must wee Christians bee withdrawn from our assent to and love of those truths wee have heard This is that which is expressed by those phrases of standing fast in the Faith like a Souldier which keepeth his ground of keeping the faith as a Commander keepeth a Castle and of holding fast by which three Greek words are translated and all of them very emphatieal hold fast that which thou hast saith Christ to the Angel of the Church of Philadelphia where the Greek Verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth strength and intimateth holding fast with a strong hand by force or might as wee do one that would get away from us Hold fast that which is good is St. Pauls advice to the Thessalonians where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth a firm holding with both hands and is used of them that are violently held in Prison Holding fast the faithful word is St. Pauls word to Titus where the Greek Verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Seventy render the Hebrew Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which according to its derivation signifieth to hold fast against opposers thus must wee by divine streugth so hold that which wee have heard as resolving not to let it go whatever befall us Nor is it without cause that our Apostle adviseth to this stedfast retaining of the Evangelical Doctrin if wee consider what danger they were and more or lessc Christians in all ages are of being deprived of it That which wee have in possession may bee taken from us three waies rapto furto dolo by manifest Theft by subtle fraud and by violent force by all these means do our spiritual enemies endeavour to bereave us of that which wee have heard 1 Very often the lusts of the flesh and the delights of the World steal away that which we have heard out of our hearts as the fowles of the Air plucked up the seed which fell by the High-way side Oh how many are so bewitched with carnal pleasures that they let go spiritual truths like the Dog who lost the flesh in his mouth by catching at the shadow of it in the water 2 Not seldome false Teachers by their fair pretences of divine Revelations sublime notions Gospel light endeavour to cheat us of that wee have heard from the beginning S. Pauls phrase is very apposite to this purpose where hee speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sleight of men tacitly comparing them to false gamesters who have devices by cogging a dye to deceive the unskilful nothing more usual than for Hereticks by subtle insinuations to be guile the unlearned and unstable of those pretious truths which they had before received 3 Sometimes the Devil stirreth up wicked Persecutors who set upon us with open violence to make us let go our hold of the Gospel and as Lactantius well Haec vera est constantâ—a â—t nullus terror à Deo possit avertere then doth that wee have heard abide in us when no terrors can divert us from it that is a truely Heroical spirit which will not bee dared out of his Religion which determineth to let go estate liberty nay life it self rather than that which it hath heard and embraced it was a brave resolve of the Spartan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to bring back his buckler or to be brought back upon it such should bee a Christians resolution in point of Religion either to defend it or dye for it we know not what storms and Tempests may arise needful it is wee should be unmoved like the rocks in the midst of opposition But oh what cause is there of bemoaning the unsettledness of many in matters of Religion Pliny reports of a swimming Island which never appeareth in the same place one whole day together and Carystius of a flower that changeth colour three times in one day how fit emblemes are these of the Professors of this age who are ever and anon changing their Religion like the ship without an Anchor that is tossed to and fro in the Sea or like the chaff that is carried up and down with every blast let any one start up and broach some new doctrin under the mask of a glorious truth and how do the giddy multitude run after him forsaking those Orthodox Doctrines in which they were heretofore instructed What went you out for to see a Reed shaken with the wind too many such reeds may be seen every where in these Apostatizing days men as of barren lives so of fickle mindes unprofitable in their conversations and unstable in their judgements And especially if any thing of self-interest as to Profit or Honour or Pleasure come in competition Oh how easily are they removed from their former Profession no wonder if when danger approacheth and looketh them in the face their trembling hands let go their hold and they forgoe the truth In few words some are so foolish as to bee cheated more are so careless as to bee robbed the most are so cowardly as to bee frighted out of the truth which they have heard and professed Receive then a word of admonition to retain and maintain the ancient Catholick and Apostolick faith Indeed it is that which by way of Analogy may be pressed upon the Ministers of the Gospel Let that abide in them which they have taught from the beginning In the Law the shoulder of the Beast that was Sacrificed was the Priests and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an embleme of strength The first Priests name Aaron signifieth a mountain of strength and the Altar was called Ariel The Lyon of the Lord by all which is intimated how valiant they should bee for the Truth who serve at the Altar and are the Priests of the most High God It is set down by the Apostle as one of the Characters of a Bishop holding fast the faithful Word for this the Angel of the Church of Philadelphia is highly commended and comforted Because thou hast kept the Word of my Patience and it is the Apostles charge to Timothy that good thing which is committed to thee keep Indeed the Evangelical Doctrine is a sacred depositum which Christ hath left with the Bishops and Pastours of the Church To us saith the Apostle is committed the Word of Reconciliation Oh let us not bee so unfaithful as to betray our trust But yet it is not onely the Ministers but all Christians who are concerned in this duty as that must abide with the Preachers which they have taught so that must abide with the People they which have heard from the beginning This was that which St. Paul and Barnabas perswaded the Jews and Religious Professors which followed them namely to continue in the grace of God for this end they returned to Lystra and Iconium and Antioch to confirm the soules of the Disciples exhorting them to continue in the faith It is sage Counsel of
discussed That which next followeth in order is the Antithesis by which it is illustrated a Sentence equivalently the same with the former and as Ferus hath observed that we may see it did not fall from him rashly yea withall vehementiae gratia as Gualter notes that it might make the deeper impression on us he expresseth it again by its contrary In which words there are two things to be considered an implicite Accusation an explicite Aggravation The one in these words He that saith I know him and keepeth not his Commandements the other in these is a lyar and the truth is not in him According to which Zanchy laieth down two Positions the one That there were many in St Johns time yea alwaies would be in the Church who say they know Christ and keep not his Commandements and the other that all such do most impudently lye 1. These words He that saith I know him and keepeth not his Commandements plainly intimate that there are some who keep not Christs Commandements and yet say they know him Parallel to this is that of St Paul to Titus where he speaketh of some who profess they know God and in works deny him being abominable disobedient and to every Good work reprobate They whom both these Apostles may most probably be supposed to intend were the Gnosticks this phrase of knowing so fitly answering that name which out of an arrogant self-conceit they gave to themselves whilst they were men of flagitious lives and licentious Conversations calling themselves Gnosticks and accounting themselves the only knowing men in the matters of Religion Nor is it only true of these Hereticks but is likewise verified of all Hypocrites who whilst they indulge to their lusts and live in wilfull violation of the Precepts pretend to great measure of illumination with divine knowledg In which respect Aretius saith this is vera nota simulatorum filiorum Dei a true mark of bastard Children and false Saints The sins of the people of Israel were so great and their transgressions hainous that God bids his Prophet to lift up his voice like a Trumpet and cry aloud against them and yet they seek God daily and delight to know his way The same people are charged by God for transgressing his Covenant and trespassing against his laws and yet the Prophet saith of them presently after they cry to the Lord my God we know thee as if they were familiar with and had an especiall interest in him Our blessed Saviour in the Gospell speaketh not of a few but many who shall at the last day take acquaintance of him as if they had long known him for they shall say Lord Lord have not we prophesied in thy name and in thy name cast out Devils and done many wonderfull works whom yet he cals workers of iniquity Whence it appeareth that wicked men may not only say it to others by profession but within themselves by their opinion yea may not onely live but die in this self-delusion that they know Christ and so have an interest in him whilst yet they work iniquity It was the observation of Calvin in his time that many hypocrites men of loose lives did fidei titulo superbire pride u◠themselves in the title of believer and made large profession of Christianity nor is it less observable in the seeming Saints of this age on the one hand their actions are manifestly contrary to those commands of self-deniall and humility loyalty and equity meekness and patience mercy and charity in giving and forgiving which Christ hath imposed on all those that will come after him and yet on the other hand whilst their hands are leaden their tongues are guilded they say they know God yea they are intimate with him they talk much of the new birth the work of grace having an interest in Christ and the like 2. You see the truth of the charge now view the hainoufness of the fault He that saith this is a lyar and the truth is not in him Indeed both wayes it is an untruth and he that saith it deserveth to be branded for a liar To say we keep his Commandements when we do not know him is a lie since if the eye be blind it is impossible the foot should make strait steps God never turneth any from the power of Satan to himself whom he doth not first turne from darkness to light Knowledg is the souls rudder according to which its course is steered the Christian travellers Mercury pointing him the right way nor can we give up our selves in obedience to his precepts whom we know not as our Lord and of whose command we are ignorant And as it is true on the one so on the other hand To say we know him and not to keep his Commandements is a lie nor can there be truth in those who say it it was well spoken by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without virtue God is but an empty name and it is as true without Obedience all knowledg of God and Christ is but an empty notion a lying vanity For the further illustrating of this it will not be amiss to take notice of a threefold lye to wit verball doctrinall practicall told taught acted A verball lye is when we tell a false tale raise an untrue report and so become lying witnesses and our lips lying lips A doctrinall lye is when men assert that to be Gods Word which is their own fancy and vent their false opinions under the notion of sublime verities to believe these lies God threatens to give up those who receive not the truth in the love of it Finally a practicall lie is when a mans actions do not correspond to his profession in which respect he is justly called a liar whose actions are breaches of the Precepts and yet his pretences are large of knowing Christ since as Lorinus well noteth such an one Non praestat quod scit quod profitetur quod dicit quod promittit he performeth not according to what he knoweth professeth saith nay promiseth and so there is no truth not only of veracity but fidelity in him as that Author observeth whilst he fulfilleth not that which in his Baptism he promised and by his profession he is oblieged to the keeping the Commandements But it may be here objected that there are many who do know Christ and that not onely in a weake but great measure since they are able to discourse excellently of the mysteries of Salvation the things of God and Christ whose lives are yet dissonant to the rule of Christianity and if so surely when such say they know Christ they do not lye though they do not keep his Commandements The answer to which objection will be easily made by distinguishing of a double knowledg of Christ to wit informis and formata literall and spirituall notionall and practicall speculative and active Look as there is in a man caro spiritus
in that respect the command of love as delivered by Christ seemed no doubt to the Jews and was as it were a new Commandment But there are two other interpretations which seem more genuine then the former And therefore know 3. That this Commandment of love is a new Commandment not substantially but circumstantially not in the essence of the doctrine but the manner of patefaction not in respect of the thing delivered but the way of delivering it It is the same command of love which is now and was in the law enjoyned but the example is different in the law our love to our selves in the Gospel Christs love to us is made the pattern of this duty Indeed this variety of example maketh no difference at all in the matter of the precept when Moses saith thou shalt love thy neighbour as thy self he requireth as much as when Christ saith love one another as I have loved you That of St Paul concerning the love which ought to be between man and wife sully illustrateth this truth for whereas he useth both these examples exhorting husbands to love their wives as Christ loved his Church and every one to love his wife as himself yet he commands no more by the one then the other only presseth it hereby with the greater energie Not are we to conceive any new addition to the general precept of love but only a fuller enforcement of the same precept from this new example Look as the Jewish and the Christian Sabbath are both dayes to be kept holy but on a different account the one of the creation of the world and the other of Christs resurrection so the Jewish and the Christian command of love are of the same nature but the one urged by the example of self-love and the other of Christs and because the Gospel-command is enforced with a new argument and so delivered in a new manner it may therefore be stiled a new Commandment Nor is it unlikely that St John having before in general exhorted to walk as Christ walked here particularizing in this walk of love might call it a new Commandment in this respect as it is an imitation of Christs pattern 4. But there is yet another interpretation which wants not good authority and reason to back it and would not be passed by and that is to take new not in opposition to antiquity but antiquation new because it waxeth not old is never out of date but alwaies in force There are some commands which are new and not old such are the Sacraments of the new Testament others which are old but not new because abolished such are the Ceremoniall services of the old Testament and there are others which are old and yet new such are the Precepts of the Morall Law St Paul compareth Love to a Debt when he saith Owe nothing to any man but Love and indeed it is such a Debt that is ever paying the Bond being never Cancelled It is the usuall cry of this age when Preachers deliver these morall Doctrines he Preacheth old and common things but my Brethren they are so old that they are new and must continually be inculeated upon the people And therefore let us all learn so to look upon this command that taking it as new we may the more carefully observe it It is well noted by Arnoldus Solent homines leges novas studio sius observare paulatim verà lege inveterascente de studio remittunt Men are wont to be very observant of a Law whilst it is fresh and new but as it groweth old their Obedience becometh remiss and therefore it is Maldonates note upon the Gospell that this newness is to be refer'd Non tam ad mandatum ipsum quam ad studium obediendi not so much to the command it self as to our indeavour of obeying it and since as some trees are green all the year so this is alwaies in force we should with all care and conscience perform it To draw to an end There is one acception of novum for rarum new for that which is rare and unusuall which I would to God might not be too true as to the practice of this Commandment it is rare and unusuall especially in this frozen age But however let us remember the command is new that is excellent and new that is renewed and new that is refined and new that is perswaded by a new and urgent example and therefore let our desires and indeavour's be still new and vigorous in the observance of it so much the rather considering that as some of the Ancients glosse it is novum quasi innovans this new Commandment by our obedience to it will transform us into new Creatures and new Men in Christ Jesus And that we may be enabled to this obedience what other course should we take then to pray for a new Spirit for that is another reason given of this phrase novum quia novo spiritu impletur it is therefore called new because it requireth the new grace of the new Testament which is given by a new Spirit to fullfill it for this new grace let us be daily Orators so shall we be of this new Commandment daily practisers To end all They say of wine it is best when old of Honey it is best when new behold this command of love is as wine and to commend it it is an old Commandment as Honey and to commend it it is a new Commandment some men are plodding antiquaries and delight in old things old Evidences old Monuments old Gold old Coines old Proverbs and the like others curious novelists and delight in new here is that may allure both and therefore which way soever we are bent our Apostle hath as it were fitted our humour God grant it may affect our hearts so as we may all be in love with this Commandment of love which is both an old and new Commandment THE FIRST EPISTLE OF St JOHN CHAP. 2. part of the 8 VERS Which thing is true in him and in you because the darkness is past and the true light now shineth AMong the many observables in sacred writ it would not be passed by what frequent use the Penmen make of those two Arts Logick and Rhetorick by the one proving strongly and by the other perswading sweetly It were easie to discover in these Divine Books the severall Topicks of Argumentation Tropes and Figures of Elocution and Forms of Oratory True it is it had been enough for the divine Majesty whose Penmen these were only to assert and enjoyn without either proving or perswading But such is his Mercy that knowing our dulness and perversness he is pleased to convince us by undeniable reasons and allure us by loving insinuations A pregnant instance hereof we have in these words the scope whereof is to make way for the command of love which our Apostle was about to give them friendly bespeaking them with the title of Brethren and sweetly
of Sacrifices Those Gnosticks in the Primitive times are Characterized by St Paul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despisers of those that do good and so void of Christian love nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection to wit towards their fleshly relations to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce and cruell in their attempts yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Devils for the malice of their tongues and notwithstanding they were such as had a form of godliness in regard of externall observances and so no doubt thought themselves in the light 3. He may mistake his hatred of his Brother for zeal his furious persecution for a just prosecution and no wonder if he think in this respect his very hatred to be an argument of his being in the light when those wicked Jews hate and pursue Christ even to the death they plead Blasphemy as the cause and so justifie the fact when Saul breathed forth threatnings and made that havock of the Church he saith of himself that it was in his opinion an act of zeal concerning zeal persecuting the Church our blessed Saviour acquaineth his Disciples That whosoever did kill them should think he did God good service and when men do inâ—â—â—â—re câ—â—-ratiâ—ne nay religione rage against their Brother not only out of rationall but religious principles to wit in their apprehensions no wonder if their rage grow very high and notwithstanding their opinions of themselves be very good 2. And surely this being his opinion no marvell if it be his Profession wherein he glorieth whereof he boasteth saying it to others that he is in the light Indeed some there are who say this in profession contrary to their own opinion their consciences tell them they are in the darkness of wickedness and yet they say they are in the light of grace and why this but that hating their Brother they may with the more certainty and secrecy accomplish their malicious designs against him But though I hope the number of these is very small yet many very many there are who whilest themselves are black with hatred glitter in showes of holiness and make great brâ—gs of their sanctity Ficta sanctitos oculas omnium perstring it interim neglecta jacet charitas â—aith Calvin upon this Textâ—â— â—â— their fancied piety â—â— glorious in the eyes of all whilest charity lyeth neglected We shall do no wrong either to the Papists on the one hand or Anabaptists on the other if we assert them to be haters of their Brethren the bloudy practices of both do loudly cry it in the ears of God and Man and yet many of these think all of them boast themselves to be in the light of sanctity and that they are the Churches of Christ You have heard what this hater of his Brother saith be pleased now to hear what he is as his state is really â—aithfully delineated by our Apostle in three characters And yet before I enâ—er upon the particulars it will not be amiss to take notice in generall how contrary the Apostles desciption is to this Hypocrites opinion â—â—e saith he is in the light the Apostle saith He is in and walketh in darkness whereby it appeareth that his opinion is very false because contrary to the judgment of truth and hence the Greek Scholiast here supplyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St Cyprian mentitur he that saith he is in the light and hateth his Brother lyeth whence it is easie to observe That the estate of a man may be desperately bad when yet in his own opinion it is excellently good A man may account himself silver whilst God rejects him as dross he may in his own opinion be a Member of Christ and yet in Christs esteem a Childe of the Devill and whilst he dreameth that he is in the Book of Life he may be in Gods account a Reprobate Weake Christians erring on the right hand condemne themselves as if they were in the darkness of unregeneracy when yet God seeth the light of his grace shining in them Presumptuous Hypocrites on the other applaud themselves as if they were in the light of grace when yet God seeth them in the darkness of unregeneracy The Pharisee justifieth himself and condemneth the Publican Christ justifieth the Publican and condemneth the Pharisee Men may be good in the estimation of other yea and that of good men whilst in truth they are bad So the Angell of the Church of Sardis had a name that he lived and was dead Men may be Saints in their own apprehensions and yet Devils in Gods sight So the Angell of the Church of Laodicea said He was rich and increased with goods and had need of nothing when as he was wretched and miserable and poore and blinde and naked Take we heed how we give credit either to the faire applauses of men or the smooth dictates of our own hearts which being deceitfull sooth us up as if we were in the light when yet we are and walk in darkness This being promised come we to a particuler view of the severall Characters given to him that hateth a Brother by which three things are represented to us His wicked Disposition He is in darkness even till now and again He is in darkness His vitious Conversation And walketh in darkness His miserable Condition And knoweth not whither he goeth because the darkness hath blinded his eyes 1. That which first occureth is his wicked Disposition wherein we have two things considerable The Quality He is in darkness and the Duration even untill now 1. The Quality of his Disposition is described by that ingeminated expression He is in darkness for the fuller handling of which take notice first of the emphasis and then of the meaning of the phrase 1. The emphasis of the phrase is double 1. It is observable That our Apostle doth not content himself to say he is not in the light but as Zanchy well observeth exaggerationis gratia useth an exaggerrating expression He is in darkness Indeed the one doth necessarily inferre the other he that is not in the light must needs be in darkness since the remotion of the light is the position of darkness and as the one goeth the other cometh but yet this latter is more full and the Apostle that he might let us see how grosly such a man is deceived let us know that he is so far from being in the light that he is in darkness and therefore he is as much mistaken as if a man in a darke night should say it were noon-day 2. It would yet further be considered that it is not only said of such a man darkness is in him but he is in darkness even he that loveth his Brother is not so in the light but that there is a mixture of darkness but he that hateth his Brother is in darkness and so without any light A man is then said to be in the water when he is covered
exhortation Begin betimes to acquaint yourselves with Gods word and ingage in the war with this wicked one To this end ponder a while on these ensuing considerations 1. Possibly nay probably you may not live to be old old age is that which none can assure himself of and comparatively few do partake of it if the first death overcome us before we overcome the Devil we must needs be hurt of the second death and if we overcome not whilest we are young death may prevent our being old and so cut us off while we are in the Devils jawes Oh who would run so desperate an hazard considering to how many diseases casualties the young are subject 2. If you do live to be old yet consider 1. The conquest over this wicked one will be the more difficult by how much the longer it is delayed the Proverb saith a young Saint an old Devil but I am sure it is hard for a young Devil to become an old Saint Dost thou think it will be so easie to cast out this strong man when he hath had so much time to fortifie himself Wilt not thou every day become weaker and the enemy stronger and must not then the victory be harder It was much saith St Chrysostome that Jonah after three dayes imprisonment escaped out of the Whales belly but it is much more to see an habituated sinner extricate himself out of the Devils snare Sin and Satan are not like Tenants at will to be gone at a Quarters warning the best wisdome is to crush the â—ockatrice in the egge Oh take heed of accustoming thy self to the Devils yoak since then it will not be a facile work to throw it off Nay further 2. God may hereafter deny that grace to thee which now thouâ— denyest to thy self and then it will not be only difficult but impossible to overcome him It is a sad doom which God uttereth concerning Ephraim He is joyned to Idols let him alone what if God say so of thee He is addicted to the Devils service let him alone it is but just when men give themselves over voluntarily God should give them over judicially to Satans power and then there is no possibility of escaping out of his hands Me thinks it is very observable that only he who first stepped into the poâ—l after the moving of the waters by the Angel was cured Post est occasio calva time must be taken by the fore-lock Oh then make hast to list thy self a souldier under Christs command least if now thou maiest thou wilt not when perhaps thou wouldst thou shalt not 3. If through divine grace thou shalt hereafter prevaile against this wicked one yet oh what grief and anguish of heart will it be then to thee that thou wast so long bewitched with the Devils temptations How bitterly doth David deprecate Allmighty God Remember not against me the sins of my youth No doubt out of the deep sense he had of and sorrow for them Quae fuerunt inania Juventutis gaudia haec sunt acerba senectutis gravamina the vanities of youth will be the vexation of old age and if the one be a comedy all upon pleasure the other will prove a tragedy of sorrow 4. Finally The only â—â—t and most acceptable time for this spirituall conflict and conquest is the time of youth It is good for a man that he bear the yoke in his youth saith the Church Indeed then he is most able to bear it This yoke as St Hilary excellently Non expectat frigescentis senectatis annos nec emortuam jam aetatem pro vitiorum cousuetudinâ— is not for the weake shoulders of old men who are so much the weaker because sin through custome is become stronger yea as St Ambrose truly Quid potest habere laudis what thanks is it if when our body is enervated through pleasures and the cold frost of old age hath seased on it we should then offer it to God as a Sacrifice It is St Basils note that whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an inscription prefixed before many Psalms it is omitted before the fifteenth which is a breviary of morall Precepts the practise whereof must not be defer'd till the end of our lives Indeed Mane as one wittily observeth is the Devils Verb who tempts us to continue still in his service but Gods Verb who expects the morning of our youth to be devoted to him What the fat was in the sacrifice that is the strength of youth in Gods service very acceptable to him oh let it be offered by us The truth is a young Christian Souldier is both most terrible in the Devils and amiable in Gods eyes The figtree putteth forth her green figs and the vines with the tender grapes give a good smell they are Christs words to his Church Indeed no smell so sweet in his nostrils as that which comes from the tender grapes and withall as St Bernard observeth Hic odor serpentes fugat venimous Creatures cannot endure the sent but so soon as the vines put forth they remove Quod volo attendant novitij nostri a comfort to young Saints who pertake of that spirit whose first fruits the Devils abhorre In one word as it is Gods honour and the Devils terror so it will be our comfort Assure thy self oh young man it will be no grief of heart to thee in thy old age that thou didst begin in youth to engage thy self in this sacred war against the wicked one Temporis preteriti bene impensi suavis est memoria Oh how sweet is the remembrance of youth well spent What a joyfull Harvest doth the old man reap from the seedtime of a Religious youth and with what abundant contentment doth he gather those ripe fruits of virtue which budded forth in his youthfull daies Oh then be wise you young mâ—n and instructed you that are of tender years for Gods sake nay for your own sake for his glory and for your own comfort and saâ—ety give no place to the Devill resist him speedily resolutely so shall you overcome him gloriously And now if you be such young Men as my Text describeth the instructions here given cannot but be welcome to you no wonder that our Apostle by these quâ—lifications as by so many arguments inciteth to the practice both of the precedent precept and the subsequent prohibition 1. Love not the world because you are strong and the word of God abideth in you and you have overcome the wicked one He that is given up to the world is wicked and he that is entangled with it is weake a strong Saint is so far from loving that he contemneth it having his conversation in Heaven they that by waiting on the Lord renew their strength Mount up with wings as Eagles and so are free from deaths snares Worldly love will not suffer the word of God to abide in us This diverts us from hearing and reading the
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
wooden vessels of which sort were Hymineus and Philetus To end this therefore It is a consideration which indeed may bee matter of sorrow that there should bee such chaff among the Wheat such Canaanites among the people of Israel such vipers in the bowels of the Church but yet it is no more than what hath been in all ages God in wisdom permits it the Devil in malice contriveth it that Antichristian teachers should grow up among the Christians non mirandum quod exurgant sed vigilandum ne noceant is St. Austins excellent advice wonder not that they do arise beware that they do not hurt and though they are mingled with us let us take heed wee bee not partakers with and so infected by them 2 But that which is here expressed and would chiefly bee considered is that these Antichristian teachers went out from the Apostles for the unfolding whereof I shall discuss these two things What this going out imports Whence it comes to pass 1 The first Question to be resolved is what this going out imports to which end observe 1 It is one thing to go out by vertue of a Commission and another to go out in a way of desertion Wee read of the King that hee sent his servants and bid them go out into the high waies to wit to invite guests to the wedding thus did the Apostles go forth from Christ as being sent by him to Preach the Gospel but in this sense it cannot bee here understood as if these Antichrists went forth Commissioned from the Apostles because that to these words they went out from us are opposed those They would have continued with us Now continuing with the Apostles if taken in opposition to going out from them with Commission had been a crime and would have deserved that check why stand you idle whereas nothing clearer than that this continuing with them is here intended as that which was their duty to have done and consequently the going out can bear no other sense than their forsaking the Apostles 2 It is one thing to bee cast out and another to go out the former is a punishment or censure of the Church consisting of various degrees according to the quality of offences some being â—ast out è coetu participantium of the number of the communicants others not only so but è coetu procumbentium from prayers as well as Sacraments others è coetu audiâ—ntium nay fidelium not suffered so much as to hear the Word or to converse with the faithful These Censures though none more deserve them than those my text speaks of may for some gross mis-demeanours be inflicted on those who yet are true members oâ— the Church indeed this judicial casting out is that which is done by the governours of the Church not onely as an act of Justice but mercy with charitable and compassionate intentions that the casting out may prove the casting down of the delinquent and that casting down may tend to the raising up and receiving in again of the penitent But this going out is the act of wicked Apostates a sin of a very deep dye and hainous nature nor can they who thus cast themselves out ever call themselves in yea they are seldome if ever called in again 3 This sin of Apostacy in going out from the Church is committed two waies viz. by Heresy and Schism a going out from the faith and from the fellowship of the Church Indeed Heresy and Schism like abortive twins in many particulars are coincident and like Jacob and Esau one holds fast by the others heels Haeresies in point of faith do easily produce a separation in the use of Ordinances and formes of worship So the Arrian Heresy brought in a different doxology and schism in point of communion frequently induceth into Heretical Doctrins ut rectè ab ecclesiâ discessisse videantur as St. Hierom excellently that the Schismatick may thereby the better maintain his unlawful separation and by both these waies did the Antichrist go out 1 They went out that is they Apostatized from the faith which was once delivered and had been by them professed That expression of the Apostle The door of Faith intimateth that faith is the door of the Church so that by embracing we enter in by deserting the faith we go out of the Church Thus St. Paul saith of Hymeneus and Philetus that concerning the faith they made shipwrack that is as Marriners in a storm cast their wares over board so did they cast away the Orthodox Doctrine of Christianity such were those whom the Apostle Peter chargeth for bringing in damnable Heresies destructive to the foundamentals of Religion and the salvation of the people against whom therefore the Apostle Jude exhorteth sincere Christians to contend earnestly 2 They went out that is they departed from the fellowship of the Apostles with whom they had held communion before Having endeavoured to deprave the Churches Truth by Heresy they disturb the peace by schism rending themselves from that body of which they professed themselves members such were those some whose manner St. Paul tells us was to forsake the assembly and this is one of those brands which St. Jude marketh the false teachers with that they did separate themselves not willing to bee confined within the limits and bounds of the Churches Communion 4 Once more this phrase they went out from us is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more being intended than is expressed not only that they went out from but that being gone out they did set themselves against the Church and therefore hee calls them in the former verse Antichrists which is far more than Apostates their separation was not onely negatively a nen-communion but positively a direct opposition gathering to themselves parties erecting as it were a Church against a Church an Altar against an Altar they did not onely forsake their colours but did fight under the enemies banner and charge desperately in their forlorn in one word not onely a falling from the doctrine and communion but a rising against both through an internal malicious dâ—testation is that which is the extent of the accusation which our Apostle intends by these words They went out from us 2 The next question which would bee resolved is how this came to pass that these schismatical Hereticks went out from the Church nor need we goe further for an answer than the fore-going verses where the Apostle first dehorts in general from the love of the world and particularly from the lust of the flesh the lust of the eyes and the pride of life all of which wee shall find to have a great influence upon Antichristian Apostates 1 They went out from the Church because they loved the world it was St. Pauls charge against Demas hee hath forsaken us having loved this present world That heart which is tenacious of the world will easily let goe its hold of truth Our Apostle saith a little
prating their learned Pasters for illiterate Mechanicks and their true Baptisme in the Font for a vain dipping in a Pond yea let us not only weep over but pray for them as our Mother the Church hath taught us in her excellently composed Letany that God would bring into the way of truth all such as have erred and are deceived However if they will not return to us let us take heed we goe not forth to them rather let us blesse God that hath caused our lot to fall within the bosome of so pure a Church and let us earnestly beseech him to strengthen us by his grace that we may continue in her communion to the end so may we confidently and comfortably take up those words of the Author to the Hebrews But wee are not of them who draw back unto perdition but of them that beleeve to the saving of the soul THE FIRST EPISTLE OF St. JOHN CHAP. 2. VERS 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us THat general assertion of God himself by the Prophet Isaiah My ways are not as your ways neither are my thoughts as your thoughts is not unfitly exemplified in the state of the militant Church our thoughts are That the Church of God even on earth should be without spot or wrinkle without fear of danger That Gods House should neither bee infected with the contagion of errour nor infested with the breach of Schisme That Christs flock should bee securely free from Wolves or though the Sheep be among Wolves yet that there should bee no Goats among the sheep But see how farre distant Gods thoughts are from ours who so ordereth it that the Churches splendor here below shall not be like that of the Sun but the Moon borrowed and imperfect that her condition should bee like that of a ship tossed with the waves of persecution yea sometimes like the earth rent asunder with the winde of division And surely to use S. Pauls expression The foolishnesse of God is wiser than the wisdome of man and therefore let us give him leave to know what is fitter for his Church than wee far bee it from us to repine at his purposes because they agree not with our projects rather let us subseribe to the prudence of his determinations as in governing the World so in ordering his Church whilest for excellent and admirable ends hee permitteth heretical and schismatical Apostates to obscure her Doctrin and disturb her peace A pregnant instance whereof wee finde in the Primitive Church even whilest S. John lived by reason of those many Antichrists which did arise concerning whom hee saith here They went out from us but they were not of us c. Having dispatched the concession which intimateth what was the occasion of the scandal They went out from us pass wee on to the correction which removeth that occasion by discovering it to bee no just cause and that two waies 1 By a negation in respect of the persons who went out that indeed they never were members of the Church which is Asserted in those words but they were not of us Proved in those for if they had been of us they would have continued with us 2 By an affirmation which declareth that the going out of those Antichrists was permitted by God for a very good end to wit that they might appear to bee but Hypocrites But they went out that it might bee manifest they were not all of us 1 Begin wee with the Negation And before I enter upon the particulars I cannot but take notice of that injurious interpretation which Socinus puts upon this clause on purpose to evade that Argument which is drawn hence for the doctrin of perseverance and amounts to this sense that whereas these Antichrists though gone out of the Church might pretend that they were still of the same faith with the Apostles S. John lets them know that though they had been yet now to wit a little before or about the time of their going out from them they were not of them of which their leaving communion with them was a sufficient argument In opposition to which interpretation I shall offer these three things 1 It doth not appear nor is it probable that these Antichrists when gone out from the Apostles did still pretend to the Orthodox faith and therefore no need for the Apostle to make any provision against it Nay it is plainly intimated by the following discourse that these Antichrists being gone forth did set themselves expresly directly against the Orthodox denying that Jesus whom they did professe to bee the Christ and therefore the design of this clause is most rationally conceived to bee the prevention of that scandal which their horrid Apostacy might give to weak Christians nor could any thing more effectually prevent or remove it than to let them know that these Antichristian Apostates were never true Stars in the firmament of the Church but onely blazing Comets as their falling away did evidently demonstrate 2 That the words they were not of us import an absolute denial so that to put a limitation is to put a sence upon them and if that which this interpretation offereth were the Apostles meaning it had been more proper for him to have said because they ceased to be of us than to say they were not of us nor will that slender Grammar prop of the preter-imperfect-tense support this glosse nothing being more usual than even by that tense to take in the whole time past and look as when a man speaking of any place saith I was not there he is understood to mean not that hee was not there just before or that when hee left the place hee was not there but that hee was not there at all So when our Apostle saith they were not of us his meaning doubtlesse is not they were not of us at the time when they left us but they were not at all of us 3 That if this which hee pretends were the Apostles meaning the addition of a reason to confirm it were supervacaneous it being as needlesse to prove that these Antichrists were not about the time when they deserted the Apostles of the same spirit and faith with them as to prove that they who run from their colours were not just as they run away of the same minde and for the same cause with those who valiantly fight Having thus blown away that light and empty exposition come wee now to handle the clause as it is both generally and rationally interpreted To this end consider wee the negation 1 As asserted in those words But they were not of us For the right understanding of which clause it will not bee amiss to make use of that distinction of Zanchy between these two phrases Esse in et de Ecclesia
to bee in the Church and to bee of it the former being of a far larger extent than the latter since though all that are of the Church are in it Yet all that are in the Church are not of it All that take upon them the profession of the true Christian faith and communicate with the visible Society of the faithful in Evangelical administrations are justly said to bee in the Church onely they who being before all time graciously elected are in due time effectually called and so united to Christ by a lively faith to their fellow-Christians by a cordial love are truely said to be of the Church This will the better appear by taking notice of another phrase which we meet with in this very Epistle namely to be of the world Aliud est esse in mundo aliud esse de mundo There is a vast difference between these two to be in the World and of it all who live and move and have their being in the World are said to be in in it onely those who delight in and set their hearts on the World are said to bee of it look then how good Christians are said to bee in the World and yet not of it So wicked Antichrists may bee said to bee in the Church but not of it no not even whilest they continue in it for that no doubt is our Apostles design to acquaint us that even before they went out whilest yet they were among they were not of them according as St. Austin excellently glosseth quando videbantur in nobis non erant ex nobis when they seemed to be they were not of us Look as on the one hand it may bee said of many who are not among us they are yet of us because their names are written in the book of life in which sense Paul was of the Church whilest a Persecutor against it because a chosen vessel separated as hee saith himself from his Mothers womb So on the other hand it may bee said of many who are among us they are not of us Quia non erant in Christo electi ante mundi constitutionem saith S. Austin because they are not eternally elected nor effectually converted Indeed to use Spalatensis his phrase they may be said to bee de ecclesiá praesumptivè sed non realiter non veraciter of the Church in their own and others opinion but they are not so really So long as they outwardly professe the true faith without open Scandal Charity presumeth them to be of the Church but verity denyeth them to be so The Learned Davenant well argueth Nothing is that truely and formally which it is said to be with the addition of a term of diminution as a dead man is not a man but a carkasse now wicked men whilest yer in the bosome of the Church they are but dead members branches in Christ not bearing fruit according to our Saviours expression they are not partes but pestes not membra but mali humores So S. Austin not parts but pests of the Church not members of but ill-humores in the body Very apt to this purpose is that Similitude which the same Father borroweth from an house in which there are rubbish and Cobwebs but they are none of the materials which constitute the fabrick of it In one word what St. Austine saith concerning Judas Unâ—â— erat numero non merito specie non virtute commixione corporali non vinculo Spirituali he was one of the Apostles in number not merit by corporal conversation not spiritual conjunction that may no lesse justly bee asserted of all Hypocrites of whom Bellarmine himself saith in St. Austines language Adecclesiam pertinent numero non merito they fill up the number of visible Professors but want the reality of true beleevers Thus as the Romans said of that Traytor to the City Iste non est noster non est Romanus sed Paenus hee is none of ours hee is not a Roman but a Carthaginian or as Homer of the cowardly Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh Gracians you are not Gracians so here the Apostle of degenerate Christians they were no Christians they were not of us as being destitute of a true and genuine faith And now what should the consideration hereof teach us but 1 Not to content our selves that wee are received into the Church by Baptisme and partake of its external priviledges Multi qui non ex nobis recipiunt Sacramentum c. saith St. Austin upon the place many that are not of us doe yet communicate with us St. Paul saith of a Jew He is not a Jew that is one outwardly nor is that Circumcision which is outward in the flesh The like may I say of a Christian he is not a Christian that is one outwardly nor is that Baptisme which is outward in the body Frustra miscetur caetui Sanctorum in Temple manufactâ— qui submotus est à consortio Dei ab universo corpore mystico Christi saith St. Cyprian excellently in vain is he joyned to the society of visible Professors who is dis-joyned from Christs mystical body and hath not communion with God 2 Not to be much offended when we see some within the Church going out of it Indeed it should bee our grief but not our scandal mourn wee ought for their sin in going out from the Church but still so as to comfort our selves with this meditation they never were true members of the Church Avolent quantum volent paleae leves eò purior massa frumenti in herdeum domini reponetur so Tertullian let the light chaffe fly away whither it will the good corn will bee layed up so much the purer in Gods Barn Quandâ— evomuntur mali humores relevatur corpus so St. Austin when the ill humours are vomited up the stomack is eased and the body releeved The departure of wicked men from the Church is like the flying away of the chaffe and the casting out of bad humours and though it bee a woeful decession to them it is a good riddance to the Church nor doth she lose any from her but those who were never of her the truth of which will more evidently appear if you take a view of 2 The argument annexed whereby this Negation is proved in those words For if they had been of us they would no doubt have continued with us The strength of the proof is obvious to every capacity that there will bee no need to insist upon it for if they who are of the Church doe continue in it it must necessarily follow that they who doe not continue but goe out of the Church were never of it That therefore which we are a little to inquire into is the truth of the point That they who are of the Church doe undoubtedly continue in it It is a Doctrine I shall have frequent occasion to discusse in my progresse through this
Epistle and therefore I shall so handle it as to reserve something to bee said hereafter For the present I shall propose and resolve these two Queries How farre or in what sense this is verified Vpon what ground the truth of it is founded 1 To unfold the meaning of the Position know 1 That continuing with us is here to bee construed in opposition not to all going out but that which is malicious and impenitent for such was the apostacy of those Antichrists They who are of the Church may bee for a time seduced from the Church from her truth to errour from her unity to Schisme but 1 They goe not out totally though from a particular yet not from the Catholick Church though from some truths which are as superstructures yet not from those which are at least fundamentally and absolutely necessary to salvation and though perhaps sometimes they may doubt of them yet not so as to deny them or if sometimes out of fear and infirmity to deny yet not wilfully and resolvedly to oppose them Those instances of Peter and Judas doe very well illustrate the difference in this particular between the departure which is incident to a true Christian and an Hypocrite Peter indeed sadly Apostatized when he not only forsook but denied his Master but it was against the bent of his heart which was to professe Christ though all others forsooke him as appeareth by his owne expression in which regard Tertullian saith of him Fidei robur fuit concussum non excussum fides mota non amota the strength of his faith was moved and shaken but not the truth of it removed and thrown down and St. Gregory that his faith that herb of Grace was not withered but rather trodden down with the foot of fear and to the same purpose the Greek Father though the wind of Satans assault had blown down the leaves the root was alive whereas Judas betrayed his Master out of a deliberate and wilful resolution as appeareth by the contract hee made about it before hand thus whilst Hypocrites wilfully make shipwrack of the faith true beleevers are against their wills through the violence of temptation dashed upon a rock 2 They goe not out finally so as never to return to the truth and unity of the Church vel rarò cadunt vel dei beneficio resurgunt saith Daneus they seldome fall into grosse errors and when they do they rise again by repentance though these sheep may sometimes wander out of the fold the shepheard brings them back again Very suitable to this purpose is that allusion of S. Cyprian to the Dove and the Crow both of which went forth from the Ark but the Dove returned whereas the Crow never did The Ark is a fit embleme of the Church the Dove of a seduced Catholick and the Crow of an obstinate Heretick and whereas the Heretick having left the Church goeth still downward to the gates of destruction the Catholick though he may go out returneth with prayers and tears In this respect that observation of Cicero concerning the Corinthian brass that it doth not gather rust so soon as other and is more easily scoured than other is fitly applicable to the true members of the Church who are not presently with-drawn and speedily recalled 2 That continuing with us which is here asserted is to bee understood not in reference to their own strength but Divine power they that are of the Church if left to themselves would soon leave her Temptations from the World and the Devil are so frequent and violent grace in the best so weak and defective that were is not for that manutenentia Dei Gods upholding mercy it were impossible they should not bee drawn aside surely if the Angels and Adam who yet had no inherent cortuption to by as them soon left that state of integrity in which God created them the best Christians having the remainder of sin must needs bee more apt to turn aside from God but saith the Apostle Peter wee are kept by the power of God through faith unto salvation that effectual grace saith Austin quae facit ut accedamus facit ne discedamus which causeth us to draw neer keepeth us from drawing back so that as in regard of our own weaknesse it is impossible wee should continue of our selves so in regard of divine power it is impossible but we should continue By all which the meaning of our Apostle in these words appeareth to bee briefly this that they who are true members of the Church are undoubtedly so far preserved by Gods power that either they shall not go out or if they do they shall return and so continue to the end This is that truth which is shadowed forth in the Psalmist by the resemblance of a tree planted by the Rivers of waters which bringeth forth fruit in its season whose leaf shall not fade in the Gospel by the similitude of an house built upon the rock which falls not though the winds blow storms rage and the waves beat against it We read concerning the Temple of Solomon that it was made of the wood of Lebanon which they say never corrupts upon which S. Gregory thus moralizeth secundum praescientiae suae gratiam sanctam ecclesiam de in aeternum permansuris sanctis constituit the materials of the spiritual Temple are persevering Saints according to which is the promise of Christ to every true beleever under the title of a Conquerour Him that overcommeth will I make a pillar in the Temple of my God and hee shall go no more out 2 Having unfolded the genuine sense of this position it now remaineth that wee inquire into the grounds upon which the truth of it is established which wee shall find to bee four Two in regard of God and two in regard of Christ 1 In regard of God the certain continuance of the true members of the Church depends upon the love of his Election and the fidelity of his Covenant 1 It is impossible that any of those whom God hath from all eternity chosen to salvation should perish now out of the Church there is no salvation and therefore it is impossible they who are of the number of the faithful and chosen of God should utterly go out of the Church this is that which our Saviour himself speaking of those false Christs and false Prophets which should arise and shew great signs and wonders intimateth as that which secureth true beleevers from being seduced by them because they are elected for when hee saith insomuch that if it were possible they should deceive the very Elect hee manifestly implyeth that since they are elected it is impossible that they should bee deceived to wit so as utterly to renounce the Christian faith Indeed look as the passing of that bitter cup of the passion was impossible not simply in it self but in respect of Gods Decree so the seduction of the elect to
little after Tune verò sunt quod appellantur si manserint in eo propter quod â—ic appellantur then and then only are they that which they are called Christs Disciples if they abide in that for which they are so called 2 Let all true members of the Church rejoyce in this comfortable Doctrin that phrase of St. Paul The grace of God wherein wee stand is taken notice of by S. Chrysostome as very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very aptly it is said wee stand for the grace of God knoweth no limits hath no end and whereas earthly dignities are quickly lost because the favour of Princes is changeable yea however though none else death will put a man out of the highest Office by the Grace and Favour of God wee stand so fast that nothing can wholly divest us of this glorious priviledge to bee a member of the Church Herein it is that our estate by conversion is far better than Adams by creation hee indeed was in a state of perfect purity but with all in a state of mutability and though placed in Paradise yet so as that hee might nay did forfeit it to the utter ejection of himself and his Posterity wee being through regeneration grafted into Christ attain by his grace though not exact innocency yet a kinde of immutability and are so planted in the garden of the Church that wee cannot be plucked up This consideration is that which should inlarge our spiritual joy but yet not diminish our prudential fear and therefore wee should do well according to the Psalmists advice to rejoyce with trembling It is not to bee denyed but that this Doctrin being abused may become to some an occasion of security but withall it is onely so to them whom it concerneth not the false not the true members of the Church and it is onely so because mis-understood not in its own nature Indeed were this the Doctrin that they who are of the Church shall continue in it though they live never so loosely and go on in their sin impenitently it would bee not onely an occasion but a cause of presumptuous security but the intent of this Doctrin is onely to assure those who are of the Church that through the spirit of Christ by the use of those means God affordeth and exercise of those duties hee requireth they shall bee so far preserved as that either they shall not at all go out of or if through the Enemies subtilty and their own infirmitie and inanimadvertency they are seduced they shall at length return by weeping-cross into the bosome of the Church and what place is here left for sloth and negligence for presumption and security 1 The truth is it is no easy matter on good ground to assure our selves that we are of the Church many not only in others but their own opinion are of the Church and yet are not in reality and if wee bee not indeed of the Church wee cannot continue In this respect that counsel of St. Paul is very needful examine prove your selves whether you bee in the faith use all diligence and faithfulnesse in searching out your spiritual estate 2 If wee bee of the Church wee are not so secured but that wee may fall scandalously and for a time go out from her communion sad experience maketh it good at this day in many who have wretchedly forsaken the truth and the Church for whose return wee pray and of which wee are not altogether without hope since wee trust some of them are gone astray not through wilfulnesse and contempt but ignorance and weaknesse and therefore not onely hee that thinketh hee standeth but hee that doth stand had need to take heed lest hee fall 3 Finally There is no assurance of continuance to the true members of the Church but in the use of means wee are kept by Gods power to salvation but it is through faith and so likewise through fear and watchfulnesse and humility and obedience and prayer and attending on the word and Sacraments and therefore they who are real Christians will not dare to neglect their duty in a fond presumption of Gods upholding mercy The summe of all is our first work must bee to make it sure on good grounds that wee are indeed members of the Church being in some measure assured of that our next care must bee to apply our selves to a conscientious use of all the waies and helps which may preserve us in it and then though still wee must bee diffident in regard of our selves as being conscious of our own impotency yet in regard of God wee may wee ought to bee confident that hee who hath begun his good work in us will perfect it to the day of Jesus and having effectually called us into his Church militant that he will mercifully conduct us to his Church triumphant 2 Having dispatched the Negative it now remaineth that wee proceed to the other way of removing the scandal taken at the Apostacy of these Antichrists to wit the affirmative which assigneth the end for which God permitted it But they went out from us that it might be manifested that they were not all of us These words They went out from us are not expressed in the Original but are necessarily implyed and therefore fitly supplyed by the Translator These words They were not all of us seeme to intimate that some of these Antichrists who went out were of us but the true sense of that clause will bee easily understood if either according to the Hebrew manner of speaking wee read non omnis nullus they were not all that is none of us suitable to which is that of St. Paul to the Romans fetched from Davids Psalms All flesh shall not bee justified that is no flesh or if after they wee adde who were among us for so it amounts to this that all who are joyned to the society are not of the number of the faithful and that they who were not so might bee discovered was the reason why God suffered them to go out Congruous to this is St. Austins gloss upon this text intus cum sint non ex nobis sunt non tamen manifesti sed exeundo manifestantur whilst they were among us they were not of us but they were not manifested till they went out so that by their going out they did not so much fall away from what they were as make known what they were not and that they were far otherwise than what they seemed to be Indeed there is a double manifestation which God aimeth at in permitting the Apostacy of Hypocrites 1 The one of the sincere-hearted that their integrity and constancy may the better appear this S. Paul asserts where hee saith There must bee Heresies that they which are approved may bee made manifest That Question of our Saviour to Peter and the rest Will you also go away seemeth to intimate that then when so many went from him was a
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
without ears nay with both ears because they were to hear both parties so needful is this sense for all civil transactions 3 But lastly Hearing is not onely sensus discipline et societatis but fidei et Religionis the sense of Discipline and Converse but of Faith and Religion in which respect St. Paul is expresse Faith commeth by hearing Aurium sensus ideo datus est saith Lactantius ut doctrinam Dei percipere possimus for this cause chiefly is our hearing given us that wee may receive Divine truths suitable to which is that of Tertallian Vera ornamenta aurium dei voces Gods Words are the best Jewels wee can hang at our ears indeed such is our present state that wee receive the greatest spiritual advantages by hearing oculus organum patriae auditus viae when wee come to our Country wee shall use our eies but whilest wee are in the way our chiefest use is of the ear faith saith the Apostle is the evidence of things not seen and wee are most properly said to beleeve what wee do not see but still wee beleeve what wee hear and by hearing wee come to beleeve at S. Pauls Conversion there was a light seen and a voice heard the light astonished but the voice converted him and in this respect wee may call the Ear the in-rode and thorough-fare of grace the souls custome-house for her spiritual traffique in Divine Wisdome the matrix or wombe of our New-birth the pale into which is put the milke of the Word the still or limbeck of the dew of heaven the window to let in the light of the Gospel the channel of the water of Life the Pipe for the conveyance of Faith in a word the Orifice or Mouth of the Soul by which it receiveth spiritual food for by this means it was these Christians did partake of the Gospel That which you have heard But yet this is not all that is intended in this phrase for in as much as by Hearing we are brought to Beleeving therefore Hearing is used to connote Beleving Thus Timothy heard the form of sound words from the Apostle Paul that is so as to embrace it and therefore he exhorts him to hold it fast in this sense no doubt it is here to bee understood for in that our Apostle would have it to abide it intimateth they had heard so as to receive it so that wee are here implicitely taught wee must so hear with our Ears as to beleeve with our hearts Evangelical Doctrins This is the Character which our Saviour giveth of the good ground that it heareth the word with a good and honest heart which is when the heart doth firmly assent and consent to that which is heard It is the Counsel of Solomon keep thy foot when thou goest to the house of God and bee ready to hear the latter words in the Hebrew are and near to hear which being joyned with the former clause seem to intimate that the foot should bee near to hear and indeed hee onely heareth aright who heareth with his foot and his heart as well as his ear hee heareth with his foot who so heareth as to obey and hee heareth with his heart who so heareth as to beleeve I shut up this with that usual close of the Epistles to the Churches of Asia He that hath an ear to hear let him hear though all men have ears yet all have not ears to hear there are too many Idol hearers of whom it may bee said as the Psalmist saith of Idols ears have they but they hear not audientes videlicet corporis sensu non audiunt cordis assensu as St. Austin elegantly hearing with the sense of the body they hear not with the assent of the mind Oh let us beg of God that which Solomon telleth us is onely in his power to give the hearing ear Indeed whether we understand it in a corporal or a spiritual notion it is Gods gift hee rightly disposeth the Organ and it is hee who fitly qualifieth the minde the former whereof maketh it an hearing ear in a natural and the latter an hearing ear in a supernatural sense our ears in reference to the Word of God and Christ are stopped not with wax or wool or frankincense but earth let us beseech God to open them they are dull and heavy let us pray him to awaken them that wee may bee diligent and attentive hearers and having by the door of our hearing admitted the Gospel into the closet of our souls that which will be most needful to press upon us is the 2 Duty here required Let that which you have heard abide in you A duty which may bee capable of a double notion either as injoyning a careful remembrance of or 2 resolute adherence to that which they had heard from the beginning 1 Let that which you have heard abide in you by a faithful recordation To this St. Jude exhorts But beloved remember the words which were spoken before of the Apostles of our Lord Jesus Christ Our memories must bee store-houses and r Teasuries of pretious Truths and holy instructions and like books in a Library must bee chained to them with this agreeth that advice of our Saviour to the Angel of the Church of Sardis Remember therefore how thou hast received and heard and hold fast by hearing wee receive and by remembring wee retain and hold fast Evangelical Doctrins Nor is this exhortation needlesse when wee consider the badnesse of our memories in Divine matters we ought to give saith the Author to the Hebrews the more earnest heed to the things which wee have heard lest at any time we should let them slip tacitly resembling our crasy memories to leaking vessels out of which the water of life soon slips if they bee not stopped Perhaps like sieves whilestthey are in the water they are full but no sooner are they taken forth but all runs out presently we can remember somewhat whilest wee are hearing but soon after we are gone out of Gods house what wee heard is gone out of our minds in this sense therefore it is needfull counsell Let that abide c. 2 But that which I conceive is the Duty here perswaded is Let that abide in you which you have heard from the beginning by a constant adhesion to the end ad fidei constantiam hortatur is Calvins glosse it is an exhortation to constancy in the faith wee may very well expound it by that of St. Paul to the Colossians If you continue in the faith grounded and settled and bee not moved away from the hope of the Gospel which you have heard where the two words grounded and settled are metaphors borrowed the one from building the other from a Chair so that as buildings which are upon rocky and firm foundations are not quickly thrown down or as men that are fixed in their Chair are not easily moved out of their place no more
either to errour of Doctrin or evil of manners and surely if they who turn many to righteousness shall shine as the Sun in Heaven they who turn many from it to errour and wickedness shall burn as coals in Hell But I fear seducing Hereticks whilest they have open mouths and nâ—mble tongues to the perverting of others have their ears heavy nay closed lest they should bee converted themselves and therefore though I shall not cease to pray for I shall forbear any longer to speak to them The Improvement that should be made of this doctrin by the godly and Orthodox is 1 That wee take heed of going amongst or conversing with Hereticks lest wee be seduced by them Indeed it were ground enough of abstaining their society lest wee should bee thought such but much more lest we should prove such This Holy Apostle would not stay in the bath with that Arch-heretick Cerinthus out of a just indignation against him we should not frequent the company of such out of a wise circumspection in reference to our selves The Orthodox hearers of Athanasius forsook the Church when Lucius the Arrian Bishop came to Preach both the private society and more publique meetings of Hereticks should bee avoided by us it is ill coming within the breath of such rotten persons There is not more danger of being burned by comming too neer the fire of being defiled by touching pitch or dirt and of being infected by comming neer one that is sick of the plague than of being seduced by hearkning to and having familiarity with Hereticks It is that indeed which may bee extended and I would to God were observed as a general rule in regard of all wicked company Come out from among her my people saith God concerning Babylon lest thou bee partaker of her sins Depart from me you evil doers saith David for I will keep the Commandements of my God Wicked men will strive to make us like themselves nor have wee any promise of assistance against their inticements if wee needlesly associate with them The Psalmist saith Blessed is the man that walketh not after the counsel of the ungodly nor standeth in the way of sinners Indeed he that would not walk in the wickeds counsel must not stand in his way lest if the wicked finde him in his way hee entice him to go along with him 2 That they obliquely imitate these seducers in striving to make others as sound in the faith and conscientious in their lives as themselves why should and yet how often is it so the Devils instruments be more forward than Christs Servants his messengers more active than Christs Ministers Did Heliogabalus take care to make his Son like himself luxurious and shall not religious Parents endeavour that their children may serve the Lord did the Pharisees compass Sea and Land to make a Proselite and shall not Christs Apostles do as much to make Christians Are the Wolves ranging up and down to worry and shall not the Shepheards bee watchful to preserve the sheep Are Hereticks industrious to seduce from and shall not the Orthodox be solicitous to reduce to the truth God forbid Oh let the heavenly stars as readily give forth their light to guide the people into the way of Truth and Peace as those fiery meteors are to lead them into the bogs and ditches of sin and errours Them that seduce you But this is not all that our Apostle intends by this expression The word here rendred seduce is elsewhere in this Epistle yea generally through the New Testament translated deceive and accordingly Planus which is derived from it is used by the Latine Poet to signify an Impostor now decipimur specie recti wee are deceived by specious pretences and accordingly such a kinde of seducing which is by making us beleeve wee are in the right when we are in the wrong way is that which is here meant It lets us see what is the cunning of Heretical seducers St. Paul saith of them that by good words and fair speeches they deceive the hearts of the simple like the Hyaena which when shee intends to devour feigneth a mans voice St. Austin observeth that the Devil seeing his Temples forsaken Altars demolished and Oracles silenced by Christs comming into the world to make a new supply of his Kingdome stirred up certain Hereticks of whom Christ himself foretold and whom no doubt our Apostle here meaneth qui sub vocabulo Christianae doctrinae resisterent Christianae who under the name of Christian doctrin should oppose Christianity like Pyrates who hang out their colours whom they mean to surprize Indeed it hath ever been the practice of false Teachers to lead into errour by a pretext of truth like those to use Irenaeus his comparison who give lime mixed with water instead of milk deceiving by the similitude of the colour herein as St. Paul observeth learning of their Master the Devil who though the Prince of Darkness oft times transformeth himself into an Angel of Light The truth is as the forementioned Father observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errour loveth not to appear naked as being foul and ugly no wonder if she cover her self with borrowed robes that she may be the more amiable It will not I suppose bee a digression from the Text nor losse of time to inquire into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use St. Pauls language sleights and methods of errour whereby these Seducers lye in wait to deceive and these wee shall finde to bee of many sorts Hereticks Proteus like make use of several shapes under which they delude many In particular we my observe them seducing by the mixtur of some truths the Promise of much Liberty the Plea of long Tradition and the shew of glorious Miracles under the veil of an outside religion the vernish of humane reason the colour of divine Revelation the glosse of sacred Scripture the name of the true Church 1 A mixture of truth with errour is an usual trick of these impostours herein doing like those who put off lead or brass in Coines with the mingling of silver or who convey poyson in milk or some such wholesome food This St. Gregory took notice of when hee saith of Hereticks miscent recta perversis ut ostendendo bona auditores ad se pertrahant et exhibendo mala latenti peste corrumpant They joyn right Doctrines with perverse that by an open publication of the one they may secretly instil the other even these Antichrists did acknowledge some truth Preaching a Christ that came from heaven but withall denying Jesus to be the Christ 2 A Promise of Liberty is another cheat of these Jugglers as well knowing how suitable liberty is to mans corrupt nature Hereticks how rigid soever they may bee upon design in their personal Practice yet are commonly libertines in their doctrin indulging to their followers a lawlesse licentiousnesse This St. Peter
and St. Jude observed in these Antichrists of whom the one saith they did promise to the people liberty and the other that they did turn the Grace of God into Lasciviousnesse 3 The Plea of Tradition is much used by Hereticks all Nations and Persons both Jews and Gentiles being very tenacious of those things which they have received from their Ancestors By traditions it was that the Pharisees in Christs time indeavoured to make the Law of God of none effect and with traditions it was that the Hereticks in the Apostles time did spoil the people of the Truth for so much St. Paul intimateth when hee giveth that Caveat Beware lest any man spoil you through vain deceit after the traditions of men Not that all sorts of Traditions are to bee sleighted yea the Traditions which have been delivered and received in the Universal Church from age to age are to bee regarded by us next to the written word but not in opposition against or in competition with it such vain superstitious traditions were those which the Apostle condemned and which the Hereticks made use of 4 A show of Miracles is that which is sometimes made by these Deceivers Look as of Old when Moses and Aaron wrought Miracles Jannes and Jambres the Aegyptian Sorcerers imitated them So in the beginning of Christianity as God confirmed it by real Miracles so the Devil opposed it with Lying wonders This was our Saviours prediction concerning these Antichristian Seducers wherof my Text speaketh There shall come false Christs and false Prophets and shall shew signes and wonders so St. Mark Great signes and wonders so St. Matthew to seduce and deceive if it were possible the very Elect and thus the comming of the man of sin is said by St. Paul to bee after the working of Satan with all power and signs and lying wonders where that Epithite of Lying would not bee passed by those wonders which the Devil worketh by Hereticks being lying not onely because they accompany doctrins of Lies but likewise because they are for the most part delusions not realities nor are the greatest of those wonders above the power of nature and therefore though they are matter of wonder to us who oft times cannot understand how they are wrought yet they are not so in themselves But surely there is no device more subtle and prevailing than this men being very apt to beleeve that their words are Oracles whose works are Miracles and indeed were they so really it were a sufficient ground of beleef but as they are to wit onely so in appearance they have too great an influence upon the vulgar 5 A veil of Religion is many times put on by these Cheaters their garb their look their Language speak nothing but holinesse whilest their doctrins breath nothing but Heresy As too many of the Orthodox dishonour their teaching well by living ill so do many Hereticks credit their ill-teaching by well-living It is one of St. Pauls characters of Seducers Having a shew of godlinesse and Gregory Nazianzen saith of the Macedonians that their life was admirable whilest their Doctrin was abominable Thus as Harlots paint their faces and perfume their beds to allure Hereticks feign godliness and profess Religion to seduce 6 A vernish of Reason is drawn over false opinions by these Seducers because that is very taking with a rational creature This St. Paul intimateth in that fore-mentioned Caution Beware lest any man spoil you through Philosophy and vain deceit Accordingly Tertullian observeth that the Ancient Heresies concerning the Aeâ—nes were fetched from Plato's Ideaes the equality of the first matter with God from Zeno the death of the Soul from Epicurus and the denial of the Resurrection of the Body de unâ omnium Philosophorum Scholâ from the Schools of all the Philosophers Upon this account it is that the Father elsewhere asserts Philosophers to bee the Patriarks of Hereticks and that all Heresies are founded upon and supported by the rules and dictates of Philosophy not that Philosophy and natural Reason is to bee rejected by the Orthodox as of no use nay indeed it is an help to Divinity when in its right place but our Divinity must not bee regulated by Philosophy and our Religion bounded by reason The Orthodox use her as an handmaid to wait but the Heterodox make her a Mistress to seduce 7 The colour of a Revelation is oft times used to set off lying Doctrin When St. Paul saith If an Angel from Heaven Preach any other Gospel let him bee accursed hee intimateth that some might pretend to bring another Gospel from heaven and indeed such there were who broached fictitious Gospels as if they had been divinely inspired Simon Magus pretended himself to bee the Holy Ghost so did Montanus and vented the Dreams of his Whores Priscilla Maximilla and Quintilla for prephecies Indeed Divine Revelation is the proper ground of Faith No wonder if Hereticks that they may gain credit and so seduce the people lay claim to it 8 The Glosse of Scripture is very oft times put upon false opinions by the assertours of them to delude the people In this as St. Hierome well observeth they trace the Devils footsteps who quoted Scripture thereby fondly imagining hee might delude Christ himself Thus the Judaizing false Teachers in the Apostles time made use of the Old Testament Scripture quoting Moses and the Prophets and Irenaeus observeth of the Hereticks of those times that they dealt by the Sacred Writings as a Graver doth by the goodly image of a King which by altering the form hee turneth into the likenesse of a dog or wolf and then affirmeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the lovely image of the King they take the words of Scripture and put upon them their own sense and then say it is Scripture it is so indeed materially but not formally as the metal is the Kings but the stamp is a Wolf so the words are Scripture but the sense the Hereticks 9 To all these I may add the name of a Church is no small bait whereby Hereticks allure and catch the simple in their snares our Saviour tells us what their sayings should bee Lee here is Christ and there is Christ in this conventicle and that meeting by which they withdraw many from the Apostolical assemblies In this respect St. Judes Character of them is that they did separate themselves to wit from the Apostles and which must needs follow they no doubt assumed to themselves the title to the true Church of Christ and thus did the Novatians in St. Cyprians time and the Donatists in St. Augustines time fighting against the Church under the name of the Church By all this wee see how Antichristian hereticks abuse the best things to the worst designs Truth Liberty Tradition Miracles Holinesse Reason Revelation Scripture the Church are all of them of singular concernment and advantage to the Orthodox Christian
because it is careful to hide the Head wherein its Life lyeth with the whole body Christ is the Head of the Church and the Errours of these Seducers did strike at the Head no wonder if the Apostle wrote concerning them 3 That to bee seduced especially in such errours is dangerous and destructive It was the Prophet Isaiahs sad complaint The Leaders of this people cause them to erre and they that are lead of them are destroyed and St. Peters Epithite which hee giveth to these Hâ—resies is noâ—lesse than damnable or according to the Greek phrase heresies of perdition To this purpose tends that phrase of St. Paul when hee calleth Seducerâ— Spoilers where the Greek word alludeth to Theeves and Robbers or to Souldiers and Plunderers who take the Cattel of their enemy and carry it away as a Prey for such are false Teachers the Devils Agents to lead Captive poor souls that they may bee the Devils prey It is not unworthy our observation that the Apostle having in the verse before mentioned the Promise of eternal life hee presently addeth this caveat concerning these Seducers intimating that the flatteries of these Seducers if hearkened to would deprive them of the Promise of Eternal Life so that it was no lesse than their everlasting welfare which was endangered Good reason had the Apostle upon all these considerations to write concerning these Seducers to the Christians in respect of their safety 2 Besides this there was an Obligation in regard of himself that hee might perform his duty So Lorinus glosseth upon the Text Videtur fidem suam liberare ac suo se functum munere protestari by this writing hee dischargeth that Office to which hee was called and that trust which was reposed in him by his Lord and Master Indeed if the Minister of Christ warn the people of Seducers though they miscarry yet he shall be acquitted but à pastore exigitur quicquid per inertiam non custoditur saith St. Cyprian truely if the sheep wander through the negligence of the Shepheard it will bee exacted of him according to that of God himselfe I have made thee a watchman unto the house of Israel and therefore hear the word at my mouth and give them warning from mee when I say unto the wicked thou shalt surely dye and thou givest him not warning nor speakest to warn the wicked from his wickednesse to save his life the same wicked man shall dye in his iniquity but his blood will I require at thine hand yet if thou warn the wicked and if hee turn not from his wickednesse nor from his wicked way he shall dye in his iniquity but thou hast delivered thy soul To close up this with a threefold inference 1 See hence what is the reason why Diotrephes prated against this Apostle as himself tells us with malicious words and why it is that Seducers with their followers rail at the Ministers of the Gospel namely because they Preach and Write concerning them For this cause it is that in all Ages they have been and still are so solicitous to stop the mouths and pens to take away the livings and lives of the Orthodox as well knowing that else they cannot have the opportunity of sowing their tares at leastwise not with so good successe It was no sleight Policy of Philip to offer the Athenians peace upon condition of delivering up their Orators to him whom Demosthenes answered with an Apologue very suitable to this present matter The Wolves were willing to make an agreement with the sheep provided they would deliver up their Dogs The truth is Seducing Wolves are most afraid of and angry at the Ministers of the Gospel whom that great Shepheard of our souls hath appointed to watch his flock 2 Learn hence how unlike those Ministers are to this Apostle who are dumb dogs in the midst of ravening Wolves and thereby suffer the sheep of Christ to bee worried what a shame is it that the Heterodox should bee bold and the Orthodox cold the Seducers clamorous in conventicles and the Catholicks silent in Churches Oh let all the Ministers of the Gospel learn their duty especially in such times as these which is not only oves aggregare to gather together the sheep but Lupos abigere to drive away the Wolves wee must not onely bee as Mercuriuses to the Traveller which point out the right way but as Sea-Marks to the Mariner which warn him of Shelves Sands and Rocks we are called in scripture both guides and watchmen to teach us that as we ought to lead the people in the truth so to give them notice of Hereticks nor can wee bee faâ—thful and wise servants unlesse wee as well admonish the people of their danger as instruct them in their duty 3 Finally Let not the care of those Ministers who after St. Johns pattern Preach and Write concerning Seducers bee dis-regarded by but let their Caveats bee acceptable to the people Hee will easily open his ears to Seducers who shuts them against true Teachers Obey them therefore that have the rule over you and watch for your souls bee guided by their advice so shall you not be led aside of Hereticks by their devices But above all seek after and pray for that Unction which will arm you against errour whereof our Apostle treats in the next verse and shall God willing bee discussed the next time 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 onely
as if we cannot miscarry and once being in Christ we shall abide though we be never so carelesse and secure and therefore to prevent this supine lazinesse here is a precept annexed to the promise which minds us that something is to bee performed on our part as well as Gods This unction enableth to abide in Christ but withall wee are required to make use of the grace which this unction giveth for that end and as the Promise assureth us of the one so the Precept puts us on the other It is a known saying of St. Austin Hee that made us without our selves will not save us without our selves wee can doe nothing without him hee will not doe it without us The Unction teacheth and that so as to give strength to fulfill yet still our part is to put forth that strength for that end for which it was given us and though it is the grace of this unction which doth not only prevent us by giving ability but excite us to and assist us in actuating that ability yet it is incumbent on us by the help of preventing exciting and assisting grace to exert those acts of faith and courage and constancy whereby we abide in him This being premised come wee now to consider the Duty to which wee are exhorted and here wee finde something substantial and something circumstantial that in the verb abide this in the adverb now 1 The substance of the duty is in the word abide a word which as Lapide well observeth our Apostle very much delighted to use no lesse than seven times wee meet with it in this Chapter nor is it any wonder since it was his Masters word and that in his last dying farewell Sermon if you cast your eyes on the fifteenth Chapter of St. Johns Gospel you shall finde this phrase of abiding in him used by our Saviour five several times in four verses and as hath been already observed this holy Apostle loved to tread in his Masters steps yea to speak in his Masters language He that exhorts to walk as he walked will not only doe so but talk also as he talked No doubt as hee was his Lords darling so hee had a dear affection to him and those whom wee love wee would resemble not only in greater but lesser matters in garb and gesture in discourse and language And as for this reason he maketh so frequent use of the phrase so likewise he so often inculcateth the duty because it was his Masters counsel to him and the rest of the Disciples Hee well knew he could not give better counsel to the people than Christ had given to him hee followed it himself and found it good advice no wonder if hee commanded it to others Abide in him For the unfolding of this duty know 1 There is a three-fold abiding which is required of every Christian in the Church of Christ in the Doctrine of Christ and in Christ himself all of these we meet with in this Chapter the first in the nineteenth verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had continued with us to wit the Apostles of Christ who were then the Rulers and Representatives of the Church The second in the four and twentieth verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that which you have heard from the beginning abide in you to wit the Evangelical Doctrine and the last in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide in him By all of these no doubt one and the same grace of perseverance is meant yet not without some difference one rising higher than the other the lowest stâ—p is abiding in the Church which is opposed to a Schismatical separation higher than that is abiding in the Doctrine which is opposed to Heretical defection the highest is abiding in Christ himself which is opposed to an Hypocritical profession A man may abide in the Church and â—et fall from truth to error he may abide both in the Church and in the Doctrin of Christ so farre as to outward profession and yet not be really united to and abide in Christ himself But on the other hand Hee who spiritually abideth in Christ cannot but abide in his Doctrine and Church If you abide in me and my words abide in you saith our blessed Saviour where the latter is joyned with the former Christs words cannot but abide in them who abide in him nor will he who hath a real union with Christ make a wilful separation from his Church since the members which adhere to the head cannot forsake the body no wonder if our Apostle adde this to the two former as that which will both engage and enable us to them and accordingly that wee may continue with the Orthodox Christians and that which we have heard from the beginning may remain in us let us abide in him 2 In regard of this union and communion which wee have with Christ there is a three-fold phrase which wee meet with very frequently in the New Testament comming to him being in him and abiding in him coming to him is St. Peters phrase to whom coming as to a living stone Being in him St. Pauls If any man bee in Christ Abiding in him St. Johns both here and before in this Chapter And here we may observe a gradation coming to him is the beginning being in him the progresse and abiding in him the perfection of Christianity we must come to him or we cannot be in him wee must be in him else we cannot abide in him it is not enough to come to but we must be in nor to bee in but wee must abide in him To come to Christ is renouncing our selves to embrace Christ as our Lord and Saviour to be in him is to trust in him whom wee embrace for salvation and to Abide in him is to persevere in this adhaesion to the end 3 If yet you desire a more plain account of the true meaning and full latitude of this phrase of abiding in Christ I answer it is when as having received Christ Jesus our Lord and that both as our Lord and Jesus we doe not will not suffer our selves either by the allurements or affrightments of the world solicitations of the flesh and temptations of the Devil to be with-drawn from the profession of his name observance of his precepts recumbency on his merits imitation of his graces and communion with his person 2 Having given you this account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide in him it will not bee amisse to cast an eye upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now though it may be looked upon only as formula concludendâ— a winding up of the Discourse as if he had said in Salomons language this is the conclusion of the whole matter yet since the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly an adverb of time we shall so consider it and finde a great deal of emphasis in it in as much as this now seemeth to have a double aspect
before If any man love the world the love of the Father is not in him it is as true the love of his Mother the Church is not in him Indeed in the Primitive times it so fell out that by reason of Persecution they could not cleave to the Church unless they were willing to leave the world and no wonder if the love of the world caused many of them to leave the Church 2 But more particularly 1 The lust of the flesh was a special cause of their Apostacy the Churches bounds were too narrow her Lawes too strict for those licentious Antichrists Indeed it is frequently observable that the great Rabbies against the Church are extraordinary Chaplaines to the Trencher St. Paul describing those false Teachers saith they were such as did serve their owne bellies nay more whose God is their belly St. Peter characterizeth them to bee such as did count it a pleasure to ryot in the day time having eyes full of adultery that cannot cease from sin such as did allure through the lust of the flesh through much wantonnesse in a word hee compareth them to Doggs and Swine and calls them the Servants of corruption Finally St. Jude affirmeth of those Separatists that they were sensual so great affinity hath Epicurisme with Antichristianisme and Sensuality with Heresie 2 The lust of the eyes and that in both notions is no less an incentive of this sinful departure For 1 Curiosity hath ever been a nurse of error Prurigo sciendi scabies ecclesiae the itch of knowing more than wee should proveth too often an Heretical scab when men are not content with truths revealed no wonder if they wander into by-paths and lose themselves in a maze of folly Melior est fidelis ignorantia quam temeraria scientia was a good saying of the Master of the Sentences a modest ignorance is better than a presumptuous knowledge as we must not be too credulous in receiving what is delivered so neither curious in prying into what is concealed it is not seldome seen that as Thales gazing on the Starres fell into a pit so men that meddle with Divine secrets fall into the pit of errour 2 But that which hath ever proved the most usual source of Apostacy is Avarice observe the Apostolical character of the Antichristian Teachers and you shall still finde this to be one they are destitute of the truth saith St. Paul to Timothy supposing that gain is godlinesse and again the love of money is the root of all evil which while some have coveted after they have erred from the faith They teach things which they ought not saith the same Apostle to Titus for filthy Lucres sake Through covetousnesse they with feigned words make Merchandize of you saith the Apostle Peter and again an heart they have exercised with covetous practices which have forsâ—â—k the right way and are gone astray following the way of Balaam the Son of Beor who loved the wages of unrighteousnesse Thus Ignatius St. Johns contemporary complained of some that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather Merchants of Christ than Christians indeed carrying about the name of Christ fraudulently handling the Word of Christ deceitfully mingling with smooth words poysonous errours Thus St. Cyprian accused that Apostatizing Heretick Novatus of whom he saith that hee was avaritiae inexplebili rapacitate furibundus not only covetous but ravenous and insatiably greedy of gain And Isidorus observing that the Novatians stiled themselves the pure saith Mundams se potius quam mundos vocarent they should have called themselves not Puritans but Mammonists And however the Antichristian Apostates of our age have other pretences to wit of purity and godlinesse yet who so diveth into the bottome of their departure from the Church shall finde it to be the enriching themselves especially with the Sacrilegious spoyls of her Lands and Revenues It is a notable saying of Salust concerning avarice that it subverts fidelity and honesty it teacheth men to neglect God and make sale of every thing and what he found true in the Common-wealth we may in the Church that the love of gain causeth men to renounce the faith and they stick not to sell their Religion their Consciences their Souls for money 3 Adde to the two former that which must by no means in this case be left out as having a great hand in it namely The pride of life and that double 1 An arrogant self-conceit too often causeth men to depart from the Church one sort of the Hereticks in the Apostles time were the Gnosticks who were so called from their vain affectation and opinion of their owne knowledge no wonder if St. Pauls advise is not to think of our ownselves more highly than wee ought It is the observation of the Reverend and Learned Hooker that the chief cause of those Heresies which infected the Easterne Church was the restlesse wits of the Graecians ever more proud of their owne curious and subtile inventions which having once contrived they knew how plausibly to vent and Eusebius informeth us of that fore-mentioned Heretick Novatus that he was a man blown up with pride and self-conceit and Vincentius Lyrinensis of Nestorius that such was his scelerata presumptio daring boldnesse as to boast himself the first and only man Thus doe Hereticks and Schismaticks go out from because they account themselves above others above Fathers Councils Antiquitie Authority Church Scriptures all according to that proud speech of Abailardus Omnes alii sic ego autem non sic All others think thus but I think not so 2 An haughty desire of Honour and greatnesse which because they cannot obtain in the Church they seek after by going out of it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius calls him ring-leader of Heresy Simon Magus would bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one and therefore broached those hellish doctrines Diotrephes loved the preheminence and that opens his mouth in prating against S. John It were easy to instance in Donatus Arrius and others who aspiring after dignities and being discontented the one that Cecilian Bishop of Carthage the other that Alexander Bishop of Alexandria were preferred into those seats which they aimed at did thereupon desert the Catholick Church look as through ambition it was that the Devil himself stood not in the truth so hee still carrieth his instruments to this pinacle whence hee throweth them down into errours And thus I have given you a brief portraicture both of the crime and its causes of which these Antichrists are accused They went out from us This heinous charge is that which the Papists at this day draw up against us because wee have deserted them condemning us as Hereticks Schismaticks Apostates and such as have forsaken the communion of the Christian Catholick and Apostolick Church But how causless and unjust thâ—s accusation is hath been both of old and