First Epistle of John Applied Part 1

to put a just estimate upon things; and one, nay the chief rule by which the worth of things is to be measured, is their durance. Id bonum cura, saith the same Author pithily, quod vetustate fit melius; covet that good which the older it is, the better it is. Who would not prefer golden and silver before earthen and glassie vessels? and that as for others, so this reason, that these are soon broken in pieces, but those are little the worse for using. Oh that this reason might sway with us to take off our affections from Earth, and place them in Heaven.

Whenas Lysimachus being very thirsty, had parted with his Kingdom for a little water, he crieth out, Ob quam brevem voluptatem summam amisi faelicitatem? how great a treasure have I lost for a short pleasure? Could you but lay your ears to Hell, you might hear the like despairing moans from those damned spirits? What an eternity of bliss have we lost for a momentary contentment? fools, mad men that we were, to pursue those delights which are now ended in torments, and neglect those joys which we might now have possessed forever! But oh how much better were it for us now to be convinced of, and reclaimed from this brutish simplicity? Excellent to this purpose is that of St Bernard, Ne casuri gloriam mundi quasi stantem aspiciatis, & vere stantem amittatis, &c. Oh you mortals, do not look upon the glory of the world as abiding, and in the mean time, lose that which abideth forever. Let not your present prosperity so far bewitch you, as not to regard that future felicity, nor yet to take notice of that endless misery which is the end of it.

That Bruits which are led only by sense, should mind nothing but what is before them, is no wonder but God forbid that men whose reasonable souls are capable of seeing a far off, should only regard what is present. That Pagans who know little or nothing of the future eternity, should busy their thoughts, desires and endeavors about these perishing comforts, is no wonder: but as Leo well, Ad aeterna prae electos peritura non occupent, far be it from us Christians to regard these Objects, who are not only acquainted with, but ordained to eternal bliss. When Alexander heard of, and was resolved for the riches of India, he divided Macedonia among his Captains; and shall not we who hear of, and hope for a glorious mansion, contemn these worldly cottages? When Serapion read in the Bible of the joys of Heaven, he left his earthly possessions saying, hic liber me spoliavit, this book hath spoiled me. In that his zeal was too rash; but the assurance we have of those eternal joys, should engage us (though not wholly to relinquish, yet) not to love these temporal contentments. Quis alius noster finis? (saith St Austin) quam pervenire ad regnum cujus non est finis? What is our ultimate end, but to come to that Kingdom, whereof there is no end? And shall we so live in this world which shall have an end, as if the world were to be our chief end? far be it from us. So often therefore as the vanities of earth affect us, let our meditations fly upwards to the glories of Heaven: and according to the Fathers counsel, Let us begin to be there now in our thoughts and desires, where we hope at last to be in our Persons.

To draw to an end. In this Scripture our Apostle seemeth to put us to our choice, setting before us vanity and verity, instability and premanency; nay in effect, perishing misery, and abiding felicity. And now to use S ^t Austin's Interogation, Quid vis? what wilt thou? Whither wilt thou love the temporals and pass away with time? or not love this world, and live forever with God? The truth is, as that same Father elegantly, Talis est quisque, qualis est dilectio, every man is such as his love is; if he loveth earth, earthly; if Heaven Heavenly; if the perishing world, thou shalt perish, if the eternal God, thou shalt live eternally. Love is an uniting, mingling affection, and according to that with which it is mingled, it is either pure or impure; so that look as silver if mingled with lead, is debased, if with gold, advanced; so thy soul, if by love mingled with the world, must perish, but if united to God, forever happy. Oh therefore let it be the serious purpose of everyone of us from henceforth to leave the world, and cleave to God, to abhor the lust of the one, and do the will of the other, that so in the end of this life, we may have the inchoation, and in the end of the world, the consummation of that happiness, which though it have a beginning, shall know no ending.

And thus I have at length (through divine assistance) finished this golden period worthy to be engraven upon the Tables of Epicures, the Chests of Mammonists, and the Palaces of great Ones. And though I have done with handling, yet I trust you will not with reading, remembering, and pondering it; yea I would to God that every Morning before you go about your worldly affairs, you would revolve this Scripture in your mind with a Prayer to God to imprint it on your hearts: Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away and the lusts thereof, but he that doth the will of God, abideth forever.

THE FIRST EPISTLE OF S ^t . JOHN.

T His present World is not without just cause branded as one of the greatest enemies of our Salvation, and that especially upon a double account; in as much as the things of this World by alluring our wills lead us into vice, and the men of this world by perverting our judgments draw us into errors: Both of these are so dangerous that it is hard to determine which is the worst. S ^t . Paul's Epithites of lusts are foolish and hurtful, S ^t . Peters character of Here sie is damnable; these as well as those drowning men in perdition and destruction, no wonder if this holy Apostle caution those to whom he wrote, of both these Rocks; and as in the fore-going verses he warneth them of being defiled with the mud of worldly lusts, so in these he taketh care that they might not be infected with the veno • e of Antichristian doctrines; Little children, it is the last time, &c.

The subsequent part of this Chapter, from the eighteenth verse to the nine and twentieth, hath a special reference to, and dependence on the exhortation which is mentioned in verse the four and twentieth, iterated, verse the eight and twentieth, and is in order the seventh step of that light some walk which our Apostles chief design is to delineate in this Epistle, namely a steadfast perseverance in the Doctrine and faith of Christ, in order to this it is that here are three things discussed.

1 Periculum, the great danger they were in of being with-drawn from the truth, by reason of the many Antichrists, which (this being the last hour ) were now among them, who taught abominable lies, denying both God and Christ, and this is handled in the eighteenth, nineteenth, and again in the two and three and twentieth, and again in the six and twentieth verse.

2 Auxilium, the chief help which God had afforded them against this danger, that sacred unction which did inform them fully of the truth, and thereby was able to preserve them from error, and this is in the twentieth and one and twentieth, and again inculcated in the seven and twentieth verse.

3 Motivum, The strong inducements to persuade their constancy in the faith, that hereby their fellowship with God and Christ might be continued, the promise of eternal life obtained, and their confidence at the coming of Christ strengthened, and this is enlarged in the four, five, and eight and twenty verses.

In these two verses which I have now read, the scope of our Apostle is double, namely,

To discover a danger, that they might not be ensnared by,

To prevent a scandal, that they might not he offended at those false teachers which were among them, the former in the eighteenth, and the latter in the nineteenth verse.

In handling the eighteenth verse, which is the discovery of the danger, that we may proceed according to the order of the words, be pleased to observe these three parts:

• An Appellation, Little children.
• An Affirmation, It is the last time.
• A Confirmation, in the rest of the verse, And as you have heard, &c.

A word of the first, the Appellation, or Title here used, Little children. It is sometimes used as a word of imperfection, whether in regard of age, denoting such as are not come to maturity of years, or in regard of grace, such as are weak in faith, and in this sense Beza here construeth it; indeed this Caveat is very needful for such, who being children are apt to be tossed to and fro with every wind of doctrine, but yet not only for such; and when I find the Apostle commending (and that doubtless without flattery) those to whom he writeth, for their knowledge of the truth, I cannot imagine that he intends the word Children in this notion. Rather with Danaus, as I conceive, Omnes cujuscun{que} atatis hic monet, he speaketh to all of all ages in Christianity, not only to children, but young men, and Fathers, and so the 〈 in non-Latin alphabet 〉 here is of the same notion with 〈 in non-Latin alphabet 〉 in the beginning of the Chapter. Suitable whereunto it is that the Syriac useth the same word in both places; and as Grotius well observeth, it is blanda appellatio, a word of affection, by which our Apostle would let us see, that Parents are not more desirous of their little children's safety, and studious of their welfare, than he was of theirs, and that tender love and parental care which he had over them, induced him to warn them of those Antichrists, which would infest and infect them; but having once and again handled this Title in this notion, I shall insist no longer upon it, but pass on to the

2 Affirmation, as it followeth in the text, It is the last time.

The only Question here to be resolved, is in reference to what our Apostle asserts the time, in which he lived, to be the last.

1 The general opinion of Divines refer it to the world, and so this clause seemeth to be a proof of what is asserted in the former verse, The world passeth away, for even now is the last time of the worlds duration, beyond which it shall not continue.

In this sense the whole space of time from Christ's first to his last coming is the last time; those are the last days concerning which Joel prophesieth, that in them God would pour out his Spirit on all flesh, for in the very beginning of the Evangelical times the Apostle telleth us, that Prophecy was fulfilled; these are the last days in which the Author to the Hebrews saith, that God who spake to the Fathers by his Prophets, hath spoken to us by his Son, who coming in our flesh, revealed his Fathers will to the world; and in this notion the assertion is true, that even in S ^t . Johns days it was the last time of the world. This being taken for the meaning of the clause, it would rationally be inquired, upon what account this space of time (which hath already continued so long, and when it shall expire is unknown ) may be called the last.

Oecumenius giveth a double answer, but neither satisfactory.

1 He saith, it is called the last, because the worst, as lees and dregs are in the bottom of the liquor: but though possibly the last time may be the worst, yet is it not therefore the last because the worst, or the worst because the last.

2 He addeth, that if we divide time into the first, the middle, and the last, whatsoever time is after the middle is the last, and accordingly all the time before Christ may be called the first, and since his coming the last. But though we read that God sent his Son into the world in the fullness of time, yet not that it was in the middle of time, and whether the world shall not last longer after, than the time of its continuance before the Messiahs incarnation is a question, which though some have rashly undertaken, yet I am sure none can justly resolve. As for that opinion, that as the world was six days in making, so it shall be only six thousand years in lasting, it is but a Rabbinical conceit, and a groundless dream; nor doth S ^t . Peters assertion, that a thousand years is with the Lord as one day, at all favor this opinion, since it seemeth rather to be uttered on a contrary design, namely, to let us know, that how many thousand years soever the world shall last, yet God is not therefore slack, since with him they are but as so many days.

That indeed which seemeth the most rational account of this phrase in this notion is, that it is the last time, because it is the last period of time, and the Messiah being come, there are now no more changes or alterations of the external administrations in Religion to be expected. The life of man, the little world, is a fit emblem of the duration of this great world, and look as there are three ages of man's life, Youth, Manhood, and Old Age, so the world hath three periods, from Adam to Moses, from Moses to Christ, from Christ's first to his last coming; and as Old Age (though it many times be as long as either, nay it may be as both ) is called the last age, because death is that which next succeeds after it, so this period of the Evangelical time how long soever it may be, is the last time, because that which closeth it is the Day of Judgment: in which respect S ^t . Austin saith truly, Ipsa novissima hora diuturna est, sed tamen novissima hora, the last time is long, but yet it is the last time. Look as the time of Jobs continuance upon earth after his restitution to a prosperous estate, which was an hundred and forty years, and so a large part of his life, is yet called the latter end of Job, so may this of the Evangelical administration, though of a long durance, be styled the latter end of the world.

And upon this account it may serve to discover the folly of that Generation of Seekers, which among the numerous brood of Heresies hath sprouted forth amongst us; in vain do they expect a new Church, new Ordinances, new Administrations, when as this is the last time. S ^t . Paul plainly tells us, that the Christian Church by administering the holy Sacrament must show forth the Lord's death till he come, that is, to judge the quick and the dead, and surely by way of Analogy it holds true of all the Evangelical institutions; there is nothing to be expected but the glorious appearing of the great God, and our Savior Jesus Christ in the end of the world.

2 But though this interpretation may be true, it is very harsh, especially considering that the word which we translate, Time, signifieth that which is one of the shortest durations of time, an hour; and it may be very well looked upon as incongruous, that so large a space of time should be called an hour. I know Expositors endeavor to salve this, by telling us, that it is but an hour, Comparatione futuri saeculi (so Carthusian ) in comparison of the duration of the other world; and to the same purpose Calvin, Siregni Dei • ternitas, &c. If we revolve in our minds the eternity of God's Kingdom, the longest continuance will seem but a moment; but though this be in it self an undeniable verity, yet it is not anymore a reason why the time from Christ's first to his last advent should be called an hour, than why the whole time of the world from the first to the last man should be so called. Upon this consideration perhaps it was that Cajetan conceiveth S ^t . Johns meaning might be, that the time wherein he lived was like to the last hour, and as it should be at the end of the world, so it was then: but this construction is too forced, nor is it rational to imagine that when S ^t . John saith, it is, and again, by this we know it is the last hour, he meaneth only a resemblance.

If then there be something else▪ to which this last hour may upon a more just account be referred, doubtless that must needs be the most genuine interpretation, and this we shall find to be not the world, but the Jewish Church and state, whose end was then at hand; I confess Socinus is the first in whom I meet with this construction, but I shall not refuse to take up a Pearl though I find 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 be the last hour of Daniel's 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 be much beholding. The only objection that can lie against this interpretation is, that this Epistle was written after the destruction of Jerusalem, but this can only be said, not proved. True, S ^t . John out-lived that desolation, but this Epistle might be written before it, yea this text renders it very probable, and accordingly Mr. Mede conceiveth it might be written in the last of Daniel's weeks, about which time Jesu Ananiah began that woeful 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 ruin 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 Jerusalem's ruin was fixed, and her years numbered, 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 we may see in them this truth exemplified, That to all Nations, there is an appointed time how long they shall continue; he that sets bounds to the Sea, hithert • shalt thou pass 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 numbered 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,

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 registered in Heaven is accomplished on earth, the most potent Politick Kingdoms molder away in a moment.

2 Consider them as a Church, and God's people, it lets us see, that as Kingdoms, so Churches have their periods; indeed the universal Church shall not fail, 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 clearness ) to the Day of Judgment, 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 Doctrine, who though once golden candlesticks holding forth the word of life, are now inveloped in Mohammedan darkness.

Oh see my Brethren, what sin will do to Nations, to Churches, for though it is God who determineth, yet it is sin which deserveth their ruin. 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 heightened iniquity: and therefore when we behold (as we of this Land at this day sadly do) a flourishing Church withered, a goodly Kingdom overturned; oh let us so acknowledge God's hand, as to blame our own demerits, since it is upon fore-sight of a people's 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, months, 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 we look upon the Jews at this very time, we shall find they were very secure, not dreaming of so near and great a destruction. The Characters which St. James giveth of the rich Jews are, that they heaped treasure together, they lived in pleasure, were want • n, and nourished their hearts as in a day of slaughter, they indulged to their covetous and voluptuous lusts, putting the evil day far 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 Savior 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 be over-whelmed with the flood.

Thus may Judgment be at hand, when men think it far off, and the Judge stand at the door, when the thief imagines he 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 threatening 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 threatenings, that by hastening his wrath he may justify his truth. It is but reason that they who will not believe should feel, and what they would not learn by the Word, they should find in their own sad experience; take we heed therefore how we 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 sky be over-cast. Voluptuous Epicures, (saith Job) spend their days in wealth, and in a moment they go down to the grave. When Judgment cometh, it cannot be avoided, and too often it surpriseth men before it is expected. Whilst the wicked Jews were encompassed with plenty, and promised themselves tranquility, St. John fore-tells their misery, and that as approaching, It is the last hour.

To close up this clause with a moral application. M • net hoc verbo Apostolus, ut omnem horam veluti novissimam reputemus, saith Ferus piously; our Apostle doth here admonish every particular man, that he should still think every hour to be his last; indeed the time of every man's life is fixed in God's eternal Council, it is Jobs Divinity, and that not only in regard of himself, but man indefinitely, or rather universally considered; is there not an appointed time to man upon earth? and again, his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass; nor is it any long time which is allotted, and therefore the swiftness of man's life is elegantly set forth by several metaphors, both in the Book of Job, and other places of Scripture; indeed if the longest life be considered in reference to the eternity of that other life, it is but a day, nay an hour, a minute; that it cannot be long we are sure, and yet when it will expire we are not sure, and because we know not how soon, we should make account of it continually, and though we cannot say of every hour, this is or shall be, yet to say, this may be my last hour; and if you mark it, this is prompted to little children, who (as Grotius well observeth) are apt to think they have time enough before them, and yet even with them it may be the last hour, since though the old must, the young may die; no wonder if he speak to children (saith Saint Austin ) Ut festinent crescere, that they make haste to grow in grace. That word in the Chaldee which signifieth an hour, is derived from a verb, which signifieth to have regard to, so ought every man to observe the hours of his life how they pass, there being none which might not be his last. And truly this consideration would have a great influence upon the precedent dehortation of not loveing the world, as Oecumenius observeth; A dying man is not at all taken with the choicest dainties, richest treasures, highest dignities, no more would we if we did still look upon ourselves as dying. He will not trifle away his hours in pursuing worldly vanities, who considereth how quickly they pass away, and how soon they may be at an end. In one word, happy is that man who so thinketh of his last hour, as that he doth that every hour, which he would be found doing in his last, at least who doth nothing in any, which he durst not be found doing in his last hour. And so much for the Second general part, the Affirmation, It is the last hour. I now hasten (lest I should exceed the hour ) to the

3 Last part of the text, the Confirmation, as it followeth in the rest of the verse, and as you have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time.

Before I enter upon the severals of this General, it will be needful to spend a little time in clearing the sense of 〈 in non-Latin alphabet 〉 , the Antichrist here spoken of. The generality of Interpreters observing the Article prefixed before the Noun, conceive that the Apostle intends by this 〈 in non-Latin alphabet 〉 the same with S ^t . Paul's 〈 in non-Latin alphabet 〉 , him who is transcendently Antichrist; and should I trace this exposition, I must fall upon another inquiry, in the solution of which Divines are of various opinions, namely who is this, The Antichrist.

The Ancients generally conceive that Antichrist shall come towards the end of the world, whom Christ shall destroy by the brightness of his coming.

Some late Writers imagine that the Antichrist came soon after the plantation of Christianity in the world, and fix it, some on Simon Magus, others on Barchocebus, others on Claudius, and Nero, Emperors.

A great part of the Reformed assert the succession of Popes from the time that the Bishop of Rome usurped the title of universal, to be the Antichrist, which began about six hundred years after Christ, and according to that Prophetical account of one thousand two hundred and forty days, they suppose the continuance to be so many years.

Did I conceive that our Apostle designed this 〈 in non-Latin alphabet 〉 to signify an Antichrist which is so above all other Heretics and enemies of Christ whatsoever, yet positively to determine who he is, I should not undertake, only thus much I look upon as rational, that according to the definition which our Apostle himself giveth of Antichrist a little after, he who most directly, expressly, vehemently denieth Jesus to be the Christ, and accordingly denieth both the Father, and the Son, he is the Antichrist.

But that I may speak my thoughts freely, I can by no means be induced to believe that 〈 in non-Latin alphabet 〉 , the Antichrist, is here to be taken singularly, and determinately, but indefinitely, and collectively; for the clearing whereof, observe,

1 That it is very usual for a word of the singular number to denote a multitude, yea not only without, but with the Article; take one instance among many, that of S ^t . Paul, where he saith, The Scripture is given by inspiration of God, and is profitable, &c. that 〈 in non-Latin alphabet 〉 , the man of God may be perfect, whereby is not understood some one that was so eminently, but indefinitely any, or rather universally every man of God, and it seemeth our Translators understood this 〈 in non-Latin alphabet 〉 no otherwise, since both here and in other places they render it not The, but An, as also 〈 in non-Latin alphabet 〉 , a Lyar, suitable to which it is that 〈 in non-Latin alphabet 〉 is presently explained by 〈 in non-Latin alphabet 〉 , he, that is, whosoever denieth.

2 That our Apostle in the very next clause enlargeth this singular 〈 in non-Latin alphabet 〉 , the Antichrist, by that plural 〈 in non-Latin alphabet 〉 , many Antichrists, as in the next Epistle at the seventh verse, he contracts the plural, 〈 in non-Latin alphabet 〉 , many deceivers, into the singular, 〈 in non-Latin alphabet 〉 , a Deceiver, and an Antichrist.

I well know, that the Antichrist, and many Antichrists are by most Interpreters severally refer'd, but withal in so doing they force the sense, whereas if both be refer'd to the same, the construction is plain, for by this means the 〈 in non-Latin alphabet 〉 , even now there are, answereth fitly to the 〈 in non-Latin alphabet 〉 , as you have heard, the latter clause testifying the impletion of the prediction alleged in the former; nay more, the 〈 in non-Latin alphabet 〉 that followeth, by which we know it is the last hour, can have no solid strength in it, if the former be not thus interpreted, since unless that which our Apostle alledgeth as fore-told, that Antichrist should come, to wit, (before the last hour ) were then accordingly accomplished, and so attested, when he saith, even now there are many Antichrists, it could have been no symptom by which they could conclude that it was then the last hour; That which serves further to justify this construction is, that our Apostle, as here he asserteth the fulfilling of the Prediction by the plural, there are many Antichrists, so in this Epistle elsewhere he affirmeth in the singular 〈 in non-Latin alphabet 〉 , This is that spirit of Antichrist, which you have heard, shall come, and is now already in the world; I shall only add, that this 〈 in non-Latin alphabet 〉 which you have heard, is, if not only, yet without doubt principally to be referrd to that of our Savior in the Gospel, wherein we find nothing concerning the great Antichrist, but only those Antichrists which either were to precede, or else immediately to follow the destruction of Jerusalem.

No doubt then the plain design of this part of the verse is this, our Apostle having before affirmed, that it was the last hour of Jerusalem's ruin, he confirms it by this strong medium, that which our blessed Lord fore-told as an immediate fore-runner of that destruction (to wit, the coming of Antichrist ) was now already fulfilled in the many Antichrists which were among them.

According to this construction there are three things observable in this part of the text.

• A Prediction, whereof they are minded, you have heard that Antichrist should come.
• An impletion of that Prediction assured, even now there are many Antichrists.
• The significancy of that impletion expressed, whereby we know that it is the last hour.

1 Our Apostle minds those to whom he writeth, of our Savior's prediction, that Antichrist should come, whereby the great care of this chief Shepherd of the sheep appeareth, in fore-warning them of those Wolves which would devour them; it was that which Christ was pleased to do upon a double account.

1 The one in regard of his Apostles, who were to be the Leaders of his Church, that they might be so much the more vigilant in observing the rise of Seducers, and diligent in confirming the people in the orthodox faith▪ for this reason no doubt it was that S ^t . Paul gathered the Elders of the Ephesian Church together, and minded them of those perverse Teachers which would ere long infest the Church, and accordingly the inference he draweth thence is 〈 in non-Latin alphabet 〉 , therefore watch.

2 The other in regard of the whole Church, and every member, that they might not be too much troubled when false Teachers shall arise, Tela pr • visa minus feriunt, Darts foreseen are less terrible and hurtful. All evils are then most grievous when unexpected; that danger whereof we are fore-warned, may either be more patiently sustained, or prudently avoided. For this reason Christ fore-tells his Disciples of those Persecutions which would befall them in particular, that they might not think strange at the fiery trial; for this cause he foretold them of those Seducers which would endeavor to pervert Christians from the faith, that they might be less offended at them▪ and the more carefully take heed of 〈1 page duplicate〉 〈1 page duplicate〉 them. Thus after Christ's example, let all who are Spiritual Watch-men be vigilant in giving notice to the Church Militant of the approach of her enemies, that being fore-warned she may be fore-armed to encounter with them.

2 What was thus fore-told by Christ is accordingly come to pass, even now there are many Antichrists.

Before I go further it will not be amiss to stay a while in this general meditation, to wit, the verity of divine Predictions, as you have heard, it is now come to pass; it is that which is, and shall be true of whatever hath been fore-told by God, by Christ, and his Prophets, Till heaven and earth pass, one jot, or one tittle shall in no wise pass from the Law, till all be fulfilled, so saith our blessed Savior; where the stability of the Laws prediction is compared with, and exalted above the stability of the heaven and earth, for the heaven and the earth though lasting in their duration, shall pass away at last, but whatever is threatened or promised in the Law shall infallibly receive its suitable accomplishment. Among those many glorious attributes whereby God hath made known himself to the Sons of men, that of his truth and fidelity is not the least, which then shineth forth in its brightness, when he fulfilleth what he hath said, since as the prediction giveth testimony to his prescience, so the impletion to his faithfulness.

Oh then with what fear and reverence should we receive his threats? with what hope and confidence should we embrace his Promises? with what faith and credence should we adhere to all his Praedictions? you have heard, that God will come in flaming fire, taking vengeance on them that know him not; That neither fornicators, nor Idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God; That at the last day Christ will say to all the workers of iniquity, Depart from me ye eursed; oh • eleeve, and tremble, for the time will come that all impenitent sinners shall say, As we have heard, so we find; we sadly feel the execution of that vengeance which we proudly contemned when denounced. Again, you have heard that sweet voice, Come unto me all you that travel and are heavy laden, and I will give you rest; that Evangelical Charter, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life; that comfortable promise, unto them that look for him, he shall appear the second time without sin unto salvation. Oh be not faithless but believing, for the day will come, when all believing Penitents shall say, As we have heard, so we have seen. Indeed it were easy to multiply instances of this truth, how not only the substance, but the circumstances of Scripture Predictions have been exactly accomplished, as well in regard of the time as the thing; but what need we go further than the text, wherein we have the punctual impletion of our Savior's Prophecy, concerning the rise of Antichrists before Jerusalem's fall asserted? Even now there are many Antichrists.

More particularly in this assertion, we are to take notice of the quality, and the quantity, the temper, and the number of those Seducers which were in S ^t . Johns time.

1 For quality, they are described to be Antichrists, a word which according to a double acception of the Preposition 〈 in non-Latin alphabet 〉 , may admit of a double construction, the one restrictive, the other extensive.

1 The Preposition 〈 in non-Latin alphabet 〉 , sometimes signifieth as much as in the stead or place of, thus, 〈 in non-Latin alphabet 〉 is one that falsely calleth himself a King, and 〈 in non-Latin alphabet 〉 , is one that sets himself up in the Generals room; in this notion, 〈 in non-Latin alphabet 〉 is one that pretends himself to be Christ, and is the same with 〈 in non-Latin alphabet 〉 , a false Christ. That such should be, our Savior had told them, where he saith, Many shall come in my name, saying, I am Christ. That such were (as Theudas, whom Fadus discomfited, and that Egyptian mentioned in the Acts, with many others) Josephus testifieth in several places, and to these our Apostle here might have an eye. It lets us see how prone men are to arrogate to themselves that which they are not, whom the Apostle taxeth under the name of boasters; yea, to what an height of impudence such men sometimes grow, as to assume to themselves what is God's, and Christ's peculiar. But if it be odious for one who is of a base extraction to usurp Dominion, and being born a Beggar, to make himself a King, it is no less than blasphemy, for base mortals to take upon them the name and authority of the Messiah.

2 The Preposition 〈 in non-Latin alphabet 〉 most properly signifieth as much as against, so 〈 in non-Latin alphabet 〉 is an opposition, or one axiom set against another, 〈 in non-Latin alphabet 〉 is one who sets himself against another, and 〈 in non-Latin alphabet 〉 is one who withstandeth and oppugneth Christ; this sort was also fore-told by Christ, where he saith, many false Prophets shall arise; and that our Apostle chiefly intends, these, appeareth by the definition he giveth of these Antichrists, that they were such who denied Jesus to be the Christ, which many did, who yet did not assert themselves to be Christ's: and to that Apostolical definition I shall refer the larger prosecution of this subject; pass we on therefore from the Quality,

2 To the Quantity, in that it is not said, as you have heard that Antichrist shall come, even so now he is come, but now there are many Antichrists; indeed our Savior speaking of both sorts, useth this very epithet, many false Christ's, and false Prophets. There were several primipili, or antesignani of these black Regiments, as Epiphanius, and S ^t . Cyril have recounted them, Simon Magus, Cerinthus, Menander, Carpocrates, with many others▪ and each of these had many followers; for Christ like wise fore-told they should deceive many, and S ^t . Peter, that many shall follow their pernicious ways. Indeed Heresy is of a spreading nature, so much S ^t . Paul intimateth, when he saith of Heretical teachers, their word will eat as doth a canker, or gangrene, which stops not till it have infected and destroyed the whole body. A thing saith Estius so well known by sad experience, that it need not many words to attest it. There is but one truth, but there are many errors; there is but one Christ, but there are many Antichrists. False Teachers are compared by S ^t . John to Locusts, a sort of creatures of which Solomon observeth, that they go forth by bands, yea the Hebrew word 〈 in non-Latin alphabet 〉 which signifieth a Locust, is derived from 〈 in non-Latin alphabet 〉 that signifieth to multiply, intimating the great multitudes of Locusts, in which respect they are a fit emblem of false Prophets. Our blessed Savior speaking of such, implicitly, resembleth them to thorns and thistles, and the similitude holds in this, that as thorns and thistles grow everywhere in great numbers, so do these abound in every place; of old there were four hundred lying Prophets which deceived Ahab, to one Micaiah that told him truth▪ four hundred and fifty Prophets of Baal▪ to one El • jab; in the Primitive times, there were a multitude of A • rian Bishops to one Athanasius, and thus still, numerous pejor major, The Antichristian party is the greatest.

Take we heed then how we do, 〈 in non-Latin alphabet 〉 (according to Gregory Nazianzens phrase) define the Church of Christ by multitude, certainly if number may carry the cause, Antichrists Synag • gue will far out-vie the Christian Churches, and therefore it is S ^t . Jerome's saying to a Pelagian Heretic. Multitudo sociorum nequaquam te Catholicum sed Hereticum esse monstrabit, The multitude of thy fellows doth not prove you a Catholic, but rather an Heretic; that way in which the most walk is for the most part, to be suspected as a false path, for wide is the gate, and broad is the way (saith our blessed Savior) which leadeth to destruction, and many there be that go in there at. Indeed, when the number of the Orthodox increaseth, and prevaileth, it should be our joy, but if the number of the Heterodox be greater, it need not be our wonder, only let our care be, that as (according to Moses his precept) we do not follow a multitude to do what is evil, so neither to believe what is false; and so much for the second particular.

3 Lastly, by the coming of these Antichrists, according as they had heard, they might know it was the last hour, and that Jerusalem's destruction was then at hand. To illustrate this briefly, know that there are three sorts of Signs. Some are memorative, to mind us of what was long ago accomplisht, for which end God hath set his Bow in the clouds; some are demonstrative, to discover something that is newly existent, such was that of a Child lying in a Manger to the Shepherds, in reference to the Messiahs birth; finally, some are Prognostick • , to foretell something which is to come to pass; now of this sort some are only probable, as a red evening of a fair day; others are certain, as Jonahs coming out after he had lain three days and three nights in the Whales belly, of Christ's Resurrection; by those we only think and imagine, by these we know and are sure that the thing shall be effected. Again, some are remote and at a great distance, such was that which God gave Abraham, of delivering his seed above four hundred years after out of Egypt. Some are nearer hand, and immediately preceding that whereof they are signs, as that to Hezekiah of his recovery; by those we see it shall be, but not yet, by these that it shall be ere long; of this latter sort was the coming of these Antichrists in reference to Jerusalem's ruin, for since Christ had fore-told it, as that which should a little precede that great desolation, it (being now come to pass) became not a probable, but a certain, not a remote, but an immediate sign, by which they did not only rationally conjecture, but infallibly know, and that not only that there would be such an hour, but that then it was Jerusalem's last hour.

To wind it up, It is no small mercy of God to a people, that when as he intends to bring ruin on them, before hand he giveth them warning. Among his many ways of warning, this is one, that he fore-tells, and accordingly sends such signs which are fore-runners of their desolation, his design in which is, partly in regard of the wicked, that if possible their sleepy Consciences may be awakened to see, and by repentance to prevent that approaching ruin; and oh how happy might Jerusalem have been, had they made use of these signs, partly in regard of the good, that they being hereby admonished might be the better fitted to undergo the temporal calamity, or (if Godopen a way) provide for their own safety, as the Story tells us, many of the godly Jews did, by flying to Pella, before the City was sacked by the Romans.

And now (my Brethren ) though we have not, nor must expect particular Predictions, or Signs given us of destructive Judgments, yet a wise observer and comparer of God's Word and works together, may be able to discern what is likely to come upon the place wherein he liveth, it is Solomon's general assertion, The prudent man foreseeth the evil, this being that which every Spiritually wise man may attain to in some measure, and accordingly ought to endeavor after. Now the best means of obtaining this fore-sight is to observe what have been the signs and fore-runners of God's Judgments on other Nations, especially those in Holy Writ, as in particular concerning Jerusalem, and if we find the like to befall in our days, we may thence, if not undoubtedly, yet rationally, conclude our own destruction to be at hand. Among others, there were two very observable signs of Jerusalem's destruction, the one great wars and rumors of wars, the other multitudes of false Christ's, and false Prophets; and as we have for many years felt the one, so who doth not see the other? we need not go to Rome to find out Antichrist, we have swarms of Antichrists among ourselves, so that this Age, and Land, and City of ours, is become a sink of filthy and loathsome Heresies, yea which is the worst kind of Antichristianism, Pseudochristianism is the brand of our Times, whilst all these Antichrists pretend themselves to be the only Christians, yea some of them assert themselves to be Christified and Deified, nay one of them is so sacrilegiously impudent, as to style himself the Christ. What Christian heart bleeds not to hear of these Heresies, Blasphemies? and that as chiefly because of the dishonor done to Christ, so secondarily of that sad presage which they give of the mournful down-fall of this once flourishing Church, Kingdom, and City; But I would not be a Prophet of misery to my Native Country, yea I should be glad to prove a false Prophet, and therefore instead of a doleful Prediction, I shall close up with an earnest supplication, that all these Antichrists may be either reclaimed, or suppressed, that the Orthodox Faith may be maintained, the Church restored, our wars ended, our sins reformed, and so our ruin prevented.

THE FIRST EPISTLE OF S ^t . JOHN.

T He Gospel had no sooner ascended the horizon of the Gentiles, and dispelled that universal shade wherein they had been be nighted, but the Prince of the Air raised the clouds, or rather fogs and mists, of heresy, to obscure the luster thereof. No sooner had those Apostolical Merchants erected factories in several parts of the World for the advancement of Christian Religion, but the Devil had his Emissaries in all places to interrupt the trade of truth. This our Apostle well knew, and therefore armeth those to whom he wrote, both against the peril, and the scandal of Antichristian Teachers: when the Market is full of Adulterous wares, counterfeit coins, specious falsehoods, there is great danger of being deceived, and therefore it concerneth us to be so much the more careful what wares and commodities we take, what Doctrines we receive as true; when the brats of ugly errors are laid at the door of the Christian Church, Satan's design is to bring her in disgrace, and men are too apt to fancy her the mother of such monsters; great reason there is to take heed we be not offended, yea, through our • incogitant precipitancy stumble and fall at this block. The prevention of the former of these, namely, the danger, is the design of our Apostle in the precedent verse, and now in this verse he goeth on to remove the scandal, letting the Christians know, That they went out from, but they were not of them, for if they had been, &c.

In the words these two particulars are plainly considerable.

The occasion, and the remotion of the scandal.

The occasion of offense, set down in these words, They went out from us.

The Remotion of this, as being no just cause, in the rest of the words, But they were not of us, &c.

Begin we with that which first occurreth, to wit, the occasion of the offense, They went out from us; in which words there is something implied, and something expressed.

1 That which these words imply, as Calvin, Danaus, with others observe, is, that those Antichristian Impostors, had been in the bosom of the Church, and embraced the Christian profession. Thus we read of Simon Magus, one of the chief Ring-leaders, that he believed and was baptized; and Nicolaus was one of those seven Deacons upon whom the Apostles laid hands; and Epiphanius affirmeth Cerinthus to have been very conversant with the Apostles and Elders at Jerusalem; and S. Paul tells the Pastors of Ephesus, that men speaking perverse things should arise of their own selves: so that in this case that often falls out, a man's enemies are those of his own household. The Churches seeming members prove her worst enemies. As a lilly among thorns▪ so is my love among the Daughters, saith Christ of his Spouse, where it is observed by St. Austin, that it is not said among strangers, that were no great wonder, but among her Daughters, even they who profess the Church to be their mother, prove thorns to vex her, not only they who are without (to wit, the pale of the Church ) as having never received the Christian Faith, such as were Jews and Pagans, but many who are within, become false brethren; not only the wild Boar out of the forest endeavors to lay waste God's vineyard, but there are foxes within to pluck off, and spoil its grapes; nay, as St. Austin well observes, multae foris oves, multi intus lupi, many without are sheep, such as belong to, and are at last brought into the fold, whiles many within are wolves, though in sheep's clothing, whose aim is to deceive and destroy. Even in Jerusalem, that is, the Church (saith Origon ) are many Jebusites; in God's field, there want not tares sown by the envious man. The visible Church is as a net, wherein are bad as well as good fish; a garden, wherein are weeds as well as flowers; as Rebecca's womb, in which are two sorts of people struggling, to wit, (as St. Austin moralizeth it) spiritual and carnal. In one word, to use St. Paul's comparison, in this house of the Church, there are as golden and silver, so earthen and wooden vessels, of which sort were Hymineus and Philetus.

To end this therefore, It is a consideration which indeed may be matter of sorrow, that there should be 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. Austin's 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 we be not partakers with, and so infected by them.

2 But that which is here expressed, and would chiefly be 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 virtue of a Commission, and another to go out in a way of desertion. We read of the King, that he sent his servants, and bid them go out into the high ways, 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 be 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 be 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 offenses, some being • ast out e coetu participantium, of the number of the communicants; others not only so, but e coetu procumbentium, from prayers, as well as Sacraments: others e coetu audi • 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-demeanors be inflicted on those who yet are true members o • the Church; indeed this judicial casting out is that which is done by the governors of the Church, not only 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 die, and heinous nature, nor can they who thus cast themselves out, ever call themselves in, yea, they are seldom, if ever, called in again.

3 This sin of Apostasy in going out from the Church is committed two ways, 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 forms of worship. So the Arian Heresy brought in a different doxology: and schism in point of communion, frequently induceth into Heretical Doctrines, ut recte ab ecclesiâ discessisse videantur, as St. Jerome excellently, that the Schismatic may thereby the better maintain his unlawful separation; and by both these ways 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 Hymenaeus and Philetus, that concerning the faith they made shipwreck, that is, as Mariners 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 endeavored 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 be confined within the limits and bounds of the Churches Communion.

4 Once more, this phrase they went out from us is a 〈 in non-Latin alphabet 〉 , 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 he calls them in the former verse Antichrists, which is far more than Apostates: their separation was not only 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 only forsake their colors, but did fight under the enemies banner, and charge desperately in their forlorn; in one word, not only a falling from the doctrine and communion, but a rising against both, through an internal malicious d • 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 be resolved, is, how this came to pass that these schismatical Heretics went out from the Church? nor need we go 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 we shall find to have a great influence upon Antichristian Apostates.

1 They went out from the Church, because they loved the world; it was S ^t . Paul's charge against Demas, he hath forsaken us, having loved this present world. That heart which is tenacious of the world, will easily let go its hold of truth. Our Apostle saith a little 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 Apostasy, the Churches bounds were too narrow, her Laws too strict for those licentious Antichrists. Indeed it is frequently observable, that the great Rabbies against the Church, are extraordinary Chaplains to the Trencher. S ^t . Paul describing those false Teachers saith, they were such as did serve their own bellies; nay more, whose God is their belly: S ^t . Peter characterizeth them to be such as did count it a pleasure to riot 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 wantonness; in a word, he compareth them to Doggs and Swine, and calls them, the Servants of corruption. Finally, S ^t . Jude affirmeth of those Separatists, that they were sensual, so great affinity hath Epicureanism with Antichristianism, and Sensuality with Heresy.

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 we 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 seldom seen, that as Thales gazing on the Stars fell into a pit, so men that meddle with Divine secrets, fall into the pit of error.

2 But that which hath ever proved the most usual source of Apostasy, is Avarice; observe the Apostolical character of the Antichristian Teachers, and you shall still find this to be one, they are destitute of the truth, (saith St. Paul to Timothy) supposing that gain is godliness; 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 covetousness, they with feigned words make Merchandize of you (saith the Apostle Peter ) and again, an heart they have exercised with covetous practices, which have fors •• k the right way, and are gone astray, following the way of Balaam the Son of Beor, who loved the wages of unrighteousness. Thus Ignatius, St. Johns contemporary complained of some, that they were 〈 in non-Latin alphabet 〉 , rather Merchants of Christ than Christians indeed carrying about the name of Christ fraudulently, handling the Word of Christ deceitfully, mingling with smooth words poisonous errors. Thus St. Cyprian accused that Apostatizing Heretic Novatus, of whom he saith, that he was avaritiae inexplebili rapacitate furibundus, not only covetous but ravenous, and insatiably greedy of gain. And Isidorus observing, that the Novatians styled 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 godliness, yet who so diveth into the bottom of their departure from the Church, shall find it to be the enriching themselves, especially with the Sacrilegious spoils 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 everything; 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 Add 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 Heretics in the Apostles time were the Gnostics, who were so called from their vain affectation, and opinion of their own knowledge; no wonder if St. Paul's advise is not to think of our ownselves more highly than we ought. It is the observation of the Reverend and Learned Hooker, that the chief cause of those Heresies which infected the Eastern Church, was the restless wits of the Grecians▪ ever more proud of their own curious and subtle inventions, which having once contrived, they knew how plausibly to vent: and Eusebius informeth us of that fore-mentioned Heretic 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 boldness, as to boast himself the first and only man. Thus do Heretics and Schismatics go out from, because they account themselves above others, above Fathers, Councils, Antiquity, 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 Honor and greatness, which because they cannot obtain in the Church, they seek after by going out of it. That 〈 in non-Latin alphabet 〉 (as Eusebius calls him) ring-leader of Heresy, Simon Magus, would be 〈 in non-Latin alphabet 〉 , some great one, and therefore broached those hellish doctrines; Diotrephes loved the preeminence▪ and that opens his mouth in prating against S. John. It were easy to instance in Donatus, Arius, 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 Catholic Church; look, as through ambition it was that the Devil himself stood not in the truth, so he still carrieth his instruments to this pinnacle, whence he throweth them down into errors.

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 we have deserted them, condemning us as Heretics, Schismatics, Apostates, and such as have forsaken the communion of the Christian, Catholic, and Apostolic Church: But how causeless and unjust th • s accusation is, hath been both of old and latter days fo abundanly discovered by many learned pens, as that I shall not need to enlarge, only give me leave in a few words, to let you see how vast a difference there is between our going out from them, and the going out of these Heretics from the Apostles.

1 These Antichrists in going out from the Apostles, and their followers, went out from the whole Christian Church, that had been planted by them in several parts, whereas we in going out from the Roman, go out only from a particular Church. I well know the Papists proudly arrogate to themselves the title of Catholic, but without the least show of reason; nay, it is with as great absurdity, as if a man should say, a part, nay a less part, is the whole: The number of Christians being far greater which renounceth, than that which embraceth the Popish Doctrine.

2 These Antichrists, in going out from the Apostles, went out from those Ecclesiastical governors, to whom they owed subjection: but we owe no obedience to the Bishop of Rome, and therefore have justly cast off his yoke.

Indeed he most presumptuously assumeth to himself the title of Universal Bishop, and maketh himself the Vicar of Christ, upon the account that he is the successor of St. Peter. But as it is no way to be evinced from Scripture, that S. Peter had anymore power communicated to him than what the other Apostles had, so neither can any reason be given, why this power (if granted to S. Peter ) should be derived to his successor at Rome, rather than at Antioch; nay, why it should not have devolved from him to the Apostle S. John, who out-lived him, and so to his successors; that this universal power therefore belongs not to him of right, is manifest, and it is no less clear, that, defacto, it was never exercised by any Roman Bishop, for more than six hundred years after Christ, Boniface the third being the first who obtained of that wicked Emperor Phocas, the title of Universal Bishop.

And whereas the Pope claimeth a peculiar right to our obedience, upon the score of having planted Christianity amongst us, and having had a concession of it from some Kings. To the former it is answered, that this Island was converted to the faith of Christ long before Augustine's, preaching to the Saxons, either by Joseph of Arimathea, or Simon Zealots, as our Annals tell us; and secondly, that though Augustine whom the Pope sent over, had been the means of our conversion, yet that is no argument for our subjection to the Pope; for by the same reason all the Nations converted by S. Paul and his ministry, are in all ages obliged to be subject to that chair where S. Paul sat at the time of his sending out, or going himself to convert them; which as it hath no truth in itself, so would it be very prejudicial to S. Peters Pastor-ship. To the latter it is returned, that either this power of that concession, was so originally vested in our Kings, that they might lawfully grant it to whom they pleased, and then as one King conceded it, another may recall it; or else, if it were not, then was the grant invalid, & being but a robbery in the giver, can devolve no right to the receiver. By all which it appeareth, that we have made no schism in with-holding obedience from the Pope.

3 Chiefly these Antichrists in going out from the Apostolical, went out from a pure Church, in which there neither wanted sound doctrine, nor good discipline: but we in going out from the Papists, go out from a Church degenerated, and polluted with damnable heresies. To clear this, know

1 That when any Church or number of Christians are grown so corrupt a body, and so far infected, that we canno communicate with it, without manifest sin, we not only may, but ought to go out from them. Indeed▪ it is necessa • y both by virtue of that precept which calls upon God's people to • ome out from Babylon, and likewise as a means of preservation from that contagion, we otherwise must needs receive: so that it is as needful to separate from such a Church in order to the souls safety, as it is for a man to go out of an infected house, or abstai • from a Lepers company, in order to his bodily health.

2 That the Church of Rome at that time, when we went out from her, was, and still continueth, a very corrupt Church. Many of her Doctrines directly contrary to the Scriptures, not heard of in the primitive Church, yet imposed as articles of faith; Her Woe • ship superstitious, Ridiculous, Incongruous to right Reason, Apostolical Practice, yea, D • vine precept, and yet pressed as necessary to be performed; by which means it is, that they put upon us the sad dilemma of going from their communion, or going against the clear light of Divine Truth shining from God's Word upon our consciences, in which respect we justly say, they, not we, have made the separation, and so the schism lieth at their door.

To shut it up, what S. Austin said to the Donatists, we say to the Romanists, Tollatur paries erroris, simul sumus, let the partition wall of imposing unreasonable opinions and practices upon us, be taken away; and we are ready to unite with them; we divide not from them as they are a part of, but so f • r as they are divided from the Catholic Church; we have done our part in reforming ourselves, and it is their fault, that upon this followeth a breach of communion with them, who will not reform. They, not we, are gone out from the Ancient Primitive and Apostolical Church, in which respect they are justly termed Antichristian; nor do we any further go out from them, than in those things wherein they are gone forth from the Apostles. When Jeroboam with others of the children of Israel revolted from their Lawful King, and God's instituted worship, some of the P • jests, L • vits, and others, left their habitation, and went to Judah, that they might serve God, and their King, surely, not those who went, but those who stayed, were the Rebels and the Schismatics: thus are the Romanists guilty for leaving the footsteps of the Apostles, not we, for leaving theirs to follow the Apostles. Finally, we still hold communion with them in votis, earnestly desiring that those just causes they have given of our Non-communion with them, by their Popes usurpation of Supremacy and infallibility, by their superstitious innovations, both in matters of Doctrine and practice, may be removed, and to this end, that a general Council might be lawfully called, and freely act, to whose determination we are willing to submit, and therefore can acquit ourselves from Schism, in the sight of God and man.

But whilst the Papists unjustly revile the Church of England, I am sure she hath had cause of weeping over the multitudes of those who in this Apostatizing age have gone out from her; how justly may she take up a complaint in God's own language? Hear O Heavens, and give ear O Earth, I have nourished and brought up children, and they have rebelled against me; They that have been baptized in her Font, educated by her Pastors, and sucked what knowledge and grace they have (if yet they may be said to have any) from her breasts, have now forsaken her, yea are risen up against her, Viper-like eating out her bowels. Oh what sad breaches have been made in the Doctrine and Disciplins of the Church by those wild beasts (Socinians, Familists, Anabaptists, Quakers, and such like ) who being made to go out of the field, have trampled down the hedge, endeavoring to lay all waste?

And now, I would to God that all Sectaries would at length sadly consider these two things, how causeless, yea how cursed this their departure from the Church of England is.

1 How causeless their going out is, were easy to make appear by an induction of the several particulars, which are alleged as pretences, such as are Infants Baptism, Episcopal Ordination, and Jurisdiction, Administration of the Lord's Supper to all baptized persons of age, not convicted of any scandalous offenses (which they call mixed Communion ) as also those harmless, yea useful, because significant Ceremonies, which our Church retained, all which (though by them declaimed against as Popish ) will be found upon due inqniry, some of them Apostolical, all of them ancient institutions, and practices of the Catholic Christian Church; though yet should we grant some of them to be pollutions, and spots in our Church, it would only infer a lawful desire and endeavor of reformation, not warrant a Schismatical separation, since no corruptions in any Church can give allowance of going out of it, unlesle they be such as strike at the very foundation of Christian Doctrine and Worship. It may perhaps be here pleaded, that as we forsook the communion of the Roman Church, because we apprehended it guilty of such erroneous Doctrines and practices with which we could not communicate without sin, so do the Sectaries upon the same apprehension of the like in our Church, forsake ours, and therefore if their separation from us be causeless, ours from the Papists may seem to be as unjust.

But to this we return, that neither have we given them the like cause, as the Church of Rome gave us, not have they the like rational conviction as we had: We impose nothing to be believed in Doctrine as necessary to Salvation, which we do not demonstrate to have been the Doctrine of Christ and his Apostles, and the Catholic Church, and so ought to be believed; we require nothing to be done in matter of practice which is not of ancient usage in the Christian Church, and in its own nature is at least indifferent, and so may be done without sin; and therefore it is not a just conviction, but at best a deceiving persuasion, at worst a wilfulresolution, which causeth their separation, and so it is in truth causeless.

2. Add to this, that other consideration, namely how cursed it is, which is evident in several respects.

1 Of Christ and his Spirit, who is hereby grieved. It is very observable, that they who are said in this verse to go out from the Apostles, are called in the verse before Antichrists; whilst we go from Christ's Church, we go against Christ, and by rending from his Body, we grieve his Spirit, and therefore S ^t . Ambrose calls Schism a sin against the Holy Ghost.

2 Of the Church which is hereby weakened; the taking of any stones out of the building lesseneth the strength of the whole fabric; if one Soldier break his rank the whole company is disordered by it: thus do they who go out of the Church, ruire the Church itself, interrupting her unity, which is at once her strength and beauty: upon this account it is well observed, that whereas other sins are, contra sngulos, against particular persons, this of Schism is, contra universos, against a generality; so that as much as community is above a person, so much is Schism above other sins, yea, as much as a sacred is better than a civil command, so much this sin is worse than that of Sedition.

3 Of others, in as much as by this means,

1 Those that are malicious enemies against the Church, have their mouths opened to calumniate her, and all that are strangers without the Church, are hindered from coming in to her. Clemens Alexandrinus repeateth the saying of one to this purpose, who cried out, You Christians have so many Sects, let my soul be with the Philosophers.

2 Those who are within the Church, in as much as some (to wit, the weak ) are staggered, and ready to question which is the true Church, nay whether there be any Church at all; and others (to wit, the strong ) are sadded, whilst for these divisions of Reuben are great searchings of heart.

4. Lastly, of themselves, who by their backsliding separation hasten upon themselves perdition; a branch plucked from the root must needs wither, a member ••• off from the body dies, and those that leave the Church, perish. Nos tentat D • abolus ut lupus ovem a grege, saith St. Cyprian, As the Wolf tempts the sheep from the Fold, so doth the Devil men from the Church; and why this? but that he may worry and devour them, Discedentes •• Ecclesi • (saith Irenaeus) de fonte Spiritus sancti non p • taunt, They that leave the garden of the Church cannot drink of the fountain of the Spirit. What became of those who were out of the Ark when the • loud came? they must needs perish in the waters; no less miserable is their condition, who go out of the Church.

Yea, which renders their condition so much the more desperate is, that they who once go out of the Church, do seldom return to it. That of the Poet, Quis peccandi sibi finem possuit, is as true • rrandi, both sin and errors are boundless; in this respect among others, the wandering, as of Sinners, so Heretics, is like that of a lost sheep, which strayeth from pasture to pasture, but never of itself goeth back to the fold; the path of error is a going down hill, in which men go, nay run from error to error, till at last they fall into the pit of destruction.

And now (my Brethren ) think I beseech you, that the Church of England bespeaketh you this day in those words of our Savior upon a like occasion, Will you also go away? nor can we return a better answer than that which St. Peter, in behalf of himself, and the rest, gave to Christ, Whither shall we go? thou hast the words of eternal life; in this Church is the Orthodox dispensation of the Gospel, the faithful administration of the Sacraments, and the Primitive Apostolical Discipline established, and therefore whither shall we go? Here it is that Christ feedeth his Flock in green pastures, by still waters, why should we be as they that turn aside? Oh let us pity the seduced multitude, who have left Churches for Conventicles; judicious preaching, for ignorant prating; their learned Pasters, for illiterate Mechanics; and their true Baptism 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 Litany ) 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 go not forth to them; rather let us bless God, that hath caused our lot to fall within the bosom 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 we are not of them who draw back unto perdition, but of them that believe, to the saving of the soul.

THE FIRST EPISTLE OF S ^t . JOHN.

T Hat 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 God's House should neither be infected with the contagion of error, nor infested with the breach of Schism; That Christ's flock should be securely free from Wolves, or though the Sheep be among Wolves, yet that there should be no Goats among the sheep. But see how far distant God's 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 be like that of a ship tossed with the waves of persecution, yea, sometimes like the earth rent asunder with the wind of division; And surely to use S. Paul's expression, The foolishness of God is wiser than the wisdom of man, and therefore let us give him leave to know what is fitter for his Church, than we; far be 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, whilst for excellent and admirable ends, he permitteth heretical and schismatical Apostates, to obscure her Doctrine, and disturb her peace; A pregnant instance whereof we find in the Primitive Church, even whilst S. John lived, by reason of those many Antichrists which did arise; concerning whom he 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 we on to the correction, which removeth that occasion, by discovering it to be no just cause, and that two ways.

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 be but Hypocrites, But they went out, that it might be manifest they were not all of us.

1 Begin we 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 doctrine 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 expressly, directly, against the Orthodox, denying that Jesus (whom they did profess) to be the Christ, and therefore the design of this clause is most rationally conceived to be the prevention of that scandal which their horrid Apostasy might give to weak Christians, nor could anything 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 only 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 sense 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 gloss, 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 he was not there just before, or that when he left the place he was not there, but that he was not there at all. So when our Apostle saith, they were not of us, his meaning doubtless 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 he pretends were the Apostles meaning, the addition of a reason to confirm it were supervacaneous, it being as needless 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 colors were not just as they run away, of the same mind, and for the same cause with those who valiantly fight.

Having thus blown away that light