Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 2 · Verse 1 (1 of 3)
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 foreign, 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, foreign, 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, foreign, 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; foreign, 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 merciemercy 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 …t. 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 merciemercy, 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 monethmonth: 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, te…, 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 … 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: onelyonly 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. VponUpon 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 merciemercy, 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 merciemercy. MercieMercy 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 merciemercy caſt them out.
Damnable hereſies.] This is the laſt circumſtance, the malignitie of them; foreign; 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 onelyonly 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; foreign: the word ſignifying, both, as if it would teach us, that every proud man is a foole: and foreign, 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 Ar…hytas 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 …ompaſſe ſea and land to make one Proſelyte: it was but a tricke of their Father, the …ivell 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 …epulúmque 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 menda…i, 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. VponUpon 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.