Thomas Adams
VER. I.
But there were false Prophets among the people, even as there shall bee false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
THe conclusion of the former Chapter was in a sweete colour of truth, the Induction of this begins with a discoverie of error. Damnable doctrine bound up in a faire cover; resembling that Romish practise, of poysoning an Emperour in the Sacrament. Here is a true Prophecie of a false prophecie: I tell you truely, that some shall come to teach you falsely. The Church of God cannot escape this danger, so long as there is a sheepe-skinne to be gotten for a Wolfe to maske in: or a Sorcerer, Elymas can put on the name of Bar-jesus, Act. 13.6. These have beene, these will bee; As it was then, so is it now, Gal 4.29. And so it will continue untill time hath housed all Gods friends, and imprisoned all his enemies; till it hath melted the world in a fornace, and cast it in a new mould. You have a Sure word, sit fast in your adherence: there will come furious champions to thrust you from your handfast; beware that they doe not weaken your faith in Iesus CHRIST.
There were Prophets indeed, but durst there be false prophets? Yes, false prophets. But it may be they were among uncircumcised Pagans, not in Israel: yes ἐν τῷ λαῷ, among the people, that People, emphatically; chosen for the Lords owne Peculiar. Well, but that danger is past, they are condemned and gone: Nay, be not too secure, Erunt, there will be still false teachers. The divell loves no vacancie; if he can helpe it with supply, the chaire of Antichrist shall never be empty. Indeed these may be admitted amongst the heretikes of their owne tribe, in that land of darkenesse where the truth is forgotten: but they will not presume into the light? Yes, ἐν ὑμῖν, among you; that know the truth, and to whom the glorious Sunne shineth. They will venture to vent the divells commodities even among you. What are those wares? Heresies: alas, that is but their owne election or opinion, and can doe little hurt. Yes, they are damnable heresies, αἱρέσεις ἀπωλείας, exitiall, of destruction. If they doe, I hope we shall easily distinguish them: howsoever, they will bring them in, speed as they can But the Church discerning it, will shut her doores against them: nay, but they will doe it Privily, cunningly, steale them in. Oh what pernicious malice are those Impostors? So impudent, that they dare deny the Lord, their Maker; the Lord that bought them, their Saviour. What shall be their end? Destruction. How long shall it bee deferred? not a jot, it shall be Swift and suddaine. How shall it come? it shall be brought. Who shall bring it? Themselves upon themselves. They bring upon themselves swift destruction. This is the Exposition, now for the disposition of these words. Three Generalls; A Narration; There were false Prophets, &c. Caution; There shall be false Teachers. Description, how to know them; They shall privily, &c.
In the narration consider these particulars, The Connection of the words; Also. Corruption of the persons; False Prophets. Intrusion of their mischiefe; Among the people of God.
In the caution we observe three other branches, by which we perceive and Finde Who they be that assault us, False Teachers. Whither they presse; Among you, even Christians. The unavoidable necessity of them, Erunt, they will be with you, you cannot help it.
In the description, they were declared to us by three mischiefes or evills: One That issues from them, Seminale malum, noxious to others. They bring in damnable heresies. That abides in them, Criminale malum, making themselves guilty; Denying the Lord that bought them. That falls upon them, Paenale malum, their owne plague; They bring us themselves swift destruction.
In the former mischiefe or evill, consider two things: Both What they bring in; Damnable heresies. How they bring them in; Privily.
The second evill is aggravated by a threefold gradation: That They doe not only neglect, but Deny him. Not a man, not a King, not an Angell; but The Lord. Not only their Creator, but Saviour; That bought them.
The last evill is described by The Measure, it is no lesse than Destruction. Manner, it is Swift, suddaine, unprevented. Author, even Themselves. They bring on themselves.
There were false Prophets also among the people.] I begin with the narration, which hath recurrence to those past times, the state of the Church under the Law. Who being the beloved people of GOD, yet were not exempted from that exercise of their faith, by the seducements of false Prophets. To proceed in order.
There were also. This is the connexion; καὶ, Also, implies that there were alwaies true Prophets; such as he formerly had specified: otherwise he could not say here; Also false prophets. Where behold Gods carefull indulgence to his children, that never leaves them without Tutors. Zach. 1.5. The Prophets doe not live for ever: there is no everlasting Priest but IESUS CHRIST. Moses and Samuel are dead, Paul and Iohn have layed downe their Tabernacles. Yet still the Lord raiseth up Ministers to stand before his Alter, and to keepe the holy fire of the Sanctuary from going out. Some have observed that Ionah began his Prophecie with And, or Also. Which intends a conjunction, either of Ionah with other Prophets, or Niniveh with other Cities, or of the businesse related with other affaires: as if it began a booke without a beginning, and continued a course of some precedent dealings. When one Lampe is spent, God will also send another: when one starre sets, another rises. The Church shall be no more destitute of Ministers, than the Firmament can be without starres. God will not leave his house without builders, till the edifice be perfectly finished. Eph. 4.13. He placeth Pastors and Teachers, to the edifying of his body, untill we all meet unto a perfect man. This comforts us, that if our sinnes cause not God to remove our candlesticke from us, we shall have shining lampes in our Church, untill wee be all lighted to the kingdome of heaven. The Greekes of Constantinople had store of wealth, but because they would spare none of it to the reparation and defense of the Citie, they lost all to the Turkes, which afterwards no money could recover. The foolish virgins, to spare a shilling, bought no oile: but when their lampes were out, and the Bridegroome came, what would they have given, what would they not have given, for a little oile? I pray God this prove not the unfortunate case of this land: we have store of lampes to light us to heaven, but we are so niggardly of oile to feed them, that they must needs at last goe out, and leave us darkling. It is no wonder, if God take from us Altaria, our Altars; who have taken from him Altaragia, his Tythes and offerings. Psal. 74.8. They have burnt up all the Synagogues in the Land: if men doe so, no marvaile though they complaine, as it is in the next verse. We see not our Signes, there is not one Prophet among us. We have done our best, or rather our worst, to make our soules one day complaine; there is not a Prophet left among us.
There were false Prophets.] Falsehood is an aberration from the Truth: they are false Prophets that teach false things. Matth. 7.15. Beware of false Prophets. The master there, as the servant here, having first shewed the right way, cautioneth us of things hurtfull in the way. Beware of heresie, which corrupteth the pure fountaines of holy faith. False Prophets may be taken in a threefold sense; literally, mystically, or as they are taken here.
Literally, so are tell-tale Astrologers, who have learned in the divells Academcy to coozen the world with false alarmes. Aures verbis divitant alienas, ut opibus domus locupletent suas. Alas, how can they tell anothers end or infelicity, that are ignorant of their owne? Qui sibi nescius, cui praescius? CHRIST bids us beware of false Prophets, what will he judge of those that runne to them? A theefe hath stollen thy beast, and thou in going to the wizard, runnest after him with thy soule. Thus when one takes away the childs apple, he throwes the bread after him. Will not the divell laugh to see two such theeves meete together in his kingdome? Levit. 19.31. Regard not them that have familiar spirits, neither seeke after wizards, to bee defiled by them. Regard them not, if you doe, the LORD will not regard you.
Mystically, the divell is a false Prophet: he calls evill good, and promiseth to bad attempts good events. Either he conceales the end from the way, or the way from the end. Thou mayest travell the way of lust, yet not come to the end of it, damnation. Or thou mayest come to the end of thy hope, salvation; yet never limit thy selfe to the way of grace. These are all false prophecies, and this is that false Prophet which coozens the world. He sped so unhappily with our first parents: you may eate of the forbidden tree, yet be like Gods: it was false, for he knew that so eating would make them like divells. The world is such a false Prophet, like those lying spirits to Ahab. Goe up to Ramoth Gilead and prosper, 1 King. 22.12. It promiseth like a Lord, as the Lord of it did to the Lord of all; All these will I give, Matth. 4.4. It was false, for all this glory is but a shadow; umbra transit, and leaves the substance of bitternesse behind it. The world saies; Your houses shall continue for ever: it is a false prophecie; for man abides not in honour, Psal. 49.12. The world saies your gold shall make you blessed: it is a false prophecie, it rather makes men cursed.
The flesh is a false prophet. Psal. 14.1 The foole hath said in his heart, There is no God: false, for he shall find a God to judge the earth. Every affected sinne is a false prophet to the soule. Falshood, if it cannot deceive another, will deceive it selfe: as Chrysostome observes on the Psalm. Mentita est iniquitas sibi, wickednesse lyed to it selfe, Luk. 12. Worldlinesse flattered the rich man with immortality in his barnes false, for his passing-bell went that night. Presumption of health whispers that thou art at a league with death: false, for death is at no league with thee. Be not beguiled, as Alexanders flatterers would have gulled him with the title of Iupiters sonne: least being wounded, thou cry to thy flesh, as he did to his friends; this is the bloud of a man, not such as issueth from the gods. Love of wine prophesies to the drunkard; To morrow shall be as to day, and much more abundant, Esa. 56.12. False, for Ioel. 1.5. Awake and howle yee drunkards, for the wine is cut off from your mouth. Ambition flatters the haughty. Esa. 14.13. I will exalt my throne above the starres of God, I will arise out of the dust to sit with Princes: false, for thou shalt be brought downe to the grave, and to the sides of the pit: thou shalt fall from the throne to the dust. Infidelitie perswades, there shall be no reckoning, epicurisme dreames of no future life; false, for the Lord shall take them away as with a whirle-wind: so that a man shall say, Verily there is a God that judgeth the earth. Pleasure saies like Babylon, I am a Queene, I shall see no mourning: false, for the day of lamentation comes, worse than the wailing of Hadadrimmon in the valley of Megiddo. Pride whispers the beautifull; natures colours will last; if not, artificiall ones shall helpe: false, for art it selfe shall make a foole of nature, time make a foole of art, death make a foole of all. But presumption saies, God will have mercie upon all: false, for a small number is saved. But CHRISTS bloud payed for all mens sins: false, for some tread that sacred bloud under their feete. But if the worst come, sayes carnall hope, I will be sure to repent: false prophecie, for thousands are in hell that promised themselves this evasion: thou hast no patent of repentance.
Thus Satan is a false Prophet, in making sowre to seeme sweet, this is deceptio gustus. The world a false Prophet, in making shadowes appeare substances, this is deceptio visus. The flesh a false Prophet, in calling fraile things durable, this is deceptio auditus. In a word, every man is naturally a false Prophet to himselfe, lying to his owne soule. Vis tollere mendacem? tolle teipsum. Wouldest thou punish a lyer? punish thy selfe. Doe not kill thy life, but kill thy lust: mortifie thy false-hearted affections, ut tu vivas, that thy selfe mayest live. Moriatur iniquitas, ne moriatur iniquus: let the sinne be mortified, that the sinner may be saved. Thou needest no falser a prophet, than thou art to thy selfe. Psal. 140.1. Deliver me O Lord, from the evill man. Augustine studiously considers who this evill man should be: he knew that he had many enemies, perhaps Satan might be that evill man: at last he lights upon the evill man, and that was himselfe. Domine, libera a me; Lord deliver me from my selfe; deliver Augustine from Augustine. Let me aske my soule this question. Gal. 5.7. Who did hinder me, that I should not obey the truth? Who? mihi obsto, I have beene false to my selfe. Qui sibi nequam, cui bonus? Hence there is so little fidelitie of man to man, because there is so little faith of man to himselfe. He that is not true to his owne soule, will never be good to me. An oppressor gaping for a young Gentlemans estate lately morgag’d to him, sent him in pretence of love a loose fellow to accompany him, and encrease his luxurie: he smelt it, and wittily returned his answere; I thanke him for his care to set me forward: but tell him, I can spend my estate fast enough my selfe, I need no helpe. So what need Sathan send false Prophets to them, that are false Prophets to themselves? If wee desire to prevent all instruments of error from working upon us, let us be faithfull to our selves, in being faithfull to Christ.
The last sort of Prophets false, are these meant here, which are of two sortes. 1. They that came in the name of God, but were never sent from God, Ier. 23.21. I have not sent these Prophets, yet they ran: I have not spoken to them, yet they have prophesied. Therfore is it said, The word of the Lord came to Ieremie, came to all the true Prophets: it was of the Lords sending, not of their owne fetching. Rom. 11.34. Who hath knowen the mind of the Lord at any time? surely none but they to whom he taught it I received of the Lord, saith Paul: God must infuse, before we effuse: the springs of our hearts must be filled from that ocean, before we can derive drink to the thirsty. Christ must give us this bread, and then we cause the people to sit downe, and we breake it unto them. Moses would not goe to Pharaoh, till he had learned his lesson of God. Esa. 40.6. The voice said, cry: the Prophet replyed, What shall I cry? he will not trust his owne invention, but take his Text at the mouth of the Lord: what was it, All flesh is grasse. They that preach the visions of their owne heads, have their woes shadowed out, and yet but shadowed, with wormewood and gall. Ier. 23.15. I will feed them with wormewood, and make them drinke the waters of gall. Their cup is so tempered by Ezekiel, the head and foote of their curse being full of unhappinesse, their welcome a Woe, their farewell an Anathema. Ezek. 13.3. Woe unto the foolish Prophets, that follow their owne spirit. ver. 9, They shall not be written in the writing of the house of Israel.
Secondly, they that come in Gods name, and are sent, but deliver a false message when they are come. They are called False, because they be falsifiers of Gods holy word; like the cunning lapidary, that sells a Byrall for a Diamond. No messenger of the Lord must goe beyond the bounds of his commission, by adding his owne devices: nor come to short of it, by keeping backe his Masters counsells. It is a fearefull protestation in the end of the Bible, summing and sealing up all the curses and woes that went before. Revel. 22.19. If any man shall take away from the words of this book, God shall take away his part out of the booke of life. If any man shall adde unto these things, God shall adde unto him the plagues, that are written in this booke. It hath terrour enough to amaze all those, that dare set their sacrilegious hands to these nice and religious mysteries. He that ventures to broach the dregges for wine, traditions of men for the constitutions of God; unwritten truthes, untrue writings, for those sacred sanctions, to father lies on the Father of truth; and teach the bastards of his owne braine to call the wisedome of heaven Father: Hee hath said it, when he said it not; this is the false Prophet. This was Saint Pauls earnest charge to Timothie. I give thee charge in the sight of God who quickneth all things, and before IESUS CHRIST, who before Pontius Pilate witnessed a good confession. 1 Tim. 6. Keepe that which is committed to thy trust: doubling his charge with intensive adjuration. Keepe it, for enemies watch to purloine it: Quod tibi creditum, non quod a te inventum: a thing intrusted to thee, not invented of thee: a matter not of thy wit, but of thy learning; whereof thou art a Scholler, not a Master. How keepe it; as the miser keepes in his corne? No, feed the poore with it, divide it in right order and matter: thou hast received gold, returne gold: be sure to impart the same, neither more nor lesse, but just weight: ut cum dicas novè, non dicas nova; though thou speake in a new methode, let it be old substance. Some have too many fingers on their hand, like the Gyant of Gath: some too few, like those whom Adonibezek maimed: some offend in excesse, some in defect. But keepe thou a steddy flight: so did a bad Prophet against his will; when his fingers itched for the gold, 1 King. 22.14. Numb. 24.13. so did a good Prophet resolutely; What the Lord saith unto me, that will I speake. If men adde to that word, he that hath power to adde plagues while everlastingnesse can adde yeares, shall encrease them to a thousand fold. If they diminish, he that can diminish blessings so low, that not the least dram shall remaine, will retaile their doings into their owne bosomes.
Among the people:] this is the intrusion of these false prophets, even among the people of God. But durst these blacke impostors presse into so famous a light, and not feare discerning? Yes, examine, 1 King. 18.9. and 1 King. 22.16. they come by the hundreds. Corah had his confederates, who would with violence have snatched the Priests office out of their hands. Nadab and Abihu had their strange fires. Deut. 13.2. Eamus & sequamur deos alienos: was this charge in vaine? were there never any such? These unblest tares have ever sprung up in Gods field: and no man can doubt of such prophets on earth, that knowes there is a divell in hell. It hath beene his impudent malice, thus ever to oppose himselfe against Gods omnipotence. God had his true Prophets to instruct the people, Satan had his false prophets to seduce the people. As the Lord had Angelos majestatis suae, Angels of his Majestie: so had Satan Angelos crudelitatis suae, angels of his cruelty. God had his lawes written in two Tables, Satan had his counterfeit lawes in twelve tables. God had Ponifices suos, Satan had Flamines suos. He had his Temples, Sacrifices, Altars, Oracles, in a bravery so well as God. If Gods people sing, Great is the Lord, and greatly to be praised: the divell hath his people that can cry loud enough two houres together, Great is Diana of the Ephesians. God had his Levites to keepe the fire perpetually alive on his Altar; Satan had his vestall virgins, Sacri ignis sempiternae custodes. Neither had he these false Instruments abroad only in the wild forrest of the world; but he brought them into Gods owne garden. He that durst presume to be proud in heaven, and to play the divell in Paradise; trust him not in his owne walke and Regiment. Well wee may doe our best to barre them out, and beseech him that keepes Israel to shut them out: but in they will come, into our doores, the HOLY GHOST keepe them out of our hearts for ever. I conclude.
It was thus with them, in it we may see, our owne case. Cernimus in prisco jam nostra pericula mundo. They say, it is halfe a protection to foreknow a danger: behold the Apostles fidelitie, and therein Gods mercie, we are forewarned. Precedents give light to succeeding times: we see further than the Fathers; because like dwarfes we get up on their shoulders; we see with eyes and our owne also. So Diogenes might bragge that he had more wit than his mother; because he had his mother-wit and his owne too. There is no treasure so much enricheth our mind as learning: no learning so appliable to our life as historie, no historie so directing as Example, no example so worthy our observing as that is written by Gods owne finger. It was an old saying, Optimum est alienâ insaniâ frui: to get knowledge by anothers expence and experience, is as it were to feed fat on anothers mans cost. Israel was Gods people so well as we; yea in respect of their faith, our Fathers: therefore if they were tempted by false prophets and sinned, if they sinned and were punished: let not us having the same danger, and erring in the same manner, thinke to escape the same punishment. 1 Cor. 10.11. All these things happened unto them for ensamples, and are written for our admonition. God hath set up these sinnes as crocodyles to terrifie us, and we entertaine them as Sirens to seduce us. Ver. 7. Be not yee idolaters, as were some of them. Paul like a good scribe, brings out of his treasure things both old and new: there is both an historiall narration, and a theologicall application. Now lege historiam, ne fias historia: read the historie of others, lest thou be made a historie to others. If the errors of former ages cannot teach us for the time present, our delinquishments wherin we perish shal teach the succeeding ages for the time to come. Cannot the example of Iudas teach thee to be no traitour? of Elymas, to be no Sorcerer? of Gehesi, to be no bribe-taker? of Achan, to abhor Sacrilege? of Nabal, to be no Churle? Then the wretched exorbitances coupled with Gods fearfull judgements, shall teach others hereafter, 2 King. 1.14. The third Captaine seeing the two former miscarrying in the businesse, could learne to humble himselfe; Let my life be precious in thy sight. They were miserable, that thou mightest be happy: if thou will not repent, others shall be made happy by thy being miserable. This a very Iezabel could oppose to Iehu, 2 King. 9.31. Had Zimri peace, which slew his master? As if she had concluded; Seeing thou wilt not take example by Zimri, thou shalt be example to others. The Lord left not Israel without true Prophets: 2 Chro. 21.19. Yet he sent Prophets to them, to bring them againe to the Lord, but they would not give care: therefore he suffered false prophets, and to them they hearkned. Behold now their example exposed unto us: God sends us Preachers that declare the right way of salvation, delivering their message from his owne Word: for Scriptum, Praescriptum, the Scripture is their Theme. They say, Give obedience to Kings, Let every soule be subject to the higher powers: there be others that say, An hereticall King (and he must be so that an hereticall Pope so pronounces) can challenge no faithfull alleageance: are not these false prophets? The true Prophets say, Of all that thou hast thou shalt give me the tenth; this is a Dixit Dominus, the Lords reservation. Some say, thou art bound neither to give tenth nor twentieth, but what thou list; is not this a Dixit Sacrilegus? Is not this a false prophet? As the former absolve subjects of their duties to Kings: so these latter absolve men of their duties to the Church. The true Prophets say, Thou shalt not take usury of thy brother: some say, thou maist, if not above ten in the hundred: are not these false prophets? Observe how Israel sped: 2 Chro. 21.22. In the time of this distresse did he trespasse yet more against the Lord: this is that King Ahaz. That, emphatically, that infamous, that impious King; branded with a note in the margent, a dash of the Holy Ghosts pen; like a sea-mark to point out a shelfe, that no vessell be spilt by such a wickednes. What did he? He sacrificed unto the gods of Damascus, which smote him. Ver. 23. Frantick idolatry, to doe service to Idols that smote him! Then he turned to the gods of Syria: he would take no warning: they kill him; They were the ruine of him, and of al Israel: Deut. 8.20. when you follow other gods, is it a wonder if God destroy you? Did he not for this cause cast out the nations before you? were not they your precedents? So saith Christ, Luke 17.32. Remember Lots wife. These things are recorded in holy Writ, not for imitation, but for prevention. When the comicall Poet was accused, because he brought a profane fellow upon the stage, and so gave bad example to young men: true, replies he, but I hanged him before he went off, and so gave good warning to young men. Having such a caution, if we fall into the same transgression, we shall be rewarded with a double affliction: Therfore whosoever slayeth Cain, vengeance shal be taken on him sevenfold. Gen. 4.15. Therefore; because Cains example of murder went before, so Lamech concludes to his wives, If Cain shall be avenged sevenfold, then truly Lamech seventy and seven-fold. Vers. 24. Now the Lord give us wary hearts, that being warned of sin, we may be armed against sinne. That dangers of others may make us circumspect, the troubles of others strengthen our patience, the sinfulnesse of others quicken our penitence; that the pride of others may make us humble, and the miseries of others occasion our eternall blessednesse.
Even as there shall be false teachers among you.] Doe not you thinke to speed better than Gods beloved Church of Israel: for this is that kinde of temptation wherewith he is wont to exercise his children. There is no other condition of the Church under Gospell, than was under the Law. When this triall comes, let not the noveltie of it molest you: what was common with them, let it not seem strange to you. But the Prophets did promise solide peace, cleare light, and the perfection of all good things at the comming of Christ; The wolfe shall dwell with the lambe, Esay 21.6. and the child shall play at the hole of the Aspe: They shal not hurt nor destroy in al my holy mountain. To him was reserved that honour; That though the Law was given by Moses, Iohn 2.17. Grace and Truth came by Iesus Christ. Therefore there is no disquietnesse expected in the state of the Christian Church. But there was no promise of such a peace, as should utterly acquit the faithfull from combates and conflicts. There is peace from the dominion of sinne, damnation of the Law, and terrour of conscience. But there is still a Devill, and a serpentine breed; who finding that the Gospel hath given a wound to the peace of hell; are the more busie to give a wound to the peace of the Gospell. Let us quiet our hearts in the remembrance of this, which the Spirit of God hath pronounced; there must be expected on earth no immunity from this intestine evill. The same triall abides the children, which set upon the fathers: Non sum melior patribus meis, I am not better than my Fathers: Erunt, there shall be, an indefinite word comprehending al future times: so that no age hath had a vacation from these turbulent falshoods. Hee speaks of them generally, and doth not paint them out in their particular kindes and colours: but Erunt, They will be: and Inter vos, among you, among us, God grant they be not of us. Now because these evill spirits threaten to haunt the house of Christ, and to run like familiars up and downe the earth, to doe the devils errands, that their purpose may be infatuated, let us unmask their faces. For I called this second generall point, the caution or premonition: and I desire to method my discourse into these three circumstances: 1. Who they be that assault us. 2. Whither they presse. 3. Their unavoidable necessity: the use of all which is in conclusion, how they may be discerned and eschewed.
False teachers.] What this falshood is, you have formerly perceived; observe now how it insinuates it selfe: this is alwayes in the semblance of Truth. For Errour is so foule a hag, that if it should come in the own shape, nuda facie, all men would loath it. If Iezabel had not painted her selfe, Matth. 7.15. shee had not gotten so many doting adulterers. Those Wolves come evermore in sheeps-cloathing: Sub pelle ovina Lupus rapax. As the fowler by the benefit of his stalking horse murders the fowls: who but for their familiar knowledge of the beast their friend, would mistrust the man their enemie. Mary, saith Christ, Matth. 24.5. shall come in my Name: Nomine meo, non suo; not in their owne name, for then their words would not be taken. The sects of former ages came in other names: as the name of Stoicks, of Peripateticks: and in the Church, the name of Pharisies, the name of Sadduces: but since Christ all come Nomine meo, in his Name. Sub specie veritatis veritatem vulnerant; They wound the Truth in her owne coat: as Iacob put on the garments of Esau his brother, to deceive Isaac his Father: so these in the apparell of their elder brother Christ, seek to beguile the Church their Mother. It is no wonder if there be false Teachers, Matth. 24.24. when there shall be false christs. Strong impudence of men, that they dare call themselves by his Name on earth, that sits on the right hand of Majesty in heaven. Now that this Prophecie of our Saviour was true, experience hath justified. Among the Persians, one Manes, with his twelve Apostles, called himselfe the Comforter of Israel. Bencosben was received of the very Rabbi’s for thirty yeares together, as their Messias. Stella in Luc. reports that in Setuvall, in the kingdome of Portugal, in our time, arose one that called himselfe the Messias. Your selves have heard of David George, and of ungracious Hacquet, with his two prophets of mercy and justice, who impiously usurped that incommunicable name of the Messias
But what say you to our Pope-holy catholikes; dare not they obtrude a thing that shall say, Ego sum Christus, I am Christ? Yes, if it could speak; but because it cannot, they will speak for it. Every Easter-day early in the morning the Priest fetcheth his woodden Crucifix out of the Sepulcher; and after walking about the Churchyard in solemne procession, goes to the Church-doore, where he knocketh, and saith; Open O ye gates, Psal 24. and be ye set open ye everlasting doores, that the King of glory may come in. The Sexton knows his qu, attends within, and replies; Who is the King of glory? The Priest holding up his Crucifix, answers; This is the King of glory: the Lord strong almighty in battel; Matth. 24.23. this is the Lord of glory. Is not this just according to our Saviours prediction; Some shal say, Loe, here is Christ? Alas, that is not a glorious King, but an inglorious Idoll, unable to wipe the dust from it own face. Among them, who can make the well-favouredst god, is the best Catholike. The Baker and the Painter contended who should make the best christ: Hîc fuco doctior, ille foco. Paint. I can make a faire god with my colours. Bak. No, thou makest but the shadow; it is I that make the substance. Paint. Thy god is torne with mens teeth. Bak. And thine is gnawed with wormes. Paint. My god lasteth many yeares, whereas one houre swallowes an hundred of thine. Bak. Thou canst scarce make one god in a moneth: I can make a thousand in halfe an houre. Hereupon the Masse-priest came in as moderatour, fretting; I am sory sirs, you are no wiser: Who can make god? none but the Sacrificer. But we say of such gods, as Clemens Alexandr. Ego didici terram calcare, non adorare; I have learned to tread upon the earth, not to worship it.
Thus doth false teachers come in the counterfeit of truth. Indeed the Iews were apt to embrace any that came Nomine proprio; in their owne name, Ioh. 5.43. If one come in his owne name, him will ye receive. It is not so now: the world is wiser, therefore the Devil must double his subtilty. And if he would bring men to the kingdome of hell, he must make them beleeve that he is altogether for the kingdome of heaven. 2 Sam. 16.18. If Hushai had not said, I am for Absalom, and whom Israel chuseth, his will I be: He had not disappointed the counsell of Achitophel, which was then like the oracle of God; nor re-established David in his kingdome. So if these false doctors should not say, we are for Christ; they could not with-stand the true Ministers that deliver the words of God, nor in throne Antichrist in the Seat of Christ. Thus in our time, the Romish heretikes cry, The Church, The Church: and the Schismatikes in their invective Pamphlets usually make bold with the Prophets words; For Sions sake I will not hold my peace. But the one seeke to bring upon Gods Israel a tyrannie; the other an Anarchie; both meet in one Tertio, corruption of doctrine, and destruction of conscience. Pro Ecclesia clamitant, & contra Ecclesiam dimicant, Cyprian. They both cry for the Church, yet fight against the Church. Omnes amici, omnes inimici, Bern. Their pretences are friendly, their intentions malicious. You see how they come, and but for so comming, their powder would not take: if the cup of their poison was not rubbed with honey, it would not down. There be two defects which make a man either an unfit Teacher, or a false Teacher. When either they have not learned their lesson before they come, and so lacke ability: or doe not deliver it faithfully when they are come, and so lacke honesty.
1 They that want aptitude and requisite graces: God touched Esayes tongue with a live-coale from his Altar: gave Ezekiel a roll to eat: shut up that sacred fire in Ieremies bones: teacheth the lips to preserve knowledge: to minister a word in due season to him that is weary, Esay 50.4. So ordering the words, that they shall be like Apples of gold with pictures of silver, Prov. 25.11. There is no ability to preach without God, Mic. 3.7. They shall cover their lips, for there is no answer of God. We looke now for no enthusiasmes, nor venture our Sermons upon extemporall rhapsodies; with a Dabitur in hora; no more but turne the cocke, and let it run. It may run indeed, but still we complaine as they did of the waters of Iericho: The water is nought, and the ground still barren. It may run, and run apace, because like Ahimaaz, 2 King. 2. it runs by the way of the plaine. For this cause are Schooles and Vniversities erected, to be Ecclesiae Plantaria, the nurseries of learning. Being like that Persian tree, which at the same time doth bud, and blossome, and beare fruit. Some are in the bud of hope, others in the flower of knowledge, others ripe for practise. Moses was learned in all the wisdome of the Aegyptians, Act. 7.22. Paul was brought up at the feet of a great Doctour, Act. 22.3. Timothie knew the Scriptures of a childe, 2 Tim. 3.15.. Augustine was beautified with varietie of gifts; Hierome omnium trium linguarum peritus; Excellent at the three most famous Languages. The Apostles themselves went not immediately out of the Ship-boat into the Pulpit: they were first Christs Schollers, before they became the worlds Teachers, Matth. 11.19. Wisdome is justified of her children. If they come without this qualifying, they are the worlds owne changelings, wrongfully laid at Wisdomes doores. They enter in at a Non licet gate; and they that admit them, suffer wise-mens rights to be entailed to fooles While barbarous ignorants steale into the Church, the same way that Totilas entred Rome; Porta asinaria. As Pope Adrian inscribed his Colledge; Trajectum plantavit, Lovanium rigavit, Caesar autem incrementum dedit; The Bishop of Trajectum planted, of Lovaine watered; but Caesar gave the increase: no more. Another therefore in scorne subscribed; Hîc Deus nihil fecit; here God did nothing. So Simony planted, Ambition watered, and Covetousnesse gives the encrease: but let them take heed lest they finde this under-written; Hîc Deus nihil fecit; Here the Lord had no hand, here he will give no blessing.
2 They that have gotten knowledge, but want honestie; and these are the most dangerous seducers, 2 Cor. 11.13. Such are false Apostles, deceitfull workers, transforming themselves into the Apostles of CHRIST. When Achitophels head stands upon Simon Magus his shoulders, there is a world of mischiefe towards. A will bent to doe harme, and a wit able to prosecute it; like Cannon-shot makes a lane where it goes. Such a Prophet was Balaam, he could not make Israel cursed by his Prophecie, therefore he tries to effect it by his policie. He sends a troope of Moabitish whores among them: that so they might be tempted to offend GOD, and GOD might cease to defend them. Hee had confessed before, Numb. 23.23. That there could be no Inchantment nor witchcraft against Israel. No devils, but those shee-devils could doe it. A whore is that damnable witch that often brings a Saint in danger of a curse. In this ranke is that ranke rabble of Iesuites: they have fired their braines at Machiavels forge, and cast their hearts in the mould of Antichrist; and now they are fitted to steale away soules from IESUS. These are Satans Emissaries, the Popes Seminaries, the Lands Incendiaries, the worlds Voluptuaries, the bane of a kingdome that habours them. The cruellest murderers. He that lets out the bloud, the body kills: But he that breaks hearts-peace, the deare soule spills. O that these Foxes were un-earth’d from their theevish boroughs, and our Land preserved from that kinde of false Teachers! Their very mercies are cruell; we know their bloudy purposes both to soules and bodies. The Lord or his mercy cast them for ever farre from us; and let all people, that have, or desire to have, in themselves and their Posterity, the heads of good subjects, and the hearts of good Christians, say Amen.
Among you.] This is the second point, the Place whither these false Teachers come; unto you, to the Church. So Mat. 7.15. Beware of false Prophets which come to you. Not to the Turks, or Gentiles, or other heretikes only; but to you, that have the Gospell. They seeme to come unto you, but indeed they come against you: they promise your good, but they performe your hurt. Here may be demanded, why GOD doth suffer such in the Church? For Paul saith, 1 Cor. 11.19. Oportet haereses esse; There must be heresies among you. Now there is an Oportet of necessitie, and of duty: in respect of the latter, Oportet haereses non esse; saith Augustine; There must not be heresies. This is an oportet of consequence: the Apostle concludes it necessarily, upon the presupposition of Satans malice and mans wickednesse. Neither is this prediction any cause of it: a man sees some loose companions set close to drinking: hereupon he sayes, These men will be drunke: the necessity is not because he said so, but because they will doe so. Another sees men quarrelling, and multiplying incensive termes, he sayes, These men will fight; he doth not cause their combate: they would have done it, though he had never said it. So we perceive the aire cloudy, the weather muddie; we say, it must needs raine: it doth; yet never the sooner because we spake it. So Peters Erunt, and Pauls Oportet, doe not cause this false teaching, but premonish it.
First, God suffers these for the triall of our faith, 1 Cor. 11.19. There must be heresies, that the approved among you may be made manifest. Deut. 13.3. When a Prophet or Dreamer shall say to us, Come let us goe and serve other gods; hearken not to him; for now the Lord proveth you. Many passe for gold, whom this touchstone often proves counterfeit. A man is what he is, when hee is tried: Accedit, tentatio, quasi interrogatio; A temptation is like a question; that examines what is in a man. Iosephs Chastitie never shone out so fairely, as when hee fled from the armes of his tempting mistresse. He that heares the Syrens sing, and with an holy scorne comes off fairely, God seales him up with a Probatus est. Thus was Balaam lost, when Balak told him; Am not I able indeed to promote thee to honour? Numb. 22.37. But not so Moses who chose rather affliction with the people of God, than the pleasures of sinne for a season, Hebr. 11.25. Yet he well enough knew the delights of the Court, being the place where he had his education.
Secondly, God suffers them, that the true Pastors might more painfully and patiently exercise their knowledge. If Arrius and Sabellius had not vexed the Church, the deepe mysteries of the Trinitie had not beene so accurately cleared by the Catholike Doctors. Heresie makes men sharpen their wits, the better to confute it: as Worme-wood is bitter to the taste, but good to cleare the eyes. Paul foretelling this danger, gave an earnest charge, Act. 20.28. Take heed to your selves and to all the flocke, over which the Holy Ghost hath made you overseers. Why? For after my departing grievous Wolves shall enter in among you, vers. 29. For this cause we root up the weeds of Rome in our Sermons as we goe, because we feare that their pestilent seeds-men have cast them in. As Absalom said to Thamar; Hath Ammon met with thee? 2 Sam. 23.20. So hath the false Teacher met with thee? beware a ravished soule.
Thirdly, God permits them for mens ingratitude: because Ahab will not beleeve Micheah; therefore a lying spirit shall deceive his Prophets, to deceive him, Mic. 3.10. They shall build up Sion with bloud. Because the true Prophets might not be suffered to build up Sion with good, therefore the false ones shall build it up with bloud, Mic. 2.6. They had forbidden the sober Prophets to Prophecie; therefore they shall have drunken prophets, that shall prophecie of wine and strong drinke, and walke in the spirit of falshood, vers. 11. This is a sure, but a sore judgement, 2 Thess. 2.10. Because they received not the love of the truth, that they might be saved: For this cause God shall send them strong delusion, to beleeve a lye. Will they not adhere to the God of Truth? they shall be turned over to the father of lyes. Tremble at this judgement, lest God deliver you up to erroneous teachers, who have despised his true Ministers.
Lastly, these false teachers intrude themselves; as sometimes a gamester being flesh’d with his lucke: and they meet with three encouragements: 1. Auditorum frequentia & applausus; the numbers and applaudings of their auditors, Ierem. 5.31. The prophets prophecie falsly, and my people love to have it so. They tell you lyes, and you thanke them for it, Psal. 73.9. They set their mouth against the heavens, therefore the people turne in thither. And commonly, Major numerus, pejor populus; the more crowd, the worse men. 2. Favor & honor; the honour and respect that is done them. Baal had 450. prophets, while God had but one apparant: they were fed at the Queenes table, while Elias was glad to be served by the Ravens. These are in favour with Ahab, while he sayes of good Micheah, I hate him, 2 Chron. 18.7. True Prophets are not for evill Princes Courts; they have chaplaines in ordinary to forbid them, Amos 7.13. Prophecie not at Bethel, for that is the Kings Court, said Amaziah, the Priest of Bethel. 3. Munera & ampla commoda; Large gifts and riches; Every one for his gaine from his quarter, Esay 56.11. Like souldiers in a Campe, or like cheaters in the Citie, they know their quarters. Rather than faile, they will be such as are spoken of, Mic. 3.5. Mouth prophets, trencher-chaplaines, held in by the teeth: and out they will not goe, so long as their teeth can hold them in.
False teachers shall be among you.] The last point is their unavoidable necessity; they will presse in, and we cannot easily stave them off. Therefore let me reflect this point upon our selves, by way of use. Seeing we know there shall be such, be it our principall care to prevent them. To fore-know evill, and to prevent it, Sapientia est, is wisdom: not to foreknow it, when God hath foretold it, stultitia est, is foolishnes: to foreknow it, & not to prevent it, socordia est, is slothfulnes: to foreknow it & cannot prevent it, Desperatio est, is desperatenesse. Here is no such extremity; for God that doth Praedicere prognostica, fore-tell the signes; doth also Praescribere remedia, prescribe the remedies. The particular notes I referre a little further: onely now in summe; it is Iesus Christ that must enlighten our hearts, to decline these false teachers. All wisdome commeth from him, that is called the wisdome of the Father. In him is the fountaine of all spirituall knowledge, as all the senses are in the head, Zach. 4.12. There were two Olive branches, which thorow two golden pipes did emptie the golden oyle out of themselves. The oyle that was in the gold, came from the two golden pipes: that which passed thorow the two golden pipes, came from the two Olive-trees: these two Olive branches were the two anointed ones; and they stood before the Lord of the whole earth. What knowledge soever, thorow what Instruments soever, we receive, it proceeds originally from Christ: In whom are hid all the treasures of wisdome and knowledge. As at the creation, the light which lay diffused abroad thorowout the rude masse of the world, was afterwards aggregated into the body of the Sunne; that from thence it might be communicated to the creatures. So that Wisdome which spake in the Prophets and other holy men of God, may seeme to concenter all in Christ. Now the meanes whereby Christ teacheth us, is the Scripture, Which is able to make us wise unto salvation, 2 Tim. 3.15. Here is the Sunne and the beame, the Spring and the streame, Christ and his Gospell. The one the matter and end, the other the manner and meanes, of all saving revelation. On then, pray earnestly for the Spirit of Christ: but what successe, if we doe? Yes, wee have it alreadie promised, Luke 11.13. Your heavenly Father will give the holy Spirit to them that aske him. Christs Spirit will more surely teach you to confute Christs enemies; that learning and gold could teach Tertullus to plead for his owne friends.
This shall instruct us to destroy and defie Impostors: and though heresie hath crept in like a Serpent thorow secret holes, and by subtill insinuations, scarce leaving a print behind it: yet if we finde not the entrance by some slime or tract; wheresoever we doe finde it, we shall abhorre it. Our knowledge so abounds, that scarce ever had nation more meanes to avoid false Apostles. That as Paul said, 1 Cor. 9.2. If I be not an Apostle to others, yet doubtlesse I am to you. So Christ may say to us; If I be not knowledge unto others, yet doubtlesse I am so unto you, Iosh. 15.15 Mention is made of Kiriath-sepher, which signifies a Citie of bookes: sure this our Countrey may be called Kiriath-sepher: for 1 Cor. 2.6. We speake wisdome among them that are perfect. If not perfect in all degrees of knowledge, like the Gospels Champions: yet perfect in all parts of knowledge, like the Gospels children. Our eyes be good, we know: our hands be good, we can: God grant our hearts be good, that we will, defend Christ his cause. But as it is reported of a Roman Senator, a man somewhat over-matched by his wife; after he had discharged Catiline his house, and forbidden her to entertaine him, which she obeyed not; he said of her, Opulentia valet, ingenium valet, lingua valet, animositas valet; tantum voluntas aegrotat; Her wit is in health, her purse is in health, her tongue is in health, her courage is in health; only her wil is sick. And that is one reason why women are not suffered to make their Will when they die, because they had their will so much while they lived. So God hath charged our soules, his Spouse; not to admit his enemies, spirituall adulterers, false teachers; but to keepe them out of his House, the Church. Wee have hands able to doe it, stomackes able to doe it, wits able to doe it, wealth and means to doe it: only our hearts are sicke, we want wils to doe it. What fooles are we, when God hath shut our foe out at the gate, to let him in againe at the Posterne? He that entertaines a Seminary of heresie into his house, whereas God by his command, and the municipall Lawes of the Prince, hath excluded him: will speed at last, as he that betrayed a Citie to a Tyrant; which when he had conquered, hee first hang’d up him that helped him to it. They that let in the Romish Inchanters, contrary to their expresse bond of allegiance, meet with the first bane themselves; the poison working to the very rupture of their heart-strings, and without extraordinary mercy, to the perdition of their soules. God tells them, such shall come; and they rejoyce that they are come: now the Spirit of grace open our eyes, and fortifie our hearts, that neither principalities nor powers, neither height nor depth, neither false Prophet, nor false Apostle, nor false Angell; may ever separate us from the love of God, nor from the truth of God, that is in Christ Iesus.
And let not this tryall discourage us, nor discomfort us. Revel. 20. The divell is let loose for a season. For a season, to try the patience of the Church: and but for a season, to fortifie the courage of the Church. Revel. 2.10. The divell shall cast some of you into prison, that yee may be tryed, and yee shall have tribulation tenne dayes. Into prison, why not unto death? no thankes to Satan; he would faine kill them. Some of you, why not all? no thankes to Satan; he would destroy all. And for tenne dayes, why not longer? no thankes to Satan, he would inthrall them for ever. There are three limitations to his power and malice: for time, but tenne dayes, not tenne moneths: for number, Some, not all: for extremity, into prison, not to death: they shall feele tribulation, not destruction: that they might be tried, not overwhelmed. These false teachers may prevaile for a time; but we shall say truely by inversion, what the Aramites spake by supposition, 1 King. 20.23. Vpon the hills they are stronger than wee, but let us fight against them in the plaine, and surely we shall be stronger than they. On the contrary, they are to hard for us in the plaines, but we shall be too hard for them on the hills. they prevaile against us in this valley of teares, we shall triumph over them in the mountaine of blessednesse. Let falsitie vomite her poyson, we shall find saving health in the truth of Christ.
Who privily shall bring in damnable heresies, &c. We come now to the description of these pernicious lyers; concerning whom we find a threefold mischiefe. One that issues from them, another that abides in them, a third that is inflicted on them. Here first wee are to consider their seminary mischiefe, offensive and noxious to others. They shall privily bring in damnable heresies. Here observe two circumstances, the Matter and the Manner, The matter, what they bring in; damnable heresies, the manner, how they bring them in, Privily. In the matter conceive foure things. The Notion of the word, Heresie: the number of them, which is plurall, indefinite, multitudinous, many heresies: the necessitie of their being, they shall be brought in: lastly, the effect and malignancie of them, they are damnable.
Heresie was at first taken in a good sense: it signifies Election, and was referred both to good and bad Sects. It seemes to be taken from the Schooles of Philosophie, wherein every one chose a faction to which he sided. Among the latines, it was called Secta, a secando: because that part did single out it selfe, and was ab aliis resecta & separata, cut off and separate from the rest. Tertullian used the word for true Religion, and a confession of the Christian verity. Lib. de Fuga. And Ciprian. Eph. 23. Celerinus confessor, timore nostrae Sectae verecundus, &c. Saint Paul is not afraid to use it, Act. 24.14. After the way which they call Heresie, so worship I the God of my fathers: yet hee does not altogether justifie it, because Tertullus had put a scandall upon it. Verse 5. a ringleader of the sect of the Nazarens, Act. 26.5. After the most straitest sect of our religion, I lived a Pharisie. In like manner, Magi at the first were but sages: but time adulterated the word, and made it magicke. So that Heresie is now taken for that, which doth diametrally oppose the truth, and sets up an opinion against it.
There is difference betwixt Error, Schisme, and Heresie. Error is when one holds a wrong opinion alone: schisme, when many consent in their opinion: heresie runs further, and contends to roote out the truth. Error offends, but separates not: Schisme offends and separates: Heresie offends, separates, and rageth; making the partie good vi & armis; if not with arguments of reason, yet with arguments of steele and iron. Error is weake, Schisme strong, Heresie obstinate. Error goes out, and often comes in againe; Schisme comes not in, but makes a new Church: Heresie makes not a new Church, but no Church. Error untiles the house, Schisme pulls downe the walls, but Heresie overturnes the foundation. Error is as a child, Schisme a wild stripling, Heresie an old dotard. Error will heare reason, Schisme will wrangle against it, Heresie will defie it. Error is a member blistered, Schisme a member festered, Heresie a member cut off. He that returnes quickly from error, is not a Schismaticke: he that returnes from Schisme, is not an Hereticke. Error is reproved and pitied, Schisme is reproved and punished, Heresie is reproved and excommunicated. Schisme is in the same faith, Heresie makes another faith. Though they may be thus distinguished, yet without Gods preventing grace, one will run into another: error will prove a Schisme, and schismaticall follies will prove stigmaticall furies. When Augustine said, Errare possum, haereticum esse non possum; I may erre, I cannot be an Hereticke: it proceeded from the confident perswasion of Gods mercie, and the resolution of his owne heart, to adhere constantly to the truth. The Hereticke exceeds the Schismaticke: the one hates only peace, the other hates truth. Psal. 120.6. My soule hath long dwelt with him the hateth peace. But, Psal. 139.21 Doe not I hate them, O Lord, that hate thee? He may dwell with them that hate peace: he will not endure them that hate the truth. All faults are not of the same degree; there is a moate and a beame, there is stubble and lead. 1 Tim. 6.3. If any man teach otherwise, and consent not to the words of Christ, If hee consent not, that is Schismaticall: if hee Teach otherwise, that is Hereticall. Matth. 5.19. Whosoever shall breake one of the least Commandements, and teach men so, &c. If he breake the Law, that is a personall sinne: but if he teach so, that is a pestilent sinne. To teach, pulchrum est, is a commendable: Docere diversum, to teach that which is incongruent, is dangerous: Docere adversum, to teach that which directly contradicts the truth; haereticum est, is hereticall. Si quis aliud senserit, if a man be opinioned against the truth, this is not answerable: Si quis docuerit, if a man teach such a doctrine, this is abominable. Let them Teach, but not Otherwise: for otherwise they had better hold their peace. We may say of doctrines, as Ieremie said of his Figges, Ier. 24.3. Than the good and true, nothing can be spoken better: than the bad and false, nothing is more perilously worse. None sing more sweetly than the true musicians of Israel. None howle more tetrically than the dogs of Baal, of Babel, of Belial; that often the divell himselfe cannot roare out a more detestable cry, above ground, whatsoever he doth in hell. As the doctrine of murdering Princes, &c. Satan is then the most dangerous tempter, when he comes as he came to CHRIST, with a Scriptum est, It is written: and Heretickes, while with this sound they tickle the peoples eares; often for want of true discerning sucke the bloud of their soules. Lord, give not over our soules a prey to their teeth; but rescue them from destructions, our darlings from the Lions, Psal. 35.17.
Heresies, in the plurall, to point at a multitude. The troubles of the Church seldome come single: but either they unite their forces, as the five Amorite kings combined against Gibeon,-Iosh. 10.5. Or separately and a part, they vexe her on every side; as Salomon was assaulted with Hadad the Edomite, Rezon the Syrian, and Ieroboam the Ephrathite; finding that true whereof his Father complained, Men enemies compasse me in on every side, 1 King. 11. We read, 1 Sam. 13.17. That out of the campe of the Philistines, came three regiments, all with a purpose to destroy, yet all taking severall wayes: one company of spoilers to Ophrah, another to Bethern, and the third to Zeboim. This is too true a pourtraiture of the Churches condition: as Israel then was temporally wasted, so the Church is now spiritually assaulted; and will be so used, untill hell hath swallowed up all her enemies. For these Egyptians will not cease pursuing Israel, till they all be drowned in the deepe. There is a treble band of them, all bent to murder severall wayes. The licentious by his scandalous life, the persecuter by his drawen sword, the Hereticke by his pestilent doctrine And every one of these blowes his trumpet to sedition, with Shiba the sonne of Bichri; Every man to his tents, O Israel, 2 Samuel Verse 20. Our case is not unlike theirs: there was three garrisons of enemies, all armed with all manner of weapons for offense: yet against all these, the Israelites had but two swordes for defense: yet it pleased God that those two were enow. One is the sword of the Spirit, that is Doctrine; the other the sword of the Church, that is Discipline. That as Peter said, Ecce duo gladii; Behold two swords. But two swords for so many, and against so many? a word of extreme want. Satis est, saith CHRIST; It is enough, those two shall suffice; a word of supreme mercie. Mercie to them, comfort to us; that our God can defend us with small meaens, with no meanes. The sword of the Spirit shall overcome Satans fiery darts; though the sword of the Church prevaile not against their bloudy fauchions. 2 Tim. 3.1. In the last dayes shall bee erilous times; men shall be lovers of themselves, covetous, &c. O what a rabble is there! you may say they are Legion; as the divell called his name. Luk 8.30. Legion, they are so many. Or here comes a company, as Leah said at the birth of Gad; A troope commeth, Gen. 30.11. Be they never so many, we waigh not their numbers, so long as CHRIST is with us. It is his good spirit that can stanch the wounds, and dry up the festerd bloud wherewith our Syrophenician woman, the Church hath beene so long vexed. Indeed we must spend the Inke of our pens upon these creeping ring-wormes: but be God only implored to cure the Lazar of his inveterate sore. They have not so many swords, as he hath shields: there cannot be so much venome in the seed of the Serpent, as there is Antidotes in the seed of the woman; saving health in Iesus Christ.
They shall bring in;] here is the necessitie, as the Apostle told us before of these Impostors; Erunt they shall be. Shall, though provision spend all her wit, and prevention all her strength; yet no avoiding it. Saint Iohn tells us, that many spirits are gone abroad into the world, that would be tried before they be trusted. 2 Tim. 3.6. They creepe into houses, and lead captive silly women laden with sinnes, and led away with diverse lusts, Iud. ver. 16. You have the picture of them drawen to the life. Doe you thinke it impossible for the truth to forsake some private brests, yea even whole regions? This were a Popish conceit; so they give out of their infallible Rome; that she hath clipt the winges of Truth, as old Rome did once the wings of victorie, that it might not flee away. This were to imagine the Holy Ghost bound to every Pulpit, as they bind him to their Chaire. No, there shall be some perverters: some? yea too many. There be some yellow seeds that abound; we might well spare them, they marre the field. We daily pray for labourers in the Lords great harvest: but for such as labour for the Lord, not against the Lord. For such as row us in the vessell of the Church toward heaven; not such as hurry us in a man of warre to bondage. For then wee should complaine of multitudes; Ier. 12. Verse 10. Many pastors have destroyed the vineyard. They were pastors, and pastores multi, sed stulti; many pastors, but evill ones: what doe they? Diripuerunt vineam meam, they destroy my vineyard. Wee say not then, the harvest is great, and the labourers are too few: but the harvest is great, and these labourrers are too many. Would they all labour for CHRIST; but when will that be? Oh it were speciall newes to be told in Gath, and would sound terribly in the streets of Askelon; it would goe cold to the heart of the divell, and shake the gates of hell: that the Church had escaped the ingenious sollicitations of these fiends, who not only trouble the waters of her peace, but poison her very springs of life. They shall bring them in, the Lord of his mercie cast them out.
Damnable heresies.] This is the last circumstance, the malignitie of them; ἀπωλείας; they are corruptive, destructive, damnable heresies: doctrines of Perdition. 1. Because they are reprobated of God; so Iudas was called the Sonne of Perdition, because God for his sinne had rejected him. A wicked person is called the Sonne of Belial, because Belial had bred him up. The Sonne of strife, because contention had begotten him, and he begotten contention. So here the Heresies of damnation; because damnation did bring forth them, and they bring forth damnation. 2. Because they are exitiall and pestilent to the kingdomes and nations where they are admitted. How great a plague did Arrianisme bring to the East, Pelagianisme to the west, now Papisme to all the world. 3. Because they bring destruction to all their followers and defenders: sometimes temporall. Deut. 18.20. That Prophet shall die. Sometimes spirituall; the Lord turning their rivers into bloud, that no man can drinke of their waters to comfort: the increase of their labours being given to the locust, and all their vines destroyed with haile. Psal. 78.64. Their Priests falling by the sword: slaine (if not with the sword of others) with their owne malice: and their widdowes making no lamentation: no widdowes, or but one at the most, to make lamentation. For who can pitie them that hate the truth? the wickednesse of their cause drownes all compassion of their case. The last of all is the worst of all; their eternall perishing; for those transformed Ministers shall receive an end according to their workes, 2 Cor. 11.15. For how should the Crosse of CHRIST bee a friend to them, that are enemies to his Crosse? Phil. 3. Verse 19. Their end is destructino, that’s much: but their destruction is without end that’s more. There is nothing but damnation in their wayes. Mic. 3. Verse 10. They build up Sion with bloud. Hos. 6 9. As troopes of robbers waite for a man: so the company of Priests murther in the way by consent. A robber waites for his prey, but being single he may either be avoided or conquered: but here are many robbers. Yet their divided forces may be subdued; Nay, but they joyne themselves in Troopes. Theeves may doe thus, that professe not God; Nay, but even apostated Priests. It is much that they fall to robbery, but I hope, no further: Yes, even to murther. The Priest and Levite are condemned that did not succour the wounded man; what shall become of them that give wounds, yea murtherous ones? It may be there is some one such reprobate; Yea, they doe it by consent: or were it but one act; nay agendo agunt: they commit it, it is their practise. Let us all then pray with our Church from sedition and privy conspiracie, from all false doctrine and Heresie. Good Lord deliver us! Amen.
We see what kind of Heresies shall be; consider we then (pardon it, if it be a digression) what may be the causes that produce such inevitable effects. The efficient cause is double; Prima & remotior is the just will of God; who hereby proveth his friends, as some of the Cananites were left to teach the Israelites warre, Iudg. 3. and punishtth his enemies. Secunda & propinquior; the naturall rebellion, ambition, and cecitie that is in men. The end is double; that the good might be made good by their tryall. 1 Cor. 11.19. that the evill might be left more evill. 2 Thes 2.12. That they all might bee damned which would not beleeve the trueth. The forme is Ipse error, error it selfe. The matter, articulus ille in quo peccatur, the very point of their prevarication. The maine fountaine whence they are all derived, is the divell, that Father of lies, and depraver of all goodnesse. But seeing he cannot well effect this immediately by himselfe, how may he facilitate his plot? by corrupting certaine Instruments. But what seeds of hell can he plant in their hearts, that should grow up to such pernicious fruites? For the divell can worke no man to doe evill to another, unlesse he hath first wrought him to admit evill in himselfe. No reprobate will serve Satan turne for nothing: but there must be some end propounded to his lust, for the satisfaction whereof he precipitates himselfe to such a hellish course. What may those infernall fires bee, wherewith hee sets them on burning, and with which they madly runne like a rotten inflamed vessell among the whole Navy? Let us a little examine the motives to this pestilent sedition.
First pride, for that loves at all hands to be formost. Heresies are set on foote by men that thought well of themselves; and perhaps had some cause so to doe, if they could have done it within any good compasse. Never meane parts set Schismes abroach against CHRIST: the stronger wit, the stronger Hereticke. Excellent gifts bind to excellent modestie; in humilitate Sapientia; wisedome is seene in humblenesse. They that blow abroad their owne praises, justly incurre the suspition of windinesse. Alienum laudet te, non os tuum; thy praise would sound better in thy neighbours mouth. Vertue never was a gadding Dinah, that runs abroad to be seene of the daughters of the land. But rather an Elizabeth, that hid her selfe sixe moneths together: loe, then was she fruitfull, and bred child, and that so famous a one as Iohn the Baptist. Stand further from me, I am purer than thou, this is vox superbientis, the voice of a proud sinner: Depart from me Lord, for I am a sinfull man; this is vox paenitentis, the voice of a penitent Saint. The wise man never wrote upon his doores, here dwells wisedome: nor did goodnesse ever dwell at the signe of ostentation. It is for hypocrisie to declare the owne worth, otherwise it would never be under stood for Sincerity. As the foolish Painter having pictured a Lion, so rudely and without such due shape that no passenger could know it: he was faine to helpe his apt with underwriting, This is a Lion. So it is for pride, when she cannot make her charitie understood, to proclaime it her selfe, This is charitie. Sincere ministers Nec pugnas narrant, nec cicatrices suas, never publish their owne sufferings and vertues: it is enough for them if they be found one day among those, In quorum ore non est inventus dolus, In whose mouth was found no guile, Revel. 14.5. That is, according to Saint Augustines glosse; who confessed meekely that they were sinners, and sought no other glory then Humility. Whereas Pride, saith Cyprian, is ever looking in her glasse: Speculum consulitur: Cur? nisi quia timet ne sit ipsa: at least the glasse must say she is faire: yet is, this Iezabels paint no better than the plaister of a leprous countenance, Rom. 1.22. Thus professing themselves to be wise, they became fooles! A just judgement to light on them, that thought it nothing worth to be counted wise, unlesse the whole world were fooles besides. None more thrust themselves forward into the battell, than these dwarfes and demilances; meere atomi in true being, yet bigge as Gyants in their owne opinion. But indeed, if onely Artists might censure arts, and the common people were admitted no Iudges in the Court of Faculties; never was dumbenesse more incident to him that is borne deafe, than ignorance is to heresie. 1 Tim. 6.4. Hee is proud, or a Foole; τετύφωται; the word signifying, both, as if it would teach us, that every proud man is a foole: and μηδὲν ἐπιστάμενος, knoweth nothing. Alexander would be drawen in colours by none but Apelles, and graven by none but Lysippus, both excellent in their qualities. God will have none meddle with his Scriptures, but holy and illuminate minds; and they are most humble and circumspect. The most blind are the most proud, and soonest venture on the deepest mysteries. Of the two bad states, to be a Phatisie is worse than to be a Publican: to be proud of good endowments is worse than to have neither pride nor good endowments. To be proud then, according to Saint Pauls methode in ranking their attributes, is the first brand of the Sectary: that same radicall cause of every sinne, especially of Schisme. This is the common proceeding: first the divell brings in Pride, then pride brings in singularity, and singularity brings in heresie.
The next cause is envie and malice: if this furie be in the heart, the divell may save a labour of driving. As they talke of a coach that moves without horses, being set forward by some vices and devices within, certaine wheeles and waights: so malice hurries away it selfe, and tarries not for the Auriga, or driver. All Heretickes are malicious, and carried with a rancorous hate to pervert others. As Archytas tooke no pleasure in viewing heaven, with all the celestiall beauties, unlesse he may have one to tell it to againe: so the Sectary takes no pleasure in his error, unlesse he can worke others to the same faction, Matth. 23.15. The Pharisies would compasse sea and land to make one Proselyte: it was but a tricke of their Father, the Divell compasseth the whole earth to spill a soule. Like men sicke of the plague, they have an itching desire to infect others. Hoc fonte derivata clades, that does in patriam populúmque fluere: this is the head from whence springs all mischiefe. If Ahab must be deceived, there is no fitter meanes to deceive him by, than Spiritus [mendacii], a lying spirit. Generally all the corruptions of Israel are fatherd upon the tongues of false prophets: their responsive oracles being not Dictum Domini, sed fictum cordis sui, not Gods word, but their owne conceit. This God acknowledged, that their sowre grape had set the peoples teeth an edge: and they might excuse themselves with Eve; The Serpent gave it them, and they gave it the people. But it was an old saying, Execrabilis ille qui ininxit in torrentem, cursed is he that poysons our current. The Iewes did so once in England, and would have spilt lives: the emissaries of Rome strive still to be the Iewes successors, but with a worse even for they spill soules. Now when the spring by the high way is poysoned, the poore traveller that drinkes of it, dies for it. Psal. 104.11. Such a place is to give drink to every beast of the field, and there the wild asses quench their thirst. Now that being envenomed, infecteth all the beasts of the forrest, all the birds among the branches, and especially the wild Asses, that there quench their thirst. Quid meruistis eves? Alas what have the poore Lambes deserved, that they must be thus deceived? alas, that they cannot be content to goe to hell alone? He that hath once made himselfe a villaine, studies how to make all others fooles. Abner calls it Play, though it be with edge-tooles: Sampsons foxes make a sport to tosse firebrands, though they burne corne fields. The skittish kine care not what becomes of the Arke, so they may be frisking. If the Church findes them, and smites them, strait they complained persecution: but indeed it is not the Church, but they that persecute. Hagar bears Sara, not Sara Hagar, though you would thinke it otherwise when you read the story. Hagar hath gotten a great belly, and now she domineers over her mistresse: Sara doth but just, to strike when she is provoked. Thus the Iesuites come against us with new malice, though with old arguments: they cannot leave their old and owne figure, Pseudologia. Therefore concerning their Tenents, let us not so much waigh virus, the malice; as vires, the validitie and force. For they dip their pens in the gall of the red dragon, and write bitter things; as if they loved cursing, Psalm. 109. Verse 17. But LORD let blessing bee the prayer of our lips, blessing the desire of our hearts, and blessing the end of our hopes, and crowned our heads for ever.
Another cause or motive is discontent. He is not fed with such broth as he loves, findes not preferment as he would, and thinkes himselfe worthy of, but no body else thinkes so. Hereupon he inveighs most lewdly and lowdly, against them that scorned, and happily had good cause to scorne, to set his Fathers or his fathers fathers with the dogs of their flocke. Now the Trumpet of Moses is made a trunk to shoote pellets at truths, and Moses his friends. And the characters of slander must be drawne in the oile of the Tabernacle, to the abomination of God and man. Arus driving ambitiously at a Bishopricke, was prevented by Alexander his competitor, the worthier man, though not esteemed his match for heat of zeale. Vpon the missing his suite, hee pursued his spite, by broaching an Heresie: that after the repulse hee might seeme some body, and draw a world of mal-contents after him, Theod. Eccl. Hist. lib. 1. Cap. 2. How many hath this motive sent oover to Rome!
Another cause is confidence of power and numbers. Seneca reports that the Senators of ancient Rome ordained, that the slaves should goe distinguished from the free borne in apparell: as it might be the cap which made a difference betweene a slave and a Citizen. But at last they perceived that there might be inconvenience in this: for the slaves might chance to fall a numbring their owne side, and upon the understanding of their owne strength, might breake forth into open rebellion, and shake off the yoke of servitude. So let every man doe as he list, and every assembly assume what fashion it list; it will be at last considered who have the most of their side. And where is Major numerus, will follow Pejor populus: they will be followers of the campe, partly for company, and partly for bootie. So they will come to performe indeed, what Hushai dissembled in word, 2 Sam. 16.18. When the people chuse, his will I be, and with him will I abide. Thus the ring leaders begin, not only to vaunt of their vertues, but to cracke of their forces; and that by the hundreds and the thousands. But yet numbers should not, shall not prevaile against the right. It was Gods charge, Follow not a multitude to doe evill. You have often a multitude of the simple led by one that is subtill: but one good man will not be led by a bad multitude. Errour steales in at a little hole, through wantonnesse and neglect of order. Therefore to prevent it, Saint Paul did heartily charge us to observe order, 1 Cor. 14.40. Let all things be done decently, and in order. For God is not the author of confusion, but of peace. Coloss. 2.5. I rejoyce in beholding your order, and the stedfastnesse of your faith. Such is the excellencie of order, that the Apostle ranketh it with Faith. Cant. 6.10. The Church is compared to an Armie; because of the goodly array and equipage wherein she marcheth. Without this so many assemblies, so many rents in Christs garment: so many congregations, so many distractions. Quot capita, tot Schismata, Ierom. It is not well to see a Church like Ieremies speckled bird, Ier. 12.9. a bird of divers colours.
They shall privily bring them in.] We have done with the matter, let us come to the manner of this Induction. Latenter, under-hand, Privily. Which word notes to us their subtiltie, their vigilancie, their hypocrisie.
First, their Subtiltie and politicke craft, whereby they insinuate their unseene poisonous seeds, Ephes. 4.14. Paul calls it the Sleight of men, and cunning craftinesse, whereby they lye in wait to deceive. As scandalizers scatter their libels, if it bee liked, they know the authours: if it bee dangered to penaltie, it is none of theirs. Sinnes agents are brought up in her owne house, and taught the rudiments of her owne discipline: as your Dequoyes teach young practitioners their trade of cheating. It is the brand of sinne, to be deceitfull, Hebr. Chap. 3. vers. 13. Take heed lest you be hardened through the deceitfulnesse of sinne. This art of coozenage shee teacheth to all her littor: O it is the subtillest Damme that ever the Devill engendred withall, and most pregnant in generation! Hee was in the Serpent when he begate iniquitie on man; but now he hath made sinne more subtill than the Serpent, Eccles. 21.2. Wee see the craftiest politicians over-reached by sinne: they have trickes beyond all men, Sinne hath a tricke beyond them. Sinne like the Fencer, may teach his schollers many postures, and wards, and trickes; but still reserves one for himselfe. They can coozen other men of their estates, but Sinne can coozen them of their soules. Let us therefore pray for that blessed illumination, to finde out the deceits and cunning of sinne: that albeit it once deceived us of our Birth-right, it may not now deceive us of our Blessing. It stole from us the happinesse of Nature, let it never steale from us the happinesse of Grace.
Secondly, their vigilant care to spie out the opportunitie, how they may privily bring Heresie in. Shee that will lay her bastard at an honest mans doore, must watch the time when the whole family is either far enough without, or is fast asleep within. Never was more watchfulnesse, than where is most purpose of wickednesse. The ungodly cannot sleepe unlesse he doe mischiefe, Mic. 2.1. They devise iniquitie on their beds, and when the morning is light they practice it. They lye waking all night, that they may be working in the morning. Luke 16.8. The children of this world are Sapientiores, Wiser: yea, and Vigilantiores, Watchfuller; than the children of light. You seldome heare of them that watch all night to prayer, and the service of GOD, Iob Chap. 24. vers. 16. In the darke they digge thorow houses, which they had marked for themselves in the day. They spie their opportunitie by day, but act their villanie by night. That is the private and secret season of bringing in their damnable trafficke: they have found the key, and when all are asleepe, they land their merchandize. The biting curre barkes not before-hand: nor did hee that meant to robbe, send a messenger before to tell the passengers, Ware the theefe. These repentine, serpentine mischiefes sting before they hisse: and like the Musket, kills dead before it gives the report. The Lion first roares and then preyes; the Wolfe first preyes, and then roares: the Heretike preyes, but roares not at all. As the woman that loves credit more than conscience, will sinne, so it be in private: so this Incendiary resolves to adulterate the truth, and to prostitute his soule to falshood; but his hope and helpe is in the the shadow of darknesse; Privily. When all is cocke-sure, (the good-man absent) GOD not preventing, (the good-wife suspectlesse) the Church without mistrust, (the servants asleepe) the Ministers retired; then doth this incarnate fiend begin to worke upon the children. And in confidence of his two confederate theeves, Place and Occasion; hee so bestirres himselfe; that from poore innocent soules hee often steales the best of blessings, a good conscience. Never did opportunitie meet with one that makes more use of it: hee will husband it to proofe, and like a cunning antagonist, lose not an inch of his advantage. The diligence of such is admirable: the Pharisies would take great paines to damne a Proselyte, Matth. Chap. 23. vers. 15. The children of light are not alwayes the forwardest in their generation. Besides, they have many obstacles, 1 Thess. Chap. 2. vers. 18. Wee would have come unto you once and againe, but Satan hindered us. Our way is like Cushi’s, full of rubbes: but they like Ahimaaz, take the Plaine way. Mischiefe is nimble, and he that intends evill, will breake his sleepe to doe it, Matth. Chap. 13. vers. 25. It is the Servants that sleepe, it is the enemie that watcheth to sow tares. I would we had their wings and speed, I wish not their tallons nor their flight. If Hazaels feet did belong to Salomons head, and both these to Davids heart, O there was a man for God, a man of God! The shepheard watcheth to guard his flocke, the Wolfe watcheth to destroy his flocke: the Wolfe hath the advantage, for he may sleepe out of feare: but whensoever the shepheard sleepes, the flocke is in danger. Our comfort is, that though the wolfe be waking, though the lambes sleepe, though the shepheard sleepe, though the Church sleepe, yet he that keepeth Israel neither slumbers nor sleepes; and this Keeper watch over us evermore.
Lastly, their hypocrisie, with the covertly carriage of their intended plagues, Rom. 16.18. By good words and faire speeches they deceive the hearts of the simple. Without this there could be no Privily: appearance would condemne them. Vice dares not walke without a borrowed shape: like an old courtesan, guiltie of her owne witherednesse, she never goes without a maske. Countenances furthest from native beautie, love artificiall shadowes. Never ill would appeare it selfe, if it could be hid. Hypocrisie is the usher of Heresie, a marshall that makes way for her, and cries Roome, here comes my Lady. Like the wench that led Saint Peter into the high Priests Hall; but not with the same purpose, to declare him. Ignorant people are beguiled with glosses and colours, as boyes with babies, and Indians with rattles, and such pretie toyes. Satan himselfe seemes faire, when he is drest up like an Angell of light: and a Wolfe cunningly apparel’d in a sheep-skinne, coozens the poore lambes. That damnable Heretike Pelagius, was a man of austere conversation: and false prophets come with a rough garment next their skinnes, like a Gibeonite in his old shooes. Therefore wee must learne to distinguish betweene Samuel and the Devill, which the Witch of Endor suborned in his likenesse: and wee may easily doe it, by his ascending out of the earth. Hypocrites thinke, as Brutus said when hee was dying; that vertue it selfe was but a name; that all pietie is but a name, and that name they get. Who were they that opposed Pauls Sermon at Antioch? Act. Chap. 13. vers. 50. Devout and honourable women, and the chiefemen. Devout; that they were honourable persons, no wonder: that they were wise after the flesh, no wonder: that they were mightie, no wonder. For, 1 Cor. 1.26. Not many wise after the flesh, not many mighty, not many noble are called. But that Devout, religious, zealous persons should resist the truth; this is strange, yet true. Corah, Dathan, and Abiram, those three resisters of Moses, were the most famous and eminent men in the congregation. Let us therefore pray God, that they may be either inwardly Lambes, as they are not: or appeare outwardly wolves, as they are: either to turne their hearts from their wolvish condition, or to pull their sheep-skin over their ears: that no jugglers may privily by their mists and mysteries, pervert the flocke of Iesus Christ.
Who privily shall bring in damnable heresies.] I am not yet quite wound out of this Labyrinth of heresies: I could wish my selfe well rid of them, wish you all well rid of them, wish the Land well rid of them, wish the world well rid of them. But O that I could as soone turne them out of the Church, as I can out of my discourse. Now at most they doe but trouble your eares; let them passe undiscovered, and they will trouble your hearts. All I have done, is but to shew you the mazes and windings of errour; and now I am readie to lead you out, and with due speed to bring you to a clearer coast. That remaines is for application; to denominate those birds of this feather, whereof wee at this present are in danger. I will discover to you three sorts; one that would disturbe your peace, another that would pervert your faith, a last, that would corrupt your manners; all of which would wound your consciences.
They that would privily wrong your peace, are seditious Schismatickes: who, when the bread of life is broken to the people, throw in crooked pinnes to choake them. These are they that vellicate authoritie, that calumniate our Service-booke, because the forme is uniforme. When we beseech Christ by his Agony and bloudy Passion; this they call conjuring: when the Minister to the penitent pronounceth absolution, this they call a Popes pardon. When we pray for all men, this they say is against Gods Election. When we pray for all those that travell by land or by water; this they say, is to pray for theeves and pyrates. When, against lightning and thunder; this prayer they would have used only in Summer: otherwise they say, we pray against sparrow-blasting. When we pray that our fore-fathers sins may not be laid to our charge; this they say is to acknowledge Purgatory. Thus they have made our Service to stinke in the nostrils of men: but our comfort is that it smels sweet in the nostrils of God. Our Surplisses and Vestments, they say, are not made of the Camels skin, but of the Dragons taile. Take heed of these, who privily bring in offences to your peace. And Bonum pacis martyrio praeferimus, Liber. Indeed they are zealous against all errours but their owne: but Saint Augustine would not have men such confuters; ut error vincat errorem, & quod pejus est, major minorem; that one errour shall be convinced by another, and the lesse by the greater. Is this holinesse, to be alwayes finding faults? Is this zeale, to like nothing but their owne inventions? I remember what Augustine said to Iulian the Pelagian; Cum animositatem viceris quâ teneris, veritatem poteris tenere quâ vinceris; When thou shalt master that stomack whereof thou art possessed; thou shalt possesse that truth wherewith thou art mastered, Rom. 16.17. Now I beseech you brethren, marke them which cause divisions and offences, contrary to the doctrine which yee have learned, and avoid them: for their conviction, and your owne security.
They that would privily bring in corruptions to your faith, as the Papists. Here Antichrist had cause to be angrie, and plead that he had not his right, if he were not brought in for the ring-leader: whose profession is to make your soules drunke with the wine of his fornications, Rev. 17 2. Beware of these Romish agents and instruments: all their desire is to intoxicate your hearts, and proudly to tyrannize over your consciences. He is that man of sinne, that man of pride, that opposeth and exalteth himselfe above all that is called God, or that is worshipped; 2 Thess. 2.4. Hee rose first above Bishops, then above Councels, then above Kings, then above Scriptures, and now so farre as it is possible, above God himselfe. All that are not dead in sense, know his malice; Killing all those that worship not the image of the Beast, Rev. 13.15. Saint Paul tells us; All things are yours; if all be ours, what unsufferable wrong doth he to us, that takes away from us halfe a Sacrament, the whole Scripture? For what purpose sends hee over his Seminaries, those flies that come humming out of the Larder of Hell? They envie, they inveigh, they write, they raile. But as the Iewes did with Stephen; when they could not confute him with arguments, they did it with stones: so what they cannot evince by the Word, they will convince by the sword. They have alwayes powder in the panne; and when they spie their time, they will turne their pens into pen-knives, and their inke into bloud. O but now they plead Kings truce: yet as in France, when it was said there should be a consultation at Paris, to heare complaints, to redresse wrongs, and set all things even: and that the Protestants should have free accesse to declare their grievances, and safe-conduct to returne: one answered, Promise what they list, for Saint Bartholomew-Eves sake I will not trust them. So how ever they shew themselves, looking smoothly, and speaking-fairely: yet for the Fifth of Novembers sake let us never trust them. Onely blesse wee our GOD, that though they doe so much mischiefe as they can, yet they cannot doe so much as they would. And if our sinnes provoke him not, Christ will preserve his flocke from being a pity to their teeth for ever.
They that infect our manners are evill companions; Satans agents: who is still scattering his firy darts among the Armie of Israel. And when they light upon wood they kindle, when upon flax they flame, when upon gunpowder they blow up all. Infirmitie is as the wood; desire to sinne, that is the flax; delight a sinne, that is the powder. If we be naked, or onely clothed with hypocriticall our sides, or with the thin coat of reason, these darts will wound us: onely the shield of faith rebates the points, and quenches all the fire. Some are afraid of meeting the Devill in a darke night: alas, he will not scare thee from himselfe: what should he get by that? No, it is worse meeting him like an Angell of light: by an Orator perswading, by a Poet delighting, by a friend flattering, by a wife seducing: thus is the Devill often brought in like concealed ware. Some make question whether there be a Devill or no, because they never saw any: but thou mayest see him in his effects, tempting thee to lewdnesse. In the time of Superstition, the Devill did often appeare in some bodily shape, and he had reason for it; for by that meanes bee drave men forward to desperation, to which in those dayes they were most inclined. But in these times of prophanenesse, he will not appeare in his likenesse, lest he should hold men backe from presumption, to which they were running head-long. For he is never a worse devill, than when he comes lap’d up in Samuels Mantle; privily under the cloake of holinesse! so that now all the wisdome is to see the Devill. If a mans eye be too neare the object, the beames of his sight will be confounded; there must be a mediocrity of distance. As in the Optickes, if a man would perceive the art of a perspective picture, he must goe a distance from it, and then looke on it with artificiall eyes, or spectacles fitted for the purpose. So if a man would apprehend the prospects of Satan, with all his shadowings and deepe deceits; he must not stand too nigh him, but goe further off. And then he must looke, not with the eyes of nature or reason, so he shall never descry him: but with the eye of faith in the glasse of the Scripture; this shall plainly represent him.
Feare Satan then most, when with the fairest pretences of good, he seekes to justifie evill. When the woman of Tehoah with a subtill parable procured Absolom’s repeale from banishment, 2 Sam. 14.19. David replied, Is not the hand of Iob with thee in all this? When thou beholdest Sacriledge coloured under the title of an impropriation. Is not the hand of the Devill in this? When oppression passeth under the name of reasonable and allowed Interest: Is not the hand of the Devill in this? If you see secret malice strike under the semblance of Iustice: Is not the hand of the Devill in this? If covetous worldlinesse passe for honest thriftinesse: Is not the hand of the Devill in this? If flattery creept up to preferment, under the title of humilitie: Is not the hand of the Devill in this? If plumes, painting, gawdie purfles, the ornaments of Popinjayes, to the inversion of nature, and destruction of modestie; march all under the colours of comlinesse, and going according to their state: Is not the hand of the Devill in this? Let us finde out this privie inductions of these damnable heresies, and resist him there, 1 Pet. 5.9. Resist him stedfast in the faith: this wrings his sword out of his hand; he and all his adherents shall fall before us, Ioh. 12.31. The Prince of this world shall be cast out: What folly is it for the wicked to fight on his side, that is sure to bee vanquished? Feare thy sinne, never feare Satan? let him not have Lust that secret factour in thy citie, that Intelligencer in thy soule; and he can doe thee no harme. Through sinne only is their force and fury so terrible to us, Ephes. 6.12. Spirituall wickednesse, or wicked spirits: but spirituall wickednesse is more to bee feared than wicked spirits. But the God of peace shall shortly tread Satan under our feet, Rom. 16.20. Now the Lambe that hath the key of the bottomlesse pit, and the great chain in his hand, binde that Dragon with everlasting darknesse. But for thy Church; send forth thy mercy and truth, and save us; and let thy face shine upon us for ever.
Denying the Lord that bought them.] This I called their Criminall evill, a sinne that seemes to keep the circle of their owne selves; and not to extend to the mischiefe of others, but only by the force of example. In handling whereof, I will first consider the generall doctrine; what it is to deny Christ; and wherein these false teachers deny him: and them the application of it; who they be that in these times deny him. In speciall we find the aggravation of their apostacie in three hainous ascendings. First, They Deny: it were bad enough to slight him, worse to forget him, yet worse to forsake him: but to Deny him, this is fearefull. Secondly, The Lord: not a creature, not a man, not a Father, not a friend, not an Angell, not themselves: but the Lord, this is more fearefull. Thirdly, That bought: it is much to deny a benefactour, more to deny a Parent, more to deny a Creator: but yet there is a step higher, to advance this blasphemie to the full altitude; to deny a Redeemer; Him that with the precious bloud of his heart Bought them; this is most execrable.
Denying of Christ.] is of two sorts: either in Iudgement or in practise: denyall in faith, or denyall in fact. The latter is of infirmitie, the other of infidelitie. 1 Tim. 1.19. Some have put away faith and a good conscience; and concerning faith have made shipwracke. There is a denyall of faith, 2 Tim. 3.5. Some having a forme of godlinesse, deny the power of it, Tit. 1.16. They professe that they know God, but in workes they deny him. There is a denyall of fact. The former makes a man no Christian: the other makes him non nullum, sed malum; not no christian, but an evill christian. The denyall of Christ in judgement hath many degrees. 1. Apostacie, a falling off from Christ, and from the knowen truth into wilfull errors. Heb. 3.12. Take heed lest there be in any of you an evill heart of unbeleefe, to depart from the living God. 2. A violent opposing that truth which they have rejected, both with tongue and hand: justifying and defending their owne mischievous opinions against the Gospell of Christ, Lastly, the sinne against the Holy Ghost. First men forsake Christ, then deny him, lastly blaspheme him. This is indeed that which truely rents a man off from Christ, and deprives him of all hope to be saved. The denyall in fact is a dangerous pit, yet the mercie of God hath helped some out of it. So was Peter delivered; Servus negavit Dominum, sed Dominus amavit servum; The servant denied his Master, but the Master loved his servant. Paul did not only deny him, but persecute him; yet he obtained mercy, 1 Tim. 1.13. Many of the Iewes did not only deny him, but crucifie him, Act. 3.14. Ye denied the holy one, and the Iust: yet were they pricked in heart at Peters Sermon; gladly received his Word, and were baptized, Act. 2.41.
Every action that gives way to Gods dishonour, and heartens others to superstition, is a deniall of Christ in some degree of fact, 1 Cor. 10.20. The things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. Chrysost. Oper. Imp. in Matth. He that tasteth the meat offered to Idols, Gustu negavit Christum, hath denied Christ with his tasting. If hee doth not so, yet let him but touch those things with pleasure, Tactu negavit Christum, Hee hath denyed Christ with his touching. Though he doth not touch, yet if he stand to looke upon the Idolatry, Visu negavit Christum, He hath denied Christ with his eyes. Though he forbeare to looke, yet if he listen to those charmes, Auditu negavit Christum, He hath denied Christ with his eares. Though he omit all these, yet if he smell to the Incense, Odoratu negavit Christum, He hath denied Christ with his smelling. He may be denied voce, veste, vultu, victu; with the voice, when men speake to dishonour him, though inwardly they reverence him: with the garment, when they weare idolatrous fashions of attire to escape notice: with the countenance, when they seem delighted to behold the breaden god carried in a box: with the diet, when only to give content to some popish spirits, they will forbeare certaine meats on certaine dayes. These be all degrees of deniall in them, that rather seeke to please men, than to be the constant servants of Christ.
He that dissembles a false faith is thus guilty. Faith may be fained; ex parte objecti, when it doth not credit all the Word: ex parte subjecti, in respect of the false heart of man: ex parte exterioris actionis, when a man keeps the true faith of Christ, but dares not professe it. Nichodemus had a good minde to Christ, but he durst not be knowne of it: now in that he did not openly acknowledge him, he did in a sort deny him. It is objected, Rom. 14.22. Hast thou faith? have it to thy selfe before God. Therefore a man may conceale his faith. But the Apostle speakes not there de fide necessariorum, concerning the faith of those things we must necessarily beleeve: but de fide adiaphororum, concerning the faith of indifferent things. Shall I change any faith in these? No, doe not change it, but hide it. Shall my faith then be quite concealed? No, God sees it. To what purpose have I faith, and not to shew it? Yes, shew it to God. Thy faith is to be concealed, not cancelled. But then a man may hide his faith in time of persecution, and be present at idolatrous services? No, for the Apostle speakes not of that faith, Quae ad dogmata pertinet, sed de rebus medis; but onely of things indifferent, and therein sometimes to hide our faith is not to offend, Chrysost. Our owne faith, I say, for a man may sometimes dissimulare fidem propriam, dissemble his owne faith: but he must never simulare fidem alienam, counterfeit a strange faith.
Here may be questioned, whether it is lawfull to be present at a Masse, so long as we reserve our owne faith; and whether this be to deny Christ in any sort. The Apostle cleares it, 1 Cor. 10.14. Flee from idolatrie. This exhortation he strengthens with two speciall reasons; the one vers. 20. They that partake of things offered to Idols, have fellowship with the devils. The other, vers. 21. Yee cannot be partakers of the Lords Table, and of the table of devils. Besides offending of the weake Christian, and confirming the strong Papist. A Protestant cannot possibly communicate with the Papists, without sinne: yet they may communicate with us, without sinne. Our Service is without all feare of idolatrie, even themselves being judges: so that a Papist remaining a Papist, may communicate with us: and it is rather out of pride, than conscience, that they refuse it. Yet it stickes upon the stomacke of some toy-headed Professours, that they may lawfully see a Masse, going with their kindred, for sport; and rather than want excuses, that they might more detest it. But Paul cuts off all these reasons, 1 Cor. 10.22. Doe we provoke the Lord to anger? are we stronger than be? God shall condemne all colourable shifts, and expose thee to his wrath. To exhort this allowance, nothing is more commonly cited than the example of Naaman, 2 King. 5.18. When my Master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow in the house of Rimmon; the Lord pardon thy servant in this thing. To which Elisha doth seeme to give approbation; Goe in peace. This place is their opinion doth prove it, when indeed this place makes most strongly against it. First, Naaman speakes of a civill worship to his Master, not a superstitious one to the Idoll: the King leaning on his hand; either Majestatis or infirmitatis gratiâ; whether for weaknesse or for State. Secondly, Hee professed the resolution of his heart to worship onely the God of Israel, that had healed him. Begging earth to make an Altar, erecting an Altar for sacrifice, and sacrificing that hee might be thankfull. Thirdly, He puts the doubt of his owne weaknesse, that notwithstanding his resolved sincerity; yet being with his Master in that cursed place, he did not know how temptation might worke upon him; therefore he sayes, God be mercifull to me in this; Pray for me that I may not fall, pray for me that I may finde mercy. Fourthly, Some thinke that Elisha did not approbare, sed tolerare; not approve, but suffer Naamans fault; but there is no dispensing with sinne. Fifthly, Goe in peace, is as much, as God be with you Sir; a valediction: not the words concedentis postulatum, of one that granted a request: sed dimittentis abeuntem, but of one that gave him licence to depart. Sixtly, Indeed the Prophets meaning was to comfort the Syrian in Gods mercie; whose strength should be glorified in his weaknesse. Who would either wholly keep him from idolatry, or if he fel upon infirmity, afford him gracious forgivenes. If such a thing happen; but either thou shalt die, or thy Master die; howsoever God wil prevent it; Goe in peace. Seventhly, Naaman did confesse that the bowing in the house of Rimmon was a sinne, or else he would not have begged pardon for it. When I goe to masse, I reserve my heart unto God: so did Naaman, yet he cryed, Lord be mercifull to me in this. He desired mercie, as fearing before hand: we have those that will doe it, and never begge mercie afterwards; that never say, In this Lord pardon me. Thus they have a faire warrant from this place: for Namaan condemnes it, and yet they would by his example find arguments to allow it. If it were not a sin, why doth he crave pardon for it? if it be a sinne, why doe we seeke to justifie it? But we goe to behold it as a Player: but playes are for stages, not for Churches. Darest thou goe to a Temple, to see religion made a mockerie, and the Name of thy God a lest. But we would see it, that we may confute the absurdities of it. But would any sober man goe to a drunken meeting, that he might learne to condemne drunkennesse? he knew it was bad enough before. But we would goe to convert others: goodly! as if the wooll should undertake to turne the pitch white by touching it; will not the pitch rather black the wooll? Peter durst abroad draw his sword against a whole troope, in defence of his Master: yet after all his protestation of inseperablenesse from CHRIST, he was infected with the aire of the high Priests hall. But yet we would see it, that no longer by report, but by ocular testimonie we might hate it. But would any man desire to see murder or incest, that he might more loath it? All reasons are lost that make for sin: therefore resolve against this danger of temptation, lest you be found to deny CHRIST.
This for the generall doctrine; now for the application, that wee may perceive who they are which in any measure or degree deny IESUS CHRIST.
1 The Iewes and Turkes. For the Iewes, their refusall of him more strongly approves him: neither could he be justified to be that Messias, if they rejected him not. Loe now how the Lord hath requited them: they denyed him, and he hath denyed them. Their sinne is capitally written in their long and desperate ruine. If they would compare their former captivities with their former sins; they should now find that they have committed some sinne more haynous than all former sinnes, because they suffer a plague more grievous than all former plagues. This sin was the denyall of CHRIST, and this plague for that denyall. For the Turkes they have taken the name of Saviour from CHRIST, and given it to Mahomet that coozning Arabian. Their malice is not only to deny IESUS, but to murder him; and by all stratagems seconded with bloudy violence to wast christendome, and to bring his name to nothing. But arise ô LORD, thou and the Arke of thy strength; convert or confound thine enemies, and Remember those Tyrants that say of thy Ierusalem; Rase it, rase it, even to the foundations thereof.
2 The Greekish Church of the Ruffes and Moscovites have reserved from forgetfulnesse the name of CHRIST, but in the foundations of their religion have denyed him. They are the basest dregges of all Christians, and so to call them is to allow them the most favour that can be. They will admit none of the Christ an world to their font, but such as solemnly renounce, spit at, and abjure their former God, religion, baptisme. They are as ignorant as Turkes, as idolatrous as Pagans, as obstinate as Iewes, and more superstitious than Papists. If the worst of the Romane, and best of the Russian, were compared, it would be hard to judge which were least evill. They give more honour to Saint Nicholas, if at lest he was a Saint, if an honest man, than they doe to CHRIST. They usually put a scrole into the hands of their dead, when they bury him; it is this, A Russe of Russes; which they call a certificate to Saint Peter. It is their wickednesse and infelicitie to have denyed Christ.
3 Such other Heretickes as have kept the name of Christians, yet have spoiled the just honour of CHRIST. These differ from the other, and are not properly called Religions, but Opinions. Every Heresie though fundamentall, makes not a religion: we say not the Religion of the Arrians, Nestorians, Sabellians, Macedonians; but the Sect or Heresie. Not to discusse the proprietie, no opinion chalengeth the name of a Religion in our usuall speech. Such were the Valentinian and Manichean heresies, that denyed CHRISTS Humanity. The Arrian and Samisetanian, that denyed his Divinity. The Nestorian, that distracted him into two persons. Eutychian, that confounded the two natures. The Sabellian, that mind him with the Hypostasis of the Father. Donatus, that denyed his kingdome, that is his Church to be perpetuall and catholicke. Pelagius, that denyed him to be the Redeemer of little ones in baptisme. Novatas, that denyed his grace and mercie to sinners fallen. There were innumerable such whom the Lord with his fanne hath cast out, purging his Floore from such damnable chaffe. The same gracious hand purge it still; that all men may come with heart and tongue, to acknowledge one true God, and one blessed Saviour, Iesus Christ.
4 The religion, or rather faction of Papisme. It is most wonderfull to read, how Feuardentius and others of them upon this Text, doe challenge us for the principall men that deny CHRIST. But when we come to examine the waight, their very arguments against us doe strengthen us, and we find our selves the more comforted in being so scandalized. Let indifferencie be judge! we adore and trust upon CHRIST for our only Saviour, and ascribe to him the whole of our redemption: they joyne other Saviours, other mediators with him; now which of us doe most deny CHRIST? doe you looke for more evidence? you shall have it that both the cold neuters who treate of a reconcilement betweene us; and the hot separatists that say we have not left them at all because we retaine some ceremonies which they use; may be at once satisfied and ashamed. It is not matter of order, but matter of faith that hath divide us; nor ceremonie, but substance: not a bush, but a wall of stone, that we can scarce imagine the separation greater which divided Abraham from the rich man in hell. 1 Ioh. 2.2. Who is a lyer, but he that denyeth that Iesus is the Christ? he is Antichrist that denyeth the Father and the Sonne. But they deny not the Father, albeit the Son: yea, in this they have denyed the Father: where CHRIST is but halfe a Saviour, God is but halfe a Father. Verse 23. Whosoever denyeth the Sonne, the same hath not the Father. They worship images, adore reliques, invoke Angels; here they deny Iesus. They sacrifice for the sinnes of quick and dead with a wafer cake, hold a Purgatory for the scouring up of soules, as I CHRISTS bloud was not able to doe it; here they deny Iesus. They tread downe the deputies of God from their Thrones, and set up an usurping Prelate, whom all ages have acknowledged a vassall to Prince; here they deny Iesus. They take away Scriptures, mangle Sacraments, license Stewes, condemne marriage, wrappe up the obsequies of our conscience in the strange liverie of an unkowne language; sell pardons for sixepence; open heaven where Christ shuts it, and shut heaven where Christ shuts it, and shut heaven where Christ opens it; here they deny Iesus. They mingle the bloud of Martyrs, yea of traitors, with the bloud of the Lambe of God which is spotlesse; which only taketh away the sinne of the world, only quencheth the wrath to come, only abateth the edge of his Fathers Iustice, even that sword cherubicall which glitters before Paradise: this, this is to deny the Lord that bought them. They are all for Traditions, we for the Scriptures: the goods of our Father are in question, whither shall shall we goe but to his will and testament? thither we flie, we doe not deny thy word, ô Lord, we doe not deny thee: but they that deny the word of Christ, deny Christ himselfe.
