First Epistle of John Applied Part 1, Lecture 26
THE FIRST EPISTLE OF St. JOHN.
CHAP. 2. VERS. 19.
They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out, that they might be made manifeſt that they were not all of us.
THat general aſſertion of God himſelf by the Prophet Iſaiah, My ways are not as your Iſa. 55. 8.ways, neither are my thoughts as your thoughts, is not unfitly exemplified in the ſtate of the militant Church; our thoughts are, That the Church of God even on earth ſhould be without ſpot or wrinkle, without fear of danger; That Gods Houſe ſhould neither bee infected with the contagion of errour, nor infeſted with the breach of Schiſme; That Chriſts flock ſhould bee ſecurely free from Wolves, or though the Sheep be among Wolves, yet that there ſhould bee no Goats among the ſheep. But ſee how farre diſtant Gods thoughts are from ours, who ſo ordereth it, that the Churches ſplendor here below ſhall not be like that of the Sun, but the Moon, borrowed and imperfect, that her condition ſhould bee like that of a ſhip toſſed with the waves of perſecution, yea, ſometimes like the earth rent aſunder with the winde of diviſion; And ſurely to uſe S. Pauls expreſſion, The fooliſhneſſe 1 Cor. 1. 25.of God is wiſer than the wiſdome of man, and therefore let us give him leave to know what is fitter for his Church, than wee; far bee it from us to repine at his purpoſes, becauſe they agree not with our projects, rather let us ſubſeribe to the prudence of his determinations, as in governing the World, ſo in ordering his Church, whileſt for excellent and admirable ends, hee permitteth heretical and ſchiſmatical Apoſtates, to obſcure her Doctrin, and disturb her peace; A pregnant inſtance whereof wee finde in the Primitive Church, even whileſt S. John lived, by reaſon of thoſe many Antichriſts which did ariſe; concerning whom hee ſaith here, They went out from us, but they were not of us, &c.
Having diſpatched the conceſſion which intimateth what was the occaſion of the ſcandal, They went out from us, paſs wee on to the correction, which removeth that occaſion, by diſcovering it to bee no juſt cauſe, and that two waies.
1 By a negation, in reſpect of the perſons, who went out, that indeed they never were members of the Church, which is
Aſſerted in thoſe words but they were not of us.
Proved in thoſe, for if they had been of us, they would have continued with us.
2 By an affirmation, which declareth that the going out of thoſe Antichriſts was permitted by God for a very good end, to wit, that they might appear to bee but Hypocrites, But they went out, that it might bee manifeſt they were not all of us.
1 Begin wee with the Negation. And before I enter upon the particulars, I cannot but take notice of that injurious interpretation, which Socinus puts upon this clauſe, on purpoſe to evade that Argument, which is drawn hence for the doctrin of perſeverance, and amountsSoein. in loc. to this ſenſe, that whereas theſe Antichriſts though gone out of the Church, might pretend, that they were ſtill of the ſame faith with the Apoſtles; S. John lets them know, that though they had been, yet now (to wit, a little before, or about the time of their going out from them) they were not of them, of which their leaving communion with them, was a ſufficient argument.
In oppoſition to which interpretation, I ſhall offer theſe three things.
1 It doth not appear, nor is it probable, that theſe Antichriſts, when gone out from the Apoſtles, did ſtill pretend to the Orthodox faith, and therefore no need for the Apoſtle to make any proviſion againſt it. Nay, it is plainly intimated by the following diſcourſe, that theſe Antichriſts being gone forth did ſet themſelves expreſly, directly, againſt the Orthodox, denying that Jeſus (whom they did profeſſe) to bee the Chriſt, and therefore the deſign of this clauſe is moſt rationally conceived to bee the prevention of that ſcandal which their horrid Apoſtacy might give to weak Chriſtians, nor could any thing more effectually prevent, or remove it, than to let them know, that theſe Antichriſtian Apoſtates were never true Stars in the firmament of the Church, but onelyonly blazing Comets, as their falling away did evidently demonſtrate.
2 That the words, they were not of us, import an abſolute denial, ſo that to put a limitation is to put a ſence upon them, and if that which this interpretation offereth were the Apostles meaning, it had been more proper for him, to have ſaid, becauſe they ceaſed to be of us, than to ſay, they were not of us; nor will that ſlender Grammar prop of the preter-imperfect-tenſe ſupport this gloſſe, nothing being more uſual, than even by that tenſe to take in the whole time paſt; and look as when a man ſpeaking of any place, ſaith, I was not there, he is underſtood, to mean not that hee was not there just before, or that when hee left the place hee was not there, but that hee was not there at all. So when our Apostle ſaith, they were not of us, his meaning doubtleſſe is not, they were not of us at the time when they left us, but they were not at all of us.
3 That if this which hee pretends were the Apoſtles meaning, the addition of a reaſon to confirm it were ſupervacaneous, it being as needleſſe to prove that theſe Antichriſts were not, about the time when they deſerted the Apoſtles, of the ſame spirit, and faith with them, as to prove, that they who run from their colours were not juſt as they run away, of the ſame minde, and for the ſame cauſe with thoſe who valiantly fight.
Having thus blown away that light and empty expoſition, come wee now to handle the clauſe, as it is both generally and rationally interpreted. To this end conſider wee the negation.
1 As aſſerted in thoſe words, But they were not of us.
For the right underſtanding of which clauſe, it will not bee amiſs to make uſe of that diſtinction of Zanchy Zanc. in loc.between theſe two phraſes, Eſſe in, et de Eccleſia, to bee in the Church, and to bee of it, the former being of a far larger extent than the latter, ſince though all that are of the Church are in it: Yet all that are in the Church, are not▪ of it. All that take upon them the profeſſion of the true Chriſtian faith, and communicate with the viſible Society of the faithful in Evangelical adminiſtrations, are juſtly ſaid to bee in the Church, onelyonly they, who being before all time graciouſly elected, are in due time effectually called, and ſo united to Chriſt by a lively faith to their fellow-Chriſtians by a cordial love, are truely ſaid to be of the Church. This will the better appear by taking notice of another phraſe, which we meet with in this very Epiſtle, namely, to be of the world, Aliud eſt eſſe in mundo, aliud eſſe Serrar. in loc.de mundo; There is a vaſt difference between theſe two, to be in the World, and of it all who live, and move, and have their being in the World, are ſaid to be in in it, onelyonly thoſe who delight in, and ſet their hearts on the World, are ſaidVerſ. 15, 16. to bee of it: look then how good Chriſtians are ſaid to bee in the World and yet not of it; So wicked Antichriſts may bee ſaid to bee in the Church, but not of it, no not even whileſt they continue in it, for that no doubt is our Apoſtles deſign, to acquaint us, that even before they went Aug. l. de Cor. et grat.out, whileſt yet they were among, they were not of them, according as St. Austin excellently gloſſeth, quando videbantur in nobis non erant ex nobis, when they ſeemed to be, they were not of us.
Look as on the one hand it may bee ſaid of many; who are not among us, they are yet of us, becauſe their names Gal. 1. 15are written in the book of life, in which ſenſe Paul was of the Church, whileſt a Perſecutor againſt it, becauſeAug. l. de bono perſever. c. 8. a choſen veſſel, ſeparated (as hee ſaith himſelf) from his Mothers womb. So on the other hand, it may bee ſaid of many who are among us, they are not of us, Quia non erant in Chriſto electi ante mundi constitutionem, ſaith S. Auſtin, becauſe they are not eternally elected, nor effectually converted.
Indeed to uſe Spalatenſis his phraſe, they may be ſaidSpalat. l. 7. c. 10 to bee de eccleſiá praeſumptivè, ſed non realiter, non veraciter, of the Church in their own and others opinion, but they are not ſo really: So long as they outwardly profeſſe the true faith, without open Scandal, Charity preſumeth them to be of the Church, but verity denyeth them to be ſo.
The Learned Davenant well argueth. Nothing is that truely and formally, which it is ſaid to be with the addition of Daven. Deter.a term of diminution, as a dead man is not a man, but a carkaſſe: now wicked men, whileſt yer in the boſome of the Church, they are but dead members, branches in Chriſt, not bearing fruit, according to our Saviours expreſſion,Joh. 15. 2… they are not partes, but peſtes; not membra, but mali humores. (So S. Auſtin,) not parts, but peſts of theAug in loc. Church, not members of, but ill-humores in the body. Very apt to this purpoſe is that Similitude which the ſame Father borroweth from an houſe, in which there are rubbiſh and Cobwebs, but they are none of the materials Aug. de bapt▪ contra. Donat. l. 7. c. 10. Aug. tr. 21 in Johan.which conſtitute the fabrick of it. In one word, what St. Auſtine ſaith concerning Judas, Un… erat numero non merito, ſpecie non virtute, commixione corporali non vinculo Spirituali, he was one of the Apostles in number, not merit, by corporal converſation, not ſpiritual conjunction; that may no leſſe juſtly bee aſſerted of all Hypocrites, of whom Bellarmine himſelf ſaith in St. Auſtines Bellarm. de Gem. col. l. 1. c. 2.language, Adeccleſiam pertinent numero non merito, they fill up the number of viſible Profeſſors, but want the reality of true beleevers. Thus as the Romans ſaid of that Traytor to the City, Iſte non eſt noſter, non eſt Romanus, ſed Paenus, hee is none of ours, hee is not a Roman, but a Carthaginian, or as Homer of the cowardly Grecians foreign, oh Gracians, you are not Gracians; ſo here the Apoſtle of degenerate Chriſtians, they were no Chriſtians, they were not of us, as being deſtitute of a true and genuine faith. And now what ſhould the conſideration hereof teach us, but,
1 Not to content our ſelves that wee are received into the Church by Baptiſme, and partake of its external priviledges, Multi qui non ex nobis recipiunt Sacramentum, &c. ſaith St. Auſtin upon the place, many thatAug. in Loc. are not of us doe yet communicate with us; St. Paul ſaith of a Jew, He is not a Jew that is one outwardly, nor is Rom. 2. 28.that Circumciſion which is outward in the fleſh. The like may I ſay of a Chriſtian, he is not a Chriſtian that is one outwardly, nor is that Baptiſme which is outward in the body, Fruſtra miſcetur caetui Sanctorum in Temple manufact… qui ſubmotus eſt à conſortio Dei & ab univerſo corpore myſtico Chriſti, ſaith St. Cyprian excellently, in Cypr. de duplici Matryr▪vain is he joyned to the ſociety of viſible Profeſſors, who is diſ-joyned from Chriſts myſtical body, and hath not communion with God.
2 Not to be much offended, when we ſee ſome within the Church going out of it. Indeed it ſhould bee our grief, but not our ſcandal, mourn wee ought for their ſin in going out from the Church, but ſtill ſo as to comfort our ſelves with this meditation, they never were true members of the Church. Avolent quantum volent paleae Tertul. de preſcript. c. 3.leves, eò purior maſſa frumenti, in herdeum domini reponetur, ſo Tertullian, let the light chaffe fly away whither it will, the good corn will bee layed up ſo much the purer in Gods Barn; Quand… evomuntur mali humores relevatur corpus, ſo St. Auſtin, when the ill humours Aug. in Loc.are vomited up, the ſtomack is eaſed, and the body releeved. The departure of wicked men from the Church, is like the flying away of the chaffe, and the caſting out of bad humours, and though it bee a woeful deceſſion to them, it is a good riddance to the Church, nor doth ſhe loſe any from her, but thoſe who were never of her; the truth of which will more evidently appear, if you take a view of
2 The argument annexed, whereby this Negation is proved, in thoſe words, For if they had been of us, they would no doubt have continued with us. The ſtrength of the proof is obvious to every capacity, that there will bee no need to inſiſt upon it, for if they who are of the Church doe continue in it, it muſt neceſſarily follow that they who doe not continue, but goe out of the Church, were never of it. That therefore which we are a little to inquire into is the truth of the point, That they who are of the Church, doe undoubtedly continue in it. It is a Doctrine I ſhall have frequent occaſion to diſcuſſe in my progreſſe through this Epiſtle, and therefore I ſhall ſo handle it, as to reſerve ſomething to bee ſaid hereafter. For the preſent I ſhall propoſe and reſolve theſe two Queries.
How farre, or in what ſenſe, this is verified?
Ʋpon what ground the truth of it is founded?
1 To unfold the meaning of the Poſition, know,
1 That continuing with us is here to bee conſtrued in oppoſition, not to all going out, but that which is malicious and impenitent, for ſuch was the apoſtacy of thoſe Antichriſts. They who are of the Church may bee for a time ſeduced from the Church, from her truth to errour, from her unity to Schiſme; but,
1 They goe not out totally, though from a particular, yet not from the Catholick Church, though from ſome truths which are as ſuperſtructures, yet not from thoſe which are at leaſt fundamentally, and abſolutely neceſſary to ſalvation; and though perhaps ſometimes they may doubt of them, yet not ſo as to deny them, or if ſometimes out of fear and infirmity to deny, yet not wilfully and reſolvedly to oppoſe them. Thoſe inſtances of Peter and Judas doe very well illuſtrate the difference in this particular, between the departure which is incident to a true Chriſtian, and an Hypocrite. Peter indeed ſadly Apoſtatized, when he not only forſook, but denied his Maſter, but it was againſt the bent of his heart, which was to profeſſe Chriſt, though all others forſooke him, as appeareth by his owne expreſſion, in which regard Tertullian ſaith of him, Fidei robur fuit concuſſum Tertul.non excuſſum, fides mota, non amota, the ſtrength of his faith was moved and ſhaken, but not the truth of it removed and thrown down; and St. Gregory, that his faith Greg Hom. 15. in Ezek. foreign. Theoph. in Luc.that herb of Grace was not withered, but rather trodden down with the foot of fear; and to the ſame purpoſe the Greek Father, though the wind of Satans aſſault had blown down the leaves, the root was alive; whereas Judas betrayed his Maſter, out of a deliberate and wilful reſolution, as appeareth by the contract hee made about it before hand; thus whilſt Hypocrites wilfully make ſhipwrack of the faith, true beleevers are againſt their wills, through the violence of temptation, daſhed upon a rock.
2 They goe not out finally, ſo as never to return to the truth and unity of the Church, vel rarò cadunt, vel dei beneficio reſurgunt, ſaith Daneus, they ſeldome fall intoDan. in loc. groſſe errors, and when they do, they riſe again by repentance; though theſe ſheep may ſometimes wander out of the fold, the ſhepheard brings them back again. Very ſuitable to this purpoſe, is that alluſion of S. Cyprian, Cypr. adv. novat. Gen. 8. 7, 8to the Dove and the Crow, both of which went forth from the Ark, but the Dove returned, whereas the Crow never did. The Ark is a fit embleme of the Church, the Dove of a ſeduced Catholick, and the Crow of an obſtinate Heretick and whereas the Heretick having left the Church, goeth ſtill downward to the gates of destruction, the Catholick, though he may go out, returneth with prayers and tears. In this reſpect that obſervation of Cicero, Cic. Tuſcul. 1concerning the Corinthian braſs, that it doth not gather ruſt ſo ſoon as other, and is more eaſily ſcoured than other, is fitly applicable to the true members of the Church, who are not preſently with-drawn, and ſpeedily recalled.
2 That continuing with us, which is here aſſerted, is to bee underſtood, not in reference to their own ſtrength, but Divine power; they that are of the Church (if left to themſelves) would ſoon leave her. Temptations from the World and the Devil, are ſo frequent and violent, grace in the beſt, ſo weak and defective, that were is not for that manutenentia Dei, Gods upholding mercy, it were impoſſible they ſhould not bee drawn aſide; ſurely if the Angels and Adam (who yet had no inherent cortuption to by as them) ſoon left that ſtate of integrity in which God created them, the beſt Chriſtians (having the remainder of ſin) muſt needs bee more apt to turn aſide from God; but ſaith the Apoſtle Peter, wee are kept by 1 Pet. 1. 5.the power of God through faith unto ſalvation, that effectual Aug. de bono perſever. c. 12.grace ſaith Auſtin, quae facit ut accedamus, facit ne diſcedamus, which cauſeth us to draw neer, keepeth us from drawing back, ſo that as in regard of our own weakneſſe, it is impoſſible wee ſhould continue of our ſelves; ſo in regard of divine power, it is impoſſible but we ſhould continue. By all which, the meaning of our Apoſtle in theſe words, appeareth to bee briefly this, that they who are true members of the Church, are undoubtedly ſo far preſerved by Gods power, that either they ſhall not go out, or if they do, they ſhall return, and ſo continue to the end.
This is that truth which is ſhadowed forth in the Pſalmiſt, by the reſemblance of a tree planted by the Rivers of waters, which bringeth forth fruit in its ſeaſon, whoſe leaf Pſa. 1. 3ſhall not fade; in the Gospel, by the ſimilitude of an houſe built upon the rock, which falls not, though the winds blow, ſtorms Mat. 7. laſt.rage, and the waves beat againſt it. We read concerning the Temple of Solomon, that it was made of the wood of Lebanon, which (they ſay) never corrupts; upon which S. Gregory thus moralizeth, ſecundum praeſcientiae ſuae gratiam Greg M. in. l. 1 Reg.ſanctam eccleſiam de in aeternum permanſuris ſanctis conſtituit; the materials of the spiritual Temple are perſevering Saints, according to which, is the promiſe of Christ to every true beleever, under the title of a Conquerour, Him that overcommeth will I make a pillar in the Rev. 3. …Temple of my God, and hee ſhall go no more out.
2 Having unfolded the genuine ſenſe of this poſition, it now remaineth that wee inquire into the grounds upon which the truth of it is eſtabliſhed, which wee ſhall find to bee four, Two in regard of God, and two in regard of Chriſt.
1 In regard of God, the certain continuance of the true members of the Church, depends upon the love of his Election, and the fidelity of his Covenant.
1 It is impoſſible that any of thoſe whom God hath from all eternity choſen to ſalvation, ſhould periſh; now out of the Church, there is no ſalvation, and therefore it is impoſſible, they who are of the number of the faithful, and choſen of God, ſhould utterly go out of the Church, this is that which our Saviour himſelf, ſpeaking of thoſe falſe Chriſts, and falſe Prophets, which ſhould ariſe, and ſhew great ſigns and wonders, intimateth, as that, which ſecureth Mat. 24. 24true beleevers from being ſeduced by them, becauſe they are elected; for when hee ſaith, inſomuch, that if it were poſſible, they ſhould deceive the very Elect, hee manifeſtly implyeth, that ſince they are elected, it is impoſſible that they ſhould bee deceived, to wit, ſo as utterly to renounce the Chriſtian faith. Indeed, look as the paſſing of that bitter cup of the paſſion, was impoſſible, not ſimply in itMat. 26 29 ſelf, but in reſpect of Gods Decree, ſo the ſeduction of the elect to a total and final apoſtacy, is, though very poſſible in reſpect of the Devils power and policy, of the elects infirmities and corruptions, yet is impoſſible in regard of Gods decree to glorify them, and in order to that to preſerve them. To this purpoſe is that of St. Paul, who having mentioned the woful Apoſtacy of Hymeneus and2 Tim. 2. 18. 19 Philetus, preſently addeth for the comfort of ſincere Beleevers, Nevertheleſs, The foundation of God ſtandeth ſure, having this ſeal, The Lord knoweth them that are his, where by foundation is not improbably underſtood, that decree of election which is unchangeable, and they who are his, that is, in a peculiar manner, as being choſen by him, are known to him, to wit, by a special knowledge, ſo as to take care of them, that they ſhall not make ſuch a ſhip-wrack of their faith as to ſink into perdition.
2 The Covenant which God hath made with the elect in Chriſt, doth not only promiſe a reward to them which continue, but the grace of continuance, and not onelyonly the grace whereby they may continue (if they will) but that grace whereby they ſhall, at once bee both able and willing to continue; what can bee clearer to this purpoſe than that of God by the Prophet Jeremy, to the Elect Jews, and in them to all his choſen? I will make an everlaſting covenant Jerem. 32. 40with them, that I will not turn away from them to do them good, but I will put my fear into their hearts, that they ſhall not depart from me. Indeed theſe laſt words they ſhall not, are not directly according to the Hebrew, yet they expreſſe the ſenſe, which can amount to no leſſe than a certainty of the event, for ſince the grace of fear promiſed is a ſufficient means of not departing, and the promiſe of putting his fear into them for that end, argueth, that it was his intention they ſhould not depart, this event could not but infallibly be produced, in as much as Divine intention, ſeconded with ſufficient means to produce the effect, cannot poſſibly miſcarry.
2 In regard of Chriſt, the certain continuance of all the true members of the Church depends upon the energie of his death, and the efficacy of his interceſſion.
1 Though the deſign of Chriſts death was in ſome reſpect general, namely to purchaſe a poſſibility of Salvation for all, upon the conditions of faith and repentance, yet I doubt not to aſſert, that beſides this, there was a particular deſign of his death, which was to purchaſe a certainty of Salvation by faith and repentance for ſome, to wit the elect, this being the moſt rational way of reconciling thoſe Scriptures which doe enlarge Chriſts death to the whole world, with thoſe that reſtrain it to his Church.
Indeed, if there be not ſome who ſhall be actually ſaved by Chriſts death, his death will be in vain: if there bee not ſome for whom Chriſt hath purchaſed more than a poſſibility of Salvation, upon condition, it is poſſible none ſhould bee actually ſaved by it, eſpecially if (as thoſe who deny this peculiar intention affirm) the performing of the condition depends ſo on the liberty of our will, that notwithſtanding the influence of grace, a man may chuſe or refuſe to doe it, for then it is as poſſible that every man may not beleeve, as that he may, and conſequently it is poſſible no man may bee ſaved by Chriſts death, and ſo Chriſts death in vain, as to that which was its primary end, and conſequently his intention fruſtrated; it remaineth then, that as Chriſt intended his death to be ſufficient for all, ſo that it might bee efficient to ſome, in order to which it was neceſſary, that for thoſe perſons hee ſhould purchaſe grace, yea not only grace, but perſeverance in grace till they come to glory.
2 Among thoſe many things for which Chriſt intercedeth with the Father in behalf of his members, this is not the leaſt, that they may be preſerved to his heavenly Kingdom, and to that end that the Holy Spirit may be conferd on them. That Prayer of Chriſt on earth is generally acknowledged as the ſumme of what he intercedeth for in Heaven, and if you peruſe it, you ſhall finde him praying, not only for the Apoſtles, but all that ſhall beleeve Joh. 17. 11. 15. 20. 24.through their word, that the Father would keep them through his owne name, from the evil (to wit, of this world) ſo as they may be with him where he is (to wit in Heaven) and behold his glory. That promiſe which Chriſt made to his Diſciples on earth, hee made good in Heaven, I will pray to the Father, and hee ſhall Joh. 14. 16.give you another Comforter, that hee may abide with you for ever; nor is this prayer made only for the Apoſtles, but for the whole Church, and every particular member, on whom by vertue of Chriſts interceſſion, the Spirit is in ſome meaſure beſtowed, and that for this end, to bee an exhorter, a comforter, an inſtructer, an upholder of them in the way, till they come to the deſired end; ſo that now put all together, ſince all ſincere members of the Church are ſuch, whom God hath freely predeſtinated to Salvation by Sanctification, and with whom he hath made a gracious Covenant in Chriſt to give them grace and glory; ſince they are a purchaſed people, for whom Chriſt hath given himſelf to redeeme them from all iniquity, to bring them to felicity and glory; to which end, as he once ſhed his bloud, ſo ſtill hee maketh interceſſion for them, and communicateth his Spirit to them; well might the Apostle aſſert that, if they had been of us, they would no doubt have continued with us.
To apply this.
1 Doe we ſee any who having made (though never ſo glorious) profeſſion of the truth, degenerate into blaſphemous Hereſies, and impieties, and utterly fall away, we need not fear to conclude, that they never were what they ſeemed to bee; if the ſeed which is caſt into the ground doe not fructifie, we may ſafely inferre it is not the good ground; if the houſe fall through the violence of the ſtorms, we may truly deny that it was ever built upon the rock; if when the wind of Perſecution cometh, any Profeſſors vaniſh by an utter Apoſtacy, wee may juſtly aſſert they were not Wheat, but Chaffe. It was our bleſſed Saviours plain aſſertion, If you continue in my word, Tentatio probat quia non ſunt ex nobis quand… illis tentatio venerit velut occaſione venti volant foras quia grana non erant. Aug. in loc. Nemo aeſtimer b…nos de Eccleſia poſſe diſcedere, Triticum non rapit ventu…, nec arborem ſolida radice fundatam procella ſubvertit. Inanes paleae tempeſtate jactantur, invalidae arbores turbinis incurſione evertu…tur, ex nobis exierunt ſed non fuerint ex nobis, &c. Cypr. l de ſimplic. Praelat.then are you my Diſciples indeed; whereby is implyed, that total and final Apoſtacy is an argument of Hypocriſie, and therefore whereas it it ſaid, many of his Diſciples went away from him, St. Auſtine ſaith, Diſcipuli appellan…ur, & tamen non erant verè diſcipuli; quia non manſerunt in verbo ejus, ſecundum id quod ait, ſi manſeritis in verbo meo verè diſcipuli mei eſtis, Though they were called Diſciples, they were not ſo indeed, becauſe they did not continue in Chriſts word, according to that in the Goſpel, If you continue in my word, you are my Diſciples indeed, in reference to which it is, that he ſaith a little after, Tune verò ſunt quod appellantur, ſi manſerint in eo propter quod …ic appellantur, then, and then only are they that which they are called, Chriſts Diſciples, if they abide in that for which they are ſo called.
2 Let all true members of the Church rejoyce in this comfortable Doctrin; that phraſe of St. Paul, The grace of God wherein wee ſtand, is taken notice of by S. Chryſoſtome, as very emphatical, foreign, very aptly Ioh. 8. 31. 6. 54.it is ſaid, wee stand, for the grace of God knoweth no limits, hath no end, and whereas earthly dignities are quickly lost, becauſe the favour of Princes is changeable, yea, Aug. de Cor. et grat. c. 9. Rom. 5. 2 Chryſoſt. ibid.however, though none elſe, death will put a man out of the higheſt Office; by the Grace and Favour of God wee stand ſo fast, that nothing can wholly divest us of this glorious priviledge to bee a member of the Church. Herein it is that our estate by converſion, is far better than Adams by creation, hee indeed was in a ſtate of perfect purity, but with all in a ſtate of mutability, and though placed in Paradiſe, yet ſo as that hee might, nay, did forfeit it to the utter ejection of himſelf, and his Poſterity; wee being through regeneration grafted into Christ, attain by his grace, though not exact innocency, yet a kinde of immutability, and are ſo planted in the garden of the Church, that wee cannot be plucked up.
This conſideration is that which ſhould inlarge our spiritual joy, but yet not diminiſh our prudential fear, and therefore wee ſhould do well (according to the Pſalmiſts advice) to rejoyce with trembling. It is notPſa. 2. 9 to bee denyed, but that this Doctrin being abuſed may become to ſome an occaſion of ſecurity, but withall, it is onelyonly ſo to them whom it concerneth not, the falſe, not the true members of the Church, and it is onelyonly ſo, becauſe miſ-underſtood, not in its own nature. Indeed, were this the Doctrin, that they who are of the Church ſhall continue in it, though they live never ſo looſely, and go on in their ſin impenitently, it would bee not onelyonly an occaſion, but a cauſe of preſumptuous ſecurity, but the intent of this Doctrin is onelyonly to aſſure thoſe who are of the Church, that through the spirit of Chriſt, by the uſe of thoſe means God affordeth, and exerciſe of thoſe duties hee requireth, they ſhall bee ſo far preſerved, as that either they ſhall not at all go out of, or if through the Enemies ſubtilty, and their own infirmitie, and inanimadvertency, they are ſeduced, they ſhall at length return by weeping-croſs into the boſome of the Church, and what place is here left for ſloth and negligence, for preſumption and ſecurity?
1 The truth is, it is no eaſy matter, on good ground to aſſure our ſelves, that we are of the Church; many not only in others, but their own opinion are of the Church, and yet are not in reality, and if wee bee not indeed of the Church, wee cannot continue. In this reſpect that counſel of St. Paul is very needful, examine, prove your ſelves, whether you bee in the faith, uſe all diligence and2 Cor. 13. 5 faithfulneſſe in ſearching out your spiritual eſtate.
2 If wee bee of the Church, wee are not ſo ſecured, but that wee may fall ſcandalouſly, and for a time go out from her communion; ſad experience maketh it good at this day in many, who have wretchedly forſaken the truth, and the Church, for whoſe return wee pray, and of which wee are not altogether without hope, ſince wee truſt, ſome of them are gone astray, not through wilfulneſſe and contempt, but ignorance and weakneſſe, and therefore not onelyonly hee that thinketh hee ſtandeth, but hee that doth ſtand, had need to take heed leſt hee fall.
3 Finally, There is no aſſurance of continuance to the true members of the Church, but in the uſe of means; wee are kept by Gods power to ſalvation, but it is through faith, and ſo likewiſe through fear and watchfulneſſe, and humility, and obedience, and prayer, and attending on the word, and Sacraments, and therefore they who are real Chriſtians, will not dare to neglect their duty in a fond preſumption of Gods upholding mercy.
The ſumme of all is, our first work▪ muſt bee to make it ſure on good grounds, that wee are indeed members of the Church, being in ſome meaſure aſſured of that, our next care muſt bee to apply our ſelves to a conſcientious uſe of all the waies and helps which may preſerve us in it; and then though ſtill wee muſt bee diffident in regard of our ſelves, as being conſcious of our own impotency, yet in regard of God, wee may, wee ought to bee confident, that hee who hath begun his good work in us, will perfect it to the day of Jeſus, and having effectually called us intoPhil. 1. 3 his Church militant, that he will mercifully conduct us to his Church triumphant.
2 Having dispatched the Negative, it now remaineth that wee proceed to the other way of removing the ſcandal taken at the Apostacy of theſe Antichrists, to wit, the affirmative, which aſſigneth the end, for which God permitted it, But they went out from us, that it might be manifeſted that they were not all of us.
Theſe words, They went out from us, are not expreſsed in the Original, but are neceſsarily implyed, and therefore fitly ſupplyed by the Tranſlator.
Theſe words, They were not all of us, ſeeme to intimate, that ſome of theſe Antichrists who went out were of us, but the true ſenſe of that clauſe will bee eaſily underſtood, if either according to the Hebrew manner of ſpeaking, wee read non omnis, nullus, they were not all, that is, none of us, ſuitable to which, is that of St. Paul Rom. 3. 20.to the Romans▪ fetched from Davids Pſalms, All fleſh ſhall not bee juſtified▪ that is, no fleſh; or if after, they, wee adde, who were among us▪ for ſo it amounts to this, that all who are joyned to the ſociety, are not of the number of the faithful, and that they who were not ſo, might bee diſcovered, was the reaſon why God ſuffered them to go out. Congruous to this, is St. Austins gloſs upon this text, intus cum ſint, non ex nobis ſunt, non tamen manifeſti, ſed exeundo manifeſtantur, whilſt they were among us▪ they were not of us, but they were not manifeſted till they went out; ſo that by their going out, they did not ſo much fall away from what they were, as make known what they were not, and that they were far otherwiſe than what they ſeemed to be.
Indeed, there is a double manifeſtation which God aimeth at in permitting the Apoſtacy of Hypocrites.
1 The one of the ſincere-hearted, that their integrity and conſtancy may the better appear; this S. Paul aſſerts, where hee ſaith, There muſt bee Hereſies, that they which 1 Cor. 11. 19.are approved may bee made manifeſt. That Queſtion of our Saviour to Peter, and the reſt, Will you alſo go away? ſeemeth to intimate, that then when ſo many went from him, was a time of diſcovering what metal they were made of, and then their true-heartedneſſe to their maſter had an opportunity to ſhow it ſelf. Had it not been for thoſe Heretical and Schiſmatical Apoſtates of Old, thoſe Ancient Fathers, both of the Greek and Latine Church, had not been ſuch illuſtrious ſtars in the firmament of the Church; were it not for thoſe of our latter daies▪ and here among us, our Church would not have had ſo much to glory of her Cranmer, Latimer, Ridley, Jewel, Whitaker, Whitgift, and the reſt, who were ſo famous in their Generation, for their magnanimity in maintaining the truth againſt Apoſtatical oppoſers.
2 The other of the falſe-hearted, who by going out ſhew themſelves in their colours; This is that which divine Providence bringeth about for a double end.
1 For the ſhame of themſelves, ut quod occultaverunt ingenium nudarent, ſo Lorinus, that their evil dispoſition, Lor. in loc.which before lay hid, may bee laid open to their diſgrace; whileſt theſe men are in the Church as gilded poſtes, painted ſepulchers, whited walls, they ſeem beautiful, but when they go out, the gilt, and paint, and white, are as it were waſhed off, whereby their ſhameful rottenneſs appeareth, and according to S. Pauls phraſe, Their folly is made manifest to all men. This is that2 Tim. 3. 9 which muſt fully bee accompliſhed at the laſt day, when the ſeparation between the ſheep and the goats, the Orthodox and the Here tick, godly and wicked, ſhall be moſt perſpicuous; and ſhame ſhall cover the faces of all Apoſtates, Separatio perſpicuè in die judicii futura eſt. Aug.but ſometimes it is that which divine providence ordereth to fall out in this World, and that as for their greater ignominy: So
2 For the ſafety of others, ut à fidelibus vitari Dan in loc. Eſt. in loc.poſſint, ſo Estius; ne alios corrumpant, ſo Daneus; that being diſcovered they may bee avoided, and their infection prevented; whileſt the wolf is covered with a ſheep skin, hee is not ſo eaſily diſcerned, but when the skin is plucked over his ears, the true ſheep can far better beware him.
To winde up this, learn wee hence,
1 To adore, admire, and extol the Wiſdome, Mercy, and Juſtice of our God, in diſcovering Hypocrites by their Apoſtacy. It is that wee have ſo much the more reaſon to take notice of, becauſe wee ſee it ſo much fulfilled in our daies. The times wee live in have been times of Tryal, God hath as it were by a fan winnowed us, whereby the chaffe is diſcovered, as by a winde ſhaken us, ſo that the rotten boughs, and fruit, fall off. How many, who whileſt the Church had the reigns of government in her hands, embraced her doctrin, reverenced her Clergy, conformed to her diſcipline, have now made manifeſt, that though among, they were not of us? their factious ſchiſmatical spirits, which fear then bridled having now had an opportunity, ſhow themſelves openly. Oh let us bleſſe that divine providence which hath ſuffered it thus to be, as in juſtice to them for their detection, ſo in mercy to the Church for her purgation.
2 To beware how wee pleaſe our ſelves with hypocritical ſhows; Nemo diu ingenium abſcondit, wee cannot long conceale our temper; though the Ape bee dreſſed up in a mans habit, it will upon any opportunity diſcover its apiſh nature, cito ad naturam ficta redierunt, what is feigned is forced, and cannot bee laſting; beſides, it is the just judgement of God on all Hypocrites, ſooner or later to diſcover them; they may for a time couzen men, but God cannot bee deceived, whileſt yet they remain in the Church, they are known to him, as Judas was to Chriſt, and though hee wink at them for a time, yet in due time hee will pluck off their mask, and ſo order it, that they ſhall be made manifeſt: for ſo it fell out here with theſe Antichrists, who (ſaith the Apoſtle) went away from us, that it might be manifeſt they were not of us.