First Epistle of John Applied Part 1

whose life dishonors Christ, who giveth not up himself to the rule and government of Christ, who saith in his actions, I will not have this man to reign over me, in truth denieth Christ, and is no better than an Antichrist; and oh how many Antichristian Christians then are there?

In one word, whatever profession we make of Christ, and our faith in him, Whilest by our Envy, and Malice, pride, and Covetousness, Rapine, and oppression, Intemperance, and Prophanenesse, we walk directly contrary to the Law. and Life, the Command, and Example of our holy, humble, peaceable, and charitable 〈…〉 s, we do that in our actions, which the false Teachers did in their Doctrines, deny Jesus to be the Christ; and thus much shall suffice for the dispatch of the first-branch of the accusation; the time being expired I shall put off the further prosecution of the charge against these Antichrists, till another Sessions.

THE FIRST EPISTLE OF S ^t . JOHN.

O Vr blessed Savior calling those two sons of Zebedee, James and John, to be his Disciples, gave them the Sur-name of Boanerges, which signifieth, a Son of thunder; mutatio nominis d • ni alicujus spiritualis significationem habet, where names are changed, some spiritual gift is conferred; it was so no doubt, upon those Apostles, to whom Christ gave eminent abilities of asserting truth, confuting errors, reproving sin, persuading repentance, in such a way, as might like thunder awaken the dull and drowsy world. That St. James was such a Thunderer, appeareth by his sufferings, it being very probable, that his powerful Preaching of the Gospel, was the occasion of Herod's malicious persecution, and that the liberty of his tongue cost him his life. That St. John was one who did not only lighten in his conversation, but thunder in his Doctrines, appeareth by his writings, and more particularly, this Epistle, wherein he crieth aloud, and lifteth up his voice like thunder, against both the Hypocrites and Heretics of his time, against those, in the former chapter, these, in this, and more especially in these verses, Who is a Lyar, &c.

The latter branch of the accusation against the Antichrists in S. Johns days, is that which now cometh to be discussed, as it is propounded in the end of the two and twentieth, and proved in the three and twentieth verse.

1 Begin we with the charge itself, He is Antichrist that denieth the Father and the Son. These words are looked upon by Expositors in a double notion, either as a distinct accusation, or as an aggravation of the former charge.

1 Serrarius upon this clause, saith, Altera haeresis est negantium patrem et filium, in these words another sort of Heretics are charged, who denied the Father and the Son, inasmuch as they feigned another father; so did Basilides, and Saturnius, as Epiphanius and Irenaeus informs us. Such also were those heretics, who confounded the Father and the Son, as if they were one and the same personn, to whom Tertullian applieth this very clause, where he saith, Negant patrem dum cundem et filium dicunt, et negant filium dum eundem patr •• credunt, dando illis quae non sunt, auferendo quae sunt, they deny the Father, in asserting him to be the Son, they deny the Son, in affirming him to be the Father, ascribing to both what they are not, and taking from them what they are. To this may be referred those fabulous things which were broached in those heretical schools of Simon, and others, concerning God introducing a multitude of Rulers, under the names of Barbel, Abrakan, Karlakan, &c. by whom the World was governed, which was indeed to deny the father.

2 But that which seemeth to me most rational, is to look upon this clause as an aggravation of the former charge, letting us see what followeth upon denying Jesus to be the Christ, namely, a denial of the Father and the Son, and consequently how pernitions this Antichristian doctrine is: for whereas levius videri poterat, it may seem a small thing to deny Jesus (who appeared in the form of a Servant ) to be the Christ, addit quid gravius, he addeth that which might justly startle them, that how little account soever they made of it, it was no other than to deny the Father and the Son, and so in effect the denying this man to be the Christ, is to deny God himself. To open this distinctly in its full latitude, we shall find a threefold charge in this one.

1 He that denieth Jesus to be the Christ, denieth the Son of God. I begin with the Son, though the Father be the first person, because he is most directly denied. This will be the more easily understood, if we consider what our Apostle taketh here for granted, that Christ is no other than the Son of God. How, and in what respect he is the Son of God, I shall have more full occasion to discuss at the ninth verse of the fourth Chapter, it shall suffice here to take notice▪ that the Messiah was looked upon as having the near relation to God of a Son. S. Peter in that excellent confession of his Faith, puts these two together, Thou art the Christ, The Son of the living God; nay▪ the very Devils who came out of them that were possessed, • cknowledging him to be the Christ, do withal declare him to be the Son, Thou art Christ the Son of God; and that this was a received opinion among the Jews, appeareth by that question which the High Priest put to him, art thou the Christ the Son of the blessed? yea, as Grotius well observeth, apparet hoc cognomen vulgo Messiae datum, it appeareth to have been a name of the Messiah, well known among the vulgar, by that of the very Seamen; who beholding the miracle wrought by him on the winds, cried out, of a truth thou art the Son of God, that is, the Messiah. Suitable to this it is, that the Ancient Hebrews did mystically interpret those words in the Psalms, Thou art my Son, this day have I begotten thee, of the Messiah, by which it is evident, that to deny him who is the Christ, is no other than to deny God's Son.

2 He doth not only deny the Son, but the Father; For

1 The relation between the Father and the Son, is very near, no wonder, if the injury done to the Son, reflect upon the Father; it is thus among men, much more in the Deity, where the Son is consubstantial and coeternal with the Father. Being the Son, he is the brightness of his fathers glory, and express Image of his person. So St. Paul characterizeth him, for which reason it is that all men should honor the Son as they honor the Father. So our Savior himself expressly asserteth and thence inferreth▪ He that honoreth not the Son, honoreth not the Father.

2 The Father it is who sends his Son into the World, and to deny him who is sent, what is it but to deny him who sendeth? To deny (saith Grotius ) is sometimes as much as authoritatem alicui detrahere, to detract from ones authority, and to deny the Person sent, is in effect to deny the Authority of the sender; in this respect it is, that in the Scripture but now quoted, those words are added, that sent him, and to this purpose that of our Savior elsewhere, is very apposite, He that despiseth you, despiseth me (to wit, because they were sent by him ) and he that despiseth me, despiseth him that sent me, to wit, the father, by whom Christ was sent.

3 The Father having sent his Son, was pleased to give Testimony to him. They are Christ's own words, The Father himself which sent me hath born witness of me▪ accordingly if you look into St. Matthews Gospel, you shall find, that at his baptism, a voice was heard from Heaven, saying, This is my beloved Son in whom I am well pleased; and again, at his transfiguration on the Mount, behold, a voice from the clouds, which said, This is my beloved Son in whom I am well pleased, hear ye him, to which last St. Peter alludeth, where he saith of Christ, He received from God the Father Honor and Glory, when there came forth a voice to him from the excellent glory, so that God having given this testimony (than which what can be more full or immediate) of the Messiah, that he was his Son, whosoever denieth the Christ the Son of God, giveth the Father the Lye, according as our Apostle more fully expresseth in the close of this Epistle. He that believeth not God, hath made him a Lyar, because he believeth not the Record that God gave of his Son.

3 Lastly, Though it be not expressed, yet it would be supplied, he denieth not only the Father and the Son, but the Holy Ghost; for as in the first Chapter, where out followship is said to be with the Father and his Son, the Holy Ghost is included, so here doubtless, the third Person is implied, who is no less denied than the other two, by them who deny Jesus to be the Christ. The Greek word 〈 in non-Latin alphabet 〉 , cometh from the Verb which signifieth to anoint; now to this annointing, all the three persons did concur, there is persona ungens, uncta, and unctio, the Father annointing, the Son anointed, and the Holy Ghost the ointment, and therefore he that denieth the Christ, denieth all three persons; it was by no other than the Holy Ghost that Jesus Christ did all his glorious miracles, his mighty works; in which respect, the Pharisees denying Jesus to be the Christ, became guilty of the sin against the Holy Ghost; and thus this heresy is no less than a denial of the blessed Trinity.

To shut up this clause, learn we hence, when we receive any Doctrines, to consider what consequence; do naturally flow from them. I have so much charity as to think, that many of the Jews, and some of the followers of those Antichrists, did not think, that by denying Jesus to be the Christ, they were guilty of such a blasphemy against the Deity, as to deny the Father and the Son, but yet so it was, as appeareth by what hath been already said. I have the same opinion of many seduced persons in this age, who are not so considerate, to weigh the evil inferences, which are justly deducible from such praemises which they embrace as truth.

Indeed we must distinguish between natural and forced deductions, some like Spiders suck poison out of flowers, like bad stomachs, turn the best nutriment into ill humors, perverting the soundest Doctrines by fallacious paralogismes. If we are made sinners by one man's disobedience, then say some, God is unjust, in charging Adams posterity with his guilt; If Justification be by Faith alone, then say others, what need of good works? If Christ be the Propitiation for the sins of the world, then say others, we need not fear though we add sin to sin; and thus the most precious Doctrines of the Gospel, are abused to patronize horrid conclusions; but how irrational they are, easily appeareth to any who shall judiciously examine them. Nor doth this hinder, but that many specious doctrines have a sting in their tail, and how amiable soever they seem in their direct aspects, yet they will be found very detestable in their reflection. The Antinomian, in denying that God seeth any sin in justified persons, or is at all displeased with them when they sin, denieth that he is Omniscient, not knowing all things, and that he is a Pure, and Holy God, hating sin where-ever he finds it. The Socinian, in denying that Christ did expiate sin, and satisfy justice, denieth the merit of his death, the dignity of his person, and justification by faith in his blood. Many instances of this kind might be brought in several erroneous positions, both of these, and other Heretics; the truth is, according to that known saying, uno dato absurdo mille sequnntur, one absurdity being granted, a thousand follow, and such as were they apprehended, would doubtless be abhorred, though not by those who broach, yet by many of them who entertain such positions, and therefore let it be our Wisdom to examine whither this or that Doctrine tends, to what it leads, and what must necessarily follow upon it, for so doth S. John here, in which respect he chargeth them who deny that Jesus is the Christ, with denying the Father and the Son.

2 The Proof of this latter part of the charge, is that which now followeth in the next verse, Whosoever denieth the Son, the same hath not the Father, but he that acknowledgeth the Son, hath the Father also. I call this a proof, and not without Reason, since the Argument is strong, He that hath not the Father denieth him, he that denieth the Son hath not the Father, and therefore he denieth the Father and the Son.

The verse consists of two clauses, the latter whereof is not in our ordinary Greek Copies, and therefore is left out by Calvin, and is conceived by Daneus to have crept out of the gloss into the Text. But Beza assureth us, that he saw it in two Greek manuscripts, it is also in the Syriac and vulgar Latin, and inserted (though in another Character ) by our Translators. If we peruse the writings of this Apostle, we shall find no way of illustration more frequent than that which is by contraries, whilst sometime the Affirmative is amplified by the Negative, and then again the Negative by the Affirmative, in which respect it is not improbable, that this affirmative might here be annexed by the Apostle. But since I shall have a more fit occasion of handling the duty of confessing Christ, when (by God's grace) I shall come to the second and thirteenth verses of the fourth Chapter, and withal (there being the same reason of contraries ) the unfolding of the one is virtually an explication of the other. I shall not enlarge in a distinct handling of these clauses.

That which would here be principally inquired into, is the notion of this phrase, 〈 in non-Latin alphabet 〉 , to have the Father, of which Interpreters give a threefold construction.

1 That phrase in the first Commandment, of having none but Jehovah to be our God, may give some light to this; for as there habendi verbum pro credere, intelligere, usurpatur, the word having is as much as knowing and believing; So here; and then the design of our Apostle in these words, is to let us know, that all Jews and others, who deny the Messiah, however they pretend to believe in, and give worship to, and have the knowledge of the true God, in truth, they are ignorant of him, and so neither believe nor worship him aright, because they do not know, believe, and worship him as the Father of our Lord Jesus Christ. Indeed, this is to be understood (as to the explicit notion) with a limitation in reference to Christ already come. As for the Jews before Christ (though the godly among them had some glimpse of this, for otherwise they could not have believed in the Messiah, which was to come ) yet it was not expressly required of them to invocate God as the father of Christ; but God having now sent his Son into, and by him revealed himself unto the World, he can no other ways be rightly adored, and invocated, but as his Father. To this purpose it is that Christ is called by the Apostle, the image of the invisible God, which though it be true of him, as he is the Son of God, in respect of his eternal Generation, by which the Divine essence being communicated to him he is the Image of God, that is, ( personally taken) God the Father; yet in that the Apostle saith not only, the Image of God, but of the invisible God, there seemeth to be a tacit Antithesis, and so it is to be understood of the Son of God made man, who by his incarnation is become a visible Image of the invisible God; for this reason it is, he saith himself elsewhere, if ye knew me, you would know the father also; and indeed, as we cannot comfortably see the Sun with a direct aspect, but in its reflection, so neither can we rightly know the father, but in Christ, who is his visible Image: Suitable hereunto it is, that our Savior expressly saith, No man knoweth the Son but the Father, neither knoweth any man the Father but the Son, and he to whomsoever the Son will reveal him; and among other constructions of those words, you believe in God, believe also in me, this is one, That if they did not believe in him, they could not believe in God: so that from hence we may infer, that not only the Barbarous Pagans, who worship the Sun, the fire, or any other creatures of God's making, or stones, and Images of their own making, but the Mohammedans, and the Jews, who worship the Great Creator, inasmuch as those only worship him, as revealing himself (in their fanatic opinion) by Muhammad, and these worship him, only as he was pleased to reveal himself of Old by Moses, but not as now he hath manifested himself in his Son Jesus, nay, both of them denying his Son Jesus, are therefore most justly looked upon, not only as false Worshippers of a true God, but in some sense as Worshipers of a false God, because they have not, that is, they know not, neither do they believe and worship the Father of Christ, to wit, not formally, though materially, adoring him who is, but not as he is the Father.

2 That phrase of St. Paul, 〈 in non-Latin alphabet 〉 , we have the mind of Christ, may serve as a paraphrase upon this; To have the Father, is to have the mind of the Father, which is else where called, his good, acceptable, and perfect will. This will or good pleasure of the father, is the redemption of the World, which he sent his Son, both to accomplish and reveal, in this respect St. Basil upon these words, He that hath seen me, hath seen the Father, thus glosseth, 〈 in non-Latin alphabet 〉 , not the figure or form of the Fathers essence, which is most simple and uncompounded, but the goodness of his will, and therefore he who denieth the Son cannot have, but is either altogether ignorant of, or Apostatized from the Doctrine of the Father; of which latter the Apostle especially speaking, the notion of 〈 in non-Latin alphabet 〉 , is taken as if it were 〈 in non-Latin alphabet 〉 (for so it is many times used) to hold, and accordingly Grotius glosseth, Non tenet quae sit voluntas patris, he doth not hold fast the good will of the Father, which is published in the Evangelical Doctrine. And no wonder, for he that hath not, holdeth not the foundation, cannot have the Superstructure. Now this Thesis, That Jesus is the Christ, is the very foundation of that Gospel-truth which the Father hath by Christ imparted to us, and consequently the denial of this cannot consist with having the father, that is, with holding the will and mind of the Father declared in the Gospel.

3 Lastly, that Gloss of St. Cyprian, would by no means be left out, Non habet patrem benevolum, he hath not the father benevolous and propitious to him, and so we may construe this phrase by that in the first chapter, of having fellowship with the father; and whereas it is said in the former verse, he denieth the father, this carrieth more in it, namely, That the father denieth him. Indeed, all that love the father hath to us, and fellowship we have with the father, is through his Son. Whence it followeth, that every one who hath not the Son, but much more he who denieth the Son, hath not the Father, yea, the Father is highly displeased and enraged against him. When Theodosius would not be entreated by Amphilochius, to suppress the Arian Heretics, who denied Christ to be the eternal Son of God, that Godly Bishop (saith Theodoret ) 〈 in non-Latin alphabet 〉 , found out a memorable stratagem to convince him of his fault, for going into the Palace when Theodosius, and his Son Arcadius were together, he saluteth the Emperor with his wonted reverence, but giveth no Honor to the Son, the Emperor supposing it was a forgetful neglect, puts him in mind of it; to whom his Answer was, it was enough that he had done obedience to him, at which the Emperor being greatly offended, the good Bishop thus bespoke him, 〈 in non-Latin alphabet 〉 , You see O King how ill you take it, that your Son should be dishonored, how angry you are with me for not giving him Reverence, 〈 in non-Latin alphabet 〉 . Believe therefore, that the great Lord of the universe, cannot but abhor those who blaspheme his only begotten Son. Of this number were these Antichrists, concerning whom St. John plainly asserteth, that denying the Son, they have not the father; no true knowledge of him, nor of his Doctrine, nor can they expect his love and favor towards them.

What now remaineth but that we take heed least we be found among the number of them who deny the Son: nor is this Caution unseasonable, for,

1 There want not among us, such (the Socinians I mean) who affirm (with those Heretics of old) Christ to be only man, and these however they pretend to acknowledge, yet consequentially deny him to be the Son of God, for saith the Author to the Hebrews, Unto which of the Angels said he at any time thou art my Son, this day have I begotten thee? and if not to the Angels, surely, not to a mere man, who is lower than the Angels. It would not be passed by, that a little after in that very Epistle, Jesus whom the Apostle had proved to be far higher than the Angels, and that in this very particular of being God's Son ) is said to be little lower than the Angles: and that this is to be understood in respect of his man hood, appeareth by the Scripture, just before quoted, what is man that thou art mindful of him, thou hast made him a little lower than the Angels, the literal sense whereof is, to assert the human nature inferior to the Angelical; surely, then in respect of that nature wherein he is below, he cannot be far above the Angels, and therefore to assert him a mere man (though never so highly honored) is to deny him to be the Son of God in the Apostles sense, that is, so as by reason of that Sonship to be higher than the Angels, for to allude to S. Paul's expression ( though they are called God's, whether in heaven or in earth; as there be God's many, and Lord's many, but there is but one God the father ) so though there be that are called the Sons of God, whether Angels or men, yet there is but one who is the begotten Son of God, which is so high a dignity, that he must be more than Man or Angel, who is capable of it, and consequently to assert him a mere man, is to deny him to be God's Son.

2 Besides, we may be Orthodox in our Judgment, concerning the Son of God, and forward in our confession of him, and yet interpretatively deny him, and that especially two ways.

1 When we detract from the all-sufficiency of his merits; upon what is it, that the infinite virtue of our Savior's death did chiefly depend, but this, that he is the Son of God? so that he that doth not rely on the virtue of his death, denieth him to be God's Son, and yet how apt are many to offend in this kind; by either a total despairing of salvation through Christ, or a part all-joining of other Savior's with him, and to say, that either Christ's blood cannot at all, or that it cannot alone (to wit, as a meritorious cause) expiate sin, is to say, it is insufficient▪ and consequently it is not the blood of the Son of God, which may justly be interpreted, a denial of the Son of God.

2 When we refuse to hear, and obey the Word of God, who at sundry times, and in divers manners spake in times past unto the Fathers by the Prophets, and hath in these last days spoken to us by his Son. Of this Son the voice said twice hear him, and not to hearken to him when he speaketh to us, is in effect to deny him; who is it but the Son that wooeth us in the Ministry of the Gospel, to accept of mercy, pardon, and salvation, upon the terms of faith, repentance, and obedience, and if we say no in our hearts, is not this to deny him? How often (saith Christ to Jerusalem) would I have gathered thy children together, as un Hen doth her Chickens under her wings, but you would not? May he not take up the same complaint of us? See that you refuse not him that speaketh, (saith the Author to the Hebrews ) for if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven; where the two words of refusing and turning away are very emphatical, the one signifying to pray against a thing, for so ofttimes we refuse with a God forbid, and so it noteth a refusal with indignation, the other importing an alienation of the heart from a thing, since we turn away from what we cannot endure, and so intimateth a rejection with detestation, and have not we need of this caution? Since though (being the Son of God) he came and spake from Heaven, yet we reject his sayings, and is not this to deny him?

3 Add to this, that Christum deserit qui Christianum se non asserit, he that doth not profess himself a Christian, denieth Christ; not only those who willfully, professedly, maliciously, and so at once both inwardly and outwardly deny the Christ, the Son of God; but those who whilst inwardly they believe in him, do yet refuse (if called to it) openly to own him, either through fear, or shame, or both, are virtually deniers of him. It is very observable, that what is here called a denying of the Son, is elsewhere phrased a not honoring the Son; that whereas in S ^t . Matthew it is, Whosoever shall deny me, in S ^t . Mark it is, Whosoever shall be ashamed of me; that in S ^t . Paul's Epistle to Timothy, denying Christ is opposed to suffering for him. Finally, that here is no medium in the text, between denying and acknowledging the Son. By all which it appeareth, that though we do not wretchedly oppose, and gain-say the Son of God, yet if we do not honor him, and that as we honor the Father, with the same adoration both of soul and body, if we are not ready upon all occasions to acknowledge him, if because of reproach we are ashamed to own him; nay if we refuse (being called) to suffer, though it be death itself, for his name, we are no other than deniers of him.

And now beloved, though at present there be neither disgrace, nor danger in acknowledging the Messiah the Son of God, nay indeed, quaestuosa res est nomen Christi, it is both gainful and honorable to be a Christian, and therefore it is little thanks to own Christ, yet what think you if we had lived in the Pagan Persecution, or if God should (which his mercy avert) let loose the Turk to invade Christendom, or suffer the Socinian Heresy to over-spread the world, as once the Arian did, have we ready hearts, willing minds to contend for the saith; nay rather would we not wretchedly renounce, at least cowardly conceal our Christian profession; certainly my brethren, they who now deny obedience to his call, will then deny the profession of his name; they that will not hear the Son speaking to them in his Word, will never bear reproaches and persecutions for his sake. Upon all these considerations, it is an useful admonition to us, that we do not deny, but acknowledge the Son. It is the Psalmists advice even to Kings, well may we follow it, Kiss the Son lest he be angry; kiss him with a kiss of affection, of subjection, be ready to testify your faith in him, reverence of him, love to him, upon all occasions.

The more to enforce this upon us, take notice

1 Who it is, the Son, and that in a double notion.

1 Being the Son, he thinketh it no robbery to be equal with God, in as much as according to the Athanasian Creed, he is God of God, Light of Light, very God of very God, being the Son he is Heir of all things, Lord of Heaven and Earth, and shall we in any kind, or for any cause deny him? This is that which S ^t . Jude brings in as an Aggravation of the sin of these very Antichrists, whom he calls certain men crept in unawares, they denied the only Lord God, and our Lord Jesus Christ; where though some take the words dis-junctively, applying the first clause to the Father, and the second to the Son, yet since there is no Article in the Greek between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , God and Lord, to divide them; yea the word 〈 in non-Latin alphabet 〉 , in that parallel place of St. Peter, is evidently used of Christ, and withal the Heresies of those times more directly struck at Christ, than at God the Father; it is not improbable that St. Jude intended here only to set forth Christ in his Natures and Prerogatives, whom he calls the only Lord God (as elsewhere the Father is styled the only true God ) not in exclusion of the other Persons, but of all false Deities. And now when we set before us the Divinity, Majesty, Sovereignty, and authority of Christ the only Lord God, how must the sin of denying him appear beyond measure sinful?

2 This glorious and eternal Son of God was pleased to undertake and accomplish the work of our Redemption, and it would be no other than a monstrous ingratitude to deny him; upon this account St. Peter speaking of these very Antichrists under the name of false teachers, aggravateth their denial of Christ, in that it was of the Lord that bought them; there cannot be a more execrable villainy, than for a slave to disown his Lord that hath ransomed him; who would not cry shame on that Son who should deny his own Father? and may I not say of the Son of God in Moses his language to everyone of us, Is not he thy Father that hath bought thee? what is there thou canst be in danger of by acknowledging him, which he did not actually undergo to redeem thee? Is it loss of estate, he was poor; of credit, he was reviled; of liberty, he was bound; of life, he was Crucified; and shall any of these dishearten us from honoring or induce us to deny him? when therefore any temptations shall assault us (as once they did Peter ) to deny him, let us remember what he is in himself, and what he hath done for us; let us consider his greatness, and be afraid; his goodness, and be ashamed; for fear, or shame, or any cause whatsoever to deny him.

2 That I may drive the nail to the head, let us often set before our eyes that dismal commination so often denounced in the Gospel by the Son of God himself against those who shall deny him, Whosoever shall deny me before men, him will I also deny before my Father which is in heaven; and again inculcated by St. Paul, if we deny him he will deny us; a threat then which none more just, and yet withal none more terrible; just it is, in that it is the retaliation of like for like; what more rational than that despisers should be despised, forsakers should be forsaken, and deniers should be denied; and how terrible it is will soon appear, if you consider that the Son of God will then deny us, when he shall appear in his glory, that he will deny us not only before men, but Angels, nay his Father; that if he pronounce upon us an, I know you not (which is to deny us ) we are the cursed of the Father, he will not acknowledge them for his adopted children, who durst not here own his begotten Son, and whom his Son will not then own for brethren, yea which consummateth the misery of such Apostates, they must have their portion with Hypocrites, having denied Christ, and being denied by him, they must depart from him into that fire which is prepared for the Devil and his Angels, there being no reason that they should be near to Christ hereafter, who follow him a far off, nay, run away from him here.

With these meditations let us arm ourselves against this heinous sin; that we may be the better strengthened.

1 Labor we to be thoroughly established upon good grounds in this fundamental doctrine, that Jesus is the Christ the Son of God. He that embraceth Christian Religion upon the account only of the Public Law, or private education, will in time of trial renege it. Let therefore our assent to this Doctrine rest upon these sure Pillars, primarily the authority of Scriptures, and secondarily the Catholic Church, and then we shall not easily deny it; nor let us content ourselves with a Conjectural opinion, but strive for a firm and settled persuasion, a stake in the ground may be quickly plucked up, but a tree rooted in the ground abideth immovable; he that doubteth may soon be brought to deny, but a well grounded persuasion will not quickly be moved, much less removed.

2 Learn we according to our Savior's precept, to deny ourselves, since oft times, self and Christ come in competition, so that one must be denied, and if we have not in some measure taken out this excellent lesson of self denial, we shall soon deny him; No wonder if an Ancient saith ingenuously, Christiani praludium sui repudium, the first step in the ladder of Christianity, is self-denial.

3 Nor must we forget that advice of St. Paul, to deny Worldly Lusts, for if we take not our hearts off from the World, the World will take them off from Christ, it is very observable that our Savior had no sooner threatened this sin of denying him, but he presently forbids, Loving Father or Mother, Son or daughter more than him, intimating how prone the inordinate love of worldly things is, to alienate us from him.

4 Finally, strive for a real union to Christ by a lively faith, he who is but a visible Christian, may cease to be so much as visible, but the spiritual union, will not endure a dissolution, much less an abnegation, maintain and increase familiar communion with him, that thou mayest more and more taste the sweetness that is in him, and then no allurement or affrightment shall cause thee to deny him.

I end all, as we desire not to be found deniers of the Father, Son, and Holy Ghost, as we desire to have the Father, propitious towards us, and Christ to own us before the Father at the last day, let us dread to deny, let us be ready to acknowledge, with our hearts, lipes, lives, Jesus the Christ, the Son of God, to whom with the Father, and the Holy Ghost, be ascribed Honor, and Glory, now, and forever.

THE FIRST EPISTLE OF S ^t . JOHN.

Z Eal, Sincerity, and Perseverance, are not so much particular graces, as each of them necessary ingredients to every grace; Zeal being the fervor; sincerity the truth; and perseverance, the duration of all graces; of these three, the last is not the least needful, since constancy is the best evidence of sincerity; nor will fervor avail without permanency; no wonder if it be called by Bonaventure, conditio annexa cuilibet virtuti, an inseparable condition of every virtue, and by Aquinas, donum que caetera servantur d • nae, that gift which preserveth all the rest: without perseverance, our Love will prove not a Star but a Comet; our Devotion not a flame, but a flash; our Repentance not a River, but a Pond; our Hope not a Staff, but a Reed; and our Faith not a sub- stance, but a shadow. And since this grace of Faith last mentioned, is indeed the First, the Root, the Mother Grace, constancy is not more needful in any than this. The truth is, there is no Grace more oppugned by the Devil than our faith, he well knoweth, that if he can undermine the foundation, he shall soon overthrow the building; for which reason, having obtained leave to sift S. Peter, our Savior prayeth for him, that his faith may not fail, Upon this account it is, that more or less in all ages, the Devil hath raised up false Teachers in the Church, whose endeavor it is to with-draw the people from the Ancient Catholic, and Apostolic Faith, and for this cause no doubt it is, that one of the chief designs of the holy Apostles in all their Epistles, is to stablish Christians in the faith. A pregnant instance whereof we have in this Epistle, particularly in these verses, whose scope is, by most obliging arguments, to persuade a steadfast adherence to the truth which they had embraced, Let that therefore which you have heard from the beginning, &c.

Which words do plainly part themselves into two generals, a mandate and a motive, a command and a comfort, an exhortation and an incitation.

The Exhortation enjoineth a needful duty, Let that therefore abide in you which ye heard from the beginning.

The Incitation adjoineth a powerful motive, drawn from the present comfort and future bliss of persevering Saints, If that which you have heard from the beginning, shall remain in you, ye also shall continue in the Son and in the Father; And this is the Promise which he hath promised, eternal life.

Begin we with the Duty, which we shall find to be in order the seventh step of that lightsome walk the delineating whereof I have once and again told you, is the principal design of this Epistle.

The first word we meet with in the Greek, 〈 in non-Latin alphabet 〉 , seemeth here to be superfluous, as also in the beginning of the seven and twentieth verse; but whether we look upon it as transposed, or put absolutely, it will bear a good construction. By way of transposition, 〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉 , Thus our Translators here read it, Let that therefore which you have heard, and also in the other verse, The annointing which you have received. Absolutely taken both here and there, it is an Ellipsis, and the sense is as much as, As for you therefore, as if he should have said, however others fallaway, yet let that which you have heard abide in you. These Antichrists (with their followers) forsake, but do you continue in the Apostolical Doctrine; nay, therefore because they are fallen, do you stand the more firmly. In this sense the Apostles counsel is much like Joshuas Resolution, But as for me, and my house, we will serve the Lord. Indeed, it is the glory of a Christian, like fish, to keep fresh in salt waters; to profess Christ's name where Satan's throne is, and like stars in a dark night, to shine in the midst of a crooked and perverse generation; the truth is, to be Antichristian among Antichrists is usual, to be a Christian among Christians is laudable, to be Antichristian among Christians is abominable, but to be a Christian among Antichrists is admirable; no such Trial of Constancy, as in times of Apostasy; Virtue is never more amiable in God's eyes, than when she is out of fashion in the World; It is said of Noah, that he found grace in the eyes of the Lord, and the next verse tells the reason, He was perfect and upright in his Generation: Grace, though only in the heart, finds grace in God's eyes, but especially in the life, and more especially when (like Noah ) it is in a degenerating generation; had Peter done as he said ( though all me • should be offended, yet will not I ) he might well have challenged the privilege of being Christ's beloved Disciple. Oh let us fix in our minds this holy purpose of cleaving to Christ and his Truth, though others leave it; yea, let their defection by a kind of Antiperistasis corroborate our resolution of continuing in the Doctrine we have received.

More particularly, in the Exhortation, we shall take notice of the Object, which it concerneth, and the duty which it requireth; the object proposed, is that which they had heard from the beginning, the duty required, is, that it abide in them.

1 The matter spoken of is, That which they had heard from the beginning. By beginning in this place is to be understood the beginning of the Preaching of the Gospel to them, ex quo institui coepistis, so Beza glosseth, since you began to be instructed in Christianity, for it is not said, Let that abide in you which was from the beginning, then the date might have been taken from the beginning of the World, since so soon as Adam fell, the Gospel was Preached, but that which you have heard from the beginning, and though at the seventh verse the phrase of an Old Commandment gave just occasion to refer that from the beginning, to a further distance, and so of interpreting there you by your Ancestors, yet here there being no such reason enducing we are not to recede from the most plain meaning of the letter, especially when we consider that the Exhortation, Let that abide in you, most rationally refers to what they themselves had heard, and therefore in this place, those words from the begnining, refer to the time of their first reception of the faith.

If you ask what it was that they heard from the beginning, the Answer is returned, either particularly, Primarium dogma de Christi divinitate, So Justinian, the fundamental verity of Christ's Divinity, or Generally, The Whole Evangelical Doctrine of Salvation by Christ, which had been Preached to them by the Apostles.

If you ` ask ', why it is thus phrased, not, let that which the Gospel revealeth, but that which you have heard from the beginning. I Answer upon a double account, to let us see.

1 What is the true Doctrine, namely, that which was delivered from the beginning, for though it is possible for falsehood to be Ancient, yet Truth is always first. The Envious man may sow his Tares, in the field where the good seed was sown, and possibly the tares may grow so fast as to hide the Wheat, but still the good seed was first sown; prime Antiquity is a sure note of verity. The Primitive times and truths, were of all other the purest, like the clear water at the spring-head; but of this I have spoken heretofore.

2 By what means they received the Evangelical Doctrine, namely, by hearing.

Among those several senses, with which God hath invested man, I know not anymore needful than that of hearing, in what capacity soever you consider him, especially as he is, 〈 in non-Latin alphabet 〉 , by nature, a reasonable, by converse, a sociable, and may be by grace, a new, a divine creature.

1 Reason is the perfection of man, and hearing is the improvement of Reason. Auris, say some, quasi hauris ab hauriendo, the ear being the sense by which we suck in knowledge, in which respect the Son of Sirach saith, God hath given man ears, and an heart to understand. Knowledge is as the liquor, the soul the vessel, and as the tongue is the tap to let it out, so the ear is the tunnel to let it in. Whence it is that Learners are called Auditores, Hearers. Upon this account perhaps it is, that whereas other parts have their shuts, sometimes to close them up, the eyes, lids like Curtains, to draw over those Christaline windows, and the Tongue encompassed with an Ivory wall of teeth, only the nostrils and the ears be always open, those for breathing, these for hearing, that man which is ever learning, might be ever hearing.

2 Society is the delight of man, and hearing is the sense of Society, Auribus alienas sermons admittimus & mente recondimus, saith a Rabbin, by hearing we have converse each with other, we enjoy the comfort one of another's advice, discourse, conference. A deaf man is as a dead man to others, and liveth only to himself, as being unfit either for company, or traffic, or Magistracy, and therefore the Ancients, though they painted their Judges without eyes, because they should not respect persons, and without hands, because they should take no bribes, yet not 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 only sensus discipline et societatis, but fidei et Religions, the sense of Discipline, and Converse, but of Faith and Religion, in which respect St. Paul is express, Faith cometh by hearing, Aurium sensus ideo datus est, saith Lactantius, ut doctrinam Dei percipere possimus, for this cause chiefly is our hearing given us, that we may receive Divine truths, suitable to which is that of Tertallian, Vera ornamenta aurium dei voces, God's Words are the best Jewels we can hang at our ears; indeed such is our present state, that we receive the greatest spiritual advantages by hearing, oculus organum patriae, auditus viae, when we come to our Country, we shall use our eyes, but whilst we are in the way, our chiefest use is of the ear; faith (saith the Apostle) is the evidence of things not seen, and we are most properly said to believe what we do not see, but still we believe what we hear, and by hearing we come to believe; at S. Paul's Conversion there was a light seen, and a voice heard, the light astonished, but the voice converted him, and in this respect we may call the Ear the in-rode and thorough-fare of grace, the souls custom-house for her spiritual traffic in Divine Wisdom, the matrix or womb of our New-birth, the pale into which is put the milk 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 Believing, 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 be understood, for in that our Apostle would have it to abide, it intimateth they had heard, so as to receive it, so that we are here implicitly taught, we must so hear with our Ears, as to believe with our hearts, Evangelical Doctrines. This is the Character which our Savior 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 be ready to hear; the latter words in the Hebrew are, and near to hear, which being joined with the former clause, seem to intimate, that the foot should be near to hear, and indeed he only heareth aright, who heareth with his foot and his heart, as well as his ear; he heareth with his foot who so heareth as to obey, and he heareth with his heart, who so heareth as to believe. 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 be 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 only in his power to give, the hearing ear: Indeed, whether we understand it in a corporal or a spiritual notion, it is God's gift, he rightly disposeth the Organ, and it is he who fitly qualifieth the mind, 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 we may be 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 be capable of a double notion, either as enjoining 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 be storehouses, and r Teasuries of precious Truths, and holy instructions, and like books in a Library must be chained to them: with this agreeth that advice of our Savior to the Angel of the Church of Sardis, Remember therefore how thou hast received, and heard, and hold fast, by hearing we receive, and by remembering we retain and hold fast Evangelical Doctrines.

Nor is this exhortation needless, when we consider the badness of our memories in Divine matters, we ought to give (saith the Author to the Hebrews,) the more earnest heed to the things which we 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 be 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 whilst we are hearing, but soon after we are gone out of God's house, what we heard is gone out of our minds, in this sense therefore it is needful counsel, Let that abide, &c.

2 But that which I conceive is the Duty here persuaded, 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 Calvin's gloss, it is an exhortation to constancy in the faith, we may very well expound it by that of St. Paul to the Colossians, If you continue in the faith grounded and settled, and be 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 must we Christians, be withdrawn from our assent to, and love of those truths we have heard. This is that which is expressed by those phrases of standing fast in the Faith, like a Soldier 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 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , that signifieth strength, and intimateth holding fast with a strong hand, by force or might, as we do one that would get away from us; Hold fast that which is good, is St. Paul's advice to the Thessalonians, where the word is, 〈 in non-Latin alphabet 〉 , 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. Paul's word to Titus, where the Greek Verbe is, 〈 in non-Latin alphabet 〉 , by which the Seventy render the Hebrew Verb 〈 in non-Latin alphabet 〉 and which according to its derivation, signifieth to hold fast against opposers; thus must we by divine streugth so hold that which we have heard, as resolving not to let it go whatever befall us.

Nor is it without cause, that our Apostle adviseth to this steadfast retaining of the Evangelical Doctrine, if we consider what danger they were, and more or lessc Christians in all ages are, of being deprived of it. That which we have in possession may be taken from us three ways, rapto, furto, dolo, by manifest Theft, by subtle fraud, and by violent force, by all these means do our spiritual enemies endeavor to bereave us of that which we 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 fowls of the Air plucked up the seed which fell by the Highway 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 seldom false Teachers by their fair pretences of divine Revelations, sublime notions, Gospel- light, endeavor to cheat us of that we have heard from the beginning. S. Paul's phrase is very apposite to this purpose, where he speaketh of 〈 in non-Latin alphabet 〉 , the sleight of men, tacitly comparing them to false gamesters, who have devices by cogging a die, to deceive the unskillful; nothing more usual, than for Heretics by subtle insinuations to be guile the unlearned and unstable of those precious 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 constant • a, • t nullus terror à Deo possit avertere, then doth that we have heard abide in us, when no terrors can divert us from it; that is a truly Heroical spirit, which will not be dared out of his Religion, which determineth to let go estate, liberty, nay life itself, rather than that which it hath heard and embraced; it was a brave resolve of the Spartan, 〈 in non-Latin alphabet 〉 , either to bring back his buckler, or to be brought back upon it; such should be a Christians resolution in point of Religion, either to defend it, or die for it, we know not what storms and Tempests may arise, needful it is we 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 color three times in one day, how fit emblems 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 doctrine 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 everywhere in these Apostatizing days, men as of barren lives, so of fickle minds, unprofitable in their conversations, and unstable in their judgments. And especially if anything of self-interest, as to Profit, or Honor, 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 forgo the truth. In few words, some are so foolish, as to be cheated, more are so careless, as to be robbed, the most are so cowardly, as to be frighted out of the truth which they have heard and professed.

Receive then a word of admonition, to retain and maintain the ancient Catholic and Apostolic 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 〈 in non-Latin alphabet 〉 , an emblem 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 be 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 Pastors of the Church, To us (saith the Apostle) is committed the Word of Reconciliation. Oh let us not be so unfaithful, as to betray our trust.

But yet it is not only 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 persuaded 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 souls of the Disciples, exhorting them to continue in the faith. It is sage Counsel of the Wiseman, Buy the Truth, but sell it not, buy it at any rate, but sell it at none; truth, as it is the Ministers trust, so it is the Inheritance of all Christians; say we therefore with Naboth, God forbid I should sell the inheritance of my father. Beloved, now is the time of trial, whether we will die like Soldiers, or run away like Cowards; whether we will quit ourselves like men, or be tossed to and fro like children. God, Angels, Men, are spectators to see how we will acquit ourselves, and whether we will adhere to the truth we have embraced. And truly, when we consider how tenacious Heretics are of their Novel errors, it may put blushing into our faces, who are so apt to be withdrawn from primitive truths; besides, what will it avayl us to have heard, and that so as to believe, if that which we have heard do not abide? If you continue in my word (saith our blessed Savior) then are you my Disciples indeed; as virtue, so truth saith to us, Either never choose me, or never leave me, Fides, non accepta sed custodita vivificat, it is not the receiving, but the keeping of the faith which entituleth to life. Indeed, as the Pilot keeping the ship is kept by the ship, so by the Gospels abiding in us, it is that we are preserved to life eternal. In one word, that which you have heard, is the faith which was once delivered to the Saints, once for all, unalterably, unchangeably, as it hath been delivered to, let it be preserved by you; we cannot always remain with you, but oh, let that which you have heard from us remain with you, and as you have heard it from the beginning, so let it abide with you to the end.

That this counsel may be the better followed, observe these short directions.

1 Strive for a well-grounded knowledge; he that embraceth the truth, he knoweth not why, will leave it, he knoweth not how; the Ship that is not well ballast may soon be overturned, silly women are easily captivated, by crafty teachers; let that which hath been heard by you, be assented to upon good grounds, and then it will abide with you.

2 Keep the mind lowly. Ignorance is a spunge to suck in, and Pride is a bawd to vent error; none more likely to fall, than he that proudly leans to his own understanding; nor are any hearers more foolishly fickle, than they that think themselves wiser than their teachers.

3 Love the truth affectionately; Hold fast (saith St. Paul to Timothy) that which thou hast heard of me in faith and love; these are the two hands by which we both receive, and retain what we hear; love is the best key to open the heart for receiving God's Word, and the strongest lock to keep it in when we have received it; the reason why they of whom St. Paul speaketh were carried away with delusious, is, because they received not the truth in the love of it. Love saith to truth, as Ruth did to Naomi, Where thou goest, I will go, nothing shall part thee and me but death.

4 Practice what you have heard; that meat which turneth into good nourishment stayeth with us; he that digesteth the word by obedience, retaineth it by perseverance. St. Paul saith of them who put away a good conscience, that they made shipwreck of their faith; a good conscience is as the Bark, and Faith as the Commodity; if the Bark miscarry, the commodity cannot be safe.

5 Be strong in the Lord, and in the power of his might▪ Neque enim quae habemus ab eo, servare, aut tenere possimus sine eo, saith St. Bernard; truly what we receive from him we cannot keep without him; as the hearing ear, so the holding hand is his gift.

6 Finally, fixe your eyes on the advantage of Christian constancy both here and hereafter, as it is set forth in the text, which leads me to the

Motive, by which the duty is enforced, and that

1 In respect of the present comfort which attendeth upon them, in whom what they have heard abideth, as it is exprested in this verse, If that which you have heard from the beginning shall remain in you, you also shall continue in the Son, and in the Father; in which clause are considerable, the condition required, and the benefit assured.

1 The condition required, is the same with the duty prescribed in the fore-going clause, and therefore will not need any further explication, only the different manner of proposal would not be passed by, that it may appear the repetition is not needless.

That which is before expressed as the matter of a precept, is here repeated as the condition of a promise; whereby is intimated to us, a double necessity of this, as indeed of all other duties, namely, according to that known distinction in the Schools, praecepti & medii, of the precept, and the means.

1 The necessity of the precept, is that whereby every Creature is obliged to obey the command of its Creator; we have an usual Proverb, Must is for the King, much more for the King of Kings. It is said by the Historian, of Caesar's Soldiers, Imperium potius quam consilium sequebantur, receiving a precept they needed not persuasion; not, why but what is the question which every inferior ought to make in reference to the Supreme power, and upon this account the duty of perseverance in the faith, though there were no benefit accruing to us, is necessary, because required by him.

2 But loe yet another necessity of the means, which is in order to the obtaining of an end, that which is called a conditional necessity, and is true of all such means, without which it is impossible the end should be accomplisht; if a man will go to an Island, he must pass over the wa •• r; if he will preserve his life, he must eat and drink; if we will continue in the Father, and the Son, that which we have heard must abide in us. Thus is Almighty God pleased to enforce that upon us for our own sakes, which we ought to do for his sake, herein condescending to our infirmity, which stands in need of manifold obligations to our duty.

2 From the Condition proceed we to the benefit, and therein take notice of these two things▪ its proportionality, how suitable, its excellency, how precious.

1 How suitable is the benefit to the condition? here is continuance recompensed with continuance, the remaining of the Word in us, that is the Duty, remaining in the Father and the Son, that is the mercy. It is that which is not only here but elsewhere, and that very often to be observed. Indeed, that which is called a Geometrical proportion, not only of quality, but equality, is only to be found in Threatenings, between the sin and the punishment, (since the largesses of mercy are far beyond our performance • ) and this not in all threatenings neither, only in those which denounce eternal vengeance. But the Arithmetical proportion which is of quality, by way of Analogy, is that which we find, as in Threatenings, so in Promises, between the Service and the Reward, and this expressed two ways.

1 Sometimes one contrary is promised as the recompense of another; To the Mourners is assured comfort; to the Hungry, fullness; to the Humble, exaltation; to the Poor, a Kingdom; and to them that sow in tears, a joyful Harvest; in all which how great a congruity there is, is obvious at the first view.

2 Sometimes Like is promised as the reward of like, thus we read of Honor to them that Honor God, and Love to them that Love him, of Giving to them that Give, Forgiving to them that Forgive and Mercy to them that are Merciful, of Eternal life to them that continue in well doing, and here of eternal life, and continuing in the Father and the Son, to them that continue in what they have heard.

2 How precious is the benefit considered in itself? you shall continue in the Son and in the Father, that is, saith the Greek Father, 〈 in non-Latin alphabet 〉 , and so the same in substance with that in the former Chapter, Our fellowship is with the Father and his Son Jesus Christ, only the manner of expression is somewhat more • mphatical, whilst the Preposition 〈 in non-Latin alphabet 〉 in noteth the Propinquity, and the Verbe 〈 in non-Latin alphabet 〉 , the permanency of this fellowship.

That Question why the Holy Ghost is not mentioned, is thus resolved by Estiu • , Quia de eo non erat oborta questio, because as yet there was no controversy raised, and so no need of mentioning him.

If it be asked why the Son is put before the Father, the answer is well returned, because the Apostle had just before inveighed against those, who though they pretended to acknowledge the Father, yet deny the Son. Though withal there may besides be a double reason assigned. The one to insinuate, that the Son is not less than the Father, but that they are equal in essence and dignity, upon this account, most probable it is, that the Apostolical benediction beginneth with the grace of our Lord Jesus Christ, and then followeth the love of God the Father. The other, because as Beda well glosseth, No man cometh to; or continueth in the Father, but by the Son; who saith of himself, I am the way, the truth, and the life.

To draw it up, lo here, Eximia laus doctrinae, an high commendation of Evangelical Doctrine, that it leads up to Christ, and by him to the Father; the water riseth as high as the spring, from whence it floweth, no wonder, if the Gospel which cometh from God through Christ, lead us back again through Christ to God; and as by hearing and believing this Doctrine, we are united to, so by adhering to, and persevering in it, we continue in the Son, and the Father. Suitable to this is that promise of our blessed Savior, If any man love me he will keep my Word, and my Father will love him, and we will come to him, and make our abode with him; if we not only receive, but keep Christ's word, he and the Father will not only come, but continue with us.

They who never heard nor received the Gospel, are without God, and without Christ, so St. Paul saith of the Ephesians, whilst they were in their Heathenish condition.

They who having heard the Gospel, and for sake it, are far from God and Christ, God himself saith, If any man draw back my soul shall have no pleasure in him, but if that which we have heard abide with us, we shall continue in the favor and affection of, in • nion and communion with Christ and the Father.

And now beloved, if the Psalmist said, Blessed are they that dwell in thy house, much more may I. Blessed are they that continue in the Son and in the Father, if S. Peter said of being on Mount Tabor with Christ at his Transfiguration, it is good for us to be here, much more may we say, It is good for us to be with the Son and the Father. If he that was asked, where his treasure was, answered, 〈 in non-Latin alphabet 〉 , where Cyrus was his friend, well may the Christian, 〈 in non-Latin alphabet 〉 , place his wealth, in the friendship of, and fellowship with the Son and the Father.

Let me then be speak you in those words of St. Jude, keep yourselves in the love of God, which though it be chiefly understood in the active sense, keep in you a love to God, yet withal it may admit a Passive Interpretation, keep yourselves in God's love; not is there any better way than by keeping God's word in ourselves, if Christ's word dwell in us, he himself will dwell with us, the Ark was a blessing to Obed Edom's house, so is the Gospel to the place where it is Preached, much more to them who so hear as to receive, and so receive as to retain it. Let that therefore abide in you which you have heard, that you may continue in the Son and the Father, so much the rather when we consider what Followeth in the next verse, an assurance that this continuance shall know no end, but being begun on earth, it shall be perpetuated in heaven to all eternity, for this is the Promise which he hath promised •• ▪ eternal life, which God willing, in our next discourse, shall be unfolded.

THE FIRST EPISTLE OF S ^t . JOHN.

A S there is in bad men an averseness from, so there is in the best, a backwardness to their duty. The one through wickedness have an Antipathy, the other through weakness an inability to what is good, corruption is so prevalent in those, that they will not receive, and so remanent in these that they have much ado to retain either Truth in their minds, or grace in their hearts. For this Reason no doubt it is, that Almighty God is pleased by his sacred Pen▪men, not only to impose services but propose rewards, and to enforce his commands by arguments.

Among those many Arguments by which our duty is persuaded, none more effectual than those which concern our selves, there being in us all such a principle of self-love as puts us upon seeking our own advantage, and of all those advantages which allure to the doing our duty, none equal to that recompense of reward, that eternal life which is laid up for, promised to, and shall be confer'd upon us.

How fitly hath our Apostle here coupled together, a difficult duty, and an excellent motive, perseverance, whether in well believing, or well-doing, is no easy task, the hands of our Faith and obedience like those of Moses, are apt to grow heavy, and have need of the stone of a Promise to be put under them, that they may be steady to the going down of the Sun of our lives, and a sweeter fuller Promise there is not in the whole book of God, than that which we are here put in mind of. And This is the Promise which he hath promised us, Even eternal life.

In which words we have four particulars worthy our observation.

• An excellent benefit, eternal life.
• A sure conveyance, hath promised.
• An Eminent Author, He.

The peculiar persons, us. All which when I have severally unfolded, I shall jointly apply, and that especially with reference to (that which our Apostle here intends) the duty of perseverance.

1 The excellency of the benefit, though it be last in the verse, would first be considered, as it is delineated in those words, eternal life.

If we here examine the Grammar of the Greek Text, we shall find it incongruous, the accusative 〈 in non-Latin alphabet 〉 , put for the Nominative 〈 in non-Latin alphabet 〉 , but that which is called in Rhetoric, 〈 in non-Latin alphabet 〉 , the putting of one case for another is not unusual, and withal it is very frequent to put the Antecedent in the case of the Relative, as appeareth by those two Instances among many others, the one Virgil's, Urbem quam statuo vestra est, and the other Terences, Populo ut place • ent quas fecissent fabulas, so here 〈 in non-Latin alphabet 〉 .

The Emphasis of the Article prefixed before both the Substantive and the Adjective, 〈 in non-Latin alphabet 〉 , would not be passed by, since as one well, magnum pondus addit orationi, it addeth a great deal of weight to the expression, intimating that it is not an ordinary kind of life, but that which is most transcendent, whereof the Apostle speaketh, and withal that the eternity is that which addeth much to its excellency.

That which is especially to be inquired into is, what is the benefit which is represented under these Characters, and why it is so represented?

1 That happy and glorious estate which shall hereafter be enjoyed, is without all doubt that which is here and else where intended by this phrase, eternal life.

It may perhaps be here objected, that eternal life in a strict and proper notion may be affirmed of the miserable condition of the wicked, as well as the blisseful state of the godly, for the Resurrection shall be general, and the term of that Resurrection shall be an union of soul and body, and that union shall be inseparable, which denominateth it eternal, in which respect St. Austin saith expressly of the damned, In eternum cruciari non poterint nisi vixerint in eternum, they could not be forever tormented, if they did not live eternally.

But to this it is well answered, that this word life is not always taken pronud â existentiâ, a bare existing in, but foelici conditione, an happy condition of life, non magnum est din vivere; aut semper vivere, sed magnum est beat vivere, saith St. Austin. It is no great matter to live long, or always, but to live happily. That Loyal prayer, Let the King live (in every Language) imports a prosperous estate, when the Psalmist saith, Who is the man that would see life? he explaineth himself presently after by good days; vivere among the Latins, is sometime as much as valere, to live, is as much as to be well, and upon this account it is, that as on the one hand the Scripture calls the state of the damned, an eternal death, because their life is only a continuance in misery, so on the other, the state of the blessed an eternal life, because it is a perpetual abode in felicity.

2 Having found out what is the benefit intended, I shall now go on to enlarge in the description of it. Indeed, eternal life is a subject so sweet and pleasant, that you cannot want patience to hear of it, though withal it is so sublime and transcendent, that I want a tongue to speak of it, acquiri potest, exprimi non potest, it is our comfort we may attain it, but our defect that we cannot conceive, much less express it; when we come to the fruition of this life, we shall not say with those in the Psalm, as we have heard, so we have seen, but with the Queen of Sheba, the one half was not told us, all that can be said of that joyful eternity, being but as Stilla Mari, a drop to the Ocean, or scintilla igni, a spark to the flame. But though a perfect discovery of this bliss be impossible at such a distance as earth is from heaven, yet in the Scripture lineaments we may behold it, and that so much of it (if we seriously view it) as that we cannot choose but be enamored with it: nor shall I go further than my Text, wherein we find a description consisting of two words.

• A word of quality, and praelation, life.
• A word of quantity and duration, eternal.

Because men love to live, promissa est illis vita, saith St. Austin, life is promised to them, and because they most fear death, promissa est illis aterna, eternal life is promised. What doest thou love? To live, this thou shalt have; what doest thou fear? to die, this thou shalt not suffer▪ it is life eternal, of each a word.

1 That future state is described by life▪ and if you please to examine it, you shall find two things shadowed forth by it, namely, Wherein that bliss consists, and how far it surpasseth all other enjoyments.

1 Inasmuch as it is called Life, it intimateth wherein that happiness consists, to wit, in the Beatifical vision. To clear which you must know, that,

1 Nat • ral life is the union of the soul with the body, and accordingly supernatural life is the union of the soul with God; and look as the body being united to the soul liveth, because the soul is the principle of life: so the soul • nited to God must needs live much more, because God is the living God, the fountain, and Original of life.

2 This union of the soul with God is double, and accordingly with St. Austin we distinguish of a double supernatural life, • na fide, altera specie, una in tempore peregrinationis, altera in eternitate mansionis, there is a mediate union, we have with God in this Pilgrimage, by faith, and there is an immediate union we have with him in that mansion, by sight; that is the life of grace this the life of glory, when S. Paul saith, we Walk by faith, and not by sight, he expresseth the former, and withal intimateth the latter life, when we shall walk by Sight and not by faith, Thus whereas God himself told Moses, No man can see me and live, it may in this respect be inverted, no man can live without seeing God, since by seeing it is the Saints have an union with, and fruition of God, and so live, to which those words of the Psalmist are fitly applicable, Thou wilt show me the path of life, in thy presence is fullness of joy.

2 In that it is called life, it inferreth its surpassing worth and value. To illustrate this, it would be considered that life is the most precious treasure, and choicest p •• rl in the Cabinet of nature: though a Lyon be a far more noble brute than a Dog, yet such is the excellency of life, that a living Dog is better than a dead Lyon; though the Sun be so glorious and splendent a creature, yet mus •• • nimae praestantior sole, the little fly in respect of its life, is more excellent than the Sun. And as life is in itself, so is it in man's estimation among all outward blessings of greatest worth; skin for skin, (or as it may be better rendered) skin after skin, one thing after another) and all a man hath (till he be stripped to his skin ) will a man give for his life, saith the Father of Lies truly, a man will part with his Honors, his Wealth, suffer bondage and pain to save his Life. The Woman in the Gospel, spent all she had upon Physicians, and why, but to perserve her life. Had Haman's design been only to make the Jews staves, Hester would have been silent, but when their lives were concerned, she resolveth to petition the King. This was the singular boon which the King requested of God, He asked life of thee, and thou gavest it him. In a word, who is the man that would see life saith David, and who is the man that would not see Life? scarce any man (if not besides himself ) but would choose to live, though it were in poverty, exile, trouble, and misery, rather than not to live at all. By all this the preciousness of life appeareth, and in that respect how fit an emblem of the state of bliss, which is infinitely beyond all earthly comforts, yea, in comparison of which this life (which I have told you, is of so great a price) is yet vile and base, and therefore it is that this life is sometimes called life without any additament. So by our blessed Savior's answering the young man's question, what shall I do that I may inherit eternal life? saith, If thou wilt enter into life, as if there were no life besides that, or at least as if this life were not worthy to be called so in comparison of that.

It is well observed by an Ancient, that cum varia et multa seculi sint bona illorum usus et participatio variis nominibus exprimitur, so great is the variety of the good things of happiness, that it is expressed by several names, and those you will find allusive to what things are most amiable, and desirable on earth, thus it is called a rest for the people of God, the joy of the Lord, the glorious liberty of the Sons of God, it is styled Paradise, a Crown, a Kingdom, an Inheritance, a weight of glory, but of all expressions, none so frequent as this, that it is called Life: yea, as if this were the we • ghtest and choicest thing, by which the worth and value of that bliss could be set forth, when it is compared to other things, still Life is annexed; If to water, it is the water of Life; to a Tree, the Tree of Life; to light, the light of Life; to a Crown, a Crown of Life; Finally, if to an inheritance, it is of the grace of life. The sum is this, so manifold are the comforts of that state, that all similitudes are too narrow to express it, and therefore the Scripture useth not one, but many, and among all these things to which it is compared, Life is to be preferred far before them, and therefore not once but often, I think I may say more often, it is called by this name Life, than by any other.

2. As the state of bliss is called Life, so this Life is said to be eternal; for the opening whereof I shall briefly discuss three things.

• In what sense this Life is eternal.
• Why it must be eternal.
• Why so often called eternal Life.

In answer to the first, you must know that there is a double eternal life.

The one, that which is so, both à parte ante, and à parte post, having neither beginning of days, nor end of time; and in this notion it is the incommunicable property of the Deity, who liveth from everlasting to everlasting, and as himself is the beginning and end of all things, so he hath neither beginning nor end.

The other, that which is so, à parte post, but not à parte ante, hath a beginning but no ending, and this is that life which is communicab • e to the Holy Angels, and glorified Saints, the greatness of this life is unmeasurable, the worth of it inestimable, the joys of it innumerable, so the duration of it is interminable, vitae illius cursus erit sine termino, usus sine fastidio, refectio sine cibo, adjutorium sine defectu, saith the Father elegantly, that Life shall be maintained without any aliment, sustained without any defect, retained without any loathing, and once obtained, shall know no ending.

2 That this life must be in this sense eternal, there needs no other medium to prove, than that it is a state of bliss, which could not be, were it not eternal. This will easily appear by a double argumentation, the one of S ^t . Austin, the other of Aquinas.

1 St. Austin thus argues, If that life should end, it must be either with or against, or neither with nor against the will of him that enjoyeth it; that he should lose it with his will, is not imaginable, because he had it not against his will, yea, it is impossible that life should be happy, which he that enjoyeth desireth to be rid of; nor can he lose it against his will, since that life is not to be accounted happy, which though it be in a man's will, yet it is not in his power to keep; nor yet is it to be imagined, that a glorified person should be indifferent whether he have it or no, since if good be that which all de sire, the chief good which is blessedness, must be desired with vehemency of affection, and therefore he that is once, is forever possessed of this life.

2 Aquinas thus reasoneth, Beatitudo debet quietum reddere appetitum, that only is a blessed state which quieteth the appetite, and satiateth the desire, which no state can do, though never so glorious, if it be not eternal; it is not the mere fruition of the most splendid condition, which contents the mind, without an assurance of its continuance, since the very thought and fear of future losing, would much take off the joy and bliss of present enjoying; no wonder, if happiness be defined by Boetius to be interminabilis vitae tota simulet perfect a possessio, a total, si •• ultancous, perfect and interminable possession of life.

3 It is not unworthy our observation, that by whatsoever resemblance that future state of happiness is illustrated, eternal and everlasting is still annexed as the adjunct; Thus we read of an house eternal in the heavens, an everlasting Kingdom, an eternal glory, and everlasting joy, an eternal inheritance, and everlasting salvation, and very frequently eternal and everlasting life; nor is it without good reason, that this Epithet is made so much use of, and that especially on a double account.

1 Propter eminentiam, to advance the excellency of this Life. St. Austin enlarging in the praises of this life, heapeth up a multitude of excellencies, The Life saith he which God hath prepared for them that love him, is, vita vitalis, beata, secura, tranquilla, pulchra, munda, casta, sancta, a lively, happy, secure, peaceable, amiable, pure, chaste, and holy life but still that which crowneth all is its eternity, and therefore the Father goeth on, ignaramortis, nescia tristitiae, it is a joy which cannot be interrupted with any sorrow, and a life which is altogether ignorant of death, it is sine labe, sine dolore, sine anxietate, sine perturbatione, corruptione, et mutatione, without spot, or wrinkle, without sorrow, or vexation, without change, or corruption. Look as in respect of Divine attributes, eternity is that which runs through, and puts a luster upon them all, so that it were little to say of God, he is holy, wise, just, good, nay, that he is omnipotent, omniscient, omnipresent, unless we could say he is eternally all these: so is it in respect of the excellencies of that other life, they could afford little comfort were they not eternal.

2 Propter differentiam, to difference it from, and set it in opposition against this present life. This life, how sweet soever, is but short; that life is not only sweet but lasting, yea, everlasting. This life, as to many acts of it, is suspended by sleep, and at last wholly taken away by death; that life knoweth no cessation, nor interruption, but shall be one continued act. Here Orimur, morimur, we no sooner begin to live, but we hasten to death; our life is like an hour-glass, which is no sooner turned up, but it begins to run out, or like a Lease, which is no sooner taken, but it begins to expire; the longer our time past hath been on earth, that to come is so much the shorter, and the more we grow in Life, the nearer we are to Death: But there the Sun riseth and never setteth, continually shining in its full spendor, that estate is not a Lease for years, but an inheritance forever. This Life is a fading flower, a flitting shadow, a vanishing vapor: but that is a flourishing laurel, an enduring substance, a fixed Star. Finally, This Life is so short, that it may be measured by months, by days, by hours▪ but that is so long, as it cannot be measured by