First Epistle of John Applied Part 2, Sermon 11
SERM. 11.THE FIRST EPISTLE OF St. IOHN.
CHAP. I. Ver. 6.
If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth.
THat Preface which I find in the beginning of one of Salvians books, concerning Gods Government of the world; I may here aptly make use of; I suppose, yea, I am confident, my discourse of this Scripture, will be unwelcome to many auditors, and that because it is a smart and sharp reprehension: Arbitror imo certus sum &c. Salv. de Gub. Dei l. 8·men naturally love to be tickled with applause, not scratched with reproof; we relish well the honey of commendation, but know not how to digest the wormwood of increpation. But beloved, the diet, which is not so toothsome, may be wholesome; that potion which is very bitter to the taste, may prove healthful to the body; and faithful rebukes, though they be not so pleasing, yet I am sure are profitable, especially when they are seasonable and sutable, such as this was to those in St. Iohns time; and I would to God it were not as truly agreeing to many, very many, in our dayes, who will be found one day among the number of those lyars, If we say we have fellowship with him, and walk in darknesse, we lye, and do not the truth.
Having already dispatched the impiety of those mens practice, in that they walk in darkness; that which followeth next in order is, the eminency of their profession, implyed in that supposition, If we say we have fellowship with him, for in this supposition, there is a position couched, namely,
That many who walk in darkness, say they have fellowship with God.
For the better explication of which, in its fullest latitude, I shall briefly premise a double distinction, and then pursue a double proposition ▪
The distinctions to be premised, are of
1. A double Having this fellowship, to wit, in spe, and in re, in a confident expectation, and in a reall possession.
2. A double Saying we have it, namely, a saying within our selves, and a saying to others, that is, inward in respect of our thought and opinion, this outward in respect most properly of our words, and not excluding gestures, and all other wayes of external expression.
The propositions to be prosecuted, are two,
1. Many say they, have fellowship with God in hope, who yet walk in darkness; they promise to themselves, the future vision of Gods face, whilest they go on in the wilfull breach of Gods Law. This is that which they say in their hearts, perswading themselves, that their condition shall be happy, though their conversation is wicked; of such an one it is Moses speaketh, who blesseth himself in his heart, saying, I shall have peace, though I walk in the imaginations of my own heart. This is that they say with their lips, impudently laying as full claim to happiness,Deut. 29.19. as the uprightest and exactest Saint.
If you inquire whence this comes to pass, I answer, from the false reasonings which are in the minds of men, concerning.
The freeness of Gods grace in electing.
The fulness of his mercy in forgiving.
The worthiness of Christs blood in redeeming.
1. When presumptuous sinners hear that Gods election is without respect to any worthiness or qualifications in us, they presently fancy to themselves, that their names may be written in the book of life, as well as any other; yea, they fondly imagine, that being elected, they shall have fellowship with God, let them live as they list; and hence they are emboldned to presume and boast of a future well-being, not considering that Gods election, though it be not conditional, yet is ordinate, to wit, to the end by the means, to happiness by holiness.
2. When wicked men look upon the extent of Gods mercy, whereby it is, that he desireth not the death of a sinner, that he is a God pardoning iniquity, transgression and sin, not onelyonly few, but many, small, but great, all sorts of sin: they promise to themselves a facility of obtaining forgiveness, whilest yet they indulge to their sins, not considering that God is just, as well as merciful, righteous, as well as gracious, and he is ready to pardon the penitent, so he will by no means clear the guilty.
Finally, when secure sinners hear of the infinite merit of Christs blood, how satisfactory it is for the sins of the whole world, and therefore much more of a particular person, they are willing to perswade themselves of an interest in that blood, and thereby of reconciliation and fellowship with God, not considering what our Apostle saith, in the very next verse, the bloud of Iesus Christ cleanseth from all sin but it is on…ly those who walke in the light.
Thus is the sweetest hony turned into gall by bad stomachs, the most wholsome antidotes become poyson to wicked men, and the pretious supports of a lively faith, are abused to be props of presumption, by arrogant hypocrites, by reason whereof, it is that they are so impudent as to say, they hope to have fellowsh…p with God, though they walk in darkness.
2. Many who walk in darkness, say they have actually this Divine fellowship, and are in a state of grace. As for the grossest sort of hypocrites, who make pretences of religion and holiness, a cover of their wickedness; they cannot say it in their hearts, because their consciences must needs tell them, they are wicked and odious in God sight: but they say it to the world, that they may walk in the dark, and accomplish their wicked designs the more secretly, speedily and effectually. But as for others, they say it both in opinion and profession, they think, and accordingly boast themselves, to have communion with God, though they walk in the darkness, both of sin and error.
Instances of this nature, there want not many in all times of the Church. The Prophet Isay speaketh of the Israelites in his time, that they did swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness. They call themselves of the holy City, and stay themselves upon the God of Israel. And again, God himself, concerning the people saith,Is. 48.1, 2. that notwithstanding, their transgressions and sins, in which they lived, they would seek him dayly, as a nation that did righteousness, yea, Is. 58.1, 2.that they took delight in approaching to God: and what was this, but to say they had fellowship with him, of this sort, were the Pharisees in Iohn the Baptists time,Mat 3.7.9. though they were a Generation of vipers, yet they would say within themselves, they had Abraham to their Father, and so in effect, that God was their God; such were those in Phylodelphia, Rerel 3.9.of the Synagogue of Satan, and yet they said, they were Jews, the people in covenant with God. Against this generation of men it is, that St. Paul declaimeth, where he saith, they have a form of godliness, by which they say, we have fellowship with God, and yet deny the power of it, to wit, by walking in darkness; and again, they profess they know God, 2 Tim. 3.5. Tit. 1 16.and so have communion with him, whilest in their works they deny him, by walking in darknesse. Indeed, so far hath the presumption of some carried them, that (though they were impure hereticks, and at once, both in respect of doctrine and manners, walked in darkness yet) they have said, not onelyonly that they had fellowship with God, but that they were the onelyonly people that had fellowship with him. This did the Gnosticks (a people, as you have already heard, that lived in all manner of impurity) pretend, that they onelyonly were the people, who had the knowledge of God, and his Son Iesus Christ, which is eternal life, and therefore gave themselves that title. Such was Novatian with his followers, whom St. Cyprian compareth to an Ape, dissembling it self to be a man, because being an enemy against,Cypr. ep 73. he assumed to himself the authority and verity of the Catholick Church. Not to expatiate in this large feild, at this day on the one hand, the Papists appropriate to themselves the title of Catholicks, assert theirs the only true Church, wherein alone fellowship with God is to be had, and out of which, there is no salvation to be obtained, and yet they walk in the darkness of idolatry, superstition and impietyes, and on the other hand, the Schismaticks; among our selves, account themselves the onelyonly Saints; the pure Churches, those that alone have communion with God in pure ordinances whilest their pride and arrogance, malice and oppression, cruelty and bloudshed, sedition and rebellion testifie to their faces that they walke in darkness.
To apply this, all then is not gold that glistereth, nor are faire shewes a sufficient argument of realitie, the truth is there are many sincere hearted Christians who make conscience of their waies and walke in the light that have not so far attained, as to say they have & hope for fellowsh…p with God, being very jealous and timerous about their spirituall and eternall estate. And yet many base hypocriticall wretches, who indulge to themselves in knowne wickednesse are strongly confident of felicitie, yea make large professions of pietie. Take heed therefore how you give credit to pretenses esteeme not a pharisee, the holier for the breadth of his phylacteries or depth of his fringes, every man is not presently a scollar that weareth black, nor a Gentleman that is arrayed in scarlet, nor a Christian, that is so in name and profession, well meaning persons thinke all men speake as they meane, and are as they seeme,P…o, 14.15. but the wiseman tels us it is the simple who beleeveth every word· Indeed because many who walke in darkness, say they have fellowship with God to infer. All who say they have fellowship with God, walke in darkness would argue too little charity. But to conclude, that all who say they have fellowship with God, have so indeed, argueth too much credulity. It is true if I know not a mans conversation, charity bids me thinke well of his profession and hope well of his hopes, but with all prudence adv…seth me, that I be not presently drawne aside with smooth words, and faire pretences. The summe is, neither rashly censure, nor yet hastily credit them who say they have fellowship with God, lest as by the one, you may contemne the good, so by the other you may beleeve a liar. For if they who walke in darkness say it they lie. And so I am fall…n on the last, and maine part of this scripture.
The Incongruity of these two, the hypocrites profession and practice one to the other they lie, and do not the truth.Prol. 3.
Mentimur ecce Peccatum commissionis non facimus veritatē ecce peccatum omissionis Aquīn in l…c. mentimur refertur ad professionem non facere veritatem ad mores. A…et. ibid.Here are two characters given of these hypocrites the one affirmative, the other negative, the one of lying, the other of not doing the truth. Aquinas conceiveth by these two a double sin charged upon them, the one of commission in speaking a lie, the other of omission, in not doing the truth▪ Aretius better refers the lie to their sayings, The not doing the truth to their walking, therefore their saying is a l…e, because their walking in darkness, is a not do…ng the truth, and so the latter is added by way both of explication and confirmation to the former.
1. Begin we with the affirmative expression, and therein inquire how this saying appeareth to be a li….
To which end be pleased to know, that there are two things considerable in a lie, to wit the materiall, and the formall part, the matter of a lie is a falsehood, the forme of it is an intentionall asserting it to be true.
1. As to the first of these we lie, is as much as we say that which is false, indeed every falsehood is not a l…e, but in every lie there is a falsehood. It is true a man may tell a l…e, and yet speak truth; but it is then when he thinketh it to be false, and comonly the matter of a lie, is that which is false in the nature of the thing.
Such is the matter of this saying in the text, that a man who walketh in darkness hath fellowship with God I grant, a man who hath fellowship with God may fall into darkness;Rectè praesentis temporit ve… bum p…nitur L…r ibid. do some particular worke of darknesse, but he cannot walke in it. It is not to be denyed, but that a man who doth walke in darkness, by changing his course may come to have fellowship with God; and a man that now hath fellowship with God may be one that hath walked in darkness, but to say that he who doth walke in darkness hath fellowship with God, is materially a lie, because a notorious falsehood. That this may more fully appeare, consider this double demonstration.
1. That saying which is not according to, nay directly against the saying of God, must needs be a lie; for if God be the God of truth, his must needs be the word of truth, & so whatsoever is dissonant to it, false and lying. Now (beloved) search if you please the whole volume of sacred writ, from the beginning of Genesis, to the end of the Apocalipse, and finde if you can any leafe in that booke, or any line in those leaves that speaketh the least word of peace or pardon or comfort or mercy from God to a man that walketh in darkness, liveth in wickednesse, nay indeed God hath written a bill of divorce to every such person,Act. 8.21. Pro. 15.20.11.26. M…. 7.4. Is. 57 21. Ps. 68.21. non est tibi pars neque sors as the Apostle said to Simon Magus, thou hast neither part nor lot in this matter of divine fellowship, who walkest in sinfull courses. The Lord is farre from the wicked, the wicked is an abomination to the Lord, there is no peace saith God to the wicked, God will wound the hayrie scalpe of him, that goeth on in his wickedness. Depart from me ye workers of iniquity, This is the language which the Holy Ghost useth, and the doome which the scriptures passeth on such a person, & now tell me can there be a more palpable untruth, then when God sayth no peace for men to say peace, and for them to whom God saith depart, to say they have fellowship with him.
2. To say that is, which not only is not but cannot be is a lying falsehood, who would not account him a lier that should as…ert a thing actually existing which is not onelyonly improbable but impossible? now for a man walking in darkness to have fellowship with God, is all together impossible, and the reason is cleare in the context, read but the end of the former verse, with this and the inconsistency will be manifest because, God is light and no darkness is in him therefore they who walke in darkness cannot have fellowship with him. For as St. Paul puts the question intending by it a vehement negation,2 Cor. 6.14. what fellowship hath righteousness with unrighteousness, and what communion hath light with darknes. We see in experience the darkness commeth not till the light be gone, when the light cometh, the darkness vanisheth, they cannot dwell together and the ground of it is cleare in philosophy because things of a contrary nature do mutuò se tollere mutually take a way each other. Indeed contrary qualities may in remisse degrees consist in the same subject but not in intense; and when they do, it is with them as with a paire of scales, if one goe up, the other goeth downe, as one increaseth, the other decreaseth, now God is not onelyonly lightsome but light, & such a light, as is without the least darknesse, light in the abstract, and that noteth the brightest lustre, whereas the wicked man walketh in darkness, yea according to St. Pauls phrase concerning the Ephesians, Eph 5, 6.he is darkness in the abstract and that noteth the utmost darkness, as soone then may the clearest light & the thickest darknesse rest in the same place together as God: and a wicked man have fellowsh…p together Michael and the dragon could not agree in one heaven, nor the arke and dagon in one house, nor Esau & Jacob in one wombe, no more can God and a wicked man agree, A silly old hermite was sorry that God and the devill should be at odds, and would undertake to make them freinds, but the devill bids him spare his labour for they were everlastingly fallen out. Indeed God and a wicked man are not so, there is a possibility of reconciliation, but not whilest he so continueth, you may as easily beleeve that fire and water, peace and war, purity and filthiness, love and hatred, truth and falsehood, happines and misery, light and darkness can be made freinds as that God can be at one with him who goeth on in his sins.
By reason of this contrariety between God and a wicked man, it is that as God hateth the wicked, so the wicked hateth God, darknesse doth not with more celerity fly from the light, then unrighteousnesse from God so that it is impossible not only for this fellowship to be but, to be so much as desired. It is true many wicked men desire to goe to heaven but it is because they are mistaken in their imaginations about heaven, they looke upon it as a place of faelicity but not of sanctity they only fancy it a place of pleasure and contentment but consider not that the pleasure is in fellowship with a pure and holy God. Alas the societie of a godly man is a burden a terrour to the wicked, he cannot be merry so long as he is in his company, what then will be the fellowship of an holy God, upon which account I may truly say, that if God should let a wicked man into heaven, heaven would be an hell and that divine fellowship a torment to him.
By this time I doubt not, but you see the truth of the falsehood, written as it were with a sun beame, and what just cause St. John hath to give them the lie, Vide Aug. l. de mendac. c 42. Voluntas fallendi pertinet ad perfectionem mendacij &c. Regn. de mend.who walking in darkness, say they have fellowship with God, there being a plaine untruth in it, which is the materiall part of a lie.
2. But further in a lie not only the matter, but the forme of it is to be considered, this by the most is made an intention to deceive, for so the definition usually runs, nor is it to be denyed but that this is consecutivè an essentiall property, of and so annexed to every lie, yet if we speak of that which is constitutivè the essentiall forme of a lie, it is the intention of asserting a knowne faleshood, so that to lie in its proper notion is for a man to affirme or deny intentionally that which he knoweth to be contrary.
If we apply this to the buisinesse in hand it is onelyonly to be charged properly on the grossest hypocrites, who against the inward verdict of their owne consciences say this openly to men, that they have fellowship with God, yea which maketh them perfect liers, they say this on purpose to deceave, and cheat the purblind world, that they may seeme to others what they know they are not, it is that which one aptly calls not onelyonly dipt but double dipt hypocrisy.
And yet in asmuch as the falsehood of this proposition is so evident, that whosoever will make use of his reason must acknowledge it, it followeth that even they, who may in saying this speak what they thinke, are interpretatively liars. If a man shall wilfully shut his eyes, and say the sun shineth not, would you account him any whit excusable for his not seeing, or rather would you not adjudge him to tell a voluntary lie, the same is the case here. All who assert this, are to use St. Peters phrase willingly ignorant they cannot but know,2 P…t. 3.5. and yet they will not know the falsehood of it, which, being an affected ignorance, is so far from excusing, that it rather aggravateth; and therefore this brand of a lier most justly rests on every one, who walk…ng in darkness, saith he hath fellowship with God, and so much for the affirmative expression, passe we on to the Negative in these words and do not the truth, this phrase of doing the truth is very rare I find it not used in the new Testament but only by the Master and the beloved disciple, it is Christs phrase in his speech to Nicodemus, he that doth the truth cometh to the light, and here St. John having learned it from him maketh use of it, we do not the truth.
Joh. 3.21.An expression which at first view seemeth harsh and incongruous, since truth more properly refers to the Judgement then the life, and is the object rather of contemplation then action: hence it is that truth is that which we are said to know and beleeve, & that which we are said to do is good, and this is the most u…uall phraise of the scripture.
But if we looke a little more narrowly into this expression, it will appeare apt and significant to which end we must know, that according to the Philosophers there is a three fold truth, Metaphisicall, Logicall, and Ethicall; the first is in being the conformity of a thing to the idea,Veritas in Essendo, Cognoscendo, Significando, by which it was framed, the second is in knowing, the conformitie of the understanding with the thing, the third is in signifying the conformitie both sermonis and facti, of our words to the things, and our actions to right reason, by which distinction it manifestly appeareth that there is a practicall as well as a speculative truth, and so this phrase of doing the truth very sutable.
To open it a little more fully, be pleased to know that doing the truth, may be construed two waies, and both here be made use of, to wit, by considering truth either as the object, or the manner of this doing.
1. To do the truth considered objectively, Facere veritatē est operari secundum legem justitiae rectitudinis & honestatis. Tolet in Joh. Vide Cyr. Alex. in Joh c. 3. Ezek. 18.5. Facere veritatem nihil aliud est quam sincerê agere vorst in loc. Is. 38.2.is to conforme in doing to the truth that is the word of God, the rule and square of truth, and so this phrase may be expounded by that of Ezekiel, doing that which is lawfull and right, to this purpose is the exposition which St. Cyrill and Tollet give of the phrase in the Gospell, to do the truth, is to do according to the law of Justice, rightly and honestly, to make the law of God the rule of our conversation, whereby we may be come acceptable to God.
2. To do the truth considered modally, is to do what we do heartily, sincerely, and so it may be explained by Hezekiahs phrase of walking in truth, and with a perfect heart, for as to doing good, it is not enough that we do what is good, but that we do it well so to doing the truth, it is not sufficient that we do what is right, but that we do it truly with a good and upright heart, and no wonder if our Apostle here declayming against hypocrites, whose devotion is but a stage play, a meere fained representation, and whose conversation is after their own lusts, not Gods waies, chargeth them that they do not the truth.
But if we put these two expressions togeather we lie, and do not the truth, there may seem yet a further incongruity, it would have been more sutable (one would thinke) to have said, we lie and speak not the truth, since lying refers to the tongue, and so this would have been fitly annexed as a proofe of the lying, in that they speak not truth, but if we consider upon what account the Apostle chargeth these hypocrites with lying we shall find this phrase was fitly made choice of not doing, rather then not speaking truth. The reason why this saying is asserted to be a lie, is because their walking was not answerable to their talking, their doing, to their saying, no wonder that he saith they lie, and that is because, they do not the truth.
Non solum in falsis verbis sed in simulatis operibus mendacium est Christi anum sedicere & opera Christi non faceremendacium est. Ambr. Serm. de Abrah. Non facimus veritatem, … e. facto non probamus verum esse quod verbo aut cogitatione loquimur Est in loc.To cleare this more plainly, you must know that though in a strict & proper sence, a lie is the dissonancy betweene the tongue & the heart, the words & the thoughts, when a man speaketh one thing & thinketh another; yet in a large & no lesse reall notion it is a dissonancy between the tongue and the hand, the words and the workes, when a man speaketh one thing & doth another. To this purpose St. Ambrosse excellently noteth, that there is a lie as well in respect of deeds as words, for a man to call himselfe a Christian, and not to do the works of Christ is a lie and thus Estius glosses on these words, we do not the truth that is we prove by our deeds, that what we say is not true. Indeed they are alike bad, when the life, as when the heart giveth the tongue the lie, may in respect of men the former is far more discernable then the latter, when a man speaketh what his heart thinketh not, I cannot presently say he lyeth, because I know not what he thinketh, but when a man speaketh that which his actions confute, I can easily see and boldly say that he lyeth.
That then which our Apostle would intimate to us by this phrase is, the contrariety between an hypocrites profession and his conversation: his voyce is Jacobs but his hands are Esaws, like silver he looks white, but draweth blacke lines, audi, nemo melius, specta, nemo pejus, loquitur ut Piso viuit ut Gallomus. Heare him talking, you would thinke him an Angell, see him walking, you will finde him a Devill like that stage-player who cryed oh caelum and pointed with his finger to the earth, his tongue talketh of heaven, whilest his fingers are defiled with the earth, he speaketh much of the spirit, but he walketh after the flesh, the discourse of his lips is holy, the course of his life profane; in a word, his profession is angelicall, his conversation diabolical, his words are spirituall, his works carnall; he saith, he hath fellowship with God, but he lyeth, for he doth not the truth.
To apply this, when I read this Text, and consider the Times, I am ready to believe that the one was in a speciall manner intended for the other, so fully is this charge of lying verified in this generation; it was the complaint of God by the Prophet, Ephraim Compasseth me about with lyes, and the house of Israel with deceit: may he not take up the same against us?Hos. 11.12. England compasseth God about with lyes, and London with deceit. Let our ungodly, abominable, unjust practices speak, if our fastings, and prayers, and profession, be not a loud notorious lye.
Oh that I could cry aloud this day, in the ears of these lyars, to awaken them out of their security,Ier. 7.4. Trust not in lying words, was the caution of the Prophet to the Iews, it is no less needfull for us: let us not content our selves with false shows, nor rest on vain hopes, it was the charge of the Prophet against the people, concerning their King, Hos 7.3.that they made him glad with lyes; and what else do hypocrits whilest make themselves glad with false presumption. Oh that this lying generation would sadly consider, what a kind of lye this is, whereof they are guilty. The Schools distinguish of three kind of lyes, according to the several ends at which they aim, to wit, jeasting for mirth and pleasure, officious for profit and advantage, pernitious, tending to injurie and hurt,Triplex mendacium, Iocosum, Officiosum, Perniciosum. all of these are condemned, but the latter is justly accounted the most abominable, and of this sort is this lye, my text speaketh of a pernitious hurtfull lye.
That you may see the injury which commeth by it, consider it in reference to God and his Gospell, to others, and to our selves.
1. To say we have fellowship with God, and w…lk in darknesse, is such a lye as tendeth much to the dishonour of God, and disgrace of Religion, St. Paul, speaking to the hypocritical Iews, tells them, the name of God is blasphemed among the Gentiles through you, the like may be said to licentious Christians, the name of God is blasphemed among Turks and Pagans through you,Rom. 2, 24. Ita agimus ac vivimus ut hoc ipsum quod Christianus populus esse dicimur opprobrium Christi esse videatur. Salv. de Gub. dei l. 4. when the Indians were so barbarously used by the Spaniards, who called themselves Christians, they cryed out, quis (malum) Deus iste, what God doth these men serve? when the enemies of the reformed Church, hear what perjury, oppression, bloodshed, they who would pretend to the strictest profession of it commit, are they not ready to say, what a Religion is it, these men profess, that can dispence with such wickedness? It was no small (though a just) disgrace to the Pope, when the King of Hungary, having taken a Bishop prisoner in battel, sent his armour to him, and onelyonly this in writing, Vide num haec sit vestis filii tui, Is this your Sons coat? And it is a sad (though unjust) reproach, which the bad lives of Christians cause to fall on God himself, whilest profane wretches are apt to say, These are your Saints; and thus, by our wicked conversation, our being called Christians, brings a reproach to Christ and Christianity.
2. Besides this (which is the highest) injury to Religion, it is hurtfull to others, when they who pretend to have communion with God, lead wicked lives; how are strong Christians grieved, the weak staggared, and they that are without, kept back from embracing Religion, yea, encouraged in their licentious actions? nay, if these that say they have fellowship with God, do such abhominable things, what need we trouble our selves? are profane wretches ready to say, our lives are little worse than theirs, why should not our condition be as good?
3. This lye will prove no less pernitious to our selves, he who is the eternall truth, cannot endure lying lips, vident & rident demones; Devils see and rejoyce,Mendaces non fert qui est aeterna veritas. Gualti in loc, God seeth, and is incensed against such dissembling wretches; every such hypocrite may well think God bespeaketh him in the Psalmists words, What hast thou to do to take my name into thy mouth, seeing thou hatest to be reformed, and refusest to receive instruction?Ps. 50.16. and must expect no other answer at that day,Math. 7.23. when they may plead their outside devotion, and large profession, but depart from me ye workers of iniquity, I know you not.
Brethren, you may for a time cozen men, but you cannot deceive God, and as St. Cyprian excellently,Est vera de mentia non cogitare non scire quod mencacia non diu fallant Cypr ep. 55. Math. 25.51. it is a meer madness not to think, and know that lyars will at last be found out. Diogenes seeing a vitious young man clad in a Phylosophers habit, plucked it off, as conceiving that it was defiled by him; and God will one day pluck off the hypocrites vizor of piety, that he may appear in his colours, and in that day, how far more tollerable will it be for professed enemies of God and religion, than for such persons? It is very observable, that other sinners are doomed to have their portion with hypocrites, as if hypocrites were the tenants, and the rest, as it were, inmates of hell; certain it is, the fornace of torment shall be seven times hotter for a carnall Gospeller, loose professor, then for licentious Pagans, since their condemnation shall be so much the greater, by how much their profession hath been the holier, and the higher they have lifted themselves up to heaven, in their religious pretences, the lower they shall be cast down to hell for their impious practices.
Let then every one that nameth the name of Christ depart from iniquity; it was St. Cyprians advice to those, who took on them the name of Confessors, that they would keep up the honour of their name, it is mine, to all who take upon them the name of Professors. For shame let us not so palpably give our selves the lye; quid verba audiam, cum facta videam, what avail good words, when our works are bad? tace linguâ, loquere vitâ, either say less, or do more. In one word; let our actions speak, what our expressions pretend to, and our conversation be answerable to our profession; so shall we be found true men, and not lyars, and not onelyonly knowers and professors, but doers of the truth, and so be blessed in our deed.