God hath promised eternal life therefore he will not stick at any thing else yea whatsoever promises he hath made are in order to this therefore hee promiseth earthly things that they may help us to heavenly nor are temporalls any further within the promise than they are subservient to eternal therefore hee promiseth his Spirit and the graces of his Spirit that by them we may be fitted for glory therefore he promised to send his only begotten Son that wee might through him obtain eternal life and since it is as it were the alpha the first the chief of all promises yea the omega the end to which they lead it may well bee called the promise And so you see the second particular unfolded which is the certain conveyance 3 The eminency of the Author by whom this promise is made cometh next to bee considered in the Relative He. If you cast your eyes on the preceding verse you will finde the Antecedent to this Relative namely the Father and the Son our Saviour tells the Disciples it was the Fathers good pleasure to give them the Kingdom and it is his good pleasure in the mean time to give them the promise of it but because the Father promiseth it by the Son therefore interpreters look upon the Son as the Antecedent so much the rather because throughout this Epistle when the Apostle useth this pronoun Hee hee meaneth Christ Indeed a Caution must bee here inserted that if wee understand this Hee to bee the Son wee doe not so construe it as if eternal life were not promised before Christ came As the Father hath spoken to us in these last days by his Son so he spake to them that were before at divers times and divers manners and that concerning eternal life I well know that the Socinians positively assert the first promise of eternal life to be made by Christ and it is not to bee denied but that some of the Fathers seem to incline to this opinion St. Hierom where hee saith The Kingdom of Heaven was not promised in the Old Testament Theophilact who maketh this distinction between the Law and the Gospel that to the Law only temporal promises are annexed but in the Gospel eternal promises are revealed but how improbable this opinion is will appear by several considerations The Author to the Hebrews saith of the Patriarcks Abel Enoch Noah Abraham that they desired a better Country that is an heavenly and could they have desired it if they had not known it and could they have known it if God had not revealed it In the same Chapter it is said of Abraham in particular that he looked for a City which hath foundation whose builder and maker is God Is not that City the Jerusalem which is above and could hee with any confidence have looked for it if God had not promised it That recompence of reward which Moses had an eye to when hee forsook the honours and pleasures of Pharaohs Court to suffer affliction with the people of God was certainly more than temporal for otherwise how could it have justly preponderated the contentments he might have had or recompenced the sufferings hee made choyce of nor could he have had respect to it if it had not been set before him Not to enlarge when our blessed Saviour referres the young man to the Law of Moses for answer to the question What shall I doe to inherite eternal life and when he exhorts the