Commandements are so called because they were first uttered by himself vivâ voce with his own lips in those Sermons which he preached to the people that especially upon the Mount and it is that which doth both advance the dignity of the Commandement and engage our duty in keeping them When a King shall not send his Herald to proclaime his pleasure but declare his will himself and give his Commands with his own mouth to the people ought this not to be received with the greater reverence and performed with a more ready Obedience These Commandements they were first Gods Words for so runs the Preface of the Morall Law God spake these words and said they were afterwards Christs Words for so begins the Sermon on the Mount he spened his mouth and spake so that whereas all the Scripture is Christs Word because dictated by his spirit the Commandements are his Word because immediately spoken by him And in that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words but word perhaps our Apostle might have respect to a particular command given by Christ namely the Law of love of which he chiefly treateth in this Epistle To let this goe pass we on to the predicate of the Clause as being that which here is eminently considerable In him who keepeth his word verily the love of God is perfected It is that which is true both wayes and so may very well admit of an Inversion 1. On the one hand in him who loveth God the keeping of his word is verily perfected It is the excellency and perfection of Obedience when it springs from Love There is a threefold Obedience to wit Necessitatis Cupiditatis Charitatis Of Compulsion when a man obeyeth no further then he is forced that is the Slaves whom nothing but feare enduceth to the performance of his Masters Command Out of expectation when a man obeyeth for the hope of reward that is the servants who serveth his Master for his Wages Out of affection when a man obeyeth because he loveth him who commands that is the Sons whom deare respect to his Father engageth to serve him and this last is the most ingenuous and perfect Obedience Indeed it is love that enlargeth the heart not only to creep but go nor go but run nor run but flye at Gods call It teacheth us to obey not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grudgingly but chearfully nor is any Obedience more free then that to which the Love of Christ constraineth The truth is Malus miles qui imperatorem gemens sequitur he is a base Souldier that followeth his Generall with tears Malus est ager cum quo Dominus luctatur that is bad ground which bringeth forth nothing unless it be forced that Obedience is not worthy the name which is only extorted from us and such is all service where love is absent In this respect it is that St Ambrose saith Plus est diligere quam custodire it is more to love God then keep his Word since this may spring from force and feare but that only from Charity Indeed this Charity is that which perfects all graces and duties nudae sine Charitate omnes virtutes said Leo truly all even our best actions are naked if not done in love 2. And as thus it is our love that perfects our Obedience so withall it is our Obedience that perfects our love I will lift up my hands saith David to thy Commandements which I have loved It is not the lifting up our eyes to the reading no nor of our ears to the hearing but of our hands to the doing of the Commandements which argueth our love Hearing may be a means to perfect our knowledg the Eare being the Bucket whereby we draw the water of spirituall knowledg out of the Well of Gods Word Hearing may be a means to perfect our Faith and therefore the Apostle saith Faith cometh by Hearing both the inchoation and the perfection the rise and growth of it but still the keeping of Gods Word is that which perfects our love whoso keepeth his Word in him verily is the love of God perfect But it may be here objected What meaneth our Apostle to use this phrase of perfecting nay to use it in the Preterperfectence For so the word Grammatically is to be rendred in him the Love of God hath been perfected Can any grace which we have in this life be perfect The measure of the Arke was an imperfect measure two Cubit and an half was the length a Cubit and an half the breadth and a Cubit and an half the height of it Such is the measure of all our graces in this life One qualification of Christs blessed men is that they hunger and thirst after Righteousness alwaies in desiring because never in full fruition This then being true of all graces is in particular verified of love to God which shall never be perfected till we come to Heaven and therefore whilst we are here is perfecting but not perfected For the solution then of this doubt be pleased 1. In generall To distinguish with the Fathers of a double perfection Alia absoluta alia quae competit fragilituti nostrae so St Hierom Alia media alia plenos numeros habens So St Ambrose the one absolute and compleat the other limited and comparative in which sense he that attaineth to great measures of grace yea far above others is said to have grace perfected in him to wit such a perfection as man in this life can attain unto or again we may distinguish of a perfection of parts and of degrees the one whereof refers to the sincerity the other to the exactness of grace We call a child which hath all the essentials and integrals of a man a perfect man though he is not grown up to the strength and stature and wisdome of a man It were easie to instance in many Scriptures where perfect is put for upright and according to this notion grace may be said to be perfected in them in whom it is found to be sincere 2. In particular Concerning this grace of love it will not be amiss to distinguish with Lorinus of four degrees of perfection 1. To love God is to love him quantum ipse est diligibilis as much as he is worthy to be loved and so he only loveth himself neither in viâ nor yet in patria here nor hereafter can we attain such a degree of love and the reason is plain because the love which is worthy of himself must be like himself infinite 2. To love God Quantum Creatura diligere potest as much as any Creature can possibly love him and this we shall have in Heaven where we shall know and knowing love God to the utmost that a finite nature is capable of 3. To love God Quantum mortalis potest Creatura so much as a Creature cloathed with frailty and
God abideth in you and ye have overcome the wicked one THis is now the sixth time that I have read this Scripture in your ears not that I like the humour of dwelling upon one Text when the sacred Book affords so much variety but because I have met with so much variety in this one Text. Indeed in these Verses our Apostle seemeth as it were to erect a Schoole wherein are three forms the first of experienced Fathers the second of vigâ—â—â—uâ— young men and the third of hopefull little Children And no wonder if it aske some time to examine these formes and instruct them in their severall lessons or if you please you may behold him building three Taberâ—aclâ—s or rather raising a Fabrick of three stories the uppermost whereof is of old Men the middlemost of young Men and the lowest of little Children in each of which there are severall Roomes and some of them very spacious No wonder if it require many hours to walk through and take a view of them and their inhabitants Finally I may call this Scripture a Book consisting of three large and faire leaves for the instruction of old young and little ones well may it be often read and perused I write to you Fathers c. The reason why our Apostle writeth to young Men is that which we are yet in handling in which considered as a commendation we have observed foure particulars and that which is next in order to be discussed is the 2. Second branch of the third particular as it is expressed in these words and The word of God abideth in you It is a clause which must be looked upon two waies in it self and in its connexion 1. Look upon the words absolutely and so they set before us the Character of a true Christian he is one in whom the word of God abideth And that you may see what this meaneth take a short view of each word 1. The word is sâ—t down indefinitely it is iâ—â—â—â—ded universally for the whole Doctrine of the Gospell which consists of Precepts promises and threatnings It is the Prophets Isaiahâ— invitation to the embracing of the Evangeliâ—alâ— Doctrine Come to the waters buy wine and milke And mâ—thinketh in these three Metaphors are fitly shadowed the three parts of the word the Precepts are as water cleansing the promises as milke nourishing and the threaining as wine searching all of which we must buy and having bought lay up or rather drinke in Indeed Hypocrites only suck in the milke lay hold on the promises refusing to drink the wine aud waters but the true Christian saith of every part of the word with Hezekiah Good is the word of the Lord and accordingly hath regard to it 2. Of God Therefore the word finds entertainment with a godly man because it is Gods word it being divine authority which aweth the good heart so that it dares not neglect much less reject and hence it is that both whatsoever appeareth to be Gods word and only that which so appeareth finds acceptance 3. Abideth Nor yet is it a slight entertainment which is given to Gods word it not only lodgeth for a time but taketh up its constant abode as it is received so it is retained according to that gloss of Estius Fidem Evangelis constanter retinetis then the word of God abibideth in when the faith of the Gospell is constantly retained and maintained by us 4. In you That is within you not only in the eyes by reading ears by hearing understanding by knowing but in the heart the judgement by esteeming the memory by remembring the will by consenting the affections by loving delighting and the conscience by subjecting to it I cannot better illustrate this Character then by taking a short view of those severall Metaphors by which it is expressed of hiding eating graffing keeping dwelling David saith to God I have hid thy word in my heart where the Hebrew word signifieth to hide as a treasure Conceive then the word as the treasure the heart as the chest this as the Cabinet and that as the jewell nor doth the covetous man more carefully locke up his treasure or jewels then David did and every good man doth Gods word Jeremiah saith to God Thy words were found and I did eate them Conceive then Gods word as the souls food which must be eaten that is not only tasted by the mouth which is hearing but taken down into the stomach and concocted which is meditation Our blessed Saviour describing the good ground and distinguishing it from the rest sets it forth by this Character Hearing the word of God with a good and honest heart and keeping it The word being as the seed which must not only be cast upon but covered in the ground and that is when it is not only heard with the eare but kept by the good heart St James cals the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingraffed word intimating that as the graff is set into whreeby it becometh incorporated with the tree so ought the word to be received into our souls Finally St Paul exhorts the Colossians Let the word of Christ dwell in you thereby teaching us that the word must not only stand at the doore of our ears but enter into the chamber of our hearts and that not as a guest to tarry for a night but as an inhabitant to dwell with us for ever and then it is that the word not only is but abideth in us And now what should be the care of every one but that this word may take possession of and abide in our souls Gods mercy hath hitherto continued the sound of it in our Churches Oh let us labour to finde the power of it in our hearts since it will little benefit may much prejudice us to have had it among us if withall it abide not in us If we would know whether as yet the word have thus far prevailed it will best be discovered by reflecting on the forementioned metaphors If the word abide in us as a treasure it will inrich us with Heavenly grace If as food it will strengthen us to the performance of spirituall duties If as seed it will make us fruit full in good works If as a graff it will transforme us into Christs own likeness If as an inhabitant it will cast out sin and Satan and powerfully rule in our hearts oh let us indeavour to finde this effectuall operation of the word upon the hearts and that it may be so take notice that there are foure things necessarily requisite 1. Apertio The opening not only auris of the eare concerning which David speaketh and which is a necessary antecedent but cor dis of the heart whereof the Apostle speaketh concerning Lidia There can be no graffing without opening the tree nor can the word enter till the heart be opened to which end there must be contritio a breaking of the heart as the earth is opened by plowing and
guess at Gods love by Christs respect who commanded little Children to be brought unto him and blamed those that kept them from him It was Davids comfort When my Father and Mother forsooke me then God tooke me up it may be yours my little Children if you endeavour to know and love the Father when your Parents either cannot or will not help you he both can and will provide for you Once more your dear Redeemer and blessed Saviour Jesus Christ began himself betimes and was so well skild at twelve years old that he disputed with the Doctors in the Temple hereby giving you an example which though it cannot be expected you should equalize yet it is required you should follow we finde in the Gospell little Children going before Christ and following after him with Hosanna's and it is the praise of Jereboams Childe That there was found in him some good thing toward the Lord God of Israel Oh little Children write after these coppies so much the rather because with Jereboams Childe you may dye early and what a comfort will it be to your selves and Parents if then there shall be found in you some knowledg and love and fear of your Father which is in Heaven To end all What remaineth but that all of all ages Fathers young Men little Children make use of this Scripture as a looking glass whereby they may see what they are at least what they should be that they may be all according to the gracious promise taught of God from the greatest to the least eldest to the youngest And then the Psalmists exhortation will be readily embraced young Men and Maids old Men and Children let them praise the name of the Lord from this time forth for evermore Amen THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 15 16 17. Love not the world neitherr the things that are in the world if any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world And the world passeth away and the lust thereof but he that doth the will of God abideth forever THe Subject of this Scripture is one of the chiefest and most needfull lessons in all practicall Divinity since it is Removens prohibens a document of removing that which is one of the greatest hinderances in the exercises of Christianity Indeed what the stumbling block is to th Traveller in the way the weight to the runner in his race or to use St Austins comparison limetwigs are to the Bird in its flight that is the love of the world to a Christian in his course either wholly diverting him from or greatly entangling him in or forcibly turning him out of it This is one of the fetters which keepeth so many from entring into the path of piety This is one of those suckers which hinder others from growth in godliness Finally This is that which like a contrary winde to the ship beateth back many from their former profession The truth is as Calvin well observeth on this place Till the heart be purged from this corruption the eare will be deafe to divine instructions Hercules could never conquer Antaeus Donec â terrâ matre â—um levasset till he had lifted him up above his Mother earth no more can the spirit of grace subdue us to the obedience of the Gospell till he hath lifted up our hearts from earthly Love Heavenly truths glide of from carnall mindes as water from a sphaericall body No wonder then if the Apostle Paul exciting the Hebrews to run he race which is set before them adviseth them to lay aside every weight to wit of worldly care And here the Apostle John intending chiefly in this whole Epistle to advance a Christian conversation indeavours in these words to take men off from worldly affections Love not the word nor the things of the world c. The discourse of these words moveth upon two principall wheels namely A command peremptorily inhibiting which is Propounded in the beglning of the fifteenth Verse Love not the world nor the things of the world Expounded in the sixteenth Verse All that is in the world the lust of the flesh the lust of the eyes and the pride of life An Argument strongly enforcing which is drawn from two considerations The one in regard of worldly love its direct contrariety to that which is divine as it is Asserted in the end of the fifteenth Verse If any man love the world the love of the Father is not in him Proved in the end of the sixteenth Verse For it is not of the Father but of the world The other in regard of the world it self its fleeting instability which is Affirmed in the begining of the seaventeenth Verse And the world passeth away and the lusts thereof Amplified from its contrary the permanent felicity of the religious in the end of the Verse But he that doth the will of God abideth for ever So that though the grand wheels of this period are but two yet we finde many lesser wheels yea Rotam in rotâ every wheel having another within it The first main wheel is the prohibition and in that is another wheel the exposition The second wheel is the argument and in that two wheels the double motive each of which hath a wheel within it whilst the first motive is backed with a probation and the second with an illustration May that blessed spirit of grace vouchsafe to drive the Chariot of my discourse which shall run in order upon these wheels and then I doubt not but we shall attain that which is I trust the Goale of my Preaching and your hearing namely our reformation and salvation The prohibition is that which I am to begin with and that 1. As propounded in these words Love not the world nor the things that are in the world This is in order the sixth step of that walking in the light which I have heretofore told you is the chief design of this Epistle to delineate The first whereof is a sorrowfull confession of sin past The second a cordiall forsaking it for the time to come The third an obedientiall keeping the Commandment The fourth a sedulous imitation of Christ The fifth a Christian Law of the Brethren and now The sixth is an alienation of our head from the world Love not the world c. What the intent of this prohibition is will best apapear by inquiring what is the proper notion of the word world in this place Not to trouble my self and you with giving an account of its severall acceptions in sacred writ Be pleased to know to our present purpose That to use St Austins similitude as an house is taken sometimes for the wals and roomes which constitute the house and sometimes for the family which inhabiteth the house so by
what they care not for whilest your emulations strifes quarrels are so great and fierce one with another about worldly matters it strongly argueth they have possession of your hearts she for whom the gallant adventures his life in the field is very probably concluded to be his Mistris surely the world commands thy heart when it engageth thee in litigious quarrels 6. Lastly You may very rationally judge of your affections by your actions your love by your care your delight by your service When we read that Jacob served an hard Apprentiship to Laban and that no less then fourteen years for the gaining of Rachell we may certainly infer that he loved her greatly men would never lay out their time and strength so uncessantly in the worlds drudgery were she not Mistris of their affections yea which doth the more fully proclaime their love their labour is a pleasure they are never in their element but when like the fish they are swiming in these waters or like the mole they are digging in the earth By all these considerations we may be able to discern whither our love be not inordinate towards this world and the things thereof and therefore such as we ought to be deeply sensible of affected with and humbled for And now what remaineth but that to this word of Conniction I annex a word of Dehortation that we all endeavour to wean our hearts from the love of this world Oh hearken and again I say hearken to this sprituall and Heavenly voice as it is called by St Cyprian Love not the world nor the things of the world Indeed as Seneca saith of sorrow I may say of love I do not require that you should not love it at all but I earnestly intreat take heed that you love it not too much the truth is our affections in regard of worldly matters are very prone to excess in Heavenly things it is impossible to exceed in Earthly things it is difficult not to exceed our grief quickly degenerateth into anguish our fear into trembling our desire into impatience our delight into jollity and our love into dotage Oh therefore be wise to watch the out goings of your hearts after worldly Objects and remember that as it is of the two best when brotherly kindness erreth on the right hand by louing too much so when worldly love offends on the left hand by loving too little Oecumenius upon the Text conceiveth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle writeth these things as to Children who are most apt to be taken up with ensuall Objects but doubtless as one well glâ—sseth Optimè omnibus congruit there are none of any age but stand in need of it Beware that you be not engaged and fettered with worldly love we read concerning the living Creatures mentioned by the Prophet Ezekiell that the Soles of their feet were like the soles of a Calves foot The Caldee paraphrase readeth it like round feet the feet are an emblem of our affection and it is observed of Sphaericall bodies that if you set them upon the ground they only touch it in one point so should our affections touch this world not too much cleaving to or leaning on it Dioscorides maketh mehtion of an Herh which he calleth the Indian leafe and observeth that it groweth in moorish fenny places Aquae sine ullâ radice â—nnatans swimming in the water without taking any root in the bottome Let this Herb be our emblem whilst we live in let us not love the world and though we make use of it to swim in for a time let not our hearts take root by an inordinate love The main disswasives from this sin we shall meet with in the Text only consider for the present that this worldly love is unreasonable injurious ingratefull and unchristian 1. It is unreasonable There are two eminent laws of love which are directly broken by this practice the one is simili gaudere the other is diligentem diligere like loveth like and love requireth love but alas when we love the world we love that which is unlike there being no proportion between our noble souls and this worlds good Indeed our souls were made after the divine image and similitude and therefore not made for the love of this inferiour world Besides when we love the world we love that which as it doth not give so neither can it repay love at the best it is only capable of serving not of loving us and why should we so pervert the nature of love as to love the world But further 2. It is injurious to our selves as well as incongruous to love since by loving the world it becometh our enemie it seems strange yet it is a truth the world is only a â—oe to them that love her if we use her she is an obsequious servant but if we love her she is a malicious enemy it is observed of the shadow Sequentem fugit fugientem sequitur if you follow it it flyeth from you if you flye from it it followeth after you It is proportionaby true of the world if you contemn it it will fear you if you love it it will domineer over you and that known Proverb of fire and water may justly be applied to the things of the world they are good servants but bad masters Adde to this 3. It is ingratefull to God as well as injurious to our selves all these things of the world are the largesses of Gods bounty the streames of his goodness and is it not an odious ingratitude to dote upon the gift and neglect the donor Very apposite to this purprse is St Austins similitude If an Husband being in a far Country should send a Ring to his Spouse out of his ardent affection to her would he not might he not justly take it ill at her hands if she should forget her Husband and fall in love with the token Thus do we when we cast God behind our backs and set our eyes upon this world Finally It is unchristian there being nothing more unbeseeming a Christian profession then a worldly conversation being Christians we profess the Faith and hope of a better world and shall we fall in love with this we intitle our selves the Children of God and shall we live and love as the Children of this world It is our Saviours argument to his Disciples After these things do the Gentils seek and because they do we should not at least wise not as they do it with such immoderate affection and therefore whilst Mammonists like Ravens feed on garbage like the Lapwing make their nest in order or like Beetles never sing but in a bed of dung let us have higher thoughts nobler desires purer joyes learning of this holy Apostle not to Love the world nor the things of the world THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 15 16. Love not the world neither the things that are in the world if any man love the
here especially observed is that our Apostle speaking of the love of God calls it the love of the Father nor is it without good reason and that upon a double account 1. To informe us under what notion chiefly God is the Object of love True indeed in himself he is good nay goodness which is loves Object but yet this goodness is known to us by its communication and it is good as known which causeth love so that we love God chiefly under those mercifull relations in which he stands to us nor is there any relation of greater goodness towards man then that of a Father He is our King our Master our Judge but under these notions he is especially to be feared as he is our Father principally he is to be loved 2. To insinuate how greatly we are obliged to love God rather then the world The world at the best is but a servant at the worst our enemy as our servant it is to be used not loved at least not with a choice love as our enemy it is to be not loved but hated and trampled on Now God is our Father and there is a naturall affection due from Children to their Parents whom should we love if not our Father so that to love the world before God is as if one should preferre his Servant nay his enemy before his friend his Lord his Father then which what can be more monstrous And when I find the Apostle here disswading from worldly love upon the account of its inconsistency with the love of God I am apt to believe that he purposely phraseth it the love of the Father to render the love of the world which is so repugnant to the love of God so much the more odious to us But to let go the phrase The design of this proposition is manifest there is no positive love of God in him in whom there is a Superlative love of the world he that loveth the world chiefly doth not love God truly he that is a lover of pleasure or wealth or honour more then God is not at all a lover of God Indeed a worldling may be in shew a Saint and as farre as words will go a friend of God so may an Harlot seem kinde to her Husband but as she who giveth her heart to another beareth no reall love to her Husband so he who loveth the world hath no sincere affection to God Upon which account St James calleth worldly sinners Adulterers and Adulteresses so that to speak after our Apostles phrase elsewhere He that saith he loveth the Father and yet loveth the world is a lyar and there is no truth in him It is that indeed which holds true both waies as it is with a paire of scales the one goeth up the other goeth down so it is with these two Loves 1. On the one hand The Negation holds firme the proposition being inverted If any man love the Father the love of the world is not in him Moses rod swallowed up the Magicians so doth the love of God all other loves It is observed of the Sun beames that if they shine bright and hot upon the fire they put it out so do Heavenly affections extinguish Earthly Postquam Amarillis nos tenuit Galatea reliquit When divine love enters in carnall goeth out The command of love to God is of a large extent Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy might and if the love of God take up the whole there is not so much as a corner for left worldly love St Bernard commenting upon that precept thus expounds it and that aptly to our present purpose thou shalt love God withall thy heart soul might that is dulciter prudenter fortiter sweetly wisely strongly and where this love is predominant as that Father hath excellently observed there is no roome for worldly lusts he that loveth God sweetly withall his heart tasteth no sweetness in carnall things which is the lust of the flesh he that loveth God wisely with all his soul is not curicus or covetous of temporall things which is the lust of the eyes he that loveth God strongly so as to indure all things for him regards not honours which is the pride of life Nor is it less true in the direct then in the inverted notion If any man love the world the love of the Father is not in him Indeed one who hath been a lover of the world may be won to be a lover of God yea he who loveth the world in the second may love God in the first place but as St Gregory hath pithily and aptly exprest it Utraque sâ—mul aequaliter amari non possunt both cannot together be equally loved when the inferior sensitive powers of the soul are vehemently affected the superior rationall faculties are hindred in their operations so is spirituall love by carnall The trees which spread in breadth grow not in height those who extend their love to the things below ascend not in love to the things above Pharaohs leane Kine did eate up the fat so doth the pining love of the world devoure the love of God which is the Fat and Marrow of the soul It is very observable that St Paul describing the wicked conversation of false teachers brands them with these three lusts whose belly is their God the lust of the flesh who glory in their shame or as some read it whose glory is their shame the pride of life who minde earthly things the lust of the eyes to all which he opposeth that one character of himself and the rest of the teachers but our conversation is in Heaven thereby intimating that they who give themselves to worldly lusts are strangers to an Heavenly conversation and consequently to divine affection by which especially we climbe to and converse with God in Heaven To give you yet more fully the sense of this proposition if you compare it with parallel Scriptures you shall finde it will admit of a double enlargement to wit in regard of the predicate and the copula the thing denied and the manner of denying it 1. The love of the Father is not in him nay The hatred of the Father is in him so St James his assertion runs Know you not that the friendship of the world is enmity with God and that he might bring the charge home to their consciences he repeats it with the change of the Abstract into the Concrete Whosoever therefore will be a friend of the world is an enemy of God It is true as hath been already intimated he may be a seeming friend but he is a reall enemy and so much the worse enemy because a seeming friend I know if this Question were put to many lovers of the world Do you hate God they would say in Hazaels language Am I a dead Dog that I should do this thing I say my Prayers frequent the Church and thinke
men deceive themselves Indeed the false Mother of the Childe would have it parted between them but the true Mother would have all or none The world is content to have a corner in thy heart but God will have thy whole heart The Arke and Dagon cannot stand together in one Temple and therefore when the Arke is brought in Dagon falls down no more can God and the world in one soule and therefore if we will set up God in the throne the world must be cast down nay out The Spouse in the Canticles is said to wound Christ with one eye Quia alterum non habebat because she had no other Christ calls upon us in the Gospell to cut off one foot one hand and to pluck out one eye the heart in all languages is a Monasyllable unum uni the one heart must be dedicated to the one God In the meat offering God required all the Frankincense and in the sacrifices all the fat to teach us that the intention of our minde and affection of our heart must be wholly carryed towards God Among the Pythagoreans the Duall number was infamous sure I am the double minded man is odious to God so odious that he threatneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut him asunder a punishment very sutable to his fault like that which the King of the Albines inflicted on the King of the Romans when he caused him to be tied to two horses who by drawing contrary waies tore his body in two pieces 3. Lastly How just and necessary it is to cast the love of the world out of the hearts in order to the entertaining of the love of the Father Indeed as St Gregory and Leo have both well observed The reasonable soul cannot be all together without delight and void of love Aut infimis delectatur aut summis so the one Aut Dei amator est aut mundi so the other Our delight must either ascend or descend our love must either be set upon God or the world How impossible it is for these two to dwell together you have already heard so that either we must hate the one or love the other or hold to the one and despise the other as our Saviour tells us And now as Eliah said to the Israelites If the Lord be God follow him but if Baal be God follow him so let me beseech you If the Lord be God love him if the world love it If the world have as much excellency in it as God hath if the world have as much right to you as God hath if the world can do as much for you as God can and will then love it But alas whatever good is in the world is but a ray of that Sun a drop of that Fountaine derived from and infinitely inferiour to the goodness of God in which respect saith St Austin excellently Pulcher est mundus sed pulchrior à quo factus est mundus The world is beautifull surely then he that made it so is farre more beautifull Besides The world was made for us and therefore only to be used whereas God is our Creator Master Father and therefore to be feared and honoured and loved Methinketh the Father saith to us concerning the world as Saul to his Servants concerning David Will the Son of Jesse give every one of you fields and vineyards will or can the world do that for you which I will do give you grace and glory felicity and immortality Nay let me adde a word more The world would infect and infest us instead of doing us good bring us into temptations and snares and tell me then whither the Father be not to be preferred in our estimation and affection before the world Infine that God should have our love we cannot but acknowledge most reasonable and therefore what remaineth but that every one of us take up firme resolutions of rejecting the world love both we cannot one we will God we ought and to that end we must leave the world that we may cleave to God No doubt the world is and will be a very earnest and importunate suiter to us for our love and too often she so far prevaileth that we consent but remember I beseech you our Father forbids the banes and shall we match against our Fathers consent nay let me tell you if we marry the world the Father will disclaime and disown us as none of his Children and therefore if we call on the Father let us renounce the world Believe it an ill match is better broken then carried on and so much the rather because whatever promise we make to the world it is a breach of the first vow we made to God in our Baptism and therefore to be disannulled as inconsistent with our former obligation To end all I cannot better press this then in St Austins language who calls these words Verba extirpantia words of extirpation if you finde a weed you grub it up that you may sow good corn so must we pluck up worldly that we plant Heavenly love Vas es saith that Father si plenum effunde quod habes effunde amorem saeculi ut implearis amore Dei Thy soul is a vessell if it be full as indeed whose is not empty it poure out the love of the world that thou maist be filled with the love of God which otherwise is impossible For if any man love the world the love of the Father is not in him THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 16 17. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world And the world passeth away and the lust thereof but he that doth the will of God abideth forever A Naked command from God is a sufficient ground of obedience from man no doubt St Paul so accounted it and therefore exhorting the Thessalonians to abstaine from fornication useth this as a strong inducement for this is the will of God The truth is obedience is most ingenious when least discreet it being very reasonable that we should obey God without asking a reason of his Precept It was the praise of Caesars Souldiers Quod imperium potius quam consilium sequebantur that they executed their Generalls injunctions without inquiring into his consultations It is the Character of a good Christian to believe because God asserteth and obey because he requireth But see the condescention of our mercifull God who is pleased not only to command by his authority but teach by his grace so St Paul saith The grace of God teacheth us to deny worldly lusts not only to require but to intreat so St Peter Dearly beloved I beseech you abstain from fleshly lusts Finally Not only to prescribe but perswade and therefore as he enjoyneth a duty so he adjoyneth a Motive and that drawn from the necessity equity and utility of observing the
remove from you A fit Embleme of these worldly things which many times are farthest from them who seek most after them In this respect what is observable of the shadow sequentem fugit fugientem sequitur may be applied to the world It often followeth him that flyeth from it and flyeth from him who followeth it Very apt to this purpose is that similitude of water which the faster you thinke to graspe it in your hands slideth away the sooner from you Thus are covetous ambitious and voluptuous men frequently deceived in their expectations of enjoying this world which they so dearely love Indeed it is the usuall dispensation of divine providence to take away from men those comforts which he seeth to steale away their hearts from him It is high time for the Mistress to turne the Maide out of doores when shee findeth her Husbands affections taken off from Her and set upon the Maide what more just then that God should pluck away those deligths from us which alienate our hearts from him so that in one word the way to enjoy a comfort is to be willing to lose it and the way to lose it is immoderately to love it 3. This world passeth away from its lovers when they have most need of it Solomon saith of riches and it is true of honours and pleasures they profit not in the day of wrath and then it is we shall be in greatest want of comfort and support When Absolom is caught in the thick bows of a great Oake and is taken up between the Heaven and the Earth the Mule that was under him went away Absoloms Mule is a fit embleme of this world which then leaveth us when we are in the greatest streights That similitude which Job applyeth to his deceitfull Brethren may no less aptly be used in reference to these worldly things as the streames of Brookes they pass away for as these vanish away in the heat so that the thirsty traveller which cometh thither for relief is confounded because he hoped so do those faile us in the day of distress and shame sets upon the faces of those who loved and trusted in them 4. Lastly The world passeth away with its lust but the sting remaineth the pleasure vanisheth but the torment abideth All these delights like the Candle burne for a time but when they go out they leave a stinke behinde them and oh how miserable is the worldlings condition who when these things take their leave of him hath nothing left but a dispairing remembrance of and sorrowfull regret at his folly in being bewitched with and spending so much time upon these perishing contentments Who would drinke of such waters which though sweet as Honey in the mouth are bitter as Gall and Wormewood in the belly When therefore you finde these worldly Objects alluring your hearts look upon them not as venientes sed abeuntes coming but going flourishing but withering and then I am confident your hearts will be weaned from them Oh remember at the best they are but fading flowers at the worst they are pricking thornes they are chaff in the hand light in the eye troubling never any grasped them with affection but found woe and vexation What therefore now remaineth but that upon all these urging considerations we every one at last resolve to bid this world farewell Say then oh my soul Hence you vanishing pleasures I will no longer repose my selfe under your shadowes Adieâ— you flying riches I will no longer seeke for covert under your wings farewell fading honours I will no longer gaze upon your beauty be gone all you gilded follies your seeming splendor shall no more deceive me It is now high time for me to looke after my soul and I am sure you cannot make that happy If I do not now leave you I know ere long you will leave me and if I make not provision before hand what will then become of me Henceforth I shall use you as Servants but never more love you as Friends Why should I forsake my own mercies to observe lying vanities And thus I have dispatched the Proposition of the worlds passing away and hastening to an end I should proceed to the Opposition but the houre is passed away and bids me end my discourse for this time THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 17. And the world passeth away and the lust thereof but he that doth the will of God abideth for ever IT is a known Maxime in Morality Voluntas non fertur nisi in bonum The will is not carried towards any Object but under the notion of good Yet it is as true that the good which the will embraceth is many times not verum but apparens good in the reality of the thing but only in the opinion of the person to whose misguided judgment it appeareth of another nature then indeed it is This is that which is evident in pleasures riches honours about which the lust of the flesh the lust of the eyes and the pride of life are conversant By their lovers they are esteemed not only good but the only good things in the fruition of which they place their happiness and yet alas how miserably do their fond imaginations delude them since those things at best are but in the lowest ranke of good yea they rather have a shew a shadow a semblance then any reality solidity or substance of good in them This it is whereof our Apostle endeavoureth to convince the worldling in this Verse and that by an undeniable argument namely the short and fading continuance of all these things whose goodnness to borrow the Prophet Hoseas similitudes is like the morning cloud and like the early dew it vanisheth away for the world passeth away and the lust thereof but he that doth the will of God c. Having dispatch the position in which the maine force of the Argument consists that which now remaineth to be discussed is the opposition annexed by way of Amplification But he that doth the will of God abideth for ever For the better handling of which clause I shall consider it first in it self and then in its connexion with that which precedeth 1. That which this clause presents us with considered by it selfe is the permanent faelicity of an obedient Christian and in it are two particulars considerable The Qualification or duty required implicitly in these words He that doth the will of God The Remuneration or mercy assured in these endureth forever 1. That which first occurreth to our discussion is the Qualification for the handling whereof two things would be opened What will of God is intended What doing of his will is required 1. In answer to the first be pleased to know 1. That will may be taken two waies either for the faculty and act of willing or for the Object oâ— thing which is willed When St Paul saith God hath predestinated us according to the good pleasure of his will it
an unregenerate person to beget others to the Faith and so the Minister may be a Father and not a Brother On the other hand ofttimes a great part of the people remain in a state of sin and imenitency in which regard good Ministers have too oft just reason to complain that when they have many Auditours they have but few Brethren Indeed whereas these two relations in a carnall alliance are inconsistent in this spirituall kindred they one make way for the other Auditours by becoming the Children are also the Brethren of their faithfull Pastors Thus when we our selves are begotten again to God and we are Instruments to beget you again you and we are Brethren Happy the People who have such a Minister happy the Minister who hath such a People then is there the sweetest Harmony when there is this spirituall Affinity between them 3. And Lastly Consider him as a man sprouting from the same root and made of the same mould with them so in a naturall way according to a large notion he and they were Brethren It was Moses his prediction to the Jews concerning Christ The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto me him shall you hear and as Christ himself so his Apostles whom he raised up to publish his Gospell and their Successours who are sent about this work have still been the Peoples Brethren Moschus relateth a story of an Abbot who was checked by a Deacon for some errour in holy Administrations whilst he saw Angels standing by he supposing the Angels would have rebuked him if he had done any thing amiss slighted the Deacons admonition The Deacon continuing his reproof the Abbot addresseth himself to the Angels Quare vos non dixistis mihi Why have not you checked me to whom they returned this Answer Deus ita dispâ—suit ut Homines ab Hominibus corrigantur God hath so ordered it that Men should be convicted and instructed by Men who are their Brethren We have a great deale of reason herein to take notice of Gods mercifull condescention in teaching us by men like to our selves When God was pleased to speak by himself it was so terrible that the people could not endure it when God was at any time pleased to send Angels of his errand it caused amazement in the minds of them to whom they were sent but speaking to us by our Brethren Men as we are we are comforted and encouraged Doubtless it had been more congruous to the majesty of God and Sublimity of his message that those glorious Angels should have been the dispensers of it but surely it was more correspondent to our weakness and thereby to his goodness that men should be the Conduits to convey this water of life to us And now Beloved let not this goodness of God be to us an occasion of contempt far be it oh far be it from us to regard the message the less because they are men our Brethren who bring it he wanted not other waies of making himself known to the Children of men but this was most expedient for us and therefore let it be matter of gratulation to us and if at any time our corrupt hearts shall prompt meane thoughts of the word because of the meanness of the Ambassadours let us remember that it is verbum patris though in ore fratris the Gospell of God though spoken by man the word of our Father though in the mouth of a Brother 2. It is a word of Humility Brotherhood is a relation of equality all Brethren except the elder Brother are alike Christ is the Elder Brother so that the Apostle in calling the Christians his Brethren maketh them as it were equall to himself Oh what humility lodged in the hearts of those holy Apostles No doubt as Apostles they were above the rest in Place and Power Office and Dignity in which respect St John before calls them Children a relation that argueth a superiority in him over them and yet such was the lowliness of their minds that they looked upon themselves as but equall and therefore this Apostle here and the reâ—t frequently in their Epistles use this term Brethren nay as if this were not low enough St Paul mentioneth a relation that argueth an inferiority in the Apostles to the people where he useth that religious Complement to the Corinthians our selves your servants for Jesus sake This lowliness of mind was that which according to Christs command they learned of him It is very observable that though Christ was their Lord and Master yet he calls them not servants but friends a word of Parity yea he intitles them to this very relation when he said to Mary Magdalen go to my Brethren and if Christ was pleased to call them well might they call those who were their Disciples Brethren Oh let the same mind be in all the Ministers of the Gospell Pride is odious in any but especially in Christs Ambassadours As St Paul saith though I might enjoyne I rather beseech so though we may challenge superiority and authority yet let us rather condescend to a way of equality yea if need be inferiority We must keep up the honour of our office but still express the humility of our minds in respect of Heavenly mindedness we must be as the hills of lowly mindedness as the vallies let us not think much to sit in the hinder part of the Ship so we may steere the course of it to Heaven How willingly should we bespeak the people as our Brethren nay Masters so we can but gain them to be Christs Servants Only let me adde one Caution the humility of the Minister must not be an occasion of contempt from the People yea give me leave to tell you whilst we are ready to be commanded by you you ought readily to obey us and it becometh you to reverence us as Fathers whilst we call you Brethren 3. It is a word of Amity It is not unworthy our observation that the holy Apostles are of all others most frequent in this stile of Brethren and that no doubt for this reason because it is a term at once both free from pride and full of love Great is the love which hath been betwen Brethren nor can any relation afford higher examples then this Brotherly Love hath exceeded parentall A Persian that wept not for his Childs did for his Brothers death saying I may have more Children but not Brethren So that our Apostle here calling them Brethren no doubt intends to let them see how kindly affectioned he was towards them such is the affection which the Ministers of Christ have ever had towards their People Thus did St Paul love the Corinthians when he saith Oh ye Corinthians our mouth is open unto you our heart is enlarged and the Thessalonians when he saith Being affectionately desirous of you we were willing to have imparted unto you not the Gospell
have the light to walk in it to walk worthy of it to walk as children of it by walking in this path of love And so much for that Exposition The other interpretation renders these words assertively is true in you and expounds the darkness and light of sinne and grace an Exposition which I incline to as most rational it being very probable that our Apostle as in the following verses he useth the same metaphors so here intends the same things and that there his primary scope is to describe by darkness and light mans corrupt and regenerate estate will appear in the handling For the better prosecution of these words in this sense be pleased to proceed with me by these steps and observe 1. What is the state of all men before conversion Namely a state of darkness darkness is in our minds the darkness of ignorance and infidelity we neither do nor can know aright either God or our selves The naturall man perceiveth not the things of the Spirit of God is St Pauls generall Doctrine asserting our ignorance of God and the particular charge against Laodicea That she knew not she was wretched and miserable poor blind and naked may justly be extended to all mankind in regard of self-ignorance Indeed there is so much light left in us as may render us inexcusable but not as can lead us to Heaven we neither of our selves can find out nor yet discern divine truths though they are set before us how quick sighted soever reason may be in naturals it is dimme yea blind in spirituals and as our blessed Saviour argueth If the eye be darkness the whole body must needs be darke the eyes of our understanding being darkned no marvell if our will and affections be clouded yea a darkness of sin overrun our whole man so that what St Paul saith to the Ephesians is true of all unregenerate persons they are not only in the concrete darke but abstract darkness it self 2. What the state of all regenerate persons is The darkness is past and the true light of saving knowledg and heavenly grace shineth in their hearts Regenerate Christians are called in the new Testament new Creatures and indeed not unfitly since as it was in the old so is it in this new Creation We read in the beginning of Genesis That darkness was upon the face of the deep and God said let there be light A fit Embleme of the Spirits work in a sinners Conversion Whereas darkness covereth the soul before a glorious light ariseth in and diffuseth it self through it To this no doubt the Apostle alludeth when he saith God who commanded the light to shine out of darkness hath shined in our hearts and for this reason it is that very often the turning of a sinner is set forth by this Metaphor so Pauls conversion of the Gentiles is called a turning them from darkness to light the converted Colossians are said to be delivered from the power of darkness and of the Ephesians it is said You who were sometimes darkness are now light in the Lord. Suitable to all which is this phrase in my Text The darkness is past and that true light now shineth Nor is it unworthy the observation how fitly these two clauses are ioyned together since the one cannot be without the other nay indeed one is the cause of the other In every convert there is not only a passing away of darkness but a shining of the true light yea the shining of the light is the cause of the passing away of the darkness in which respect Zanchy noteth that Conjunctio copulans pro causali posita videtur the Copulative Conjunction and is put for the Causall for This will the more appear if we consider what St Austin hath observed Namely That darkness is nothing else but the non residency of light and therefore that which expelleth darkness must needs be the presence of light thus the grace of the Spirit infused into the Soul is that which prevaileth to the expulsion of sin Look as the taking of an antidote driveth out the poyson the putting of a new Seal upon the Wax defaceth the old stampe and the return of the Sun causeth the darkness to vanish so is it the donation of the Spirit and his grace which dispossesseth Sin and Satan of the Soul Hence we may take notice what it is that maketh the difference between a Convert and a naturall Man namely the shining of the light of grace We that are converted were once involved in the same state of darkness with the rest of the world and as unable to deliver our selves from it had not Gods free grace caused the light to shine upon us which he denieth to others in which regard St Peter saith to the converted Christians to whom he wrote You are a chosen Generation a royall Priesthood an holy Nation a peculiar People that you should shew forth the praise of him who hath called you out of darkness into his marvellous light But yet it must withall be considered that the words in this sense are better read according to the Greek the darkness passeth away then that it is past since so long as we are here though our light be true yet it is not perfect but shineth more and more to the perfect day Now according to the increase of the light is the decrease of the darkness and therefore because it is not full noon perfect day whilst we are here the darkness cannot be said to be wholly past but rather is still passing if then we are sensible of the remainder of darkness in our hearts let it trouble but not too much dismay us light and darkness in remiss degrees may be together nor must we expect the darkness of sin to be wholly removed till we participate the light of Glory 3. In whomsoever the darkness passeth and the true light shineth this is true of which our Apostle here speaketh this grace and duty of love will shew it self in all regenerate persons it is a clear maxim where there is the cause there will be the effect such as is the root such will be the fruit now goodness which is a companion of love is called by the Apostle Paul A fruit of the Spirit or as some Greeke Copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of light this light which here is said to shine which is no other then the grace of the Spirit no wonder if where this light shineth there this beam and fruit of it appear indeed glowe worm light and star light is such as hath no beat at all to accompany it but Sun light which is the true light expelling darkness wanteth not heat which is the Embleme of this grace of love whereby the soul is warmed yea enflamed Examine we then our selves by this Character if we be brought from darkness to light this is true in us who so experienceth this change will find
see and know that hatred of the Brethren is a deadly sin and that whilst he continueth in it he goeth down to Hell how then is it said of him that he knoweth not whither he goeth To answer this briefly It is one thing to know that is to apprehend and another to know that is to consider a thing Indeed it is impossible but that such an one should know and yet as God saith of Israel in another case Israel doth not know my people doth not consider so may it be said of this person he doth not know that is he doth not consider whither he goeth to this purpose is Carthusians note Quantam damnationem meretur non pensat he doth not lay to heart what damnation he deserveth what a danger he encurreth His judgment dictateth to him in Thesi in generall that hatred is a sin and leadeth to Hell but when it is to passe sentence in Hypothesi in particular it either denieth the action which is done against his Brother to proceed from hatred or that though it be a sin yet it shall not prove deadly to him because he is in Christ already or because he intends to repent of it before he dyeth or else his judgement not at all taking notice of the obliquity of the work and misory of the wages dictateth what the will is about to do as expedient for the present satisfaction of that which it intendeth Sutable hereunto is that note of Estius upon my Text That no sin is committed but through a praevious errour of the practicall judgment about that particular Object which the will chooseth therefore doth the malicious yea every wicked man commit and persist in his sin because he noth dot weigh his actions in the ballance of right reason nor duely ponder either what he doth or whither he tendeth I cannot let this go without this usefull inference sinners consider seriously what you do and think sadly whither you go whilst you go on in your sins Respice finem look to the end is a lesson which whosoever learneth not will in the end prove a foole No better way to deale by this Serpent sin then as God commanded Moses in another case to take it by the taile The verb beginning of repentance is at St Peters Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the end of a wicked course But further This phrase not knowing whither he goeth sets forth the miserable estate of this sinner Collaterally and by way of Allusion For 1. He that knoweth not whither he goeth is in an unquiet restless state full of fears and cares and his mind is never at quiet a fit embleme of a wicked man whose name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one that is unquiet and whom the Prophet compareth to the troubled Sea And especially is this true of the malicious hater who alwaies carrieth about him that which tortureth him Indeed what is envy and hatred to the soul but to use St Bafils comparison as the fretting rust to the iron and the consuming moath to the garment Nay to borrow Socrates his resemblance what is it but as a Saw continually cutting or to allude to that of our Saviour a worme still gnawing In one word to speak in the Poets language Vt Aetna seipsum Sic se non alios invidus igne coquit like to the mountain of Aetna the envious man hath a â—re alwaies burning within his breast and so is never at ease Upon this account it is that Gregory Nazianzen saith of this sin that it is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most unjust to him that is hated and most just to him that hateth in that disquietment with which it perplexeth him 2. He that knoweth not whither he goeth is usually deceived in his opinion when he thinketh he is walking Eastward he walkest Westward and whilst he imagineth himself going forward he is going backward Thus he that saith he is in the light and hateth his Brother is deceived for whereas he supposeth himself in the way to Heaven he is posting on to Hell and truly in this respect he is so much the more miserable because he bringeth himself into a fools Paradise and dreameth that he shall be happy 3. Lastly He that knoweth not whither he goeth cannot see to avoid and so ofttimes sodainly falleth into bogs pits waters by which he is destroyed and perisheth Such is the case of wicked especially malicious men they bring upon thewselves swift and sodaine destruction and which is very considerable whilst they plot the ruine of others they accelerate their own and the very mischief which they designe for their brethren falls upon their own heads and now putting all this together tell me if he whose troubles are so distracting hopes deceaving and dangers destroying be not a miserable man 2. The proposition is dispatched He knoweth not whither he goeth The proofe felloweth Because the darkness hath blinded his eyes and now our Apostle carryeth on the Allegory to the outmost therefore He that is in darkness and walketh in it cannot know whither he goeth because he cannot see his way and therefore he cannot see his way because by reason of the darkness his eyes are blinded For the better opening of this clause I shall very briesly consider these particulars The part affected his eyes The disease blinded The cause darkness 1. His eyes that is the part affected by which no doubt is to be understood the understanding The eye in its proper notion is a part of the body but Metaphorically the soul hath its eyes as well as the body It is Olympiodorus his note The members of the outward man are aequivocally attributed to the inward As the excellencies of the greater world are after an higher manner in the less so the parts of the body are after a more noble way in the soul what the feet are in the one the affections are in the other what the stomach is in that the memory is in this what the heart is in the one the will is in the other Finally what the eye is in that the understanding is in this We need no better Expositor then St Paul who unfolds the meaning of this Metaphor when he saith The eyes of the understanding If you inquire after the Analogies they are both apt and obvious which I shall only mention The eye is situate in the upper part of the body the head and in the upper part of the head so is the understanding a faculty of the superiour soul the rationall and the superiour faculty in the rntionall soul The eye is the chiecest of the senses and the understanding is the choieest among the faculties without which the will would be but a brutish appetite The use of the eye is to see things visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Greek Etymologists is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chamber of
impiety as he was the first sinner so he was the cause of sin he tempts all persons at all times in all places and for no other end but either to hinder them from good as he did Paul who tells the Thessalonians he would have come once and again but Satan hindered him or else to allure them to evil as he stirred up David to number the people and put it into Judas his heart to betray Chsist Indeed the Devill is called in Scripture both a tempter and an accuser this being his method first to draw men to and then to accuse men for sin It was the brand set upon Jeroboam as denominating him a very bad man that he made Israel to sin how abominably wicked then is the Devil who maketh persons nations yea the whole world to sin 5. And yet lastly that we may take the heighth or rather fathome the depth of his wickedness he is the wicked one inasmuch as he vigorously pursueth and constantly persevereth in wickedness because it is wickedness not out of any pretended benefit which may accrue to himself but because it is dishonourable to God and injurious to man Indeed pleasure and profit and honour are the arguments by which he perswadeth and the baits by which he catcheth the sinner but none of these are any motives in regard of himself meerly the Antipathy he beareth to God and hatred he hath of goodness putteth him upon endeavours to promote sin in the world therefore he delights in evil because God abhorreth it therefore it is his joy because it is Gods dishonour Finally therefore it pleaseth his will because it defaceth Gods image To live in any sin though because of a seeming advantage is odious but to be wicked because it is wickedness is abominable no man ever came to such a state of wickedness but he committed the sin against the Holy Ghost How desperately wicked then must the Devil needs be who sinneth not only though but because he knoweth it to be sin To wind up this then we all pretend to hate the Devil oh then why do we love sin It is an argument which God himself useth to perswade to holiness because it is his Attribute Be you holy for I am holy surely it should be a prevalent disswasion from wickedness because it is the Devils property as we abhorre to be like the Devil let us abhorre to be wicked Indeed we all defie Satan as he is the pursuivant of divine justice but yet I fear we deiâ—e him as he is the God of this world and the Head of the carnal State Oh remember if we do his lusts we own him as our Father whilest yet we pretend to abhorre him as an enemy as therefore we would not be the Devils children let us cast away our sins And especially take we heed of those degrees of wickedness which denominate him the wicked one farre be it from us to make wickedness our trade our business by customary committing it as those do who are called workers of iniquity to make it not only the work of our hand but our brain by inventing it as they were whom the Apostle characterizeth to be inventers of evil things yea not only of our heads but our hearts by delighting in it as they of whom Solomon speaketh that rejoyce to do evil and which is yet worse to take the Devils office out of his hand by tempting others to sin as Elymas who stirred up Sergius Paulus against the truth whom therefore Saint Paul called the child of the Devil and an enemy of all righteousness In one word Let us be so farre from imitating the Devil as that we learn not to hearken to him but rather when he tempts to answer him in Christs language Get thee behind me Satan Be sure if the Devil perswade thee to any thing it is either in it self wickedness or for a wicked end whatever show of amity he may profess or promises of good he may make yet believe him not he is thine enemy and it is though an apparent good yet a reall evil to which he sollicites thee for he is the wicked one 2. Having given you a view of the enemy that which next cometh to be considered is the conquest which all true Christians have over this enemy You have overcome the wicked one To give you the full extent of this word consider it two wayes 1. As opposed to making peace it is not you have made a league with but you have overcome the wicked one since there is no way to deal with the Devil but by victory indeed in temporal wars the case is different Bellum geritur ut pax acquiratur a good peace is the end of every just war yea and a peace where it may be obtained is rather to be chosen then victory that the effusion of bloud may be prevented but in this spiritual war with Satan nothing less then a conquest must suffice The truth is every Christian souldier must either be victor or victus a conquerour over or else conquered by the wicked one The Devil will not make peace with us upon any terms but that he may be Lord over us all his fair promises are upon that condition he made with Christ If thou wilt fall down and worship me so that if wee make a league with wee are overcome by the Devil 2. As more then fighting indeed conquest supposeth a battel and victory is preceded with a fight if it be not so alwayes in temporal warres by reason of the cowardize of the enemy yet it is in spiritual since the Devil is too much a Lion to be overcome without a combate Quid aliud quotidiè in mundo quam pugna adversus diabolum geritur saith St Cyprian we must continually make account to be engaged in a war with Satan So that what is threatened to Asa may be justly said to new born Christians From henceforth thou shalt have war with the Prince of darkness and indeed this is that which maketh for the honour of Christian souldiers For as Maximus Tyrius saith of Hercules if you take from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the savage beasts and cruel tyrants with whom he grappled you deprive him of the reputation of his valour so the graces of a Christian would not be so illustrious were it not for the Devils temptations Christians then are fighters and more then fighters for withall they are conquerours nay if you will believe St Paul they are conquerours and more then conquerours Indeed it may seem somewhat strange that our Apostle should speak of this victory as of a thing already accomplished when as they of whom he speaketh being young men the war was as it were but begun It is and justly accounted a presumption in other wars to sing a triumph before the victory and promise a victory before the fight like Lucullus who in the begining of his fight against Tygranes and Mithridates cryed out Vicimus and Caesar
houre but you can never reckon how much Eternity is longer then a Million so that our Apostle could not have found out a fitter way of illustrating this truth then this There are many things which he might have compared the world to we meet with them often in Scripture and indeed they are very significant but this that he compareth the present world with that to come serveth farre more clearly to represent it Indeed as a Dwarfe placed by a Gyant seemeth exceeding little or as a Mite weighed in the Ballance with a Talent is exceeding light so these worldly when set by Heavenly things appeare exceeding base vile and transitory Oh then let it be our frequent practice to meditate on the things above deliberately to ponder their excellency eternity that so the things below may seem so much the more perishing and contemptible in our eyes The first thing God made in this circular world was the Heavens and the last was Man in a Circle the beginning and the end meet and close together so should Man and Heaven and as to him that stands on an high Hill Giants seem Dwarfes so to the Man whose conversation is in Heaven the greatest things of earth cannot but appear small It is observed of Abraham that addressing himselfe in Prayer to God he calleth himselfe Dust and Ashes no doubt in consideration of the divine glory and majesty and to him who duly considereth that incorruptible inheritance immarcessible Crown and never fading Paradice all the riches honours and pleasures of this world must needs seem of a short very short continuance such indeed as is not worth the naming 2. And as the worlds fugacity so the worldlings folly becometh hereby the more manifest To build upon the Sands is foolish but to preferre the Sands before the Rock is yet farre more foolish to settle upon that which is flitting argueth want of wisdome but to do it with the contempt of that which is lasting argueth most desperate folly yet thus doth the worldling an happy eternity is offered to him upon the termes of doing Gods will and yet to fullfill his own lusts he maketh choice of this temporall prosperity Like that wretched Duke who would not change Paris for Paradice he had rather have a short life and as he calleth it a sweet one on Earth then an happy and everlasting life in Heaven In one word to use Gregory Nazianzens comparison he fixeth upon that which is transient and passeth by that which is permanent and can there be a greater madnesse Indeed it discovereth him void not only of grace but reason that whereas the Apostle saith a little before If any man love the world the love of the Father is not in him we may adde If any man love the world the reason of a man is not in him And more truly may every such man take up that concerning himselfe which Agur said I am brutish and have not the understanding of a man Angustum est cor saith Gillebertus that heart is too narrow which confineth it selfe within the bounds of temporall pleasures but that is too narrow an expression it is an Argument not only of a narrow heart but a frantick braine to dote on toyes and neglect Pearls Oh then learne we at last to be wise and set a right value upon things Seneca saith excellently it is a matter of no small concernment Pretium rebus imponere to put a just estimate upon things and one nay the chief rule by which the worth of things is to be measured is their durance Id bonum cura saith the same Author pithily quod vetustate fit melius covet that good which the older it is the better it is Who would not prefer golden and silver before earthen and glassie vessels and that as for others so this reason that these are soon broken in pieces but those are little the worse for using Oh that this reason might sway with us to take off our affections from Earth and place them in Heaven Whenas Lysimachus being very thirsty had parted with his Kingdome for a little water he cryeth out Ob quam brevem voluptatem summam amisi faelicitatem how great a treasure have I lost for a short pleasure Could you but lay your eares to Hell you might heare the like despairing moanes from those damned spirits What an eternity of bliss have we lost for a momentany contentment fools mad men that we were to pursue those delights which are now ended in torments and neglect those joyes which we might now have possessed for ever But oh how much better were it for us now to be convinced of and reclaimed from this brutish simplicity Excellent to this purpose is that of St Bernard Ne casuri gloriam mundi quasi stantem aspiciatis verè stantem amittatis c. Oh you mortals do not look upon the glory of the world as abiding and in the mean time lose that which abideth for ever Let not your present prosperity so far bewitch you as not to regard that future felicity nor yet to take notice of that endless misery which is the end of it That Bruits which are led only by sense should minde nothing but what is before them is no wonder but God forbid that men whose reasonable souls are capable of seeing a far off should only regard what is present That Pagans who know little or nothing of the future eternity should busie their thoughts desires and endeavours about these perishing comforts is no wonder but as Leo well Ad aeterna prae electos peritura non occupent far be it from us Christians to regard these Objects who are not only acquainted with but ordained to eternall bliss When Alexander heard of and was resolved for the riches of India he divided Macedonia among his Captaines and shall not we who hear of and hope for a glorious mansion contemne these worldly cottages When Serapion read in the Bible of the joyes of Heaven he left his earthly possessions saying hic liber me spoliavit this book hath spoiled me In that his zeale was too rash but the assurance we have of those eternall joyes should engage us though not wholly to relinquish yet not to love these temporall contentments Quis alius noster finis saith St Austin quam pervenire ad regnum cujus non est finis What is our ultimate end but to come to that Kingdome whereof there is no end And shall we so live in this world which shall have an end as if the world were to be our chief end farre be it from us So often therefore as the vanities of earth affect us let our meditations flye upwards to the glories of Heaven and according to the Fathers counsell Let us begin to be there now in our thoughts and desires where we hope at last to be in our Persons To draw to an end In this Scripture our Apostle seemeth to put us to our