First Epistle of John Applied Part 1

so long, as it cannot be measured by Years, nor Jubiles, nor Ages, since, when those happy Saints have lived, so many millions of ages, as there are piles of grass on the earth, drops of water in the Ocean, sands upon the Sea-shore, or stars in the firmament, their life shall be as new to begin, and as long to continue, as at the first moment when they entered into the possession of it; and thus I have given you an account of the excellency of the benefit, pass we on to the

Certainty of the Conveyance, in those words; This is the Promise promised, The Explication of this branch will be dispatched in two Queries.

What this meaneth, that eternal life is said to be promised?

Why it is so emphatically called, The Promise?

1 Inquire we a little into the import of this word promised, and this will the better appear by considering it in a fourfold opposition, to wit, twofold in reference to him by whom, and twofold in respect of us to whom it is promised.

1 In regard of him by whom it is promised, we may very well consider it as opposed to a bare intention, and a mere declaration.

1 Eternal Life is promised, not only purposed. I confess▪ in one Scripture, promised is no more than purposed, to wit, where St. Paul to Titus saith of eternal Life, it was promised before the World began, but according to the common notion, and usual acception, promised is more than purposed. A Purpose is only the thought of the heart, a Promise is the fruit of the lips; A purpose is secret and hidden, a promise is open and manifest; Finally, A Purpose is only an intention of the mind; but a Promise is the revelation of the intention. This Eternal Life was from all eternity purposed, and being purposed, could not but be accomplished, for the Decrees of God must stand: but had it not been promised as well as purposed, we might at last have enjoyed it, but in the mean time could not have known it, it would have been as a treasure hid, a fountain sealed, a spring shut up. God's purpose then is the emanation, and his promise is the signification of his will, whereby it becomes manifest unto us. Nor yet is this all, but

2 Promised is more than declared, it is one thing to reveal, and another to promise, that only m • keth known, but this maketh sure; that giveth notice of, but this an interest in, when therefore eternal Life is said to be promised, it doth not only mean that it is intended, but that it is manifested, yea, not only that it is manifested, but that it is assured, God hath not only set before the Sons of men this eternal life as a thing in itself real and excellent, no, nor yet only as that which may possibly yea, probably be attained, but he hath promised, that is, he hath in his word given an undoubted assurance, that he will bestow it, and this is the meaning of, hath promised.

Nor yet is it a simple naked promise, but such as is attended with an oath, so the Author to the Hebrews expressly, God willing more abundantly to show unto us the heirs of Promise, the immutability of his counsel, confirms it by an Oath, that we might have strong consolation, who have fled for refuge to the hope set before us; which hope is no other than the thing hoped for, eternal life; yea more than this, both the word and oath are upon record in Holy Writ, and all this hath a seal annexed to it, both the privy seal of the Spirit, and the broad seal of the holy Sacraments, for our further confirmation. If then you will have the import of these words, be hath promised, in reference to God, it is, that he hath not only resolved, but spoken it; not only spoken of such a life▪ but said he will give it us; yea not only spoken, but sworn, and this not only with his lips, but it is as is were under hand and seal.

2 In respect of us to whom it is promised, we may look upon it in a double opposition, to actual possession, and due desert.

Eternal life is promised, yet not possessed; the promise is past, it is the preterperfect tense, hath, the possession to come. S ^t . Paul useth the future tense, shall give. It is not unfitly observed, that it is the wisdom of Divine dispensation, first to make a promise, and afterwards to give the thing, partly in regard of himself, Ut in iis quae non habemus largitorem habeamus debitorem, saith S ^t . Augustine excellently, that where he is not a Donor he may become a Debtor, and may glorify not only his goodness in giving the thing, but his faithfulness in making good his word; partly in regard of us, that he may give us occasion of exercising our faith, hope, and patience; since on the one hand, if it were presently given, there were no use for hope to expect, and patience to wait; and on the other hand▪ if it were not promised, there were no ground for faith to believe.

2 Eternal life is promised to, not deserved by us. I confess these two are not necessarily opposed, there is a promise which is an act of Justice▪ as when a Debt • r promiseth the payment of his debts, or a Master promiseth the Labourer his hire, the Servant his wages▪ but withal there is a promise, which is an act of grace and mercy, as when a King promiseth a Malefactor a pardon, or a friend promiseth another a courtesy, and of this latter sort are all God's promises to us, especially this of eternal life, which is infinitely beyond whatever we can, or whatsoever he requireth we should do, or suffer; Ireckon (saith S ^t . Paul, and I hope he is not out in his reckoning) that the sufferings (surely then the doings) of this present life are not worthy the glory which shall be revealed; Devout Anselm said truly, Si h • mo mille annis serviret Deo ferventissime, non mereretur ex condigno dimidium diei esse in regno caelorum, If a man could serve God most fervently a thousand years together, it would not deserve one half days, much less an eternal fruition of that life; Indeed the promise being past, it is just with God to perform it, in which respect S ^t . Paul expects this crown from God as a righteous Judge; but withal, since mere mercy moved him to promise, and what we do as the condition is no way equivalent to the reward, it is a gift of mere grace; and therefore our Savior teacheth his Disciples to expect it from God, as a merciful Father, It is your Fathers good pleasure to give you the Kingdom; and the same S ^t . Paul expressly calls it a gift, eternal life is the gift of God through Jesus Christ our Lord; and so much in answer to the first question.

2 If it shall in the next place be inquired, why eternal life is called the promise? the answer is given by S ^t . Peter, where speaking of the promises of eternal life, he calls them exceeding great and precious.

1 The promise, because an exceeding precious promise, all other promises whatsoever being put in the one scale, and this in the other, this will infinitely preponderate them; look what the paper and pack-thread are in respect of the commodity for which we bargain, that are all the promises of this life, in respect of those which concern that to come, circumstantials, and of no value. Not only so, but

2 The promise, because an exceeding great promise, it is as it were the center in which all other promises meet, it is such a promise as without which all the other would afford little comfort; what a figure is to the Cyphers, that is this promise to the rest, without which they signify nothing, it is the fundamental promise, upon which all the rest are bottomed; because God hath promised eternal life, therefore he will not stick at anything else, yea whatsoever promises he hath made are in order to this; therefore he promiseth earthly things, that they may help us to heavenly, nor are temporals any further within the promise than they are subservient to eternal, therefore he promiseth his Spirit, and the graces of his Spirit, that by them we may be fitted for glory, therefore he promised to send his only begotten Son, that we might through him obtain eternal life; and since it is as it were the alpha, the first, the chief of all promises, yea the omega, the end to which they lead, it may well be called the promise. And so you see the second particular unfolded, which is the certain conveyance.

3 The eminency of the Author by whom this promise is made, cometh next to be considered, in the Relative, He.

If you cast your eyes on the preceding verse, you will find the Antecedent to this Relative, namely, the Father, and the Son; our Savior tells the Disciples, it was the Fathers good pleasure to give them the Kingdom; and it is his good pleasure in the mean time to give them the promise of it; but because the Father promiseth it by the Son, therefore interpreters look upon the Son as the Antecedent, so much the rather, because throughout this Epistle, when the Apostle useth this pronoun He, he meaneth▪ Christ.

Indeed a Caution must be here inserted, that if we understand this He to be the Son, we do not so construe it as if eternal life were not promised before Christ came. As the Father hath spoken to us in these last days by his Son, so he spake to them that were before, at divers times, and divers manners, and that concerning eternal life. I well know that the Socinians positively assert the first promise of eternal life to be made by Christ, and it is not to be denied, but that some of the Fathers seem to incline to this opinion; St. Jerome, where he saith, The Kingdom of Heaven was not promised in the Old Testament; Theophilact, who maketh this distinction between the Law and the Gospel, that to the Law only temporal promises are annexed, but in the Gospel eternal promises are revealed; but how improbable this opinion is, will appear by several considerations. The Author to the Hebrews saith of the Patriarchs, Abel, Enoch, Noah▪ Abraham, that they desired a better Country, that is an heavenly; and could they have desired it if they had not known it, and could they have known it if God had not revealed it? In the same Chapter it is said of Abraham in particular, that he looked for a City which hath foundation, whose builder and maker is God. Is not that City the Jerusalem which is above, and could he with any confidence have looked for it, if God had not promised it? That recompense of reward which Moses had an eye to, when he forsook the honors and pleasures of Pharaohs Court, to suffer affliction with the people of God, was certainly more than temporal, for otherwise how could it have justly preponderated the contentments he might have had, or recompensed the sufferings he made choice of? nor could he have had respect to it, if it had not been set before him. Not to enlarge, when our blessed Savior refers the young man to the Law of Moses, for answer to the question, What shall I do to inherit eternal life? and when he exhorts the Jews to search the Scriptures, for in them you think to have eternal life; doth he not plainly intimate, that in the Law of Moses, and Scriptures of the Prophets, Eternal Life is made known, together with the way that leads to it. In one word, the Resurrection of the dead, the term whereof is eternal life, is expressly called by the Apostle Paul, the Promise of God made unto the Fathers.

This then is the Promise which he hath promised, not that it was not at all promised before, but not so fully, so clearly; eternal life was promised in the Old Testament, rather typically than literally, in general phrases, than in express terms, and hence it is that they were but a few comparatively, who understood anything by those Promises concerning it, whereas now, according to St. Paul's expression, Christ hath brought life and immortality to light through the Gospel, which plainly maketh it manifest to us, in which respect the Promises of the Gospel are called by the Author to the Hebrews, better promises; not as to the things promised, which are the same for substance, but as to the easiness of the condition, and chiefly the clearness of the Revelation.

It will not now be amiss to consider a while who this He is, by whom this promise is so punctually promised, nor need we any further character of him than what is given before in this very chapter.

It is he that is righteous, and therefore cannot deceive. It is he that is the Holy one, and therefore cannot lie: so that since it is he that hath promised, it must be performed. It is he who is an advocate with the Father to plead for our admission into heaven, who is the Propitiation for our sins. to wit, by his blood, which is also the purchase of this life. It is he who is the Christ, anointed to the office of a Prophet, that he might reveal to, of a Priest, that he might obtain for, and of a King, that he might conf • r on us this eternal life. Finally, it is he who is the Son, and being the Son, is the Heir, and being the Heir, hath a title to this Life, not only to enjoy it himself, but impart it to us. By all which it appeareth, that whereas men oftentimes promise those things which they have no power or right to give, yea, sometimes, they promise what they never intend to give, and hence it is that their Promises are vain, lying, and deceitful, He that hath promised hath Power and Will to give it, he saith nothing, but what he really intends, and will certainly fulfil; and now if you would know to whom this promise belongs, go on to a view of the next and last particular, which is, the

4 Propriety of the persons, in the pronoun us. It is that which may be looked upon, both in a way of enlargement, and of restriction.

1 In a way of enlargement, us, not me only, the Pro • ise was not peculiarly to the Apostles, but to all true Christians, upon this account St. Paul elsewhere speaking of this benefit, under the name of a crown of Righteousness, saith, it is that which the Lord the Righteous Judge will give me at that day, and not me only, but all them that love his appearing. In other Races, though never so many run, yet only one obtains the prize, but this prize is given to all Christian runners; that which entitled St. John to this life, was not his new office of an Apostle, but his new birth as a Christian, so much the Apostle Peter implieth, when he saith, Blessed be the God and Father of our Lord Jesus Christ, who hath begotten us to a lively hope, to an inheritance, and the meanest Christian is begotten of God, as well as any of the Apostles; it is not Grace in strength, but Truth, which is the condition of Glory, and therefore this us taketh in all those sorts of Christians before mentioned, not only Fathers, but Young men, nay, little Children.

2 In a way of restriction, us, not all, but us, who are thus and thus qualified, and if you please you may take in all those who are before expressed, in this Chapter, us, who keep his Commandments, for the promise and the precept are knit together, nor can any partake of the one, who do not keep the other; us, who walk as Christ walked, for we cannot expect to attain the end which he hath promised, if we do not walk in the way which he hath walked in, and which leads to the end; us, who love our brother, this being the Old and the New Commandment, must be obeyed, if we will enter into life; us, who love not the World, nor the things of the World, for he is unworthy of the Life in that World to come, who doteth with the love of this; us, who acknowledge the Son, since only he that hath the Son, hath Life. Finally and principally, us, in whom that abideth which we have heard from the beginning.

Indeed, if you mark it, you shall still find the Promises of Eternal Life made to perseverance, To them wh • by patient continuance in well doing, seek for Glory, Honor, and Immortality, Eternal Life, so St. Paul to the Romans; I have fought the good fight, I have finished my course, I have kept the faith, henceforth is laid up for me a crown of Righteousness; so the same Apostle concerning himself; not to multiply instances, in those seven Epistles to the seven Angels of the Churches of Asia, we find eternal life promised under several metaphors, but still the condition prefixed, is to him that overcometh, not to him that fighteth, but who continueth fighting till he overcome, so true is that of St. Bernard, whereas all the virtues run in the race, it is perseverance alone which carrieth away the reward. And thus I have given you an account of all the parts of the Text.

I close up all in one word of Application, and that

1 In General, is there an Eternal Life promised? why then do we not believe it? and if we do believe it, why do we not prize it? and if we prize it, why do we not seek after it? Were it possible that men should be so much in love • with this Life, did they believe there were another? or could they dote so much on a frail fading Life, did they believe there were one that is Eternal? If we view the practices of the Sons and Daughters of men, we may sadly observe, that this Life is ever providing for, as if it should never end, and that Life is never prepared for, as if it should never begin, whereas this Life shall soon end, but that never. We see saith St. Austin the Lovers of this present Life using their utmost care and cost to preserve it, and all they can do is only ut differant, non auferant mortem, to delay that Death which they cannot prevent; if men are solicitous, ut aliquantulum plus vivatur, that they may live a little longer, Quomodo agendum est, ut semper vivatur, How studious should they be, that they may live forever?

Oh that we would at length, be effectually convinced of the certain and infallible verity of this promise in it self, and then there would be little need to persuade our endeavors, to make sure our own interest in it. Cleombrotus reading of this future immortality, though but darkly delineated in Plato's writings, by casting himself into the Sea, dispossessed himself of this life, that he might be the sooner possessed of that; Far be his Practice from our imitation, we are taught to wait God's leisure for the accomplishment of this Promise, but surely the due consideration of an Eternal Life will teach us to make a preparation for that, the main business of this life, ever remembering, that this moment is given us by God to be the only opportunity of gaining that eternity.

In special, Memoria promissae mercedis perseverantem te faciat in opere, since eternal life is promised by him to us, let that which we have heard from him abide in us. True perseverance in the Faith is very difficult, and sometimes proveth dangerous, but its as true, Eternal Life is very Excellent and advantageous. Uideamus quid promisit, saith St. Austin, let us seriously view, what it is he hath promised, not Gold or Silver, Houses, Lands, or any earthly Possessions, and yet what will not men endure for the gaining of these? shall not Eternal Life, have a stronger influence upon us? Oh consider on the one hand what is it thou canst probably gain by forsaking the truth, perhaps favor with great ones, large revenues, stately palaces, Honorable titles; But tell me in good earnest, can these countervail the loss of Eternal life? undoubtedly they cannot. On the other hand, what is it thou canst possibly lose by retaining the truth? perhaps thy estate, thy liberty, thy life; I but, what thinkest thou? will not eternal life make amends for all these losses? certainly it will. As therefore the runners of old were wont to engrave the reward upon the palms of their hands, that when they began to faint, the fight of that might revive them; So let us encourage ourselves to a patient abiding in the Doctrine which we have heard, notwithstanding all opposition, by a serious remembrance of the Promised remuneration, eternal life, and so much the rather, because it is promised upon this condition, and is no otherwise to be expected. To end therefore, Hast thou begun well by embracing the Faith, lose not the reward for want of adhering, but hold it fast to the end, that thou mayest receive in the end, this Life, which shall be without end.

THE FIRST EPISTLE OF S ^t . JOHN.

I F you compare these three with the eight foregoing verses, you shall find them to be a summary repetition of what it there more largely delivered. There are three hinges upon which the precedent discourse turneth, namely, the peril of Antichristian doctrine, the benefit of the Spirits Unction, the duty of perseverance in the Christian faith, and these three are inculcated in these verses. Indeed, where the danger is very great, the admonition cannot be too frequent; when the benefit is of singular advantage, it would be often considered, and a duty which must be performed, cannot be too much pressed; no wonder, if St. John propose them in this gemination to our second thoughts. And yet it is not a naked repetition neither, but such as hath a variation and amplification in every particular. The Duty is re-enforced at the eight and twentieth verse, but in another phrase, of abiding in Christ, and with a new motive drawn from the second coming of Christ. The benefit is reiterated, and much amplified in the seven and twentieth verse, as to its excellency and energy. Finally, the danger is repeated, but with another description of those by whom they were in danger, whilst as before he had called them Antichrists for their enmity against Christ: So here, for their malignity against Christians, he calleth them seducers, These things have I written to you concerning them that seduce you, &c.

By what you have already heard, you see the scope of those verses, which (according to their number ) divide themselves into three generals.

A Caution, These things have I written, &c.

A Comfort, But the annointing which you have received, &c.

A Counsel, And now little Children abide in him, &c.

1 Begin, and at this time end we with the Caution, which is given in the six and twentieth verse, These things have I written unto you concerning them that seduce you.

As it is in the World, so is it also in the Church. In the World all good and useful things have their contraries. There are fruitful showers, and there are harmful storms; there are refreshing dews, and infecting vapors; there are wholesome herbs, and there are noisome drugs; There are tame living creatures, and there are wild beasts. Thus in the Church, there are sound, and there are rotten Professors, true and false Prophets faithful and deceitful Apostles, and if you look upon this verse, you may find a brand set upon the one, and a Character given of the other, -whi • e • t the two parts of the Text are,

The Mischievous design of the Antichrists, which was to seduce, Them that seduce you; and the pious care of St. John, which was to give warning, These things have I written to you concerning them.

1 In handling the former of these, I shall take notice of these three things.

The Who? them, whom? you, wha? seduce.

1 If you inquire who these seducers were, we shall find two things not unworthy our observation.

1 That their names are not mentioned. It may perhaps be asked, since the Apostle doth not name them, how should they know them, and if they could not know them, how should they avoid them? But to this it is easily answered, that

He had sufficiently described them before by their Antichristian doctrine, so that of whomsoever they heard such positions, they might conclude them to be the Persons, and since in this respect there was no necessity of mentioning, it is justly looked upon as an act of prudence, his concealing their names. Indeed, we find this Apostle in one of his Epistles, expressly naming Diotrephes, and St. Paul naming Hymenaeus, and Alexander, Phygellus, and Hermogenes, in his Epistle to Timothy. There may be sometimes urgent reason of mentioning names: But for the most part both these Apostles are silent in this particular, and those other Apostles, St. Peter and St. Jude, though they are large and sharp in their invectives against those Heretics, yet they name not any. The reason of this is not unfitly given by Lorinus upon the text, to wit, ne magis irritarentur, to avoid all exasperation, and it is a good note he infers upon it, Abstineudum quoad fieri potest à cujusquam publicâ not â. As much as may be, we must abstain from throwing dirt in the faces of particular persons, though they be flagitious in life, or erroneous in doctrine; very apposite to this purpose is that gloss of Theophilact, on these words of St. Paul, many walk of whom I have told you often, &c. 〈 in non-Latin alphabet 〉 , he intimateth who they were, in saying, I have told you often, but he doth not nominate, lest he should provoke them. In that parabolical narration of Dives and Lazarus, the rich man's name is not mentioned; The Reason whereof is generally conceived to be, that our Savior thought him not worthy the naming, upon which account Ignatius would not insert, 〈 in non-Latin alphabet 〉 , the Faithless names of certain Heretics in his writings. But that note of Maldonado may very well be allowed, and is very suitable to the present matter, it was the prudent moderation of our Savior, Ut pauperem quem laudaret nominaret, divitem quem vituperabat non nominaret, to mention the beggars name whom he did commend, but to conceal the rich man's whom he did condemn. That rule which is given, though not so well observed by the Epigrammatist, is fit to be followed by all Preachers and Writers.

To reprove sins and spare persons, to confute errors and conceal names. That Character of the Philosopher, insectatur vitia, non homines, he inveighed against vices, not men, well befits a Preacher. When we praise and commend the good, it should be with reflection on persons, and that by name, for their greater encouragement, but when we reprove or condemn the evil, it should be (unless for some weighty reasons) without naming persons, to avoid provocation, whilst those who on such an occasion are named, are apt to suppose it as an argument of ill will, and so instead of being bettered by the reproof, to be imbittered against the reprover.

2 Their office (to which probably some of them were called, and which no doubt all of them pretended) was to teach and instruct the people. Thus in all ages there have not wanted seducers, among the Teachers of the Church. God complained by his Prophet Isaiah, The leaders of this People caused them to err, so by Jeremiah, I have seen folly in the Prophets of Samaria, they have prophesied in Baal, and caused my people Israel to err; upon this account the Pharisees are called by our Savior, blind guides, and those Seducers, by St. Paul, false Apostles, and both by St. Peter and St. John, False Prophets. And truly, though this be too common, it is very sad; what more incongruous than blindness in a guide, injustice in a Judge, ignorance in a Scholar, and Heresy in a Teacher? Those sheep must needs wander, which either are without a Shepherd, or whose Shepherd misleads them. Oh what need is there of earnest Prayer, that God would give us Pastors after his own heart, which may feed us with wisdom and understanding? and so much for the Who.

2 That which next cometh to be considered, is, the Whom, you, that is, saith Grotius, Judaeos, ex quorum gente vos estis, many of the Jews, whose Country-men you are, who were seduced by them; but more rationally say others, you, that is, you, who have received the Unction, and abide in the faith, to whom I have written this Epistle. But if those were the You, how is it that these false Teachers, are challenged with seducing them, since they were not seduced, but continued steadfast in the faith? The solution of this objection is presently made, by distinguishing between the intent and event, the endeavor and the effect; These false Teachers did seduce them in design, who yet were not actually seduced by them, and because they did endeavor to do it, therefore they are charged as if they had done it.

It is a Note not unworthy our observation before we go any further, That whatsoever evil is inchoated by a resolved endeavor, and only impeded by divine prevention, is a • if it had been consummated by a complete execution. True it is, the sin is the grosser▪ and the guilt the greater, when a wicked attempt is accomplished, but still the very intent, much more the attempt, denominateth a man guilty.

He that solliciteth a woman's chastity, though he never commit the outward act, is an Adulterer; He that contriveth and striveth to take away a man's life, though he do not kill him, is a murderer; and he that preacheth false Doctrine to the people, with an intent to deceive them, is a seducer, though his Hearers are not infected by him. We see in man's law, he that breaketh open a man's house, though his stealing be prevented, is looked upon as a Theef. He that plotteth a treason against his Sovereign, though he do not execute it, is adjudged as a Traitor, and surely it must much more hold true in God's Law, which is therefore more strict, because more large in its extent than man's.

Nor is it without just reason that thus it should be, since he that endeavoreth, would accomplish, were he not hindered, and that the act is not correspondent to the design, is not for want of will, but power; it was no thanks to Bal • c, or Balaam, that the people of Israel were not cursed, nor to Saul, that David was not destroyed, nor to Haman, that the Jews were not cut off; now that wherein the sinfulness of sin consists is in the voluntariness of it, and therefore as where the act is done against the will, it is excusable, so where the will is bent, though the act be not done, it is culpable; who would not be enraged at him, who knowing himself to have a Plague-sore running about him, should run into every house, and thrust himself into every company, and censure him as worthy of punishment, though (perhaps) through God's mercy none were infected by him? Oh let us repent, not only of our evil deeds, but our wicked attempts, and accuse ourselves, as well for what we would have done, as what we have done.

And withal it is that which holds true on the other hand, and would be taken notice of for the comfort of the good, Men's boni stud •• ac pii voti e • iamsi effectum non invenerit habet tamen premium volunt at is, saith Salvian excellently, in all honest and pious endeavors, though the work be not effected, the will shall be rewarded; when the Child taketh the Bow into his hand, puts the Arrow into the Bow, draweth it as far as he can, the Father accepteth it, as if he had drawn it to the head, and h • the mark. It is said of Abraham, by S ^t . James, that he offered his Son Isaac upon the Altar, when yet not Isaac, but the Ram was offered, and good reason, since on Abraham's part there was nothing wanting▪ according to God's command, he rose up early in the morning, saddled his Ass, took Isaac his Son with him, clave the wood, went to the place, built an Altar, prepared the fire, laid the wood on the Altar, Isaac on the wood, took the knife to slay him, and had not an Angel from God prevented him, he had actually slain him. Where God denieth ability, or opp • rtunity, he always accepts the will for the deed.

It is that which may more particularly be taken notice of, for the comfort of the Ministers of the Gospel, who sincerely endeavoring the conversion of Sinners, though they prove not successful, shall be looked upon by God as if they were. A Pilot (saith Quintilian ) cannot be denied his lawful plea, though the ship miscarry, whilst he holdeth the helm aright, and sayleth by the Compass; nor shall he who carefully steereth the course of his Ministry by the compass of God's Word, be found guilty, though the ship whereof he is Pilot sink into perdition; that promise in the Book of Da • i • l▪ They that be wise shall shine as the brightness of the firma •• nt, and they that turn many to righteousness as the stars forever and ever, is probably to be understood in the first clause, of all the godly who are most truly wise; and in the second, of the Prophets of God, who are said to turn many to righteousness (even when perhaps they do not turn any ) in respect of their cordial▪ desires, and earnest labors, as here false Prophets and Teachers are charged to seduce them, whom yet they did not seduce, because of their design and endeavor.

3 The last and chief thing considerable in this part of the text is, the what, the act, in that word seduce; indeed venerable Bede by these Seducers understands all those who by fair or foul means draw men to any evil, and thereby hinder them from partaking the promise of eternal life mentioned in the former verse; but I rather with the stream of Interpreters, expound these Seducers to be the Heretical Antichrists spoken of before, though in the handling I shall reflect on all that seduce to any evil.

The Greek word here used, most properly belongs to Travelers, when they wander out of the way; from thence it is applied in the first place to erring, which is a wandering from the way of truth; so in that of S ^t . James, Do not err my beloved brethren; and in the next to seducers, which is a causing others to err; so here, and many other places; indeed Aretius on the text taketh in both, 〈 in non-Latin alphabet 〉 , Id est qui errant, & alios in errorem trahunt, them that seduce, that is, them who err themselves, and draw others into it. That which would here be observed, is the evil temper of Heretics, who having espoused an error, are very solicitous to be get children, by causing others to err; for this cause they are compared by St. Jude to wandering stars, by which we are not to understand the Planets in the Heaven (which are so called, because by reason of their various motions they seem in the eye of the vulgar to wander ) but the fiery Meteors in the air, which are called Stars, for that resemblance they have to Stars in outward appearance, which being hurried up and down by the wind themselves, do ofttimes misguide the unwary Traveler into Boggs and Fens; thus having before borrowed a Metaphor from the Air, resembling these false Teachers to Clouds without rain, for their vain-glorious boasting; from the Earth, comparing them to withered Trees, for their barren conversations; from the Water, resembling them to the raging waves of the Sea, for their furious cruelty; so taking in all the Elements, he borroweth a Metaphor from the Fire, comparing them to wandering stars, or meteors, because of their mischievous misleading; for as these▪ especially the Ignes fatui (as they are called) foolish Fires, being carried up and down by the Wind, have themselves an uncertain motion, and mis-guide the Traveler into a wrong path; so did those Heretics, having themselves forsaken the right way, entice others to follow them; in which respect St. Paul saith of these Seducers, that they wax worse and worse, deceiving, and being deceived.

Nor is this less observable in other sorts of sinners. Jeroboam having set up Calves at Dan and Bethel, engageth the people to worship them. Absalom having a rebellious design against his King, and Father, David, attempts to steal away the hearts of the People from him. The Harlot resolving to prostitute herself, goeth forth to inveigle the next young man she meets, to her wanton embraces, and those bloody miscreants call upon others, saying, Come let us lie in wait for blood.

Thus there is in wicked men, a kind of itching desire to make others as bad as themselves, and perhaps this is the meaning of the phrase in the Prophet, They draw iniquity, to wit, by drawing others to iniquity. Indeed, here in they follow the suggestion of that Prince of darkness, for as it was Christ's charge to Peter, Being converted, strengthen thy brethren, so it is the Devils to his Agents, Being perverted, pervert thy B • ethren, nay, hereby it is they do not only obey the Command, but imitate that pattern of their Father the Devil, who not standing in the truth, with too happy, or rather unhappy a success, endeavored man's fall, that as he with his evil Angels were thrown out of Heaven, so Adam with his Posterity might be cast out of an earthly, and kept out of • n heavenly Paradise.

And now I would to God all Hercticks would consider how great an evil this is, to be a seducer. It is bad to be an actor of evil ourselves, but far worse to be an inticer; It is bad to be seduced by, but much worse to be a seducer of others; we seldom find Jeroboam the Son of Nebat mentioned, but with this mark, That made Israel to sin, no doubt for his greater infamy. When Elimas endeavoreth to turn away the Deputy from the Faith, St. Paul is enraged with an holy zeal, and in him giveth every Seducer his due brand, Thou full of all subtlety and mischief, child of the devil, and enemy of • ll righteousness. We are not able to answer for our own sins, we had not need contract upon us the guilt of others; we cannot pay our own scores, there is no reason for us to make others debts ours. God knoweth we have sins enough (as so many Sons ) of our own, why should we adopt others? yet so doth the Seducer (whilst without timely repentance) he must give an account for all those souls, which he hath either in design, or effect, seduced▪ either to error of Doctrine, or evil of manners; and surely, if they who turn many to righteousness, shall shine as the Sun in Heaven, they who turn many from it, to error and wickedness, shall burn as coals in Hell. But I fear seducing Heretics, whilst they have open mouths, and n • mble tongues to the perverting of others, have their ears heavy, nay, closed, lest they should be converted themselves, and therefore though I shall not cease to pray for, I shall forbear any longer to speak to them.

The Improvement that should be made of this doctrine by the godly and Orthodox, is,

1 That we take heed of going amongst, or conversing with Heretics, lest we be seduced by them. Indeed, it were ground enough of abstaining their society, lest we should be thought such, but much more lest we should prove such. This Holy Apostle would not stay in the bath with that Arch-heretic Cerinthus, out of a just indignation against him; we should not frequent the company of such, out of a wise circumspection in reference to ourselves. The Orthodox hearers of Athanasius forsook the Church when Lucius the Arian Bishop came to Preach; both the private society, and more public meetings of Heretics, should be avoided by us; it is ill coming within the breath of such rotten persons. There is not more danger of being burned by coming too near the fire, of being defiled by touching pitch or dirt, and of being infected, by coming near one that is sick of the plague, than of being seduced by hearkening to, and having familiarity with Heretics.

It is that indeed which may be extended, and I would to God were observed as a general rule in regard of all wicked company, Come out from among her my people (saith God concerning Babylon) lest thou be partaker of her sins. Depart from me you evil doers, (saith David ) for I will keep the Commandments of my God. Wicked men will strive to make us like themselves, nor have we any promise of assistance against their enticements, if we needlessly associate with them. The Psalmist saith, Blessed is the man that walketh not after the counsel of the ungodly, nor standeth in the way of sinners. Indeed, he that would not walk in the wicked's counsel, must not stand in his way, lest if the wicked find him in his way▪ he entice him to go along with him.

2 That they obliquely imitate these seducers, in striving to make others, as sound in the faith, and conscientious in their lives, as themselves, why should (and yet how often is it so) the Devils instruments be more forward than Christ's Servants, his messengers more active than Christ's Ministers? Did Heliogabalus take care to make his Son like himself, luxurious, and shall not religious Parents endeavor that their children may serve the Lord? did the Pharisees compass Sea and Land to make a Proselyte, and shall not Christ's Apostles do as much to make Christians? Are the Wolves ranging up and down to worry, and shall not the Shepherds be watchful to preserve the sheep? Are Heretics industrious to seduce from, and shall not the Orthodox be solicitous to reduce to the truth? God forbid. Oh let the heavenly stars as readily give forth their light to guide the people into the way of Truth and Peace, as those fiery meteors are to lead them into the bogs and ditches of sin and errors. Them that seduce you.

But this is not all that our Apostle intends by this expression. The word here rendered seduce, is elsewhere in this Epistle, yea, generally through the New Testament, translated deceive, and accordingly Planus which is derived from it, is used by the Latin Poet to signify an Impostor, now decipimur specie recti, we are deceived by specious pretences, and accordingly such a kind of seducing, which is, by making us believe we are in the right, when we are in the wrong way, is that which is here meant.

It lets us see what is the cunning of Heretical seducers, St. Paul saith of them, that by good words and fair speeches they deceive the hearts of the simple; like the Hyaena, which when she intends to devour, feigneth a man's voice. St. Austin observeth, that the Devil seeing his Temples forsaken, Altars demolished, and Oracles silenced, by Christ's coming into the world, to make a new supply of his Kingdom, stirred up certain Heretics, (of whom Christ himself foretold, and whom no doubt our Apostle here meaneth) qui sub vocabulo Christianae doctrinae resisterent Christianae, who under the name of Christian doctrine should oppose Christianity, like Pirates, who hang out their colors, whom they mean to surprise. Indeed, it hath ever been the practice of false Teachers, to lead into error by a pretext of truth, like those (to use Irenaeus his comparison) who give lime mixed with water, instead of milk, deceiving by the similitude of the color, herein as St. Paul observeth, learning of their Master the Devil, who though the Prince of Darkness, oft times transformeth himself into an Angel of Light. The truth is, as the forementioned Father observeth, 〈 in non-Latin alphabet 〉 , error loveth not to appear naked, as being foul and ugly, no wonder if she cover herself with borrowed robes, that she may be the more amiable.

It will not I suppose be a digression from the Text, nor loss of time, to inquire into the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , (to use St. Paul's language) sleights and methods of error, whereby these Seducers lie in wait to deceive, and these we shall find to be of many sorts. Heretics (Proteus like) make use of several shapes under which they delude many. In particular we my observe them seducing by the mixtur of some truths, the Promise of much Liberty, the Plea of long Tradition, and the show of glorious Miracles, under the veil of an outside religion, the vernish of human reason, the color of divine Revelation, the gloss of sacred Scripture, & the name of the true Church.

1 A mixture of truth with error is an usual trick of these impostours, herein doing like those who put off lead or brass in Coines with the mingling of silver, or who convey poison in milk, or some such wholesome food. This St. Gregory took notice of when he saith of Heretics, miscent recta perversis, ut ostendendo bona auditors ad se pertrahant, et exhibendo mala latenti peste corrumpant, They join right Doctrines with perverse, that by an open publication of the one, they may secretly instill the other; even these Antichrists did acknowledge some truth, Preaching a Christ that came from heaven, but withal denying Jesus to be the Christ.

2 A Promise of Liberty, is another cheat of these Jugglers, as well knowing how suitable liberty is to man's corrupt nature. Heretics (how rigid soever they may be upon design in their personal Practice ) yet are commonly libertines in their doctrine, indulging to their followers a lawless licentiousness. This St. Peter and St. Jude observed in these Antichrists, of whom the one saith, they did promise to the people liberty, and the other, that they did turn the Grace of God into Lasciviousnesse.

3 The Plea of Tradition is much used by Heretics, all Nations and Persons, both Jews and Gentiles, being very tenacious of those things which they have received from their Ancestors. By traditions it was, that the Pharisees in Christ's time endeavored to make the Law of God of none effect, and with traditions it was, that the Heretics in the Apostles time did spoil the people of the Truth, for so much St. Paul intimateth, when he giveth that Caveat, Beware lest any man spoil you through vain deceit after the traditions of men. Not that all sorts of Traditions are to be slighted, yea, the Traditions which have been delivered and received in the Universal Church from age to age, are to be regarded by us next to the written word, but not in opposition against, or in competition with it, such vain superstitious traditions were those which the Apostle condemned, and which the Heretics made use of.

4 A show of Miracles, is that which is sometimes made by these Deceivers. Look as of Old, when Moses and Aaron wrought Miracles, Jannes and Jambres the Egyptian Sorcerers, imitated them. So in the beginning of Christianity, as God confirmed it by real Miracles, so the Devil opposed it with Lying wonders. This was our Savior's prediction concerning these Antichristian Seducers, whereof my Text speaketh, There shall come false Christ's and false Prophets, and shall show signs and wonders, so St. Mark; Great signs and wonders, so St. Matthew, to seduce and deceive if it were possible the very Elect; and thus the coming of the man of sin is said by S ^t . Paul to be after the working of Satan, with all power, and signs, and lying wonders, where that Epithite of Lying would not be passed by, those wonders which the Devil worketh by Heretics, being lying, not only because they accompany doctrines of Lies, but likewise because they are for the most part delusions, not realities, nor are the greatest of those wonders, above the power of nature, and therefore though they are matter of wonder to us, who oft times cannot understand how they are wrought, yet they are not so in themselves. But surely there is no device more subtle and prevailing than this, men being very apt to believe, that their words are Oracles whose works are Miracles; and indeed were they so really, it were a sufficient ground of belief, but as they are, to wit, only so in appearance, they have too great an influence upon the vulgar.

5 A veil of Religion, is many times put on by these Cheaters, their garb, their look, their Language, speak nothing but holiness, whilst their doctrines breath nothing but Heresy. As too many of the Orthodox dishonor their teaching well by living ill, so do many Heretics credit their ill-teaching by well-living. It is one of S ^t . Paul's characters of Seducers, Having a show of godliness, and Gregory Nazianzen, saith of the Macedonians, that their life was admirable, whilst their Doctrine was abominable. Thus as Harlots paint their faces, and perfume their beds, to allure. Heretics feign godliness, and profess Religion to seduce.

6 A vernish of Reason, is drawn over false opinions, by these Seducers, because that is very taking with a rational creature. This St. Paul intimateth in that fore-mentioned Caution, Beware, lest any man spoil you through Philosophy, and vain deceit. Accordingly Tertullian observeth, that the Ancient Heresies concerning the Ae • nes, were fetched from Plato's Ideaes, the equality of the first matter with God, from Zeno, the death of the Soul, from Epicurus, and the denial of the Resurrection of the Body, de unâ omnium Philosophorum Scholâ, from the Schools of all the Philosophers. Upon this account it is, that the Father elsewhere asserts Philosophers to be the Patriarchs of Heretics, and that all Heresies are founded upon, and supported by the rules and dictates of Philosophy, not that Philosophy and natural Reason is to be rejected by the Orthodox, as of no use, nay, indeed it is an help to Divinity, when in its right place, but our Divinity must not be regulated by Philosophy, and our Religion bounded by reason. The Orthodox use her as an handmaid to wait, but the Heterodox make her a Mistress to seduce.

7 The color of a Revelation, is oft times used to set off lying Doctrine. When St. Paul saith, If an Angel from Heaven Preach any other Gospel, let him be accursed, he intimateth that some might pretend to bring another Gospel from heaven, and indeed such there were who broached fictitious Gospels, as if they had been divinely inspired. Simon Magus pretended himself to be the Holy Ghost, so did Montanus, and vented the Dreams of his Whores, Priscilla, Maximilla, and Quintilla, for prephecies. Indeed, Divine Revelation is the proper ground of Faith. No wonder if Heretics, that they may gain credit, and so seduce the people, lay claim to it,

8 The Gloss of Scripture is very oft times put upon false opinions, by the assertours of them, to delude the people. In this, as St. Jerome well observeth, they trace the Devils footsteps, who quoted Scripture, thereby fondly imagining he might delude Christ himself. Thus the Judaizing false Teachers in the Apostles time, made use of the Old Testament Scripture, quoting Moses and the Prophets; and Irenaeus observeth of the Heretics of those times, that they dealt by the Sacred Writings, as a Graver doth by the goodly image of a King, which by altering the form, he turneth into the likeness of a dog or wolf, and then affirmeth it, 〈 in non-Latin alphabet 〉 , to be the lovely image of the King, they take the words of Scripture, and put upon them their own sense, and then say it is Scripture, it is so indeed materially, but not formally, as the metal is the Kings, but the stamp is a Wolf; so the words are Scripture, but the sense the Heretics.

9 To all these I may add, the name of a Church is no small bait whereby Heretics allure and catch the simple in their snares; our Savior tells us what their sayings should be, Lee here is Christ, and there is Christ, in this conventicle, and that meeting, by which they withdraw many from the Apostolical assemblies. In this respect St. Jude's Character of them, is, that they did separate themselves, to wit, from the Apostles, and (which must needs follow) they no doubt assumed to themselves the title to the true Church of Christ; and thus did the Novatians in St. Cyprians time, and the Donatists in St. Augustine's time, fighting against the Church under the name of the Church.

By all this we see how Antichristian heretics abuse the best things to the worst designs, Truth, Liberty, Tradition, Miracles, Holiness, Reason, Revelation, Scripture, the Church, are all of them of singular concernment and advantage to the Orthodox Christian Catholic Religion, but yet even these are falsely pretended by heretics, and by the feigned semblance of these, it is that they endeavor (and oft times with too much success ) to seduce their auditors from the faith.

These Seducers have been more or less in all ages, but I think I may safely say never more than in this, and if you mark it, you shall find the Old cheats still practiced. The Papists on the one hand pretend to the Church, Traditions, Miracles, and a formal sanctity. The Socinians boast much of Reason. The Antinomians of Liberty. The Anabaptists, Quakers, and such like, of Enthusiasms, a light within, breathings, impulses, and discoveries of the Spirit. All Sects have some mixtures of truth, and would father their Errors upon the Scriptures.

And now being encompassed as it were with such subtle Sophisters, crafty Seducers, what need is there of a prudent vigilancy, lest we be ensnared by them, according to that excellent advice of St. Peter Beware lest ye also being led away, with the error of the wicked fall from your own steadfastness. Behold, saith our blessed Savior to his Disciples, I send you forth as sheep among wolves, be ye wise as Serpents, and innocent as Doves, wise as Serpents, to defend themselves, innocent as Doves, in not offending others, or (as Prosper to our present purpose) innocent as Doves, in not circumventing any, and wise as Serpents, in not suffering themselves to be circumvented; and surely this Serpentine wisdom is that which concerneth all Christians in some measure to attain, so much the rather, because these wolves, as our Savior elsewhere speaketh, come in sheep's clothing, for this reason, saith Optatus, Ut prius ovis mordentem lupum sentiat quam praesentiat venientem, that they may seize upon the sheep before it can perceive them coming. He that walketh among snares, had need be cautelous, and no less reason have we to be circumspect, who are in the same danger which those Christians were in, of them that would seduce then, and so much shall suffice to have been spoken of the first General, namely, the mischievous design of the false Teachers. I go on to a more brief dispatch of the other, which is,

The Pious care of true Apostles, These things have I written to you concerning them. For the full discussion whereof, I shall look upon the writing here mentioned in a double reference, namely, as it was a result of the Spirits dictate, and as it was an argument of St. Johns care.

1 As a result of the Spirits dictates, for St. John and the other holy men of God spake and wrote as moved by the Holy Ghost, and so we are here to take notice, that the Divinely inspired writings are of excellent use against Seducers. Indeed, as a straight line discovers what is crooked, and the clear light dispells darkness, so the word of God serveth to discover who are Seducers, and to dissipate their clondy errors; you err (saith our blessed Savior to the Sadducees,) not knowing the Scriptures; tacitly teaching us, that the Scriptures well known, and rightly understood, are a guard against error. The whole Scripture, saith St. Paul, is of divine inspiration, and is profitable, as for reproof of sin, so for the correction of error.

Let it therefore be our business, especially in such erroneous times as these, to study the Scriptures, and not only to be well versed in the letter, but acquainted with the meaning of them, that as our Savior refelled the tempter, so we may be able to refute seducers with a scriptum est. No darts pierce so deep, as those which are taken out of the Lord's armory; no arrows hit the mark like those which are drawn out of God's quiver, nor is any sword so sharp as that of the Spirit, and therefore as David hid God's word in his heart, that he might not fall into sin, so let us, that we may not run into error.

2 But that which would be chiefly taken notice of, is, that his writing these things concerning Seducers, was an argument of his care, that the people might not be deceived by them. It is that which we find to have been not only the care of this, but the other holy Apostles; the greatest part of St. Jude's Epistle, and of St. Peters second Epistle is concerning these Seducers; frequent caveats we meet with in St. Paul's Epistles, to the same purpose, witness his 〈 in non-Latin alphabet 〉 to the Col • ssians, Beware lest any man spoil you; nay, his threefold 〈 in non-Latin alphabet 〉 to the Philippians, beware of Dogs, beware of evil workers, beware of the concision, and to name no more, his 〈 in non-Latin alphabet 〉 to the Romans, beseeching that they would mark and avoid such. It were easy to let you see how the Fathers of the Church, have in this particular traced the footst eps of the Apostles. Ignatius bespeaketh the Christians of Antioch, in words much like those of St. Paul to the Philippians, 〈 in non-Latin alphabet 〉 , &c. Beware of Dogs, Serpents, Dragons, Asps, Bazilisks, Scorpions. St. Cyprian in his Epistle to all the people, is very urgent with his • r • vos fratres, and again with his admone • pariter et consulo, advising, admonishing, entreating, that they would not believe the smooth words of false Teachers, lest they did mistake darkness for light, night for day, and poison for a remedy. Irenaeus in his Preface to his first book against Heresys, saith, this was the reason of his writing those books, that the wolves might not devour the sheep of Christ through his default▪ for the same cause were those things written by Epiphanius, Athanasius, St. Augustine, and many others, which are extant concerning heresies.

Nor was it without a great deal of Reason, that those holy men were, and in particular here St. John was, so careful to write concerning Seducers, and that both respectu populi, in regard of the people, for the preservation of their safety, and respectu sui, in regard of himself, for the discharging of his own duty.

1 In respect of the people, St. John well knew,

1 That all men are naturally prone to error, their understanding (as well as will ) being corrupted; yea, that the best being but men, may through want of judgment, and partiality of affection, be led aside. The bad through wickedness, and the good through weakness, sometimes like sheep have gone astray.

2 That the errors to which these Antichrists did endeavor to seduce them, were in things fundamental, for so it appeareth by the charge he laiet • against them, which is, that they denied the Father and the Son, that they denied Jesus to be the Christ, a doctrine upon which the whole Christian Religion is founded. St. Jerome upon that o • our Savior, Be wise as Serpents, observeth, Serpentis astutia ponitur in exemplum, quia toto corpore occul • at capu • , ut illud in quo vita est protegat, the Serpent is therefore mentioned, as an Example of Wisdom, because it is careful to hide the Head, wherein its Life lieth, with the whole body; Christ is the Head of the Church, and the Errors of these Seducers did strike at the Head, no wonder if the Apostle wrote concerning them.

3 That to be seduced, especially in such errors, is dangerous, and destructive. It was the Prophet Isaiah's sad complaint, The Leaders of this people cause them to err, and they that are lead of them are destroyed; and St. Peters Epithite, which he giveth to these H • resies, is no • less than damnable, or (according to the Greek phrase) heresies of perdition. To this purpose tends that phrase of St. Paul, when he calleth Seducer • , Spoilers, where the Greek word alludeth to Thieves and Robbers, or to Soldiers and Plunderers, who take the Cattle of their enemy, and carry it away as a Prey, for such are false Teachers, the Devils Agents, to lead Captive poor souls, that they may be the Devils prey. It is not unworthy our observation, that the Apostle having in the verse before, mentioned the Promise of eternal life, he presently addeth this caveat concerning these Seducers, intimating, that the flatteries of these Seducers if hearkened to, would deprive them of the Promise of Eternal Life, so that it was no less than their everlasting welfare, which was endangered. Good reason had the Apostle upon all these considerations, to write concerning these Seducers, to the Christians, in respect of their safety.

2 Besides this, there was an Obligation in regard of himself, that he might perform his duty. So Lorinus glosseth upon the Text, Videtur fidem suam liberare, ac suo se functum munere protestari, by this writing he dischargeth that Office to which he was called, and that trust which was reposed in him by his Lord and Master. Indeed, if the Minister of Christ warn the people of Seducers, though they miscarry, yet he shall be acquitted, but à pastore exigitur quicquid per inertiam non custoditur, saith St. Cyprian truly, if the sheep wander through the negligence of the Shepherd, it will be exacted of him, according to that of God himself, I have made thee a watchman unto the house of Israel, and therefore hear the word at my mouth, and give them warning from me, when I say unto the wicked, thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his wickedness, to save his life, the same wicked man shall die in his iniquity, but his blood will I require at thine hand, yet if thou warn the wicked, and if he turn not from his wickedness▪ nor from his wicked way, he shall die in his iniquity, but thou hast delivered thy soul.

To close up this with a threefold inference.

1 See hence what is the reason why Diotrephes prated against this Apostle (as himself tells us) with malicious words, and why it is that Seducers (with their followers) rail at the Ministers of the Gospel, namely, because they Preach and Write concerning them. For this cause it is, that in all Ages they have been, and still are, so solicitous to stop the mouths and pens, to take away the livings and lives of the Orthodox, as well knowing, that else they cannot have the opportunity of sowing their tares, at leastwise, not with so good success. It was no sleight Policy of Philip, to offer the Athenians peace upon condition of delivering up their Orators to him, whom Demosthenes answered with an Apologue very suitable to this present matter, The Wolves were willing to make an agreement with the sheep, provided they would deliver up their Dogs. The truth is, Seducing Wolves are most afraid of, and angry at, the Ministers of the Gospel, whom that great Shepherd of our souls hath appointed to watch his flock.

2 Learn hence how unlike those Ministers are to this Apostle, who are dumb dogs in the midst of ravening Wolves, and thereby suffer the sheep of Christ to be worried; what a shame is it, that the Heterodox should be bold, and the Orthodox cold, the Seducers clamorous in conventicles, and the Catholics silent in Churches? Oh let all the Ministers of the Gospel learn their duty, especially in such times as these, which is not only oves aggregare, to gather together the sheep, but Lupos abigere, to drive away the Wolves; we must not only be as Mercuriuses to the Traveler, which point out the right way, but as Sea-Marks to the Mariner, which warn him of Shelves, Sands, and Rocks; we are called in scripture, both guides and watchmen, to teach us, that as we ought to lead the people in the truth, so to give them notice of Heretics; nor can we be fa • thful and wise servants, unless we as well admonish the people of their danger as instruct them in their duty.

3 Finally, Let not the care of those Ministers (who after St. Johns pattern) Preach and Write concerning Seducers, be dis-regarded by, but let their Caveats be acceptable to, the people. He will easily open his ears to Seducers, who shuts them against true Teachers. Obey them (therefore) that have the rule over you, and watch for your souls, be guided by their advice, so shall you not be led aside of Heretics by their devices. But above all, seek after, and pray for that Unction, which will arm you against error, whereof our Apostle treats in the next verse, and shall ( God willing ) be discussed the next time.

THE FIRST EPISTLE OF S ^t . JOHN.

T He virulency of persecution, and the subtlety of seduction, are the Devils two great Engines, by which he hath still endeavored to batter down the Church of Christ; sometimes he is a raging spirit in the hands of cruel Tyrants to destroy, and sometimes a lying spirit in the mouths of false Teachers to deceive the Orthodox Professors of the Christian Religion. By the latter of these it is that he hath done more mischief than the former: for whereas in the one, he acteth openly, as an enemy, in the other he worketh closely, as a seeming friend; and whereas the blood of Martyrs, (though against the will of their persecutors ) hath been a means to propagate and increase, the poison of Heretics hath too often prevailed to the infection and damage of the Church; no wonder then, if one of the designs of this Holy Apostle in this Epistle, be to write to the Christians concerning Seducers, and to mind them of the great goodness of God in providing an Antidote against this poison, in those words, But the Annointing which you have received of him abideth in you, &c.

Having in the former discourse handled the Caution, that which next occurreth to our discussion is the Comfort, which is not only mentioned, but enlarged upon, in these words, But the annointing, &c.

The right understanding of this whole verse, depends upon the genuine notion of 〈 in non-Latin alphabet 〉 , the annointing, once and again here spoken of. In order to which it will be needful to inquire, to what this annointing alludeth? what it doth import? and wherein the Analogy holdeth?

The Jesuits in their Comments, would have us believe, that St. John alludeth to the Annointing which is used in their Church at the Sacrament of Baptism, before, in the breast, and between the shoulders, and after, on the top of the head. But though I cannot deny, that the use of Annointing in Baptism, is very ancient, as finding it mentioned not only by St. Augustine, but St. Cyprian and Tertullian, yet sure I am it is nowhere spoken of in the New Testament, as either instituted by Christ, or Preached by the Apostles, in which respect it cannot rationally be conceived that St. John alludeth to it. Indeed we find in St. James an annointing of the sick with Oil, to be then practiced, though (by the way ) that of a far different nature from the Popish extreme Unction, for wheareas the Papists anoint the sick in order to their better passage out, the annointing then used was in order to their recovery, and longer continuance in this World. But as there is no reason to imagine that St. John had any eye to St. James his Unction, so much less can he be supposed to allude to an Unction which was not at all used in his time. If therefore you would know from what this phrase is borrowed, the Answer is, that very probably the Apostle had an eye to that unction which was in use under the Law, the ingredients and composition whereof you have set down at large by Moses; and so much the rather, because, as that is called the Holy Oil, so this annointing is said before to be from the Holy One.

2 The Socinians inquiring into the meaning of this Metaphor, understand by it the Evangelical Doctrine, construing 〈 in non-Latin alphabet 〉 , the annointing in this, by 〈 in non-Latin alphabet 〉 , hat which you have heard, at the four and twentieth verse, and conceiving it to be called the Unction, because that by that wonderful effusion of the Holy Ghost, the Apostles were enabled to publish it, for which reason they suppose it is elsewhere called the Spirit, and the ministration of the Spirit; with this interpretation some of our late Orthodox writers accord, though upon a far different reason; For whereas the Socinians falsely denying any need of the Spirits illumination, to be conferred upon every Christian, but only of that Revelation which was at first vouchsafed to the Apostles, and by them to the World, endeavor to evade the argument which is brought against them, from this Scripture, by this Exposition; The Orthodox justly denying any new Revelation, or extraordinary inspiration now to be expected, answer the argument which Euthusiasts bring from this Scripture, by this interpretation. For my own part, I am very unwilling, (without great cause) to recede from the Generally received exposition of any scripture. And as to this particular text,

1 I find the annointing by the far greatest part both of Ancient and Modern, Protestant and Popish Commentators to be expounded the Holy Spirit, suitable to which it is, that the latter anointing is read Spirit in the Ethiopic version, his Spirit teacheth you of all things.

2 There are several considerations which render the common exposition most rational, in as much as

1 Usually where the Scripture speaketh of anointing, it is meant of the Spirit, as appeareth in the former discourse upon the twentieth verse.

2 It is not here said, the anointing which we (to wit Apostles) have received of him, for then it might most probably have referred to the visible descension of the Holy Ghost upon them; nor yet is it said, the anointing which you have received of us, for then it might justly have been construed as the same with 〈 in non-Latin alphabet 〉 , that which you have heard, this Evangelical Doctrine which was delivered by the inspired Apostles; but in as much as it is the anointing which you have received of him, it is most rationally construed of that Spiritual illumination which every Christian receiveth in some measure from Christ.

3 Add to this, that our Apostle in this verse manifestly intends to mind the Christians what a singular help Christ had provided for them against seducers, whereby they might be enabled to continue in that which they had heard, and therefore it cannot rationally be looked upon as one and the same with that which they had heard, but rather the enlightening grace of his Spirit is to be understood, than which there cannot be a stronger antidote against error.

Finally, as by this exposition this Scripture becometh a sharp sword against the Socinians, so (as shall appear in the handling) it will not hereby become a buckler for the Anabaptists, and therefore I shall acquiesce, and adhere to it as most genuine.

3 As to the last enquiry, how fitly the Spirit of God is compared to, and resembled by, oil, and anointing, the answer hath been already returned in the discourse upon the former clause of the twentieth verse, whither I refer the Reader; nor shall I add anything further, but only, that as the holy Ointment was made of several Spices mixed with the oil, & whatsoever things or persons were annointed therewith, were legally sanctified by it; so we are here to understand by this anointing, not the illumination of the Spirit, which is ofttimes found alone, and is vouchsafed to the unregenerate, but that which is as it were made up of the several graces of the Spirit, whereby not only the mind is enlightened, but the whole man is sanctified.

Having given you this account of the anointing, which is as it were the hinge upon which the whole verse turneth, it now remaineth that I go on to consider what is here affirmed concerning this Unction, and because I have already traced the metaphor of oil, and our Apostle is pleased to insist upon another similitude of teaching, I shall follow that, and accordingly you may conceive the Spirit of God, who is the anointing, to be likewise here represented as a School-master, whose excellency is set forth by four Characters, namely, his Residency, Sufficiency, Fidelity, and Efficiency. His

• 1 Residency, permanent, in those words, The anointing which you have received of him, abideth in you.
• 2 Sufficiency, abundant, in those words, And you need not that any man teach you, but as the same anointing teacheth you of all things.
• 3 Fidelity, eminent, in those words, and is truth, and is no lie.
• 4 Efficiency, evident, in those words, and as it hath taught you, you shall abide in him.

Begin we with the Residency of this School-master, as it is set forth in the beginning of the verse, The anointing which you have received of him abideth in you; and here we have something supposed, and something proposed; that which is supposed is his presence, The anointing which you have received of him; that which is proposed is his residence, Abideth in you.

1 That which is here supposed concerning this unction, cometh first to be considered, and shall be dispatched in three Propositions.

1 That this anointing is not in us of ourselves, but received by us from another. It is S ^t . Paul's Question, and though it be occasioned by a discourse of those extraordinary gifts, yet it holds true in reference to all, What hast thou that thou hast not received? the sins which we commit are our own, but the grace to subdue them is received; though we are sometimes subdue into error, yet we are apt to fall into them ourselves, but the unction which armeth us against those errors is received.

It is a meditation which should keep the best Christians lowly in their own eyes; Hast thou this anointing, whilst others want it, or hast thou it in a greater measure than others? be not proud, but humble, for though it be in thee subjectively, yet it is not from thee effectively, and therefore no just cause of Self-exaltation; it is S ^t . Paul's inference upon the fore-mentioned question, If thou doest receive it, why doest thou glory as if thou hadst not received it? Where the manner of proposal by way of question intimateth (as Musculus well glosseth) the impudence of this arrogance, Ridiculum plane est de alienis bonis superbire, It is a ridiculous thing, with Aesop's Crow, to be proud of borrowed feathers; in one word, as to boast ourselves of what we have not is abominable, so it it little less odious to boast of what we have, as if it were our own, when as it is only received.

2 That this anointing is received of him, that is Christ; it was at first received by Christ himself, to wit, as man in his Human nature, but he received it not so much for himself as us, Voluit accipere, ut potuit tribuere, he would as Man receive, that as Mediator he might convey it to us. Indeed it hath pleased the Father, (saith S ^t . Paul) that in him should all fullness dwell; to wit, as water in the Fountain, light in the Sun, Wine in the Grape, and oil in the Olive; and accordingly saith S ^t . John, of his fullness we all receive, and that, grace for grace. What the Head is to the Body, that is Christ to the Church; and as the members receive sense and motion from the Head, so doth the Church this unction from Christ. Learn hence

1 How greatly we are beholding to Christ, of whom it is that we receive whatsoever measure we have of this Spiritual unction; the truth is, whatsoever Spiritual benefit we receive, it is only in and through Christ. The Remission of sins, and Adoption of Sons, the Justification of our persons, and Sanctification of our natures, the Donation of his Spirit, and acceptation of our services, the Redemption of our bodies, and Salvation of our Souls, are all received through Christ; so justly doth S ^t . Paul say, He hath blessed us with all spiritual blessings in heavenly places in Christ Jesus.

2 What need we have to be engrafted into Christ, since as we can receive nothing but of him, so neither can we unless we first receive him. To as many as received him (saith the Evangelist) to them he gave power to become the Sons of God, and to as many as receive him it is that he giveth his Spirit; no wonder that St. Paul praying for the Ephesians, that they might be strengthened with the spirit of Christ, prayeth also, that he might dwell in their hearts by faith, since it is by our faith in Christ that we receive him, and consequently his Spirit, which is this anointing.

3 Lastly, This receiving of the unction from him is by way of gift. Indeed receiving in its largest extent is the correlative, both of debitum and donum, a debt and a gift, what is duly paid, and what is freely given, both are said to be received. But when it is used in reference to God and Christ, it cannot relate but only to a gift, since whatever we receive of him, and much more the annointing of the Spirit, is given of his mere mercy. Indeed in respect of himself, it may be called a debt, he having pleased by his Promise to make himself a debtor, and accordingly it is that the Spirit is called the Spirit of Promise, because promised both by the Father and the Son, for so we find the expressions varied, the Comforter whom my Father will send, and I will give you. But still in respect of us, it is a free gift, it was love moved him at first to promise this unction to, and since to confer it on, us, in which respect it is called the gift of the holy Ghost. True it is, this annointing was received by Christ from his Father, as purchased by his precious blood, but it is received by us from Christ, as bestowed by his free grace.

It is a consideration which should so much the more oblige us to thankfulness for this unction, it being but reason, that when we receive we should acknowledge the Donor, and that what is received freely, should be acknowledged the more gratefully, we have received the Spirit of God, (saith the Apostle) that we may know the things which are freely given us of God, among which the Spirit himself is not the least, and who so knoweth them to be freely given, cannot but be greatly thankful. Holy Jesus, we could do nothing that is good, nor avoid what is evil, did we not receive this Unction from thee, nor do we receive this Unction as a reward of our merit, but a fruit of thy bounty. We are unworthy to receive the annointing from thee, but thou art worthy to receive from us glory, and honor, and praise, now and forever.

2 That which is next in order to be discussed, and is more directly expressed, is the Residency of this Schoolmaster, the abiding of this Unctio • . Things that are •• id in Oil are most lasting, this sacred annointing is prmanent. It is that which is true in respect of the Church in general, and each Christian in particular.

1 This Annointing abideth in the Church. That Holy Spirit who is here set forth under the notion of a Teacher, is by our Savior described as a Comforter, concerning whom he tells his Disciples, that he shall abide with them forever, which Promise was made to them, as the then representatives of, and so in them to the whole Church, accordingly it is, that the Spirit hath been resident in all Ages with the Christian Church, to teach, and comfort, and perform all other Offices, whereof she stands in need. Christ's presence with his Disciples was temporary, in which respect St. Johns word is, 〈 in non-Latin alphabet 〉 , he dwelt among us, so our Translation reads it, but as in a Tabernacle, so much the force of the Greek carrieth in it, he only sojourned for a time with his Disciples, but his Spirit, 〈 in non-Latin alphabet 〉 , abides with his Church from one Generation to another, 〈 in non-Latin alphabet 〉 , so Theophilact glosseth, for his presence is not as Christ's was, only for a season. True it is, Christ is said to be in the midst of the Golden Candlesticks, but that is by his Spirit. In respect of his corporal presence, he saith in one place, The Poor you have always with you, but me you have not always, in regard of his Spiritual presence, it is that he saith in another place, Loe I am with you always, even to the end of the world.

2 As this Annointing, which we receive from Christ, abideth in the Church, so doth it in all the chosen and faithful members of the Church. It is said of the Apostles, that when this unction visibly and gloriously descended on them, there appeared cloven tongues, as it were on fire, and sat upon each of them; Sitting is a fixed posture, and noteth permanency, it doth so in some, though not the same measure and manner upon every true Believer. At the eighth verse of the next chapter (where I shall God willing, enlarge upon this subject ) it is resembled to seed, and that such as is not only cast into, but remaineth in the ground; by our blessed Savior it is compared to water, and that river water, which is continually running, and therefore said to be living; and again it is said to be a well of water, springing up in the heart of a believer to everlasting life. Finally, by John the Baptist it is likened to fire, and such a fire it is, which like that under the Altar never goeth out.

The consideration hereof may serve,

1 To rectifye our judgments in the true estimate of, and accordingly to quicken our endeavors in the ardent pursuit after, this unction. Ah Lord! how eager are men in scraping the things of this World, which when with difficulty obtained by us, are easily snatched from us? how much rather should we seek after this annointing, which being received, abideth in us? Labor not (saith our blessed Savior) for the meat that perisheth, but labor for the meat that endureth to everlasting life, thereby plainly intimating, that perpetuity is that which much advanceth excellency; everything being so much the more amiable, by how much it is the more durable; no wise man but would prefer lasting brass, before fading gold, a constant table, though of a few dishes, before the largest feast which should only last for a few days; and surely then, when we consider how much this, and all other spiritual blessings transcend corporal, both in their nature and durance, we cannot but judge them worthy our highest esteem, and choicest endeavor. A good name (saith the wise man) is better than precious ointment; but this precious ointment is better than a good name, and much more than wealth and pleasure, or whatever it is that this world can afford. This is one of those gifts to which St. James giveth those Epithites of good and perfect. Every gift is good, though but temporal, but spiritual gifts being of a never • ading durance, are both good and perfect, great reason have we to beg these above all others. Oh let us not cease in asking, seeking, knocking, for this unction, which being given to us (like Mary's good part) shall never be taken from us.

2 To comfort those who have received this unction, when they consider its perpetual duration. Habet Oleum Deus, habet et Mundus, saith Hugo, God hath his Oil, and the World too, Oleum mundi in vasis deficit, Oleo dei vasa deficiunt, The Worlds Oil faileth in the vessels, but the vessels fail for God's Oil; the one, nunquam sufficit, will never satisfy, the other, nunquam deficit, will never waste; whatever worldly comforts we receive, our fear of losing allaieth the sweetness of enjoying; but it is not so with the grace of the Spirit, which being received, abideth with us. Though withal a Caution must be annexed; that we use our endeavor to preserve and maintain this Oil