the most part end in a shamefull sadness those in a gladsome success God many times is pleased to blast the hopes cross the desires and evacuate the hopes and endeavours of wicked men in their sinfull waies according to that threat in the Psalmes The desire of the wicked shall perish Hence it is that their desires create a great deale of sorrow and perplexity to them and who would give way to such lusts which prove so often suecessless and being disappointed end in grief and impatiency 2. They pass away that is being fulfilled they are soon glutted in this sense worldly men like Children are soon weary when they have what they desire It is an excellent saying of St Austine Laetitia seculi cum magnâ expectatione speratur ut veniat praeterit cum venerit men are big with hopes of a great deale of content and joy in the accomplishment of their desires and alas delight is no sooner come but it is gone and to the same purpose Seneca saith of worldly pleasures Fluit transit paenè antequam veniat aufertur it is of a Fluid transient nature and is taken away almost as soon as enjoyed The truth is many times whilst the things themselves stay with us our lust to love of and delight in them ceaseth in which respect the world may fitly be compared to the grass and our lust to the flower of the grass for as the flower fadeth away before the grass so our lust passeth away whilst yet the worldly Object continueth yea ofttimes our longing is turned into loathing and our love into hatred witness the story of Amnon and Thamar That observation of St Gregory is very apt to this purpose concerning the difference between corporall and spirituall delights these Cum non habentur in fastidio cum habentur in desiderio whilst we want them they are loathed when we have them they are loved but those Cum non habentur in desiderio cum habentur in fastidio whilst we want them are desired when we have them they are loathed Hence it is that as weake stomachs must have choice of diet so worldly desires call for change of Objects Why did Solomon study such variety of pleasures but because they soon satiate and the wanton appetite is still calling for a new Object Nothing more easie then to surfeit of earthly enjoyments and for those things which being absent were our earnest desire by their continued presence to become an heavy burden Oh let us learn to abhorre these lusts which will of themselves at last end in abhorring 2. Once more Whatever enjoyment we may have of or contentments in these lusts whilst we live they shall all cease when we dye When death cometh the covetous man shall graspe no more wealth the ambitious shall gape no more after honour nor the luxurious neigh after his Dalilah As there is no wisedome nor counsell so there is no desire or delight in the Grave whither we are going These lusts will leave thee when thou dyest how much better is it for thee to leave them whilst thou livest 3. There remaineth yet one branch more of the position and that is though not exprest yet implyed concerning the worldly lover himself For in the other clause the person who doth Gods will is said to abide for ever and so by way of analogie this passing away must be understood not only of the things and the lust but the person who lusts after these things Indeed we are all in this world as in a ship not only the ship it selfe moves but the passengers are carried away in it yea which is the Riddle The Passengers go faster then the ship since even whilst the world continues the inhabitants pass away Paulinus desired St Austin to write somewhat de statu humanae vitae of the state of humane life he presently corrects him telling him he should have said de cursu humanae â—itae of the course of humane life our life being a swift race to the Goale of death And well were it if we would still joyne in our meditations our own and the worlds passing away together If these things do not leave us yet we must leave them and as Esau said I dye and what good will my birthright do me so let us often thinke I must be gone and what good will my honours riches pleasures do me It is the Question and Answer of St James What is your life it is even a vapour which appeareth for a little while and then vanisheth away some Expositors observe an emphasis in the your you that are so much in love with this life and the things of it how brittle fraile and transitory are they and it Nor yet is this all that is here implyed since not only that which is common to worldlings with other men is here asserted to wit the passing away by death but such a passing away as is peculiar to him in opposition to the happy estate of them that love God and then the meaning is this he passeth away not only by a first but a second death he loseth this life so as never to enjoy another he so passeth away as to perish not by annihilation but by condemnation he passeth from the worlds joyes to Hells torments Oh the dismall change which a worldling maketh when he dyeth all his good things are taken from him and horrour anxiety despaire and everlasting misery seize upon him So true is that of an Ancient Amor mundi non solum peritorius sed peremptorius Worldly love is not only vain but deadly killing not only the body but soul of the sinner to all eternity To bring this home in a brief Applecation 1. Oh that every one of us would be convinced of the worlds instability Indeed in this as well as in many others the world is a juggler that though it be so inconstant yet it promiseth continuance Fully to this purpose St Gregory The vaine joyes of this present life Quasi manendo blandiuntur sed amatores suos citò transeundo decipiunt flatter us as if they would stay with us and on a sodain by passing away they cheat us Looke as the Sun Moon and Stars to borrow that similitude of Philo the Jew though they move with a most swift and rapid motion seem to the vulgar eye to stand still at least move slowly so do these sublunary things in a worldlings eye That rich man in the Gospell who said to himself Soul thou hast much goods laid up for many years take thine ease eate drinke and be merry is called a fool for so saying a foole he was in many respects in that he thought his soul could take any concent in his barnes in that he expected to finde ease in the things of this world which are as thornes in that he supposed those things were only given him to eate drinke and be merry with but the worst foole of all in that
preparing them to receive the command by various Arguments which are aptly couched in this oratoricall Proaeme I write not a new but an old Commandment And Again a new Commandment I write to you which is true in him c. Having dispatched the Compellation and the first branch of the Commendation we are now to proceed to the second which is drawn from that conformity this duty hath to Christs pattern intimated in those words Which thing is true or a thing which is true in him I am not ignorant that some learned men refer all that followeth in this Verse to those words in the beginning of it A new Commandment I write to you as if it were only a Confirmation of that part of the commendation and so those words Which thing is true are thus to be Paraphrased which thing Namely That this Commandment of Love is a new Commandment is true both respecâ—u Christi nostri in regard of Christ who hath himself fulfilled it and so given us a new pattern of it and in respect of us Christians who by reason of the true light shinining have a new grace enabling us to performe it our selves But I rather incline to take these words as affording new Topicks for the commendation of love and so the laudatory Character we are now to handle is that this grace which is enjoyned to Christians is no other then what was true in Christ The Clause as it is set down in the Greeke carrieth with it no small difficulty Gagneius upon this place ingeniously professeth that he could not find out the true sence and meaning of it Some Expositors render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it self as if the sense of these words were only to assert the verity of the thing concerning which he discourseth but this to me seemeth jeiune and unbeseeming the fullness of Scripture Expressions besides if we observe the phrase of this holy Apostle and that in this Epistle we shall find it very usuall with him to speak of Christ under those phrases of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we may observe in the latter end of this and the beginning of the next Chapter look as Mary Magdalen having her own thoughts so full of Christ conceived there was no need of nameing him only to say Tell me where thou hast laid him so St John burning with love to Christ not doubting but that he was well known to them to whom he wrot and therefore supposing they would easily guess of whom he wrote thinketh it enough to say only him so that we may very well expound this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Translators readit in him to wit Christ But the greatest difficultie of construing this Clause lyeth in the first particle â— since being of the neuter Gender it cannot agree with the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Substantive immediately preceding but it is no strange or unusuall thing for an Adjective of the neuter gender to be taken Substantively and so quod which is as much as quae res which thing Thus it is rendred in our Translation and is not unfitly expounded by Grotius to be that thing namely Love which is the matter of the old and new Commandment and indeed though the phrase may seem somewhat harsh yet the sense is most fitly thus expressed since the Commandment it self referrs to us not Christ but the thing or matter of the Commandment was true in Christ himself and so layeth a greater obligation upon us to performe the Commandment nor need we stick at this Construction when we find the same in the former Chapter where in the second and third Verses after the feminine substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put a neuter Adjective â— as that forementioned Author observes And now according to this interpretation the plain sense of the words appeareth to be this A thing which is true in him that is This grace of love which I enjoyn you is no other then what was verified in Christ himself So that as before he lets them see it is a Commandment both old and new so here he acquaints them further it was such a Commandment as had Christ himself an Example of it Ipse enim prius charitatem ostendit saith Ferus For he himself did practice Love ratum ac reipsa invenitur primum quidem in illo ut capite saith Beza In him as being the head of the Church and having received the Spirit without measure was this primarily accomplished And this interpretation I so much the rather assent to because it so aptly suiteth with what our Apostle had before delivered when he calleth upon them to express the reality of their interest in Christ by keeping his Commandments and walking as he walked whilst he lets them see that the duty of Love which he was about presently and did intend chiefly to inculcate upon them was the only way to performe both these By Love they should keep the Commandments for it is both the old and the new Commandment and by Love they should walk as Christ walked for it is a thing which was true in him And now That this was true in Christ is a truth so clear that there will be no need to prove it Indeed it is tanquam radio solis scripta written as it were with a Sun beam so that he which runs may read it It is a Subject I might very well dilate upon but that I shall have more full occasion to discuss both the Love of Christ and God to us in the following Chapters That it is so cannot be denied yea should we be so ungratefull as to deny or doubt it the Manger and the Cross would testify against us If either confering benefits on us or suffering injuries for us can assure his love to us our Apostle she weth it to be true in both when he saith To him that loved us and washed us from our sins in his Blood and made us Kings and Priests to God the Father How legible are the Characters of his love in his Birth Life Death Resurrection Ascention Intercession and all those advantages of Redemption Remission Adoption Justification Salvation which by those accrue to us Which who so knowingly considers must needs say with St Paul The love and kindness of God our Saviour hath appeared with St Peter The Lord is gracious and with St Bernard his love to us was dignitatis nescius dignatione dives affectu potens suasu efficax full of condescention and affection Indeed that it should be so though it cannot be gainsaid may well be admired especially when we look upon our selves What were we the rebellious off-spring of degenerate Parents Slaves of Satan Servants of sin Children of wrath that Christ should cast an Eye towards and place his Love on us The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is manifest that he loved us and you if he ask the
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
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 THe passions of the soul in their own nature are neither in their exercise are either morally good or bad Look as a Painters Colours according to the severall Pictures which they draw represent a chast Matron and a wanton Strumpet or as the winds according to the severall corners whence they blow serve to drieve the ship forward and backward so the affections according to the Object whereabout they are conversant become either helps or hinderances virtues or vices yea what the Astrologers say of the Planet Mercury in the Horoscope of mans nativity if it be in conjunction with a fortunate Planet it is the better if with an Ominous the worse is more truly affirmed of the passions when they are joyned to good Objects they advance virtue and when to bad they increase vice No wonder then if the holy Scripture take so much care about regulating our affections Indeed the Stoicks would banish and extirpate them and therefore say to them as Abimelech to Isaack Go from us for thou art much mightier then we but the Christian Religion would only confine or rather refine them by defining their proper Objects There is no need of draining up these waters only of diverting them into their right channell of plucking them up only planting them in a good soile We must not use them as Joshuah was to deale with the Amalekites wholly cut them off but as he did by the Gibeonites make them hewers of wood and drawers of water for the House of God Indeed as one wittily man fallen is the Anagram of man created his affections like letters misplaced so that there is no need of blotting them out only placing them in their right order Upon this account it was that we finde in sacred writ both precepts and prohibitions commands and caveats exhortations and dehortations in reference to the same affections sometimes in the same Verse So Christ to the Disciples Feare not but feare to the Women at the Cross Weep not but weep ofttimes in the same Chapter as in this concerning the affection of love if you cast your eyes in the foregoing Verses you shall finde those two Objects which we are to love God and our Brother and here in this Verse that single though comrehensive Object which we must not love Love not the world nor the things that are in the world c. Having dispatched the generall proposition in the begining of the fifteenth Verse we are now according to the proposed method to descend to the particular exposition as it is set down in the former part of the sixteenth All that is in the world the lust of the flesh the lust of the eyes and the pride of life This clause which I call the Exposition you see is a distribution intended no doubt for a further and fuller explication of that prohibition but whether of the Object or the Act is somewhat questionable since on the one hand the word world refers to the Object and on the other the word lust refers to the Act. Interpreters conceive that lust is taken metonymically for the Object lusted after and so account it a distribution of the Object but withall it is of the Object in reference to the Act. And when I observe that this all is positively denied to be of the Father I thinke it more rationall to construe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to be every lust that is in the world and so take it as a distribution of the act discovering the severall channels in which worldly love runeth It is inquired by the Schoolmen whither this distribution do compleatly enumerate the causes of all sin and it is affirmatively resolved Calvin upon the Text conceiveth it not much materiall whether it be exact or no no doubt these are the principall and all sins may some way or other be reduced to one of these If you please take a short view of the severall references of these lusts whereby they are differenced one from another Serrarius upon the Text hath thus ranked them that good which is immoderately desired is either such as is really received into us about which is conversant the lust of the flesh or which is only transmitted by species to the sight and so the Object of the lust of the eyes or which is neither received by it self or by species into us but is altogether without us and to this tends the pride of life Alexander Hales out of St Austin goeth another and in some respect a contrary way asserting exorbitant lust to be either about bonum inferius some inferiour sensuall good which is the lust of the flesh or exterius some externall visible good which is the lust of the eyes or interius some inward opinionated good which is the pride of life Aquinas distinguisheth the inordinate appetite of man to be after good either as considered absolutely or as it is attended with difficulty the former is the inordination of that which is called the concupiscible appetite and this is either in respect of those things that please the body which is concupiscentia naturalis the naturall desire but in the excess the lust of the flesh or of those things which by sight delight the imagination which is concupiscentia animalis an animall desire and in the excess the lust of the eyes the latter is the irregularity of the irascible apetite and is the pride of life Some not unfitly allude to that distinction of sins into carnall spirituall and of a mixt nature those sins which take sensible delight in sensible Objects are purely carnall and these belong to the lust of the flesh those which take mentall delight in mentall Objects are purely spirituall sins and belong to the pride of life those which take an inward delight in outward Objects are of a mixed nature and belong to the lust of the eyes The most plain and usuall reference of them is of the lust of the flesh to sensuall pleasures of the lust of the eyes to riches and of the pride of life to honours and so the voluptuous covetous and ambitious are the sinners guilty of these lusts This Grotius looketh upon as the genuine meaning and so much the rather because he conceiveth this sentence to be borrowed from the ancient Hebrews whence Pythagoras received it and from him Clynias who mentioneth these three as the cause of that unjustice among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correspondent to which is that of Philo on the Decalogue asserting it is the Fountain of all wars among men to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evill lust either of wealth or honour or pleasure But what the large extent and withall the principall intent of these
them is not to be one among them men seldome imagine till they finde it by woefull experience what an infectious breath there is in evill society to corrupt their mindes and manners 3. Poure out water even the water of the penitent tears for thy former impurities The heads of Dragons are broken in the waters Draconum capita vitia capitalia the heads of Dragons are capitall sins among which incontinency and intemperance are the chief and look as the greater the flamâ— the more water must be poured on it is not drops but buckets nay flouds of water must quench the raging fornace So according to the greatness of thy sins proportion the multitude of thy tears and if thou hast been a notorious offender in this kinde thou must be a dolorous mourner 4. Lastly Strive to blow out this fire of lust by the breath of thy Prayers solicit the throne of grace for chastity sobriety vigilancy temperance those virtues which are directly opposite to this lust yea beseech the Spirit of God that he would breath into thy soul and thereby extinguish the flame of thy lust Indeed the breath of the evill spirit maketh this fire the hotter but a blast of the good spirit will put it out at least much slacke it and therefore laying hold on the gracious promise of giving his spirit to them that aske give not over Praying till thou hast obtained the spirit of grace whereby thou maist mortifie this lust of the flesh Amen 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 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 THat God of this world Prince of darkness and arch enemy of mankinde the Devill as he wants not virulency so he is full of subtilty Indeed it is his most usuall practice to take sinners in the snares of temptations nets of circumvention and ambushes of destruction No wonder if St Paul mindes the Corinthians of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices as well as strong holdes Among all his cunning stratagems none more politique and prevalent then those by which he taketh advantage from our selves against our selves To this purpose it is that he observeth the age of our lives quality of our outward condition the complexion and constitution of our bodies the abilities and endowments of our mindes dispositions and inclinations of our hearts and accordingly fits his temptations whereby too often he overcometh us The last of these and not the least St Basill taketh notice of where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth our own lusts and desires as weapons to fight against us And no wonder if the winde of his temptations blow us on amain when it joyneth with the tide of our own desires Good reason had St John having encouraged young men and in them all Christians to battle with and a victory over the wicked one to warne them of those lusts which if not mortified would be prejudiciall unto them and serviceable unto him The lust of the flesh the lust of the eyes and the pride of life We are now in order to proceed to a second Daughter of worldly love namely the lust of the eyes but what St John meaneth by this expression admits among Expositors of severall constructions Illyricus conceiveth that our Apostle intendeth Potissimum libidinosos aspectus chiefly lust full lookes uncleane aspects wanton glances This was that with which St Peter charged the false teachers that they had eyes full of adultery and of which our Saviour affirmeth that to looke on a woman so as to lust after her is a committing adultery with her in the heart But since this more properly is referd to the forementioned lust of the flesh and withall is too narrow a restriction of the Apostles meaning I shall pass it by There are two interpretations the one whereof is St Austins and venerable Bedes the other most generally received by ancient and modern Authors both of which being probable I shall reject neither Indeed I think we shall do best with Aquinas to look upon them as two members of one exposition and so if you would know what this lust of the eyes is the Answer is curiositas and cupiditas a desire of knowing and of having curiosity and covetousness the latter of which I shall insist upon because it is that which I incline to as most genuine 1. By this lust of the eyes We may very well understand curiosity or an inordinate desire of knowledge and whereas there is a double knowledg to wit intellectuall and sensitive both which may be inordinately desired this lust of the eyes may very well include both inasmuch as the minde hath its eyes as well as the body and so this lust is both of the mentall eyes after intellectuall and of the corporeall after sensitive knowledg 1. There is a lust of the eyes after intellectuall knowledge not but that knowledg is sutable to and consequently desâ—rable by the minde of man nor yet is every earnest desire after knowledg to be charged with curiosity Indeed it is such as cannot be had without and therefore must be â—ought for with diligence but if you would know when it is a lust of the eyes I answer the inordination of this desire is discovered severall waies 1. When it is a desire after knowledg for a bad end St Bernard observed in his time and it is still true Sunt qui scire volunt tantum ut sciant Some desire to know that they may know and such a desire is irregular because it maketh knowledg and end whenas it is designed to be a meanes of a furrher and better end Aquinas observeth that there are two accidentall effects of knowledge which are very evill namely to puff us up with pride and make us expert in wicked-ness and when those accidentall effects of knowledg are the intentionall ends of our desire it is a lust of the eyes the truth is knowledge is desirable chiefly in order to practice and that of good and therefore to desire it only as fuell for our self conceit or which is far worse as an help to wicked devices that we may be wise to do evill it is deservedly censured as exorbitant 2. When it is a desire after knowledg by magicall Arts and diabolicall Helps It is far better to be ignorant then to go to Schoole to the Devill That knowledg we gain by him is far fetcht because from Hell and deare bought because with the hazard of our souls 3. When by desires and endeavours after the knowledge of the things that are less needfull we are hindred from the knowledg of what is more needfull thus when men preferre
heart he hath a foule dirty soule he is a mourner but it is only when his trading doth not thrive and riches increase he careth not for poverty of spirit but fullness in his purse all his mercy is to pitty and spare his Gold he is so farre from being a Peacemaker that he will go to Law for a penny and he resolveth to suffer no persecution but what is from his own fretting and raging lust Indeed the one of these qualifications is true but it is only in part men revile him and speak evill of him but it is not falsely but justly for Christs sake but his Monies sake and therefore his reproaches are so farre from rendring him blessed that they make him the more cursed and however this wretched catiffe like him in the Poet applaude himself while the people point and hisse at him yet the time will come when God shall upbraide him with his folly laugh at his calamity and then though too late he shall bewaile and abhorre and condemne himselfe What now remaineth but that since the denying this worldly lust appeareth so reasonable we resolve upon it and for our better execution of this resolution remember these Lessons 1. Get a contented minde The Author to the Hebrews hath aptly joyned them together Let your Conversation be without covetousness and be content with such things as you have Requiring no doubt the latter in order to the former what are all of us in this world but as so many strangers and Pilgrims why should we care for more then Money to defray our charges we are under the providence of a gracious Father why should we not be content with what he seeth convenient for us Certainely that Shooe is not best which is the greatest but which is fittest for the Foote nor that Garment which is longest or most gorgeous but that which sets closest to the Body let our portion content us and then the lust of the eyes will not domineer over us 2. Labour for a charitable Heart make not the Mammon of unrighteousness your friend by loving it but make you friends of the Mammon of unrighteousness by giving it one desire will thrust out another the good lust of giving and distributing will expell the bad lust of getting and keeping St Austins counsell concerning riches is excellent Si absint ne per mala opera quaerantur in terra si adsâ—nt per bona opera serventur in â—aelo If they be wanting seeke them not in earth by evill workes if they be present lay them up in Heaven by good workes if you will needs be laying up of riches let it be in the safest place in Heaven as our Saviour directeth us and that is by laying them out for the poores relief if you must needs see your riches let it be upon the backs of the naked and the tables of the hungry this is the only commendable lust of the eyes 3. Judge righteous judgement concerning those things with which you are so enamoured to which end shut the eye of your sense and open the eye of your reason Tully writeth of a people who when they went to the field were wont pugnare clausis oculis to fight with their eyes shut it might be cowardize in them it would be wisdome in us to shut our eyes not to look too much on those Objects least they ensnare us When the Devill thought to tempt Christ to the utmost he shewed him all the kingdomes and glory of the world it is ill looking on the world especially when it putteth on its Holy-day apparell No wonder if David when he desireth that his heart may not be inclined to covetousness prayes also Turn away mine eys from beholding â—anity or if you will looke upon these things let it be with the eye of reason or rather faith to see the vanity and vexation of them looke not upon ther pompous outside but their rotten inside and then you will finde them like hangings which on the one side have pictures of Kings and Queens curiously wrought but on the other side rags and patches 4. Finally Lift up your eyes to Heaven by a due meditation of things above Anatomists observe that there is a muscle in mans eye more then in any other Creatures by which he is able to looke up Man in the Greeke language is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that lifts up his countenance to which agreeth that of the Poet Os homimi sublime dedit Oh let our bodily constitution minde us of an Heavenly disposition Terram despicit qui Coelum aspiciâ— he will have Earth under his foote who hath Heaven in his eyes In one word As Moses so let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke off from this land we possess to the promised Land that having respect to that recompense of reward we may disrespect the treasures of Aegypt and taking daily walkes upon Mount Sion all these things silver gold houses lands goods riches may be little and vile in our eyes so shall we be delivered from this second venemous corruption The lust of the eyes 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 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 AMong those many excellent rules which belong to the divine Art of Preaching this is not of least concernment that Ministers should not content themselves with Generalities either in disswading evill or perswading good Virtues and vices are then rightly handled when our Sermons are not like shadows which represent obscurely and confusedly but as glasses or rather Pictures setting them forth in their distinct lineaments It is a known maxime in Logick Latet dolus in universalibus There is a great deale of ambiguity and consequently deceit in universall propositions And though exhortations at large to serve God mortifie the flesh and contemne the world are in themselves true and good yet if not more particularly discussed the Auditors will be too apt to deceive themselves by imagining they have learnt those lessons to which perhaps they are meer strangers For this cause it was that Sâ— Paul exhorting the Colossians to mortifie their earthly members proceeds to a punctuall enumeration of those members and not only those of the grossest and worse sort but those which seem at least in mans eye of less guilt and to instance no further for this very reason no doubt it was that our Apostle contents not himself in generals to dehort worldly love but annexeth a speciall discovery of the severall lusts by which it reigneth in the hearts and lives of the wicked Love not the world for all that
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
choice setting before us vanity and verity instability and premanency nay in effect perishing misery and abiding felicity And now to use St Austins Interogation Quid vis what wilt thou Whither wilt thou love the temporals and pass away with time or not love this world and live for ever with God The truth is as that same Father elegantly Talis est quisque qualis est dilectio every man is such as his love is if he loveth earth earthly if Heaven Heavenly if the perishing world thou shalt perish if the eternall God thou shalt live eternally Love is an uniting mingling affection and according to that with which it is mingled it is either pure or impure so that look as silver if mingled with lead is debased if with gold advanced so thy soul if by love mingled with the world must perish but if united to God for ever happy Oh therefore let it be the serious purpose of every one of us from henceforth to leave the world and cleave to God to abhore the lust of the one and do the will of the other that so in the end of this life we may have the inchoation and in the end of the world the consummation of that happiness which though it have a beginning shall know no ending And thus I have at length through divine assistance finished this golden period worthy to be engraven upon the Tables of Epicures the Chests of Mammonists and the Palaces of great Ones And though I have done with handling yet I trust you will not with reading remembring and pondering it yea I would to God that every Morning before you go about your worldly affairs you would revolve this Scripture in your minde with a Prayer to God to imprint it on your hearts Love not the world neither 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 lusts thereof but he that doth the will of God abideth for ever THE FIRST EPISTLE OF St. JOHN CHAP. 2. 18 19. VERS Little children it is the last time and as yee have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time 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 THis present World is not without just cause branded as one of the greatest enemies of our Salvation and that especially upon a double account in as much as the things of this World by alluring our wills lead us into vice and the men of this world by perverting our judgements draw us into errours Both of these are so dangerous that it is hard to determine which is the worst St. Pauls Epithites of lusts are foolish and hurtful St. Peters character of Here sie is damnable these as well as those drowning men in perdition and destruction no wonder if this holy Apostle caution those to whom he wrote of both these Rocks and as in the fore-going verses hee warneth them of being defiled with the mud of worldly lusts so in these he taketh care that they might not be infected with the venoâ—e of Antichristian doctrins Little children it is the last time c. The subsequent part of this Chapter from the eighteenth verse to the nine and twentieth hath a special reference to and dependance on the exhortation which is mentioned in verse the four and twentieth iterated verse the eight and twentieth and is in order the seventh step of that light some walk which our Apostles chief design is to delineate in this Epistle namely a stedfast perseverance in the Doctrin and faith of Christ in order to this it is that here are three things discussed 1 Periculum the great danger they were in of being with-drawn from the truth by reason of the many Antichrists which this being the last hour were now among them who taught abominable lyes denying both God and Christ and this is handled in the eighteenth nineteenth and again in the two and three and twentieth and again in the six and twentieth verse 2 Auxilium the chief help which God had afforded them against this danger that sacred unction which did inform them fully of the truth and thereby was able to preserve them from errour and this is in the twentieth and one and twentieth and again inculcated in the seven and twentieth verse 3 Motivum The strong inducements to perswade their constancy in the faith that hereby their fellowship with God and Christ might bee continued the promise of eternal life obtained and their confidence at the comming of Christ strengthened and this is enlarged in the four five and eight and twenty verses In these two verses which I have now read the scope of our Apostle is double namely To discover a danger that they might not be ensnared by To prevent a scandal that they might not he offended at those false teachers which were among them the former in the eighteenth and the latter in the nineteenth verse In handling the eighteenth verse which is the discovery of the danger that we may proceed according to the order of the words be pleased to observe these three parts An Appellation Little children An Affirmation It is the last time A Confirmation in the rest of the verse And as you have heard c. A word of the first the Appellation or Title here used Little children It is sometimes used as a word of imperfection whether in regard of age denoting such as are not come to maturity of years or in regard of grace such as are weak in faith and in this sence Beza here construeth it indeed this Caveat is very needful for such who being children are apt to bee tossed to and fro with every wind of doctrin but yet not only for such and when I finde the Apostle commending and that doubtlesse without flattery those to whom he writeth for their knowledge of the truth I cannot imagine that he intends the word Children in this notion Rather with Danaeus as I conceive Omnes cujuscunque atatis hic monet he speaketh to all of all ages in Christianity not only to children but young men and Fathers and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is of the same notion with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the Chapter Suitable whereunto it is that the Syriack useth the same word in both places and as Grotius well observeth it is blanda appellatio a word of affection by which our Apostle would let us see that Parents are not more desirous of their little childrens safety and studious of their
wooden vessels of which sort were Hymineus and Philetus To end this therefore It is a consideration which indeed may bee matter of sorrow that there should bee such chaff among the Wheat such Canaanites among the people of Israel such vipers in the bowels of the Church but yet it is no more than what hath been in all ages God in wisdom permits it the Devil in malice contriveth it that Antichristian teachers should grow up among the Christians non mirandum quod exurgant sed vigilandum ne noceant is St. Austins excellent advice wonder not that they do arise beware that they do not hurt and though they are mingled with us let us take heed wee bee not partakers with and so infected by them 2 But that which is here expressed and would chiefly bee considered is that these Antichristian teachers went out from the Apostles for the unfolding whereof I shall discuss these two things What this going out imports Whence it comes to pass 1 The first Question to be resolved is what this going out imports to which end observe 1 It is one thing to go out by vertue of a Commission and another to go out in a way of desertion Wee read of the King that hee sent his servants and bid them go out into the high waies to wit to invite guests to the wedding thus did the Apostles go forth from Christ as being sent by him to Preach the Gospel but in this sense it cannot bee here understood as if these Antichrists went forth Commissioned from the Apostles because that to these words they went out from us are opposed those They would have continued with us Now continuing with the Apostles if taken in opposition to going out from them with Commission had been a crime and would have deserved that check why stand you idle whereas nothing clearer than that this continuing with them is here intended as that which was their duty to have done and consequently the going out can bear no other sense than their forsaking the Apostles 2 It is one thing to bee cast out and another to go out the former is a punishment or censure of the Church consisting of various degrees according to the quality of offences some being â—ast out è coetu participantium of the number of the communicants others not only so but è coetu procumbentium from prayers as well as Sacraments others è coetu audiâ—ntium nay fidelium not suffered so much as to hear the Word or to converse with the faithful These Censures though none more deserve them than those my text speaks of may for some gross mis-demeanours be inflicted on those who yet are true members oâ— the Church indeed this judicial casting out is that which is done by the governours of the Church not onely as an act of Justice but mercy with charitable and compassionate intentions that the casting out may prove the casting down of the delinquent and that casting down may tend to the raising up and receiving in again of the penitent But this going out is the act of wicked Apostates a sin of a very deep dye and hainous nature nor can they who thus cast themselves out ever call themselves in yea they are seldome if ever called in again 3 This sin of Apostacy in going out from the Church is committed two waies viz. by Heresy and Schism a going out from the faith and from the fellowship of the Church Indeed Heresy and Schism like abortive twins in many particulars are coincident and like Jacob and Esau one holds fast by the others heels Haeresies in point of faith do easily produce a separation in the use of Ordinances and formes of worship So the Arrian Heresy brought in a different doxology and schism in point of communion frequently induceth into Heretical Doctrins ut rectè ab ecclesiâ discessisse videantur as St. Hierom excellently that the Schismatick may thereby the better maintain his unlawful separation and by both these waies did the Antichrist go out 1 They went out that is they Apostatized from the faith which was once delivered and had been by them professed That expression of the Apostle The door of Faith intimateth that faith is the door of the Church so that by embracing we enter in by deserting the faith we go out of the Church Thus St. Paul saith of Hymeneus and Philetus that concerning the faith they made shipwrack that is as Marriners in a storm cast their wares over board so did they cast away the Orthodox Doctrine of Christianity such were those whom the Apostle Peter chargeth for bringing in damnable Heresies destructive to the foundamentals of Religion and the salvation of the people against whom therefore the Apostle Jude exhorteth sincere Christians to contend earnestly 2 They went out that is they departed from the fellowship of the Apostles with whom they had held communion before Having endeavoured to deprave the Churches Truth by Heresy they disturb the peace by schism rending themselves from that body of which they professed themselves members such were those some whose manner St. Paul tells us was to forsake the assembly and this is one of those brands which St. Jude marketh the false teachers with that they did separate themselves not willing to bee confined within the limits and bounds of the Churches Communion 4 Once more this phrase they went out from us is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more being intended than is expressed not only that they went out from but that being gone out they did set themselves against the Church and therefore hee calls them in the former verse Antichrists which is far more than Apostates their separation was not onely negatively a nen-communion but positively a direct opposition gathering to themselves parties erecting as it were a Church against a Church an Altar against an Altar they did not onely forsake their colours but did fight under the enemies banner and charge desperately in their forlorn in one word not onely a falling from the doctrine and communion but a rising against both through an internal malicious dâ—testation is that which is the extent of the accusation which our Apostle intends by these words They went out from us 2 The next question which would bee resolved is how this came to pass that these schismatical Hereticks went out from the Church nor need we goe further for an answer than the fore-going verses where the Apostle first dehorts in general from the love of the world and particularly from the lust of the flesh the lust of the eyes and the pride of life all of which wee shall find to have a great influence upon Antichristian Apostates 1 They went out from the Church because they loved the world it was St. Pauls charge against Demas hee hath forsaken us having loved this present world That heart which is tenacious of the world will easily let goe its hold of truth Our Apostle saith a little
more do we plead for the Baptizing of Infants Is it not because as Origen and Austin assure us it is a practice which the Church received from the Apostles and so an Apostolicall tradition which the more plainly appeareth because in St Cyprians time though there was a Controversie about Baptizing Infants upon the Eight day yet the thing it self is supposed as a practice then in use and though we do not read totidem verbis in the Scripture that the Apostle Baptized Infants yet it is very probable when as St Paul cald the Children of a believing Parent holy if he do not by the very phrase intend as the Learned Dr Hammond not improbably conceiveth yet that he did allow Baptism to those Children and where we read that whole Families were Baptized the Children might be among the number In one word It is the glory of the Church of England that her Doctrines are exactly consonant to Universall and Primitive antiquity nor do we desire any other rule to examine them by then this which here is laid down by our Apostle The old Commandment is the word which we have heard from the beginning 2. To let this go That which is chiefly to be considered is the Minor of the Syllogisme That the Commandment of love was from the beginning Now that which would here be enquired into is whence this beginning taketh its date Indeed haec vox pro materiâ substratâ varié accipi potest this word beginning may admit of a several reference and I find no less then four several expositions of it here all of which are not repugnant to but consistent with each other from the beginning of their conversion of Christian Religion of the Mosaical administration and of the Creation 1. Some Interpreters render the sence of the words thus from the beginning that is from the time you became Christians and first gave up your names to Christ and were called to the faith according to which sence our Apostle seemeth to assert that one of the first lessons of Christianity is love St Paul speaketh of milk for babes and meat for strong men intimating that there are some Commandments and Doctrines which are only fit for grown Christians but this Commandment of love as it is meat for the strongest so it is milk for babes 2. Others give this construction of the words from the beginning that is From the beginning of the Gospels Publication ever since the Faith of Christ was made known to the world Soon after Christian Religion was revealed there were many who endeavoured to bring in other Gospels but this Commandement which St John wrote of was as old as Christianity and what he delivered to them he received from Christ himself In that Sermon of Christ which is first mentioned by the first of the Evangelists St Matthew this Precept of love is expressed and in the last Sermon that ever he preached this lesson of love is commended to them and being taught by Christ himself it must needs be from the beginning of Christianity 3. Many take the date of this beginning a great deal higher even as high as Moses That which you Israelites had of old in the writings of Moses delivered to you So that we now give no other Commandement in charge to you then that which God cmmanded Moses and the Prophets to preach It is the exposition which I most incline to For since it is not improbable as hath been already suggested that those to whom this Apostle wrote were if not only yet principally the Jews and the design of St John by these words being to prove that what he wrote was no new but an old Commandement it is improbable that he would prove it by a date of not much above sixty years nor would it especially to the Jews have been any conviction of the antiquity of his Doctrine that it was from the beginning of Christian Religion when as in their opinion Christs Religion was a new Doctrine Upon this ground it seemeth a more rationall construction to referre this beginning to Moses and our Apostle could not use a more prevailing Argument to the Jews then by letting them know that the command he gave them was as old as Moses and before enjoyned by him There is only one Objection to be Answered that if this from the beginning be taken so far of how doth the Apostle say not only which you had but which you heard whereas this beginning was many hundred years before they were But the learned Grotius hath framed a fit Answer to my hand interpreting vos by majores vestri you that is your Ancestours according as it is to be taken where it is said whom you slew and did not Moses give you the Law That then which according to this construction is here asserted is that the Commandment of Love was from the beginning of Moses and required in the Law as well as in the Gospell This is that which in some sence is granted by all even the Socinians but so as that they assert something to be added to it by Christ and that upon that account it is called in the next Verse a new Comandment In what sence this Epithete of new belongs to it shall be by and by discovered In the mean time that which the Orthodox assert and I shall endeavour to make good is That the Evangelicall command of Love was from the beginning of the Law and so nothing new enjoyned by Christ which was not before by Moses To this end Be pleased to know that the command of Love may be considred either Extensivè or Intensivè Extensively in regare of the Object or Intensively in respect of the Act. In both these respects say the Socinians Christ hath added to the Law for whereas say they the Law requireth the Jews only to love their Countrymen their Friends the Gospell requireth us to love our enemies and so the extent of the Object is larger And whereas the Law required only of the Jews an Active Love the Gospell requireth a Passive so far as to lay down our lives for the Brethren The chief ground on which they build the former is that of our Saviour You have heard that it hath been said thou shalt love thy Neighbour and hate thine Enemy but I say to you love your Enemies and the foundation which they lay of the latter is that the Law commanded only to love their Neighbours as themselves but the Gospell To love one another as Christ loved us which is in effect to love others better then our selves by laying down our lives for them which is more then the Law required To enervate both these Arguments and establish the truth of the Orthodox Assertion Be pleased to know 1. That Neighbour which is set down as the Object of Love in Moses his Law includeth Enemy as well as Friend To clear this I shall propose a double demand
in that respect the command of love as delivered by Christ seemed no doubt to the Jews and was as it were a new Commandment But there are two other interpretations which seem more genuine then the former And therefore know 3. That this Commandment of love is a new Commandment not substantially but circumstantially not in the essence of the doctrine but the manner of patefaction not in respect of the thing delivered but the way of delivering it It is the same command of love which is now and was in the law enjoyned but the example is different in the law our love to our selves in the Gospel Christs love to us is made the pattern of this duty Indeed this variety of example maketh no difference at all in the matter of the precept when Moses saith thou shalt love thy neighbour as thy self he requireth as much as when Christ saith love one another as I have loved you That of St Paul concerning the love which ought to be between man and wife sully illustrateth this truth for whereas he useth both these examples exhorting husbands to love their wives as Christ loved his Church and every one to love his wife as himself yet he commands no more by the one then the other only presseth it hereby with the greater energie Not are we to conceive any new addition to the general precept of love but only a fuller enforcement of the same precept from this new example Look as the Jewish and the Christian Sabbath are both dayes to be kept holy but on a different account the one of the creation of the world and the other of Christs resurrection so the Jewish and the Christian command of love are of the same nature but the one urged by the example of self-love and the other of Christs and because the Gospel-command is enforced with a new argument and so delivered in a new manner it may therefore be stiled a new Commandment Nor is it unlikely that St John having before in general exhorted to walk as Christ walked here particularizing in this walk of love might call it a new Commandment in this respect as it is an imitation of Christs pattern 4. But there is yet another interpretation which wants not good authority and reason to back it and would not be passed by and that is to take new not in opposition to antiquity but antiquation new because it waxeth not old is never out of date but alwaies in force There are some commands which are new and not old such are the Sacraments of the new Testament others which are old but not new because abolished such are the Ceremoniall services of the old Testament and there are others which are old and yet new such are the Precepts of the Morall Law St Paul compareth Love to a Debt when he saith Owe nothing to any man but Love and indeed it is such a Debt that is ever paying the Bond being never Cancelled It is the usuall cry of this age when Preachers deliver these morall Doctrines he Preacheth old and common things but my Brethren they are so old that they are new and must continually be inculeated upon the people And therefore let us all learn so to look upon this command that taking it as new we may the more carefully observe it It is well noted by Arnoldus Solent homines leges novas studio sius observare paulatim verà lege inveterascente de studio remittunt Men are wont to be very observant of a Law whilst it is fresh and new but as it groweth old their Obedience becometh remiss and therefore it is Maldonates note upon the Gospell that this newness is to be refer'd Non tam ad mandatum ipsum quam ad studium obediendi not so much to the command it self as to our indeavour of obeying it and since as some trees are green all the year so this is alwaies in force we should with all care and conscience perform it To draw to an end There is one acception of novum for rarum new for that which is rare and unusuall which I would to God might not be too true as to the practice of this Commandment it is rare and unusuall especially in this frozen age But however let us remember the command is new that is excellent and new that is renewed and new that is refined and new that is perswaded by a new and urgent example and therefore let our desires and indeavour's be still new and vigorous in the observance of it so much the rather considering that as some of the Ancients glosse it is novum quasi innovans this new Commandment by our obedience to it will transform us into new Creatures and new Men in Christ Jesus And that we may be enabled to this obedience what other course should we take then to pray for a new Spirit for that is another reason given of this phrase novum quia novo spiritu impletur it is therefore called new because it requireth the new grace of the new Testament which is given by a new Spirit to fullfill it for this new grace let us be daily Orators so shall we be of this new Commandment daily practisers To end all They say of wine it is best when old of Honey it is best when new behold this command of love is as wine and to commend it it is an old Commandment as Honey and to commend it it is a new Commandment some men are plodding antiquaries and delight in old things old Evidences old Monuments old Gold old Coines old Proverbs and the like others curious novelists and delight in new here is that may allure both and therefore which way soever we are bent our Apostle hath as it were fitted our humour God grant it may affect our hearts so as we may all be in love with this Commandment of love which is both an old and new Commandment THE FIRST EPISTLE OF St JOHN CHAP. 2. part of the 8 VERS Which thing is true in him and in you because the darkness is past and the true light now shineth AMong the many observables in sacred writ it would not be passed by what frequent use the Penmen make of those two Arts Logick and Rhetorick by the one proving strongly and by the other perswading sweetly It were easie to discover in these Divine Books the severall Topicks of Argumentation Tropes and Figures of Elocution and Forms of Oratory True it is it had been enough for the divine Majesty whose Penmen these were only to assert and enjoyn without either proving or perswading But such is his Mercy that knowing our dulness and perversness he is pleased to convince us by undeniable reasons and allure us by loving insinuations A pregnant instance hereof we have in these words the scope whereof is to make way for the command of love which our Apostle was about to give them friendly bespeaking them with the title of Brethren and sweetly
The second Obedience The third Imitation of Christ And now the fourth which we are from these verses to discourse upon is The love of our Brethren He that saith he is in the light c. In these three Verses we have two generall parts considerable A Grace proposed The Vice opposed The proposition is in the 10. Verse The opposition in the 9 and 11. Verses And inasmuch as the grace is in order of nature before the vice and according to that Geometricall maxime Rectum est Index sui obliqui the way to know when we commit the sin is to understand the nature of the grace and yet further since the opposition is intended as an amplification of the proposition I shall therefore in handling these Verses begin with the middlemost wherein is contained The Thesis or grace proposed He that loveth his Brother abideth in the light and there is no occasion of stumbling in him In the discussion whereof be pleased to observe two things the nature and the benefit of the grace the former in the Subject the latter in the praedicate of the proposition 1. The Subject of the proposition He that loveth his brother So that the grace here set before us is the love of our Brother St Austin speaking of love hath observed a foure fold Object whereabout it is conversant Quod supra nos quod nos sumus quod juxta nos quod infra nos The first above us namely God The second our Selves The third about Vs The fourth beneath us our Bodies and as he well observeth two of them are so naturall that there is no need of a Precept to wit our selves and especially our bodies and therefore the command of love is expressed in these two the Love of God and of our Neighbour the latter of which our Apostle here calls for If you look backward upon the 5. Verse of this Chapter you find the Apostle speaking of the Love of God that being indeed the primary Object of Love and here he adviseth to the love of our Brother these two being not contrary but subordinate a little after he speaketh of two Loves which are inconsistent the Love of the Father and the Love of the World but it is not so with the Love of God and our Brother nay Indeed the former is a â—ause of the latter and the latter a testimony of the former Love to our Brother is effected by our love to God and our Love to God is perfected by love to our Brother and therefore very fitly doth our Apostle here speak of the latter having before mentioned the former because he is now about to describe the word or Commandment the keeping whereof perfects that is declareth our love to God to be perfect or sincere which is no other then Brotherly love For the better unfolding of which I shall briefly resolve these two queries What that Love is which we owe to our Brother Who that Brother is whom we are so to Love Not to discourse of Love at large be pleased to know That to Love our Brother as Zanchy well defineth 't is To have our mind so inclined towards him as that we will and to the utmost of our power conferr good upon him Suitable hereunto is that description of the Philosopher Love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To will that which is good to and as far as we are able to do that which we will for another If then you ask what is the formal act of this love I answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence If what is the proper effect of it The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficence nor can love be where either of these is wanting on the one hand if there be beneficence and not benevolence it is not love When St Paul saith Though I bestow all my goods to feed the poor and have not charity it profiteth me nothing he intimateth that it is possible for a man to bestow his goods on the poor and yet want love liberality being sometimes a fruit rather of vain glory then charity On the other hand if there be benevolence and not beneficence it is not love since it is only vellâ—â—tas not voluntas a wishing and woulding not a serious willing Trahit secum animorum propensio omnem beneficentiam saith Gualter a cordial propension carrieth with it a vigorous prosecution In this respect St James chideth those who when a Brother or Sister is naked and destitute of daily bread say to them depart in peace be you warmed be you filled notwithstanding they gave them not those things which were needfull for the body that is not charity which only expresseth it self in words not works love being an emanation of the will in a way of adhaesion to its object cannot but will all good to the object loved and since the will is the Queen Regent of the whole man in which regard the actions of all the other faculties are called the imperate acts of the will commanding the execution of its inclination it must needs follow that he who seriously wills cannot but really endeavour his brothers good and therefore that velleity which like an empty cloud vanisheth away without efficacy is not an act of love in which respect some not unfitly give the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move every â—â—one and use all meanes for accomplishing the good we will only that caution according to our ability must be here inserted for as S Paul saith in this very case If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not where there is want of ability benevolence though it cannot be profitable to our Brother yet is acceptable to God and ought to be to him without beneficence The one then namely a good will is absolutely and alwayes necessary The other to wit good works conditionally and with this limitation so farre as they are within the sphere of our activity and compass of our ability Besides this general definition of love it will not be amiss somewhat more particularly to enquire into the several wayes of exercising it that we may see how many lines meet in this centre of love which may both fully and briefly be delineated by a double reference 1. To the present condition of our brother who Either hath the good already and then love first blesseth God and next congâ—atulateth him rejoyceing him at the presence and willing the continuance yea encreasing of it so farre as may be good and expedient for him Or else he wants the good and is distressed by some kind of evil and then love beareth a part with him in his sufferings by sympathie wiping away his teares with the spunge of her compassion yea not only so but endeavoureth to relieve him in and deliver him out of his affliction above all praying with earnest prayer and supplication to God for
him 2. To the several kindes of good which concerne this life and that which is to come Thus love 1. willeth and endeavoureth chiefly the spiritual good of his soul instructing his ignorance rebuking his wickedness exciting his negligence supporting his weakness resolving his doubtfullness laying forth readily what gifts God hath vouchsafed to her yet still within the compass of her calling for the edification of others 2. Next she wisheth well to and taketh care of his temporal advantage in body name estate feeding the belly cloathing the back of her brother and so making the one her barn and the other her wardrobe and both her treasury concealing those secret faults which might and confuting those false slanders which do impair his credit finally seeking the things of another his outward welfare gain prosperity as well as her own yea when need requireth throwing the fat dung of her wealth upon the barren soyl of her brothers mean estate By this time you see both the intent and the extent of the aâ—â— of love which is here required Pass we on to the object whereabout it ought to be conversant and so to a resolution of the second Question Who this brother is whom we ought thus to love To this end you may please to take notice of a double fraternity to wit carnal and spiritual the one is by the bloud of man the other by the bloud of Christ 1. Carnal Brotherhood in its utmost latitude reacheth very farre nor can we too farre extend the meaning of brother in the Text according to this notion For the clearing whereof observe these particulars 1. Brother in the strst and strict acception is predicated of those who have the same immediate parents the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uterus intimateth as much one that cometh out of the same womb the same loynes hath the same Father and Mother with another is most properly a brother 2. Brother is sometimes enlarged further to affinity and so kinsmen are in Scripture phrase called brethren The Jewes say concerning Christ Is not this the Carpenter the sonne of Mary the brother of James and Joses and of Juda and Simon and are not his Sisters here with us whenas yet we rationally conceive that the blessed Virgin never had child besides him and as he is caled her first born because none before him so we read not of any she had after him and therefore He her only one So that his kindred and aâ—â—yes are called his brethren and sisters according to the usual form of speech among the Jewes 3. Brother is sometimes yet more largely applied to all those who are of the same countrey thus where the Jewes are forbid to take usuâ—y of a brother and required to set him King over them whom the Lord their God should choose from among their brethren brother is manifestly taken in opposition to a stranger one of another nation so that not only cognatione but natione by kindred but countrey there cometh in a Brotherhood 4. Brother is yet capable of a farre greater extension and so taketh in all men inasmuch as there is not only identitas naturae a specifical identity of nature but originis a numerical identity of original He is in strict sense a brother who hath the same immediate parents well may he be a brother in a large sense who hath the same mediate parents thus all men came from the loynes of one man Adam and from the womb of one woman Eve in which respect the Apostle saith he hath made of one bloud all the nations of the earth Indeed all Angels have the same intellectual nature one with another but they did not all come from one Angel but were severally and immediately created whereas God though he could have created millions made but one man and ordained that out of him all the race of mankind should proceed in which regard every man is brother to another And therefore â—ertullian writing to the Heathen saith Fratres etiam vestri sumus jure naturae matris unius we Christians and you Heathen are brethren in a natural way as having the same original Thus as Circles in the water do enlarge themselves one greater then the other so do the acceptions of this word If now you shall ask me in what acception brother is here to be taken I answer with Augustine Estius and Danaeus Hoc loco fratrem omnem hominem debemus accipere in the largest as including every man St Gregory speaking of this duty of love well observeth Aliud est quod sponté impenditur naturae aliud quod praeceptis divinis ex charitate debetur obedientiae there is doubtless something more intended by the precept then what we are prompted to by nature to love our countrymen our friends our brother is that which we are naturally enclined to so that they who do not performe it are justly branded as without natural affection whence by the way we may see what an unnatural age we live in wherein Englishmen are so cruell to one another kinsmen worry each other yea one brother betrayeth and supplanteth another But surely the contrary to those horrid acts I mean natural affection is not all that is here intended it is the love of all men which is required of us According to this notion frater and proximus brother and neighbour are of equall extent and so the mandate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of our neighbour or brother which is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every man True it is our love must be regular and orderly and therefore caeteris paribus other things being alike we must preferre a brother before a kinsman a kinsman before a countryman a countryman before an alien but yet so that as farre as we are able the beames of our love may seaâ—ter themselves throughout the world And thus to love our brother is to love every man 1. Sive bonum sive malum as well the bad as the good God causeth his Sunne to shine and his rain to fall upon the unjust no less then the just and we must express our love to the wicked as well as godly 2. Sive amicum sive inimicum as well enemy as friend it is Christs express precept Love your enemies and as S Austin truly Hâ—c est vera germana charitas this is right Christian-charity To wish well to those that wish well to us to do good to them that do good to us is no more then what Publicans do so out blessed Saviour nay then what Thieves Dragons Wolâ—â— and all sort of Beasts do so that fore-mentioned Father But to wish well to them that wish us ill and do good to them that do us hurt this is that which Christians ought to practise yea as Tertullian truly solorum Christianorum only they can do
that our Apostle useth it in a Metaphoricall construction and his design in it is double Namely that this Appellation might be both a testimony of his affection towards them and a monitor to them of their duty and in both these considerations there was a great deale of reason why our Apostle should use this title of little Children 1. He calls them little Children to testifie that Fatherly affection which he did bear to them and this no doubt that hereby he might gain a filiall affection from them towards him and an affectionate regard to his Doctrine It is no small piece of policy in an Orator to make way for his instruction by giving evidence of his affection what appeareth to be spoken is commonly taken in love no wonder then if St John Ad majorem benevalentiam induâ—endam filiolos appellat as Justiuian appositely for the gaining of their good will to him declareth good will towards them by calling them little Children And truly so much the more cause had our Apostle to endeavour this in respect both of what he had and was to deliver He was now about to disswade them from loving the world a lesson to which they might probably be very averse it being so hard for us while we are in the world not to be intangled with the love of it nay perhaps they might think he was an enemy to them in requiring them to be enemies to the world it being strange he should will them to contemn that whereof they had continuall use Now by calling them Children and thereby insinuating that he spake to them as a Father they might justly perswade themselves that he advised them to nothing but what was for their good Our blessed Saviour strongly argueth from the Love of a Father If his Son ask bread will he give him a stone or if he ask a fish will he give him a Serpent A question intending a negation doubtless he will not nay rather if he ask him stones or a serpent he will give him bread or â—â—sh Fathers do not use to give nor yet to advise their Children what is hurtfull but usefull for them and therefore by calling them little Children he would let them know that how prejudiciall soever this counsell of not loving the world might seem to them it was given by him as a Father and that which he knew would be beneficiall to them Again He had but now sharply reproved those among them who did hate their Brethren and least they should account him guilty of the sin he reproved as if his reprehension of them proceeded from hatred he presently manifesteth his love by this sweet appellation little Children There is never more need of insinuating into Auditors an opinion of our candid affection towards them then when we use bitter invectives against their sins men being very apt to misconstrue our hatred of their sins as if it were malice against their persons and truly what expression could more represent affection then this of Children Solomon saith The wounds of a Friend are better then the kisses of an enemy and good reason since there is more love in the ones wounds then the others kiss and if the wounds of a Friend much more the reproofs of a Father are from love if it be a rod the Childe must kiss it because it is virga Patris the rod of a Father and surely then though it be a sharp rebuke the Childe must embrace it because it is verbum Patris the word of a Father amor saith the old man in the Poet est optimum salsamentum love is that sauce which giveth a relish to things that are otherwise most distastefull and loathsome Brotherly love saith St Austin and it is no less true of Fatherly Sive approbet me sive improbet me diligit me whether it approve or reprove me it still loveth me and where love is the sweet spring though the waters be the waters of Marah I may chearfully drinke them That therefore our Apostle might render his severe reprehension the more acceptable he would have them know it was from that sincere and tender respect he bare to them and that he might convince them of this cordiall respect he bespake them as a Father with this affectionate title little Children 2. He stileth them little Children to minde them of that duty which concerneth all Christians in becoming as little Children and according to his masters Precept whose language he much delights to follow Indeed it is that which is not to run parallel in all respects and therefore saith Jansenius the imitation of little Children is either good or bad according to the things wherein we resemble them St Paul in one place bids us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew our selves men not women by cowardize no nor yet Children by inconstancy nay he expresly forbids Be not Children in understanding and again Be no more Children tossed to and fro and carried about with every winde of Doctrine we must then be unlike and like to little Children We must not think like little Children for they only minde what is present whereas wisdome teacheth to look afar off and think of hereafter and yet we must think as little Children for their thoughts are not carking and distrustfull about what they should eat or drink or wherewith they should be cloathed we must not desire as little Children do for they ofttimes desire things that may prove hurtfull and destructive to them and yet we must desire as little Children for their desires are earnest and important after the dug we must not understand as little Children for they are but weak and defective in knowledg and yet we must understand as little Children for they are docile and facile to learn we must not speak as little Children for they speak rashly and yet we must speak as little Children for they speak truly we must not like them speak all we think and yet like them we must speak nothing but what we think In few words would we know wherein especially we ought to be as little Children look backward and forward to the sins here forbidden and we shall finde little Children fit monitors of avoiding both and perhaps therefore our Apostle maketh choice of this appellation as very sutable to these instructions 1. Little Children are innocent and harmeless free from hatred and malice they do not plot nor act mischief to others they seek not revenge upon others and this is that wherein chiefly we must resemble little Children To this purpose St Jerome Christ doth not require of his Apostles that they should be little Children in years but innocency and Theodoret on that in the Psalms Out of the mouths of Babes and Sucklings thou hast ordained strength asking the question Who are those Babes and Sucklings answereth Qui lactentium puerorum innocentiam imitati sunt they who imitate the innocency of Sucking Children what need we a better Expositor
this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write as a Preface to the following dehortation it implyeth the generall concernment of avoiding worldly Love 1. It concerneth all sorts of Christians the first part of that duty which the grace of God teacheth is to deny all ungoâ—â—â—iness and worldly lusts Self-deniall which includeth a renouncing of the world is the first step in the ladder of Christianity which Christ hath erected and yet withall it is that which even young men and fathers grown perfect Christians have need to be minded of It is very hard to walk upon snares and not be intangled nor have the best Christians their conversations so in Heaven but they are apt to be enamoured with earth and whilst they find strength to deny ungodliness they still find cause to complain of worldly lusts no wonder if St John write to all sorts Love not the world 2. It concerneth all ages Love of the world is that which begins betimes to take hold of our hearts little Children no sooner begin to know any thing but they are taken with these present visible sensuall Objects young men that are as it were entring upon the world have much to do in it and no marvell if they be too much taken with it nay which is both strange and usuall old Men though they are going out of the world do yet cling in their affections about the world herein their minds resemble their bodies which the older they grow still they bow down more towards the earth one wittily compareth them to the Rivers which the nearer they come to the Sea which is their end the broader they are and the more water they suck oh how greedy are many old Men of this world as if they were to run a new race of fourscore years longer when they are ready to drop into the Grave Quo minus viae restat eo plus viatici quaerunt the lesse way they have to go the more provision they crave for their journey Good reason then had our Apostle writing about this sinne to admonish all ages to beware of it And thus I have given a dispatch to the second Generall part of this Scripture the Act performed The last and greatest part yet remaineth to be diseussed in the following discourses THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 12. I write unto you little Children because your sinnes are forgiven you for his Names sake IT was the peculiar prerogative of the Disciples that they were fellows of Christs Colledg It is the common priviledg of all Christians that they are Students in Christs Church The studies wherein they are chiefly to be conversant are two namely of Faith and Repentance how to obtain pardon of sin past how to attain strength against sin for the fature These studies are each of them very choice and excellent and withall of that nature that they cannot be severed in vain doth he study for pardon who striveth not against sin and yet it is not future Obedience will satisfie for former guilt As therefore we must be solicitous for grace that sin may be prevented so we must be studious for mercy that guilt may be absolved To help us in both these studies namely To quicken our Repentance and to strengthen our Faith is the great designe of our Apostolicall Tutor in this Epistle in reference to the former he saith in the first Verse These things I write to you that you sin not and in regard of the latter he saith in the twelfth Verse I write to you little Children because your sins are forgiven The Reasons of our Apostles writing to all Christians in generall and each age in particular are now to be handled 1. That with which I am to begin is the Reason of his writing to the little Children the Christians in generall as it is expressed in the close of the twelfth Verse Because your sins are forgiven you for his name sake For the further discussion whereof I shall consider it two waies As a Consolatory Assertion Your sins are forgiven you for his names sake As an Hortatory Reason enducing them to observe what he wrote to them in the word because These words Your sins are forgiven you for his name sake contain in them an excellent comfort a singular blessing concerning which we are to take notice of its Quality sins are forgiven Propriety your sins Efficiency for his name sake Of each in order with all perspicuous brevity beginning with 1. The Quality of the blessing here assured forgivness of sins it is the Subject which I have already had occasion to discourse of in the former Chapter but considering both the sweetness and the largeness of it I could not here pass it by Remission of sins is so sweet a comfort that like a pleasant tune it affects the more by the iteration and yet withall it is a Doctrine of such ample extent that notwithstanding what hath been already said there is somewhat still remaining to be said yea when I have said all I can I must confess my self unable fully to explicate the nature of it That I may give you a further account concerning this excellent benefit you must know that sin is to be considered three waies in it self in reference to God and to the sinner 1. There are two things observable to our present purpose in sin absolutely considered to wit its essence and its property the one whereof is constitutive and the other consecutive if it be allowable to make use of those phrases when we speak of a privation That wherein sin doth primarily consist is the breach of the Laws prescription that which doth inseparably attend upon it is its desert of the Laws curse now neither of these are properly the Object of forgiveness and the reason is plain because it is impossible ex naturâ rei and such as implyeth a contradiction that a sin should not be a breach of the Law or being a breach should not deserve the curse Indeed it is with the forgiven person in some respects and as to some accounts quasi as if his sin were no sin as if the Law had never been violated nor the penalty deserved the breach shall not be imputed to so as that the penalty shall be inflicted on him but the forgiven sin is in it self as truly a sin and as deserving punishment after as before it is one thing to acquit a malefactor as not guilty and another thing to absolve him from the punishment due to him for his guilt when God forgiveth a sinner he cannot be it spoken with an holy reverence peccatum non peccatum facere make a sin to be no sin and therefore those phrases which express forgiveness to be a taking away iniquity so as though sin be sought for it cannot be found yea a making Crimson Scarlet sins to be white as Snow and wooll are not to be pressed too rigidly but construed with a tanquam sin forgiven is as if it
Lord and blessed be the Lord by blessed be the name of the Lord. When St Peter saith there is no name under Heaven but the name of Christ he explaineth it in the preceding clause of the person neither is there salvation in any other and when Christ speaketh of for saking houses land for his names sake of being hated of all men for his names sake of receiving his little ones for his names sake it is as much as for his sake In this sense we may take it here and it lets us see in and through whom remission is vouchsafed namely â—n and through Christ commission of sin came in by the fâ—rst Adâ—â— and remission by the second so St Paul expresly In whom we have redemption even the forgivness of â—â—â— sins and again God for Christs sake hath forgiven you 2. Name is very frequently taken for power and strength In thy name that is by thy power we will tread down our enemies saith the Church I come against thee in the name that is in the might of the Lord of Hoasts so David to Goliah In the name that is in the strength of Jesus Christ of Nazareth arise and walk saith the Apostle to the â—â—ipple Finally In my name that is in my might saith Chrisâ— tâ—â— shall cast out Devils In this sense it may well be â—â—â—-â—red here and so the meaning is that through the virtue and power of Christ this benefit of remission is obtained so Carthusian glosseth virtute merito Christi by the virtue and merit of Christ Indeed there is a double power in Christ procuring forgivness the one of merit and that is in his Passion which satisfied Gods justice for our sins the other of intreaty and that is in his Intercession which pleadeth with God for sinners By the one remission is purchased for and by the other it is applyed to us For his names sake for the Merit of that Blood which he shed by the efficacy of that Intercession which he ever maketh our sins are forgiven both which I have already had occasion to discusse To winde it up therefore 1. In a sorrowfull sense of our manifold sins learn we 1. To call on to aske in the name of Christ for this mercy of forgiveness it was the assurance our Saviour gave his Disciples and in them us That whatsoever they did aske the Father in his name should be given to them When ever then we put up any Prayer to God and especially this petition for Remission let us be sure to present it in Christs name it was in Esaus name that Jacob got the blessing so must we this blessing of pardon in Christs name 2. To trust in this name of Christ as that which will undoubtedly procure our pardon The name of the Lord saith Solomon is a strong tower the righteous run unto it to wit for protection and are safe The name of Christ may I say is a strong tower and the sinners penitent sinners run to it to wit for remission and are glad Through his name saith the Apostle Peter concerning Christ whosoever beleeveth in him shall receive Remission of sins All other props are bruised Reeds only the name of Christ is a strong Buckler to them who trust on it Indeed whatever confidence is placed on God himself his mercifull and gratious nature for Remission of sins if it be not with reference to Christs name and merit it will prove but a vain hope since there is no mercy to be expected from God but only through Christ and surely much more vain will all that confidence prove which is built upon the rotten foundation of our own righteousness which is so far from being available to procure the forgiveness of our sins that it self hath those sins accompanying it which need to be forgiven 2. In a comfortable sense of the Remission of our sins learn we to give unto Christ the glory due to his name Per cujus nomen saith the Father upon the Text Through whose name are your sâ—ns forgiven Through the name of Austin or Donatus no who is Augustin or who is Donatus nor yet through the name of Paul or Peter but only the name of Christ and therefore not to us not to us oh blessed Jesus not to our Prayers or tears not to our confessions or good works but to thy name and merit be the glory of this grace whereby our sins are forgiven Having given you this account of the first consideration of the words to wit as they are a consolatory assertion it remaineth that I now proceed in a few words to the other which is As they are an Hortatory reason for so much the causall particle implyeth I write to you because your sins are forgiven you for his names sake and here we shall take in the threefold reference of the Act. 1. I write this whole Epistle the chief scope whereof is to perswade holiness of life because for Christs sake your sins are forgiven Gods mercy in remitting sin should not make us the more licentious in committing sin because our old score is wiped off far be it from us to encourage our selves to run upon a new one no rather since God for Christs sake is so gracious as to wash away our former sins we should be the more watchfull least we defile our selves again What servant will not in reason think himself obliged to serve his Master so much the more faithfully when he hath passed over his former negligence riot and dishonesty and is not the case the same between God and us it is true with ill minded and perverse natures the forgiving of past injuries is an invitation to another but that which clemency leads to and works upon an ingenuous spirit is a care not to offend any more 2. I write to disswade you from the love of the world because your sins are forgiven you for his names sake Pudeat quod factum infectum reddere so Beza Why should you ungratefully undo what God hath mercifully done Those sins are remitted to you which whilest you loved the world were admitted by you Oh take heed that you do not forfeit your pardon by runing into the same sins again Vos amâ—te dimissorem iniquitatum vestrarum so St Austin You are bound to love him who hath forgiven you your sâ—ns So our Saviour saith of Mary Magdalen Much was forgiven her for which is no doubt there as much as therefore shee loved much and Quomodo poterimus amare Deum si amaâ—us mundum How can we love God if we love the world Can the world do that for us which Christ hath done It draweth you into many sins but it cannot obtain the pardon of one sin Oh then shall we not adhere to Christ for whose sake our sins are forgiven and forgo the world 3. Lastly and principally I write to you this Commandment of loving your Brother because your sins are
forgiven for his names sake Indeed it is that which this argument presseth in three severall waies 1. In a way of imitation the Brethren are Gods Darlings he loveth all men so far as to forbear them but he loveth them so as to forgive them and surely fit it iâ— that where God forgiveth we should and whom he loveth we should Besides God loveth us so as to forgive us and forgiving to give all blessings to us and shall not we be mercifull and kind and loving to one another after his pattern 2. In a way of Gratulation Thus Naâ—gorgeus urgeth it So great a benefit as forgiveness Facilè persuadet ut eâ— benefaciamus strongly perswadeth that we should returne somewhat to him who and for whose sake we are forgiven Non Christo quidem sed membris this we cannot to him in himself but in his Members Quibus ille jussit To whom he hath commanded us to shew our affections Indeed the good Christian cannot but thus reason with himself If God hath at my request forgiven me pounds and given me Talents shall not I at his command forgive my Brother pence and give him Mites That love he hath shewed to me is infinitely surpassing that love which he expected I should shew to my Brother So that it is impossible for him who is truly affected with his Fathers goodness not to be inflamed with Brotherly kindness as therefore the cold stone or iron being warmed by the â—ire casts forth and reflects that heat which it hath received upon that which is adjacent to it So doth the sincere Christian reflect the heat of Gods Love which is shed abroad in his heart and sheds it abroad in Love to his Brethren 3. In a way of Impetration The comfort of this benefit of forgiveness lieth in the knowledg of it Indeed whosoever hath his sins forgiven is Really but he only who is assured that they are forgiven is sensibly blessed A well grounded assurance cannot be obtained but by finding those graces wrought in us which accompany Remission amongst which this of Brotherly Love is not the least If I can justly say That I Love my Brother for his names sake then and not till then I can comfortably say My sins are forgiven for his names sake When therefore we finde these passions of hatred envy â—â—lice and uncharitableness to boyle in our hearts against others for thoâ—e injuries which either they have or at least we conceiâ—e they have offered to us What better Antidote can we use then a serious meditation of Gods free and full underserved and unmeasutable Love towards us notwithstanding our manifold sins against him Which that we may duly imitate for which that we may be truly thankfull and of which that we may be comfortably assured it concerneth us and accordingly St John writeth to us to Love the Brethren THE FIRST EPISTLE OF St JOHN CHAP. 2. 13 14. VERS I write unto you Fathers because ye have known him that is from the beginning I write unto you young Men because ye have overcome the wicked one I write unto you little Children because ye have known the Father I have written unto you Fathers because you have known him that is from the beginning I have written unto you young Men because ye are strong and the Word of God abideth in you and ye have over come the wicked one PHilosophy not unfitly distinguisheth of a threefold naturall Life Vegetative Sensitive Rationall The first discovereth it self by growth and Augmentation The second by Motion and Sensation The third by Discourse and Ratiocination The first is only in Plants the first and second in Beasts all three in Man nor would it be passed by how Man doth as it were gradually put forth these severall Lives living in the Wombe the life of growth so soon as he cometh into the World the life of sense and after the expiration of some years beginning to live the life of reason And as thus there are three Lives so there are three Ages of Mans life which are to be reckoned from that time he begins to act as a man and make use of his reason Namely Childehood Youth old Age Our life is a day whereof Childehood is the Morning Youth the Noon and old Age the Evening After which succeedeth the night of death our life is a journey which consisteth of three Stages Childehood wherein we go up hill Youth in which we run forward and old Age in which we run down hill to the Grave Finally Our Childehood is as a budding Spring our Youth as a flourishing Summer our old Age as a withering Autumn after which followeth the Winter of death With all these our Apostle hath here to do and as every one of them is capable of instruction he directeth his writing to them not only joyntly buâ— severally in the words now read I write to you Fathers because ye have known c. The particular Reasons why our Apostle wrote to every one of these Ages do yet remain to be discussed and before I enter upon them in particular there are two things I will briefly premise 1. That two of them are repeated namely that which respects Fathers and young Men whereas that to little Children is only once mentioned and if we well view it we shall finde there might be good cause for the Iteration of them and so no need to blame the Scribe as if the fourteenth Verse were beedlesly added Besides that one namely that which concerneth young Men is not a naked Repetition but withall an Amplification there is a double reason maybe assigned why he writeth to Fathers and young Men twice and but once to Children 1. Because his discourse was principally intended for Fathers young Men look as in our Preachings though sometimes occasionally we instruct little Children yet we must frequently direct our discourse to those who are drawn up to years of discretion so no doubt our Apostle designed this Epistle for and therefore directeth his writing to the young and old Christians 2. Because the things about which our Apostle writeth are such which young Men and Fathers have more need to be minded of then little Children There is not so great danger of little Childrens being infected with the world because they know not what belongs to it whereas young Men having so much imployments in are apt to be entangled with the world and old Men having been so long acquainted with cannot easily weane their affections from it Little Children are not so sensible of injuries and therefore not so apt to be enraged with hatred as young Men and Fathers are No marvell if he write again and again inculcating the argument by which he would perswade them to Love their Brother and disswade them from the Love of the World 2. That all of them are laudatory Characters commending that good which he observed in them the Fathers for their knowledg of Christ the young Men for their victory and spirituall
question their Faith you shall find them very strong in confidence of being saved by Christ and yet if you examine their knowledge you shall finde them ignorant of that Christ by whom they believe to be saved Solomon saith A poore wise Childe is bâ—tter then an old and foolish King will not many knowing Children rise up in judgement one day against ignorant Fathers whilest a Childe of ten years old shall give a better account of Christian Religion then some old men of sixty I know not whither I shall chide or weep declaime against the folly or bewaile the misery of such old Men when I consider the dismall threatning uttered by St Paul That God will come in flaming fire rendering vengeance to them that know him not and which will certainly render the account of these old men the greater and vengeance hotter who live within the Pale of the Church in that they have not only had time but meanes and opportunity of gaining this Heavenly knowledge but they neglect them Oh then you Fathers receive a word of admonition though whilest you were young men you were careless of divine things yet now surely it is time to look after them it is one of St Cyprians twelve horrid abuses Si sine religione senex esse inveâ—iatur for an old man to be irreligious and a stranger to Heavenly things you are almost at the end oâ— your daies on labour to know him which is from the begining your naturall life through Gods goodness is prolonged I but it must at length be ended let nothing content you without the knowledge of the true God and his Sonne Jesus Christ which is eternall life Why should you be as bad Apprentices that having served seaven years are still to learne their Trade heare so much and so long and yet know so little of Christ Assure your selves the only comforts of old age are Conscientia bene peractae vitae scientia Christi experimentalis the conscience of a well lead life when you are able to reckon not only daies and years but good workes done in those daies and filling up those years and chiefly the experimentall knowledge of Christ whereby as good old Simeon you embrace him in your armes This will be both your comfort and your honour An hoary head being a crown when it is found in a way of righteousness and knowledge As then God is pleased to adde to your daies do you adde to your knowledge And though old age cause your strength of body to cease yet strive that souls may more and more increase in this and all other graces of the holy Spirit 2. There is yet another fitness which would be considered in this Character and that is in reference to the matter about which he writeth especially the praecedent and subsequent Doctrines that thereby we may see what influence the right knowledg of Christ hath upon those excellent duties of contempt of the world and Love of the Brethren 1. Because you have known him which is from the begining love not the world It is that which may very well be urged upon a double account by an argument drawn 1. Ab Indecoro It is a very unbeseeming thing for you who have known him that is from the begining and have been so long Scholars in Christs Schoole to love the world That they who know no better should soare no higher it is no wâ—nder and therefore if Heathens Pagans Infidels should be earthly minded it is no more then what is to be expected but for them who know Christ and knowing him cannot but know what an excellency there is in him and what a vanity there is in the world to dote upon it is very incongruous A Bristol stone is very glorious in his eyes who never saw a Diamond but he would deservedly be accounted stupid who should prefer a Bristol stone before a Diamond all Christians especially Aged ones cannot but experimentally know Christs fulness and the worlds emptinesg and therefore it must needs be a very irrationall affection in them to Love the world 2. A Cantrario The knowledg of him that is from the begining and the Love of these things that have both begining and ending are contrary to and so inconsistent one with another and the reason is plain because as hath been already intimated the true knowledg of Christ is inseperably attended with Love to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loving is caused by seeing where the Object is amiable Christ is altogether Lovely so that it is impossible to see him and not to Love him The Orator saith of virtue that it is so desirable that if men could with bodily eyes behold it they would be ravished with it sure I am he that with spirituall eyes beholds Christ cannot but be enamoured with him Now the world must needs be vile to him to whom Christ is precious if the knowledg of Christ attract us to him it cannot but weane us from the world so that whosoever professeth to know Christ and loveth the world he giveth his profession the lye and plainly discovereth his knowledg to be such which though it have light hath no heat and is none of that knowledg which Christianity cals for 2. Because you have known him which is from the begining loue the Brethren and this likewise is that which may be strongly pressed by a double enforcement 1. Ab Objectâ— The knowledg of him who is from the begining carryeth with it a knowledg of that Love which he had from the begining toward us and did manifest in the fulness of time to us and no such obligation to Love as Love of our Love to the Brethren as Christs Love to us It is very observable how St Paul perswading to walk in this path of brotherly love doth not only direct but incite to it by Christs example But walk in Love as Christ hath loved us Indeed he that knoweth the Love of Christ cannot but be in some measure sensible how free and how full it is and surely that Love which is both sine merito and sine modo to use St Bernards phrase both undeserved and unmeasurable may well engage to a return of Love in whatsoever way he who hath so loved us should expect and direct iâ— 2. Ab Effecto Inasmuch as Brotherly Love is though not an immediate yet a genuine effect of the knowledg of Christ the account whereof take briefly thus Our Brethren to wit by grace are Christs Brethren and if we love Christ we cannot but love his relations All Christian Brethren have the Image of Christ stamped upon them and if we love Christ we cannot but love his Image where then there is a true and sincere affection to Christ there cannot but be a love of the Brethren and where there is a saving knowledge of Christ there as hath been already manifested cannot but be a sincere love to him That therefore it may appeare our knowledge of
exhortation Begin betimes to acquaint yourselves with Gods word and ingage in the war with this wicked one To this end ponder a while on these ensuing considerations 1. Possibly nay probably you may not live to be old old age is that which none can assure himself of and comparatively few do partake of it if the first death overcome us before we overcome the Devil we must needs be hurt of the second death and if we overcome not whilest we are young death may prevent our being old and so cut us off while we are in the Devils jawes Oh who would run so desperate an hazard considering to how many diseases casualties the young are subject 2. If you do live to be old yet consider 1. The conquest over this wicked one will be the more difficult by how much the longer it is delayed the Proverb saith a young Saint an old Devil but I am sure it is hard for a young Devil to become an old Saint Dost thou think it will be so easie to cast out this strong man when he hath had so much time to fortifie himself Wilt not thou every day become weaker and the enemy stronger and must not then the victory be harder It was much saith St Chrysostome that Jonah after three dayes imprisonment escaped out of the Whales belly but it is much more to see an habituated sinner extricate himself out of the Devils snare Sin and Satan are not like Tenants at will to be gone at a Quarters warning the best wisdome is to crush the â—ockatrice in the egge Oh take heed of accustoming thy self to the Devils yoak since then it will not be a facile work to throw it off Nay further 2. God may hereafter deny that grace to thee which now thouâ— denyest to thy self and then it will not be only difficult but impossible to overcome him It is a sad doom which God uttereth concerning Ephraim He is joyned to Idols let him alone what if God say so of thee He is addicted to the Devils service let him alone it is but just when men give themselves over voluntarily God should give them over judicially to Satans power and then there is no possibility of escaping out of his hands Me thinks it is very observable that only he who first stepped into the poâ—l after the moving of the waters by the Angel was cured Post est occasio calva time must be taken by the fore-lock Oh then make hast to list thy self a souldier under Christs command least if now thou maiest thou wilt not when perhaps thou wouldst thou shalt not 3. If through divine grace thou shalt hereafter prevaile against this wicked one yet oh what grief and anguish of heart will it be then to thee that thou wast so long bewitched with the Devils temptations How bitterly doth David deprecate Allmighty God Remember not against me the sins of my youth No doubt out of the deep sense he had of and sorrow for them Quae fuerunt inania Juventutis gaudia haec sunt acerba senectutis gravamina the vanities of youth will be the vexation of old age and if the one be a comedy all upon pleasure the other will prove a tragedy of sorrow 4. Finally The only â—â—t and most acceptable time for this spirituall conflict and conquest is the time of youth It is good for a man that he bear the yoke in his youth saith the Church Indeed then he is most able to bear it This yoke as St Hilary excellently Non expectat frigescentis senectatis annos nec emortuam jam aetatem pro vitiorum cousuetudinâ— is not for the weake shoulders of old men who are so much the weaker because sin through custome is become stronger yea as St Ambrose truly Quid potest habere laudis what thanks is it if when our body is enervated through pleasures and the cold frost of old age hath seased on it we should then offer it to God as a Sacrifice It is St Basils note that whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an inscription prefixed before many Psalms it is omitted before the fifteenth which is a breviary of morall Precepts the practise whereof must not be defer'd till the end of our lives Indeed Mane as one wittily observeth is the Devils Verb who tempts us to continue still in his service but Gods Verb who expects the morning of our youth to be devoted to him What the fat was in the sacrifice that is the strength of youth in Gods service very acceptable to him oh let it be offered by us The truth is a young Christian Souldier is both most terrible in the Devils and amiable in Gods eyes The figtree putteth forth her green figs and the vines with the tender grapes give a good smell they are Christs words to his Church Indeed no smell so sweet in his nostrils as that which comes from the tender grapes and withall as St Bernard observeth Hic odor serpentes fugat venimous Creatures cannot endure the sent but so soon as the vines put forth they remove Quod volo attendant novitij nostri a comfort to young Saints who pertake of that spirit whose first fruits the Devils abhorre In one word as it is Gods honour and the Devils terror so it will be our comfort Assure thy self oh young man it will be no grief of heart to thee in thy old age that thou didst begin in youth to engage thy self in this sacred war against the wicked one Temporis preteriti bene impensi suavis est memoria Oh how sweet is the remembrance of youth well spent What a joyfull Harvest doth the old man reap from the seedtime of a Religious youth and with what abundant contentment doth he gather those ripe fruits of virtue which budded forth in his youthfull daies Oh then be wise you young mâ—n and instructed you that are of tender years for Gods sake nay for your own sake for his glory and for your own comfort and saâ—ety give no place to the Devill resist him speedily resolutely so shall you overcome him gloriously And now if you be such young Men as my Text describeth the instructions here given cannot but be welcome to you no wonder that our Apostle by these quâ—lifications as by so many arguments inciteth to the practice both of the precedent precept and the subsequent prohibition 1. Love not the world because you are strong and the word of God abideth in you and you have overcome the wicked one He that is given up to the world is wicked and he that is entangled with it is weake a strong Saint is so far from loving that he contemneth it having his conversation in Heaven they that by waiting on the Lord renew their strength Mount up with wings as Eagles and so are free from deaths snares Worldly love will not suffer the word of God to abide in us This diverts us from hearing and reading the
word as the Farme and the Oxen kept them in the Gospell from coming to the Feast or if not so it keepeth us from loving and conforming to it as the thornes in the parable did choake the good seed Herods lust of voluptuousness Judas his lust of covetousness would not let the word take place in their hearts though it entred into their ears indeed it is impossible that the heart which is clogged with the weight of worldly Love should be lift up to Gods Commandments 2. Again If we will overcome the Devill we must not Love the world there being no stronger engine by which the Devill gets and keeps possession of our hearts When he would allure us to any sin what are his enchantments but the pleasures of the world when hee would affright us from any duty what are his weapons but the reproaches and persecutions of the world so that in order to this victory nothing is more needfull then the alienating of our affections from the world 2. Love the Brethren because you are strong and the word of God abideth in you and you have overcome the wicked one Where there is strength of grace there cannot but be fervent Love as to God so to the Brethren it is for weake and sickly persons to be froward none are more prone to contention and faction then those that are weak in grace and knowledge strong Christians are ever studiouâ— of amity and unity Indeed this is the way to increase our spirituall strength and therefore when St Paul adviseth to be strong he presently addeth Let all things be done in love and charity is called by him the bond of persection Again If the word of God abide in us we cannot but love one another Charity is one of the principall fruits which this seed produceth a lesson which this Schoole Master teacheth Excellent to this purpose is that saying of Lactantius Da mihi hominem iracundum uno verbo Dei reddam placidum ut ovem This word turns Leopards into Kids Lions into Lambes and sweetly cements hearts together in one Once more If we overcome the wicked one we cannot but love our Brethren the Devill is that envious one who soweth the Tares of dissention though he preserveth unity in his own Kingdome yet he endeavoureth to create and frame discord among men so that as we cannot more gratifie the Devill then by malice so neither can we better overcome him then by charity The truth is every envious and malicious person is the Devils slave but the charitable Christian is his conquerour 3. Having thus run through the reasons which our Apostle alledgeth why he wrote to Fathers and young Men it now remaineth that we give a brief dispatch to the last which is the reason why he wrote to little Children as it is expressed in the close of the thirteenth Verse in those words Because you have known the Father In the handling whereof I shall briefly consider three things The Quality specified to know the Father The Energy intimated knowing the Father is that which engageth not to love the world but to love the Brethren The Congruity to the persons mentioned little Children you have known the Father 1. Having had occasion already once and again to insist upon this grace of divine knowledg it will not be needfull to enlarge only know in brief that 1. It is no other then an Evangelicall knowledg of God which our Apostle here intends to know the Father is to know God to be the Father of Christ and in and through him a mercifull Father to all true Christians It is one thing to know God as a Creator or as a Law-giver and another to know him as a Father so only the Gospell revealeth him and accordingly we come to know him 2. It is less then an operative knowledg so to know the Father as to depend on him for Fatherly protection from all dangers and provision of all necessaries as to give him filiall love fear service subjection to all his Fatherly commands and submission to all his Fatherly chastisements They that know thy name saith the Psalmest will trust in thee and not only trust but serve and honour thee 3. It is not a graduall but initiall knowledg It is not unworthy our observation that the knowledg of God and Christ is a qualification attributhd both to the Father and the Children Indeed God is both the â— and the â— the first and last and therefore he must be known by us in our first and last age but yet these two knowledges differ in degrees old Christians have a deep draught whereas little Chidren have but a taste of this Heavenly nectar and therefore the expression is varied Fathers are said to know him that is from the begining as being well versed in the misteries of Christian Religion whereas little Children are only said to know the Father as having but some generall apprehensions of God reconciled in Christ 2. This knowledg of the Father among many others cannot but produce these two choice effects to wit contempt of the world and the love of the Brethren On the one hand as the twinkling stars are obscured by the light of the glorious Sun and therefore they disappear in the day time so the beames of this Heavenly knowledg darken all Creature excellencies in our apprehension and consequently our estimation of and affection towards them must needs be diminished on the other hand this fountain of celestiall knowledge cannot but send forth streams of love and that as chiefly towards the Father so secondarily to all who are the Children of this Father and so our Brethren 3. This Qualification of knowing the Father is very congruously attributed to the Children Infantibus pueris nihil magis necessarium quam ut patrem habeant cognoscant saith Ferus well nothing is more needfull for Infants and Children then that they should have and know the Father The weakness of little Children needs the conduct and government of another they cannot consult for their own safety and benefit and therefore their Parents undertake it for them By this means it is that the Childe first taketh notice of his Father and Mother according to that of the Poet Incipe parve puer risu cognsocere Matrem and hence those pretty Monosyllables by which Father and Mother are exprest are first taught and learnt by their Children so soon as they can speak And surely as it becometh little Ones so soon as they are capable to know and own their Parents so is it an amiable excellency in them to attaine some knowledge of God as their Father nothing more naturall to Children when once reason begins to act in them then to defire knowledge no knowledge to which a Childe sooner taketh then that of the Father but oh how joyfull and happy a thing is it when through instruction they begin to apprehend him who is the Father of us all and this is the
the world is meant sometimes the things and sometimes the persons of the world and both these constructions Expositors make use of here Some by the world understand the men of the world and so conceive that which followeth the things of the world to be distinct from the world and that this Act of Love is here forbiden about a double Object Others by the world understand the things of the world and accordingly conceive the latter to be an explication of the former that whereas when he said love not the world it might have been inquired What oh blessed Apostle is this world which we must not love to prevent this Objection he presently addeth nor the things of the world 1. The former of these interpretations is neither improbable nor unprofitable and therefore I shall not wholly pass it by Love not the world that is Love not the Men of the world for the right understanding of which prohibition observe these three things 1. Though world be here taken for the men in it yet this must be construed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally for all men but with restriction to wicked and ungodly men for in this sense it is frequently used by this Writer as it were easie to instance in severall places of his Gospell and in some of this Epistle especially the first Verse of the next Chapter wherein I shall God willing enlarge upon this appellation as given to the wicked for the present it may suffice to know that if we here interpret the world of persons it must be confined only to the unregenerate and ungodly of the world 2. This world of the wicked men which we are not to love is not to be understood of the men but their wickedness when the Devill is said to be the Prince of this world by our Saviour and the God of this world by St Paul it is no doubt intended as only of the wicked of the world so in regard of their wickedness and in the same restraint it must be here taken when we are enjoyned not to love them Look as when the Apostle Paul forbids us to be conformed to the world his meaning is that we should not conforme to their sinfull manners vitious practises so when the Apostle John forbids us to love the world if we refer it to men it is to be unnerstood as intending to forbid a love to their sins not to their nature The truth is as men they are the works of Gods hand and so to be loved on his score they are our own flesh and so to be loved upon our own account only as wicked they are the Devils Children and so not to be loved but hated Very observable to this purpose is that expression of St Paul to the Ephesians Have no fellowship with the unfruitful workes of darkness he meaneth have no fellowship with the workers but yet he very aptly saith the works since it is in reference to their works that we ought to avoide fellowship with the workers 3. Once more we must distinguish of a double love to wit Amor benevolentiae complacentiae a love of benevolence whereby we wish well to and a love of complacency whereby take delight in another The love of benevolence is commanded and that in regard of wicked men toward whom we must exercise compassion for whom we must make supplication desiring and endeavouring their eternall wellfare But the love of complacency is forbidden since we ought to avoid nay abhorre all familiar society with the ungodly and so this love not may very fitly be expounded by that have no fellowship not that all kinde of commerce and communion with the wicked is prohibited but that this commerce must be a matter of necessity not of choice we cannot but live among them but we must not delight in them we may upon just occasion have society but we must not love the company of the wicked This is that Precept whereof holy David hath set us a pattern when he saith All my delight is in the Saints and the excellent of the earth again I am a companion of all them that feare thee and again Depart from me you evill doers for I will keep the Commandments of my God Upon which the gloss well Abigit tanquam muscas molestas He driveth them away as so many troublesome flies Thus must we keep at a distance from wicked men and shun all familiar intimacy with them And surely would we seriouslyâ—onsider â—onsider the great danger of loue to and familiarity with the wicked not only in regard of suspition that we are as they which brings a scandall upon our names but of infection and destruction since we can hardly escape without being involved in their iniquities and calamities it could not but be a strong inducement to the observation of this Apostolicall Canon Love not the world that is the wicked men of the world But not to insist on this exposition proceed we to the other which to me seemeth more genuine and that because both the distribution of this worlds love into severall sorts of lusts and likewise the arguments by which it is disswaded especially that of the worlds passing away with its lusts are most congruous to this latter construction Love not the world that is not the things of this world In the unfolding whereof I shall plainly proceed by these five steps 1. When we are forbidden to love the world and the things of it it is to be restrained to this sublunary and terrestiall world Mundi nomine intellige quicquid ad presentem vitam spectat So Calvin aptly By the things of the world we are to understand those things which belong to this present life We cannot have a better expositor of St John then St Paul and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere the things of the world that is the things which are upon the earth those things which appertain to our animall and sensitive life in opposition to Heavenly and Spirituall things and if you please to distinguish the world and the things of it you may with one upon the place by the world understand this life or our abode in this world and by the things of it all those contentments which this life can afford to us 2. It is not unfitly taken notice of by Ferus that the Apostle doth not say Exite mundo but Nolite diligere mundum Leave the world but do not love it Excellent to this purpose is that of St Gregory Sic teneamus ea quae sunt hujusmodi ut tamenper ea non teneamur We must so possess the things of this world that we be not possessed by them Indeed for the leaving of the world and the things of it we must have a just and speciall call or else it becomes sinfull we must not go out
of this world at our own pleasure but waite Gods leisure saying with good old Simeon Lord lettest thou thy seruant depart in peace Sapiens non debet fugerè vitâ sed exire said Seneca A wise man must not breake prison doores only be willing to go forth when they are set open We cannot stay longer in and we must not go sooner out of this world then God pleaseth We must not needlesly devest our selves of those comforts which God affoards us in this life since it were both unthankfulness to the giver whom we basely undervalue by casting away his gifts and an injury to our selves the receivers who hereby should be difinabled from being so seruiceâ—ble as we might in our generation That forsaking of House Brethren Sisters Father Mother Wife Children Lands to which Christ promiseth an hundreth fold and eternall life is when it is for his names sake So that either we must deny his name or lose life and leave these secular injoyments otherwise the generall prohibition is not possess not but love not 3. It is very aptly observed by St Austin that the Apostle doth not say Nolite uti mundo but Nolite diligere mundum do not use the world but do not love it He that not loving the world useth it useth it as not abusing it Inasmuch as he useth it not for it selfe but in order to that which he loueth as the Father excellently enlargeth So long as we live in we cannot but have use of the world and the things in it we stand in need of them we cannot subsist without them and consequently not only may but must make use of them But as â—eda well glosseth Vtamur mundo ad necessitatem non ad volnntatem Use the world for the supplying your necessities but not for satisfying your lust With Gideons three hundred Souldiers we may lap the waters of this world with our tongues but we must not with the rest bow down our bodies to drinke of them One hath wittily observed of the three ages of man that Children â—reep on all soure being unable to stand of themselves young men go on two legs and old men on three being necessitated to use their staffe it may be here applyed wicked men are wholly carryed downwars to this world the Saints in Heaven trample upon the world the godly whilst in this world use it only as a staffe for their necessary support Excellent to this purpose is that of St Austin concerning these temporall things His tanquam tabulâ in fluctibus bene utendo cavebimus We must looke upon them as so many plankes in the waves which we neither rest upon as firme nor yet cast away as needless but use as helps to carry us to the shore 4. It is observed by Suidas that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in the Text hath two significations the one whereof is generall and the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting only an ordinary affection the other speciall amounting to as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be so pleased with any Object that we desire nothing else according to this that note of St Austin upon the Text is very apposite Non te prohibet Deus amare ista Sed non diligere ad beatitudinem It is not every kinde of love which is here prohibited but so to love them as to make them our chiefest good For the further explicating of which be pleased to know That 1. Love as an Ancient hath well defined it is Delectatio cordis ad aliquid per desiderium currens per gandium acquiescens the enlargement of the heart toward any Object so as to run to it by desire and rest in it by delight So that indeed love is a compounded mixt affection made up of desire in craving and joy in having the Object we love and accordingly some Criticks observe of the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used that it is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be very earnest after and pleased with that which is beloved 2. It is not unlawfull to look upon the world and the things in it as Objects of our love both in regard of desire and delight When our blessed Saviour command us to pray Give us this day our daily bread by which Syneâ—doâ—hically all temporall conveniences are intended He doth hereby plainly intimate that we may desire them prayer being an expression of desire When Solomon saith and that not in the person of an Epicure There is nothing better for a man then that he should eate and drinke and that he should make his soul injoy good in his labour What doth he but insinuate that to delight our selves in earthly things is allowable Indeed whatever is good may justly be the Object of love and consepuently when absent of desire when present of delight so that inasmuch as there is a goodness and that originally implanted by God in those things which are the works of his hands they cannot but rationally attract our love 3. But then lastly There is a great deale of difference between ordinata Charitas and inordinata cupiditas an ordinate charity and an inordinate love and though that is commendable this is to be condemned so that the true meaning of this prohibition will best appear in two propositions 1. Love not the world nor the things of the world that is When you want them desire not inordinately after them Desire them we may but not 1. In an unjust way so to covet these things as to seek them perfasque nefasque by indirect and unlawfull meanes that we choose rather to breake the rules of the word then to want the things of the world is sinfull and abominable the streames of our affection may move towards the world but then it must be in the right channell in Gods way only in the use of those meanes which he alloweth us 2. With an undue measure so to long for any thing in this world as that we will not be content without if like Rachell that cryed Give me Children or I die nor yet content with it like the Horse Leech that still cryeth give give is immoderate and consequently inordinate the streame of our affections after this world must not rise too high so as to overflow the bankes 3. To an unfiting end when we crave the things of this world upon base and sordid accounts Asking as St James saith to consume them upon our lusts our love is exorbitant the streame of our affection toward the world must not turn aside into by creeks but run into the maine Ocean of Gods glory 2. Love not the world nor the things of it that is When you have them delight not inordinately in them Delight in them we may but not Sine Deo without God so as if we enjoy them it matters not for Gods presence Supra
Deum above God so as to give the pith the marrow the cream of our affections to them only propteâ— Deum in and for God Delight in them we may but as the Cisterns not the Fountains of our good as they may be meanes not as the chief end wherein our bliss consists In one word All the things of this world as they are benefits conferd by God on us and as they may be helps leading us to God may be loved by us but not under any other notion for then it is irregular and cometh within the compass of this prohibition 5. Lastly This of St John Love not the world nor the things of the world may very well be expounded by that of St Paul The world is crucified to me and I to the world and if so then there is more intended then expressed this Negative will include an Affirmative love not that is contemn disdaine scorne hate the world and the things of it when they would alienate thy heart from God Indeed then is the world crucified to a Christian when it is to his heart what a crucified dead carkase is to his eyes to wit odious and loathsome Then is a Christian crucified to the world when he is as unwilling to move according to the solicitations of the world as a crucified man is unable to stirre hand or foot and he that is thus affected is so far from being in love with the world or addicted to that he is altogether estranged from yea enraged against it and thus I have given you a short and yet a just account of the design and latitude of this prohibition To winde it up in a brief Application You see the sin forbidden now view your practice I would to God that all even the best of us had not just reason to charge the guilt of this sin upon our selves Worldly love is an Epidemicall disease and such as good men sometimes fall sick of even they who would not enjoy this world with the loss of a better are yet unwilling to enjoy the other world with the loss of this gladly they would have the honey and milke of Canaan and yet loath they are to part with the Onions and Garlick of Aegypt Indeed some there are who raile upon this world as a place of trouble and disquietment but yet still they love like the buyer who saith It is naught it is naught but when he is gone he boasteth to wit how good a penyworth he hath got If you aske any man whom he loveth best his answer will be God and yet if many nay most men would put the question seriously to themselves the answer must be the world yea he that hath made the best progress in learning this lesson will finde upon due search that he loveth the world too much The better to help you in this inquiry be pleased to observe these ensuing particulars 1. Would you know your delectation take notice of your meditation David affirmeth of the blessed man His delight is in the Law of the Lord and he confirmeth it by this Medium and in his Law doth he meditate day and night it is his assertion concerning himself O how I love thy Law and the proof followeth It is my meditation all the day The truth is Ubi amor ibi oculus where there is fervency of love there is frequency of thoughts Oh then consider what is it your thoughts most run upon what are your morning and evening Meditations do not the things of this world lye down in the evening and rise up with you in the morning nay walk with you all the day whilest your minds are still busied either about getting or keeping or increasing them and if so can you acquit yourselves from this inordinate love 2. Would you discern your affection view your election our love saith St Austin is never so fully tryed as when two Objects are proposed whereof the one must be embraced and the other refused the one taken and the other left whilest two men walk together you cannot tell whom the Dog followeth but when the time of parting cometh then the Dog manifesteth who is his Master Put the case oh Christian to thy self what if the absence of Gods love and the enjoying of the worlds comforts come in competition which wouldst thou cleave to Certainly eligere and diligere go together that which is thy choice is thy love Oh how many with Demas forsake the faith that they may embrace this present world 3. Would you finde out the Mistresses haunt trace her Handmaids fear and grief are the two attendants upon love The Poet saith Res est soliciti plena timoris amor Doloris will stand in the Verse too and is as true of the thing Love is full both of feares and teares afraid least it should loose and troubled when it hath lost its beloved Object How solicitous was David for Absoloms safety and how perplexed at the news of his ruine and whence this but from his indeared affection towards him When Christ wept for Lazarus the Jews presently cryed out See how he loved him and when we see men so fearfull of death which taketh them out of this world and if all those evils which spoile them of these present contentments yea when we behold them so exceeding sorrowfull and heavy under outward crosses and losses may we not justly say concerning them see how they loved this world and the things of it 4. Would you know the frame of your hearts observe the language of your lips Vbi amor ibi lingua as well as oculus not only the eye but the tongue are guided by the heart Out of the abundance of the heart saith our blessed Saviour the mouth speaketh and may it not be said to many as the maid did to Peter Thy speech bewrayeth thee whilst their communication is earthly and sensuall chiefly nay only about inferiour Objects Surely the things we are most frequent in talking of we take most delight in How great lovers must they be of the world whose discourse tends to nothing else yea even upon holy daies when they rest from servile workes yet they will not cease from secular words Indeed the worldlings breathâ—avoureth â—avoureth of earth you may trace his tongue from the Market to the Exchange thence to the Key or Wharfe thence to the Custome-house and thence to the Ware-house but seldome to the Church And doth it not plainly argue the vessell of the heart is full of the liquor of worldly love when it runs so constantly over in worldly language 5. The fervour of our contention clearly manifests the intension of our love it is St James his Question and Answer Whence come wars and fightings among you come they not hence even from the lusts that war in your members and St Austin is positive Qui de mundo contendit perspicue ostendit quod illum diligit men do not use to contend about
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
themselves to our discussion An eminent point An evident proofe or if you will here is a double confirmation The one Principall which is the reason of the dehortation in these words If any man love the world the love of the Father is not in him The other Collaterall which is a reason of the reason and is expressed in those words Is not of the Father but of the world At this time of the first the principall confirmation If any man love the world the love of the Father is not in him which words are so a proofe that they are withall a point well worthy my discussion and your attention They are an universall negative proposition wherein we are to take notice of the subject and the praedicate of whom and what it is that is here denied 1. The Subject of this proposition is every lover of the world it is that I shall not need to insist upon as having been already handled at large in the prhibition only give me leave to minde you in a few words That 1. On the one hand this is to be restrained to the immoderate lovers of the world who wanting excessively desire after or having unmeasurably delight in it Indeed it cannot be denied but that the very having of this world is dangerous and therefore our Saviour asserts its difficult for rich men to enter into Heaven and St Paul saith not many mighty are called A large portion of worldly things is like a long garment which reaching to the foot retards men in their walking nay sometimes maketh them stumble But still only the loving not the having of this world no nor yet the love of the world which is subordinate but only that which is co-ordinate and so inordinate is inconsistent with the love of the Father It is an excellent saying of St Bernard Sic vult amari Deus ut cunctae res simul amâ—nâ—ur cum ipso sic vult amari ut nihil praeter ipsum ametur God will be so loved that all things else may be loved with him and yet so loved that nothing be loved besides him that is as he fully explaineth it he will have every Creature to be loved as from him and it is himself he will have to be loved in every Creature and only such a love of the world as is in and for God consists with the love of God 2. On the other hand This is to be enlarged to all those severall lusts which grow out of this root of worldly love to wit Gluttony Ebriety Luxury Rapacity Tenacity and Curiosity self Conceitedness Ambition and vain Glory all of which where ever they are entertained whither joyntly or singly will not suffer divine love to have any roome in the heart so that these words If any man love the world may be thus Paraphrased and are accordingly to be understood If any man inordinately lust after and take delight in the pleasures riches or honours which this world affords or if you will more particularly If any man live in Gluttony and drunkenness chambering and wantonness sloth and idleness rapine and covetousness pride and ambition 2. But that which is here especially to be unfolded is the predicate which is denied concerning all worldly lovers to wit the love of the Father The better to make way for the handling of this Be pleased to know That the love of the Father may be construed either Actively or Passively Actively the Father is the Subject of this love and him the Object Passively the Father is the Object and him the Subject and so here is a double Negative in this one 1. The worldly lover hath no intrest in the Fathers love he may be in the warme Sunshine but it is without Gods blessing or rather he may have the Moon light of outward comforts but he wants the warme Sunshine of Gods favour St Paul saith of the widow that liveth in pleasure that she is dead whilst she liveth so are all voluptuous Epicures as so many dead nay loathsome carkases in Gods account The Psalmist mentioning the covetous fasteneth this brand upon him whom the Lord abhorreth he that sits in the Heavens spurneth at them who creep upon the Earth Finally St James speaking of the proud asserts That God resisteth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a military phrase he setteth himself as it were in Battle-array bidding open defance and proclaiming war against the proud In a word he that will be the worlds Darling looseth a Friend of God A sad truth and such as may justly strike terror and horror into the heart of every worldling Indeed however men sooth up themselves in their present prosperity not regarding Gods favour whilst they enjoy the worlds treasure yet the day is coming when they shall know and acknowledge how infinitely miserable their condition is for want of a smile from Heaven yea when they would purchase a beame of Gods love were it possible with a totall and finall abdication of all secular contentments Alas poore wretches notwithstanding all the comfort they have for present it is but night with them and when the time comes that the Moon and Stars shall hide their heads lose their light methinks they should tremble to consider in what a black night of worse then Aegyptian darkness they shall be for ever involved and that because the Sun will deny his golden beames God will eternally withhold his favour from them 2. But though this be a very usefull meditation yet I conceive it is not here intended since it is not said The love of the Father is on but in him and so the Negation here asserted is That the worldly lover hath no love of the Father in him Before I proceed further in the discussion of this point it will be needfull to take notice of the fitness of the phrase which our Apostle useth when he saith the love of the Father That by the Father is meant God I suppose is obvious to every eye nor would it be passed by that God is emphatically called the Father Look as though there are other lives yet the life to come is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called life so though there are other Fathers yet here God is stiled the Father as he to whom this primarily belongs Other Fathers are but the instruments he is the principall efficient of our being They are the Fathers of our flesh he is the Father of our spirits they are but earthly he is our Heavenly Father Finally They provide for us only for a time he taketh care for our eternall wellfare and therefore eminently the Father Again It would not be passed by that our Apostle saith not your but the Father since though he is a Father yet not to them who love the world Indeed they are ofttimes so presumptuous as to call him Father but they are none of his Children These lusts where-ever they rule are not the spots of Gods Children But that which would be
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
you I hate nay do I not love God But oh vaine man do not deceive thy self whosoever is the worlds friend is at least virtually Gods enemy and so farre from loving that he doth in effect hate him and all his servioes are no better then a mocking as much as in him lieth of the sacred deity 2. The love of the Father is not nay not only is not but cannot be in him our blessed Saviour is express concerning obedience you cannot serve God and Mammon and it is no less true of love you cannot love God and the world much less the world and God The impossibility of the consistency of these two will appear if you consider 1. The nature of love It is an ingrosser appropriating the heart to the Object love saith to its beloved I am thine to wit wholly soly and therefore it cannot be anothers when the streame runs into one channell then it runs violently vehement affection admits not of division It is as possible for a direct line to terminate in two points or for one member to serve two bodies as for love intensively at once to minde two Objects 2. The contrariety of the Obiects God and the world in the very next Verse they are set one in opposition to the other The Father is above the world is below so that to use a comparison of an Ancient the same eyes may as well at the same time behold Heaven and Earth as the same affection be carried towards God and the world God is light and the world is darkness Fieri non potest saith Damascen It cannot be that divine and worldly love should cohabit no more then that light and darkness should reside together Two contrary formes may as soon at once informe one and the same matter and two contrary intense qualities meet together in the same Subject as the love of the world and the love of the Father dwell in the same heart If I love another mans enemy and that as he is his enemy I must needs be an enemy to him the worldling loveth the world not as in subordination to but competition with and therefore he can be no other then an enemy to God so true is this of our Apostle If any man love the world the love of the Father is not in him That it may yet more plainly appear that there neither is nor can be any true love of God in the worldling take notice of these ensuing particulars 1. Can there be any love of the Father in him who hath no love to his name especially his word which God hath magnified above all his name and yet this is evident in worldly lovers their lusts like thorns choak the good seed of the word that it can take no root in their hearts their proud necks will not stoop to put on this sacred yoake the voluptuous mans eare is deafe to this Heavenly charme and when the spirituall fishers would catch the covetous he slippeth with the Eele into the mud of the world and so renders all their pains useless 2. Can there be any love of the Father in him who doth not cleave to him with full purpose of heart and will renounce his Religion rather then suffer persecution If any man draw back my soul saith God shall have no pleasure in him and it is as true his soul hath no pleasure in God Now the love of the world causeth men to grow lukewarme nay at last quite cold St Paul observeth it as the ground of Demas his Apostacy he hath forsaken me and with him Christ having embraced to wit with the armes of love this present world What made Judas so frozen so false hearted to so gratious a Master but the love of money had not Moses instead of loving despised the pleasures and honours of Pharaohs Court he had left the People of God Danger and nakedness want and penury reproach and infamy will quickly affright that man from his Christian Profession in whom the lust of the flesh the lust of the eyes and the pride of life raign 3. He that hath any true love of the Father will call the Lords day a delight loves to converse with God by Prayer and other holy ordinances but the worldly lover either wholly casts off holy duties holy daies holy things or else he takes no joy in the performance of them no time being worse spent in his esteeme then that which is in Gods courts Worldly men in Heavenly duties are like a fish upon the shoare they faint and gaspe and are never well till they returne to the muddy waters When will the Sabboath be gone that we may sell and get gaine saith the covetous that we may take our pleasure saith the voluptuous that we may pursue our politique designs saith the ambitious Nay it is not seldome seen that every one of these will not stick to fulfill their own lusts even when they should be imployed in Gods service 4. It is impossible that the love of the Father should consist with sacriledge No man ever looked upon a thief as his friend to live in any sinne much more in such a sinne as reflects upon God must needs be repugnant to the love of him Now worldly love puts men upon the commission of this great wickedness Every proud man is a sacrilegious thief robbing God of his glory which he will not give to another and it is not seldome seen that covetous and voluptuous men rob God of his Revenues Belshazzer prostitutes the vessels of the Temple to the lust of the flesh by quaffing in them Achan through the lust of the eyes alienateth the devoted gold and garment wicked worldlings will not stick to be not only sellers and buyers in but of the Temple taking the houses of God into their possession 5. Finally He that setteth up any thing in the roome of God cannot have a sincere affection towards him The cursed Idolater as much as in him lieth dethroneth the divine majesty which surely cannot consist with amity And yet it is an undoubted truth every worldling is an idolater to wit in a spirituall sense bowing down though not with his knee to an Idoll yet with his heart to the world St Paul speaking of Epicures who are given over to the lust of the flesh giveth them this brand whose belly is their God and consequently their Kitchin is their Temple Table their Altar and Cooke their Priest The same Apostle mentioning covetousness presently addeth which is Idolatry Indeed with a covetous man seulpture is his Scripture Bills and Bonds are his Bible the Exchange his Temple and Gold his God as he saith to it thou art my love so likewise thou art my hope my trust The proper acts of naturall worship which are due only to the Deity He dealeth with it as the two Giants sometime did with Mars first he looks it fast and then worships it Finally The proud man worshippeth though not images yet his
own imaginations and sets up himself in Gods roome admiring and adoring his own though but sometime fancied excellencies nay which is yet worse he so sets himself above that he sets himselfe against God for so the Prophet accusing Mâ—aâ— of pride and haughtiness proveth it by this Medium Thou hast magnified thy self against God In this respect it is enquired and resolved by the Schooles that pride is the greatest of sâ—ns for whereas in other lusts there is directly a conversion to the Creature in this there is a direct aversion from the Creator by all which it appeareth how injurious these lusts are to the Father and therefore incompatible with the love of the Father To what hath been already said concerning the express and positive truth of this clause I must not forget to adde that there is another implicite and consequentiall truth wrapped up in it namely That if any man love the world the love of the Brethren is not in him Indeed the sâ—nse of these words the love of the Father may be rendred the love which the Father requireth and so it extends to Botherly love Besides the Connexion seemeth to intimate that loving the world is forbidden as an enemy to Brotherly love which is discussed a little before Finally Omne majus continet in â—se miâ—â—s the less is involved in the greater so that as Eâ—ius well notes since the love of the Father which is the greater the love of the Brethren which is the less is also to be denied of him who loves â—he world S Paul speaking of charity saith shee seeks not her own whereas the worldling is altogether for himself and therefore hath no affection to others though to speake truth as he is nomini bonus good to no man so he is sibi nequam worse to himselfe To enlarge upon this a little Consider the worldly lover in reference to his Superiours Inferiour Equals and you shall finde he hath no love to any 1. He is so farre from loving that he envieth those that are are above him in place in wealth in power To use the phrase of the Text The love of the Father is not in him not of the politicall Father against whom he will not stick to rebell when opportunity is offered The proud man grudgeth Subjection the Covetous man Tribute and the Epicure Obedience to his Laws Not of the Ecclesiasticall Father whom worldly lusts prompt him to undervalue yea if he reprove him to spurne against nay ofttimes not of the naturall Father whilest they who are tainted with these lusts like Esau wish The daies of mourning for their Father were at hand nay some like Absolom consult their Fathers ruine that they may enjoy their honours and estates 2. As for those who are under him he is very apt to trample them under his feet and if they be in want very backward to reach forth an hand of succour to them The Voluptuous layeth out so much upon his pleasures the ambitious wants so much for the maintaining of his honours and the covetous layeth up so much for the satisfying of his eyes that they have little or nothing to spare for the needy nay that too often they oppress and grinde the faces of the poore 3. Instead of loving his equall he is apt to contend and quarrell with them Whence come wars and fightings among you saith St James and answering his Question he addeth Come they not hence even of the lusts that war in your Members Omnia perfecte in pace consisterent si hominem imperandi cupiditas non teneret said Valerius truly It is the desire of being above others that hindreth us from living in peace with others and speaking of covetousness he asserts Hinc pullulare odiorum causas amicitiarum faedera dissipari it to be the breaker of amity and begetter of enmity amongst men nor is it less true of sensuall lusts which very often blow the fire of discord into a flame In one word what wrong will not men do to their Neighbours in their relations names estates by fraud and treachery by violence and cruelty in words and works for the base love of wealth of honour or pleasure all which are directly repugnant to brotherly love To close up with some usefull inferences from the consideration of what hath been handled Learne we 1. How desperate and dangerous a sin is worldly love One upon this clause hath well observed Lenis oratio sed plena aculeo it is seemingly a gentle speech but carryeth a sting with it For in saying there is no love of the Father and consequently not of his Brother in him that loveth the world he saith in effect he is one that breaketh all the Commandement for if love be the fullfilling of the Law to wit love to God of the first and love to our Neighbour of the second he that neither loveth God nor Men must needs breake both It is very observable that David praying God to incline his heart to his Testimonies presently addeth and not to covetousness thereby implying that if he were inclined to covetousnes he could not love or keep Gods Testimonies Moses brake the Table in pieces out of a zealous anger at the golden Calfe and the worldling will breake the Laws written on those Tables for the Gold upon the Calfe The love of money I and of honour and pleasure is the rot of all goodness and the root of all wickedness the Moath of sanctity the rust of virtue the breeder and the feeder of vice Ungodliness and worldly lusts are coupled together by St Paul Abstaine from fleshly lusts and having our conversation honest are joyned together by St Peter there is neither honesty nor piety to be found where worldly love raigneth 2. How great is the folly of Hypocrites who thinke to joyne what here St John hath opposed the love of the world and the love of the Father together Many there are saith Isidore Hispalensis truly who will flye to Heaven by a divine conversation but yet they are loath to leave earthly contentments Provocat eos amor Christi sed revocat amor seculi The love of Christ puts them a little forward but the love of the world pulls them backward and so as Erasmus is painted by the Romans they hang between Heaven and Earth There is a City in Germany which belonging to two Governments was called Mindin which is according to the sâ—gnification of it in the Germane language mine and thine Thus the Hypocrite saith to God thou art mine and to the world I am thine in which respect he is called a double minded man and is said to have an heart and an heart like the Samaritans who feared the Lord and served Idols the Israelites who halted between God and Baal those in the Prophet Zephany who did sweare by the Lord and Malchom and those lukewarme Laodiceans who were neither hot nor cold But alas how vainly do such
command whither it be to avoid or do This is evident in the prohibition here given by St John concerning worldly love which he contents not himself barely to propound but strongly presseth as necessary because else we cannot love the Father and as just because this world is of a short continuance For all that is in the world c. And the world passeth away c. In handling the Argumentation we have dispatcht the maine of the first Reason to wit the principall confirmation which is drawn from the incompossibility of the love of the Father with the love of the world and now because this may seem a very strange assertion our Apostle doth not only assert but prove it in the close of the sixteenth Verse which I am in order to discuss And it is that which I call The Collaterall Conformation as it is set down in those words is not of the Father but is of the world for the fuller handling whereof I shall consider it both Absolutely and Relatively 1. If we look upon this clause absolutely we shall finde the design of it to discover the principle and originall of the All that is in the world and that both Negatively and Affirmatively 1. Negatively The All in the world is not of the Father Indeed if we understand this All of those things which are the Objects of our lusts this Negation must have a limitation 1. Pleasures Riches Honours must be considered either in themselves and their own nature or as they allure through their externall beauty to inordinate lust in which latter respect they are not of God since they were never made by him for that end to be as it were the baâ—ds of lust 2. Either as lawfully or unlawfully acquired in the latter notion they are not of the Father except that it is by his permission they are enjoyed which is no less true of all wickedness that is acted in the former they are blessings of God yet of his left not his right hand and so are dona Dei the gifts of God but not Patris of the Father There are some things which God giveth as a Father in speciall love only to his Children such are grace and glory There are other things which he giveth as a God out of common bounty to enemies as well as Children and such are food and rayment wealth and preferment in which respect at best in a strict sense they are not of the Father But I rather conceive that this Negative is to be understood of the lusts after these things to which agreeth that of St Austin We know that the Apostle did not meane this world the Heavens and the Earth with the things in them when he saith All that is in the world is not of the Father Indeed the poyson is not in the flower but in the Spider which sucketh it nor are the things themselves but the lusts after them evill and consequently not of the Father nor yet is all lust after those things to be denied to be of the Father There is implanted in every living Creature an appetite after those things which are sutable to its nature Now the nature of man being partly Angelicall and partly Bestiall Spirituall in its upper and sensuall in its lower faculties there could not but be in man as created Inclinatio ad sensibilia an inclination to sensible Objects But withall This lust was such as was neither in it selfe evill nor did of it selfe incline to evill I know I am here fallen upon a Controverse whilst it is affirmed by the Romanists with others that man in puris naturalibus in his pure naturals had ex necessaria materiae conditione from the condition of his matter such a concupiscence which rendered him prone to evill and did need supernaturali quodam fraeno a golden Bridle of supernaturall grace to restraine it It being here urged upon them that this concupiscence being naturall is of God and if it need a bridle it is apt to be irregular and exorbitant which exorbitancie must needs reflecâ— on God himself who made man of such a temper their only evasion is that it is from the condition of the matter praeter intentionem divinam besides the intention of the Maker by which means whilst they endeavour to vindicate Gods purity they calumniate his wisdome it being no other then the voice of folly to say non putaram I did not thinke of or intend such an event I cannot therefore but look upon it as most safe to assert with the Orthodox that mans naturall concupiscence was not apt to be irregular Nec fraenum nec calcar desiderabatur There was no such tardity in the sensitive part as should need a spurre nor yet any such impetuousness as should require a Bridle For the clearing whereof know that the sensitive appetite of man being borne sub regne under the dominion was to be governed sceptrotionis by the command of reason so that whereas it is ranaturall in a bruit to be carried towards sensuall Objects juxta impetum in a way of violence it is naturall to man to bend towards them juxta imperium according to the dictate of reason Upon this account even by the Philosopher sensuality in man is asserted to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasons servant and accordingly Damascen is express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rationall part doth naturally rule the irrationall so that though in man there be a necessary desire of things sensible yet it is as Aquinas well Secundum modum ordinem rationis in that measure and order which reason prescribeth the sensitive powers being not factious or rebellious but readily subject to the higher powers that is the intellectuals The Proneness therefore of the sensitive appetite to extravagancy is not naturall but contranaturall not from the Creation but by transgression and of those lusts which the vitiated concupiscense in fallen man doth send forth is it here affirmed that they are not of the Father Indeed that any sinfull lust should be of the Father is inconsistent with the. 1. Purity of his nature which cannot endure must less effect the least in 2. Verity of his word which prohibiteth and threatneth all sin and either those threats are not the declarations of his reall intention which is Blasphemy to imagine or he cannot be the Author of any wicked inclinations 3. Equity of his punishments it being as Fulgentius excellently most unjust for God not to cleare the guilty if he made them so And therefore for the preventing Objections and further evidencing of this truth be pleased to know 1. It is one thing to make use of mens lusts and another to stirre up those lust in men It pleased God to accomplish his own ends by Pharoahs proud lust in punishing Israell and Judas his covetous lust in betraying Christ but he was no way the cause of these lusts Thus whilest the holiness of the Father abhorreth evill the wisdome
3. Be pleased then to remember what I have already told you that world may be either understood of persons or things and accordingly both constructions may here not unfitly be made use of 1. Of the world that is saith St Austin Ab hominibus mundi dilectoribus of those men who are the worlds darlings and thus these lusts are said to be of the world as a pattern or exemplary cause inasmuch as to walke in them is according to the Apostles phrase To walke according to the course of the world The truth is we are very apt to learn of and conforme to the corrupt lusts and practises of the world We do not with the Pelagians farre be it from us say that sin came in only by imitation but yet withall it is an undeniable truth that imitation is a cause of much sin that corrupt nature which is with in us rendring us prone to follow others in their evill waies This is that which those Dehortations both of St Paul and St Peter plainly intimate This I say and testifie in the Lord that ye henceforth walke not as other Gentiles walke so St Paul For the time past of our lives may it suffice us to have wrought the will of the Gentiles So St Peter Both imply that we are very ready to walke in the way do the will of the wicked among whom we live 2. But that interpretation which I look upon as most genuine is by the world to understand the things of the world and therefore these lusts are said to be of the world because by reason of our inbred corruption these worldly things become occasions and inciters of lust To this purpose it is that St Paul calls these lusts worldly lusts not only because they are conversant about the world but because the world is in some sense a cause that is an externall moving cause of them The Father of these lusts is the Devill their Mother the flesh the world is a Midwife to bring forth and a Nurse to bring up these monstrous brats no wonder if upon this account it is reckoned as one of the three grand enemies of mans salvation Learn we then that excellent admonition of St James To keep our selves unspotted of the world The truth is mundus immundus the world is uncleane and filthy and if we take not heed it will defile and besmeare us if we be not very carefull where we tread we shall soon step into a dirty puddle if we be not very wary where we walke we shall quickly be caught in a snare Oh how hard is it to looke upon these things and not long after them to use them and not love them to have them in our eye or hand and yet keep them out of our heart Oh therefore watch and be sober so often as you are engaged about worldly things keep a godly jealousie over your hearts least they go out too much after them for the world is very insinuating and too often creepeth into our hearts the presence Chamber of the King of glory in which respects these lusts are most truly said to be of the world And so much for the two branches of this clause Absolutely considered 2. Pass we on now to a Relative view and thus it may have a double reference 1. Some conceive it as an Argument why we should not love the world and the things of it and truly whither we understand the Subject of this proposition All that is in the world is not of the Father but is of the world of the things themselves or the lust after them it will hold good 1. Love not the things of the world because these things are not of the Father but of the world Qualia sunt haec saith Zanchy aptly how low poor things are these how unworthy of a Christian love These are from an earthly extraction an inferiour principle Set your affections saith St Paul on the things that are above and not on the things that are upon the earth if you will love let it be those things above that are of the Father of a noble divine originall not these earthly things which are of the world 2. Love not the things of the world because those lusts which are conversant about those things are not of the father but of the world the strength of which argument will better appeare if we consider who they are namely Believers such as are not of the world but of the father to whom this dehortation is given it being very unreasonable that they who are not of the world but of the father should harbour those lusts which are not of the father but of the world When therefore oh Christian any desires arise in thine heart put these two questions to them whither tend they and especially whence are they if they be of the father and so consequently tending upwards embrace them but if of the world and so necessarily bending downwards refuse them 2. But though I do not reject these Interpretations yet I rather adhere to that exposition which looketh upon this clause as a reason of the reason preceding why the love of the world and the love of the Father are inconsistent and the strength of the Argument may be drawn out two waies 1. These worldly lusts are not of the Father and therefore not to the Father Things move in a circle where they begin there they end Rivers come from and return to the Sea These lusts the being not of the Father cannot be toward him nay indeed are against him and therefore cannot consist with the love of him The love of the Father carrieth the heart towards him these lusts being not of the Father turn away the heart from him how can they agree together 2. Where there is a love of the Father only that which is of the Father will finde acceptance yea whatever is not of the Father the soul that loveth him cannot choose but abhorre he that loveth God truly hath a sympathy and antipathy correspondent to his what God loveth he loveth what God hateth he hateth and therefore since these lusts are so far from being of the Father that they are of the world yea the Father instead of an Authour or an Abettour of them is an abhorer and opposer of them no wonder if there be no sincere love of the Father where the love of the world is predominant And this shall suffice to have been spoken of the first branch of the Argumentation drawn from the love of world its repugnancy to the love of God It now remaineth that we proceed to The other branch which is taken from the world it self its short continuance as it is set down in the seaventeenth Verse For the world passeth away and the lusts thereof but he that doth the will of God indureth for ever where there are two generall parts occurre to our observation to wit A Thesis or proposition For the world passeth away and the
lust thereof Antithesis or opposition added by way of Amplification but he that doth the will of God endureth for ever 1. Begin we with the proposition into which if you please to looke narrowly you shall finde these three Assertions Of each in order The world passeth away The lust after the world passeth away The worldly lover passeth away 1. The world passeth away In severall places of Scripture we finde a division of worlds into that which now is and that which is to come as for that which is to come the Author to the Hebrews plainly intimateth that it is a continuing City where he saith We have no continuing City but we seek one to come of this present world therefore is this assertion to be understood And thus if we take this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its largest and most comprehensive notion for the whole Fabrick of the visible Heavens and the Earth it is true the world passeth away yea as Grotius noteth upon the Text Eâ lege factus ut aliquando pereat it was created corruptible and is as sure to perish as that it once began to flourish This is affirmed by the Psalmist Of old thou hast laid the foundations of the Earth and the Heavens are the worke of thy hands they shall perish yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed By our Saviour himself Heaven and Earth shall pass away and by St Peter both the things and the meanes of accomplishing it are indicated The Heaven and the earth that nâ—w is are reserved to fire and yet more fully The day of the Lord shall come as a thief in which the Heavens shall pass away with a great noise the Elements shall melt with fervent heat the Earth also and the workes that are therein shall be burnt up This Witch for so shee is indeed to the greatest part of men shall be burnt up with all her baggage This world to use Isidore Pelusiot as comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reeleth to and fro like a Drunken man till at last it falldown So true is that of St Cyprian Haec sentent in mâ—ndâ— data ut omnia orta occidant This doome is inevitably passed upon the world that as it had a beginning so it shall have an end I am not ignorant that there is some contrarierty among Divines about the nature of this passing away whither it shall be substantiall or accidentall Some expounding this of St John the world by that of St Paul The fashion of this world passeth away affirme the passing away to be only accidentall and to this purpose S t Gregory is express Vtraque haec speaking of the Heavens and the Earth Per eam quam nunc habent imaginem transeunt sed tamen per essentiam sine fine subsistunt Both these pass away as to their present shape but in their essence they shall endure for ever Others conceive That since at the last day the wicked shall be banished into everlasting flames and the godly received into the Kingdome prepared for them this present world will be useless as an house wherein there is no inhabitant it shall be puld down and the very materials of it annihilated But after all debates upon this Question it will be a presumption to determine it because the Scripture is silent I could wish as this so many other disputes of the like nature were either wholly silenced or more calmely discussed Why should we contend one with another about the manner so long as we all believe the thing But that to which I rather incline is to understand the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a morall notion for those things of the world which are the Objects and Allurements of these lusts it being most rationall to take the world in the motive in the same sense in which it is understood in the Dehortation so that the plaine scope of our Apostle in this clause is to assert that All these things of the world with which the Children of Men are so apt to be in love are of a fading transitory nature Indeed the Greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits of severall acceptions each of which may very well be admitted in this place 1. If we look to the derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is most properly rendred transversum agit the world carrieth its lovers headlong contrary to the dictates of Gods word and right reason We are all Travellers the world is an Horse which whilst a man rideth with the bridle of moderation it serveth to carry him on his journey but when through too much love he layeth as it were the reines upon its neck it carrieth him into cross waies over hedg and ditch till at last it throweth yea overthroweth him We are all Saylers this world is as the Sea and our affections as the windes which being set upon the world like a contrary blast drive the ship of the soul upon rocks and sands till it split and sinke into ruine Sutable to which is that of St Austin Ama saeculum absorbebit te amatores suos novit vorare non portare Love the world and it will drown thee it knoweth how to swallow not to beare its lovers 2. The Greeke word among prophane Authors is used sed to signifie as much as to deceive or seduce by faire promises and in this sense it is true of the world which by its specious shews and subtle insinuations deceiveth the fond lover The world pretends to be a kinde Nurse to her Children but if you draw her two Dugs instead of milke you shall finde nothing but the water of vanity in the one and the winde of vexation in the other No wonder if St Hierome compare it to Nebuchadnezzars golden Image into which whosoever looketh will finde only an empty hollowness and St Gregory to a rotten Nut which how faire soever it seemeth if you open it with the knife of truth you shall finde it only full of Wormes One being invited to a covetous mans house who had a stately gate and an empty Hall wondred that there should be so much without and so little within a fit embleme of these worldly things which promise much and performe little very fitly saith Seneca alluding to the stage Omnium personata est faelicitas all the comfort of these worldly enjoyments is only personated not reall They seem to be what they are not and to do what they cannot In one word The world is the greatest bankrupt and at best doth but compound with its lovers not satisfying the halfe of what it promiseth 3. But the most usuall signification of the word especially in sacred writ is to pass away that it is so to be taken here appeareth in that it is opposed to abiding in the next
he imagined he should enjoy these goods for many years Such fools were those Drunkards who say We will fill our selves with strong drinke and to morrow shall be as to day and much more abundant and those Mammonists of whom the Psalmist saith Their inward thought is that their houses shall continue for ever and their dwelling places to all generations But oh when will we believe that which we so often see and heare and acknowledg what daily experience confirmeth that this worlds goods are as they are called moveables yea all these worldly things mutable and inconstant Alas my Brethren the time will come when too late we shall see their vanity and instability Vilia sluida esse cognoscit amissa saith St Gregory quae duri aderant magna mansura videbantur When we are stripâ— of all the vain fugacity of these things which whilst we enjoy are so glorious and permanent in our eyes will appeare But oh how much better will it be for us whilst yet they are present with us to looke upon them as parting from us To this end Pray we for a spiritually enlightned minde It is the saying of Jamblicus If a man could behold this world in the light of divine knowledge he will finde it to be a vanishing shadow and Plato Etymologizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth wisdome saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a due apprehension of the fluid motion of these terrene contentments oh let us implore this wisdome from above That blind man in the Gospell whose eyes Christ opened saw at first men walking like trees an argument of the weakness of his naturall sight but in a mysticall sense saith Chrysologus it argueth the strength of spirituall sight to see all the things of this world not as pillars but as trees and those not standing but walking in a continuall motion It is very observable with what a different aspect our blessed Saviour looked upon the stones of the Temple from the standers by they beheld them as goodly stones but Christ saw one stone not left upon another thus whilst these worldly Objects appeare amiable to a carnall eye the spirituall Christian beholds them as those which in a little time will perish and come to nought 2. Being throughly perswaded of this truth it will I trust make way for that which is the maine designe of our Apostle namely to disswade us from the love of the world because it passeth away It was a notable speech of Laconâ—uâ— in Plutarch when he was told of a ship richly laden that was come into the Port I am not saith he much moved with that prosperity which hangeth upon ropes Oh then why are we so much taken with this world which is so uncertaine quid strepis oh munde immunde saith St Austin oh thou filthy world what a noise dost thou make how would men dote upon thee if thou wert lasting who love thee so well though thou art fading Alas Beloved you may as well stop the running streame with your hand blow back the winde with your breath or cause the Sun to stand still as hinder the passing away of these worldly things and why will you hold that fast in affection which you cannot long in possession Swallows they say will not build their nests in an house which is ready to fall which of you if the Carpenter should tell you your house would drop down within few daies would not presently remove from it oh let us leave this world before it leave us and possesse it as though we possessed it not because ere long we shall be dispossessed of it We sometimes laugh at Children that are pleased with paper Castles which may be philipt down in a moment have we not more reason to weep over our selves who hold fast deceit and set our hearts on those things which are so easily and sodainly snatched away from us What is pleasure wealth honour but as the sand so Gregory Nyssen aptly and you know when Children have been running up and down in the sand so soon as they are gone no footsteps remaine of all their toyle The truth is how wise soever worldly lovers may account themselves they are notorious fools even upon this account that they leane upon a broken reed feed upon the winde and graspe at a shadow Let therefore the counsell of devout Anselme be acceptable to us Nolite constanter mundum diligere quando ipse quem diligitis non potest constare Incassum cor quasi manenter figitis dum fugit ipse quem diligitis Why should we so constantly love this world whenas this world which we love is so inconstant let not our foolish heart thinke to fix it selfe on that which is still ready to flye away Tell me I beseech you Would any of you weary your selves in scraping up wealth in compassing honour pursuing pleasure did you certainly know that before to morrow either you should die or those enjoyments should be taken away from you can any of you secure your selves that it shall not be so yea is there any thing more possible then that these things may presently or more certaine then that they shall ere long pass away and therefore since the world passeth away from us let us according to Leo's counsell resolutely pass by the world so as it may be only viaticum itineris non illecebra mansionis a subservient handmaid not a domineering Mistress And now that this Argument which our Apostle here useth may have the stronger influence upon us to disswade from worldly love let me intreat you seriously to ponder upon these foure particulars 1. What a disproportion there is and that upon this very account between this world and our soules It is a rule in marriage that there should be a fit proportion as in other things so in yeares between the persons how unfit then is it for thy soul to be married to this world whenas the world is transitory and thy soul is immortall canst thou be so sottish as to thinke that God did breath that immateriall spirit of thine into thee to have only the happiness of a muckworme which breedeth and feedeth in dung or at best of an Indian Emmet which glittereth in golden dust about it Dost thou imagine what that soul of thine which is glued to this world will do when this world shall be taken from it surely as Philip said to his Son Par tibi regnum quaere seek a Kingdome sutable to thy greatness so let me say to thee seeke an Object proportionable to thy soul and that cannot be the world for it passeth away 1. This world as in it selfe it is transitory so it passeth away soonest from them who set their hearts upon it I have read of certaine flitting Islands which seem continually to move in the Sea and if you saile towards them the nearer you approach to them the further they
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
before If any man love the world the love of the Father is not in him it is as true the love of his Mother the Church is not in him Indeed in the Primitive times it so fell out that by reason of Persecution they could not cleave to the Church unless they were willing to leave the world and no wonder if the love of the world caused many of them to leave the Church 2 But more particularly 1 The lust of the flesh was a special cause of their Apostacy the Churches bounds were too narrow her Lawes too strict for those licentious Antichrists Indeed it is frequently observable that the great Rabbies against the Church are extraordinary Chaplaines to the Trencher St. Paul describing those false Teachers saith they were such as did serve their owne bellies nay more whose God is their belly St. Peter characterizeth them to bee such as did count it a pleasure to ryot in the day time having eyes full of adultery that cannot cease from sin such as did allure through the lust of the flesh through much wantonnesse in a word hee compareth them to Doggs and Swine and calls them the Servants of corruption Finally St. Jude affirmeth of those Separatists that they were sensual so great affinity hath Epicurisme with Antichristianisme and Sensuality with Heresie 2 The lust of the eyes and that in both notions is no less an incentive of this sinful departure For 1 Curiosity hath ever been a nurse of error Prurigo sciendi scabies ecclesiae the itch of knowing more than wee should proveth too often an Heretical scab when men are not content with truths revealed no wonder if they wander into by-paths and lose themselves in a maze of folly Melior est fidelis ignorantia quam temeraria scientia was a good saying of the Master of the Sentences a modest ignorance is better than a presumptuous knowledge as we must not be too credulous in receiving what is delivered so neither curious in prying into what is concealed it is not seldome seen that as Thales gazing on the Starres fell into a pit so men that meddle with Divine secrets fall into the pit of errour 2 But that which hath ever proved the most usual source of Apostacy is Avarice observe the Apostolical character of the Antichristian Teachers and you shall still finde this to be one they are destitute of the truth saith St. Paul to Timothy supposing that gain is godlinesse and again the love of money is the root of all evil which while some have coveted after they have erred from the faith They teach things which they ought not saith the same Apostle to Titus for filthy Lucres sake Through covetousnesse they with feigned words make Merchandize of you saith the Apostle Peter and again an heart they have exercised with covetous practices which have forsâ—â—k the right way and are gone astray following the way of Balaam the Son of Beor who loved the wages of unrighteousnesse Thus Ignatius St. Johns contemporary complained of some that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather Merchants of Christ than Christians indeed carrying about the name of Christ fraudulently handling the Word of Christ deceitfully mingling with smooth words poysonous errours Thus St. Cyprian accused that Apostatizing Heretick Novatus of whom he saith that hee was avaritiae inexplebili rapacitate furibundus not only covetous but ravenous and insatiably greedy of gain And Isidorus observing that the Novatians stiled themselves the pure saith Mundams se potius quam mundos vocarent they should have called themselves not Puritans but Mammonists And however the Antichristian Apostates of our age have other pretences to wit of purity and godlinesse yet who so diveth into the bottome of their departure from the Church shall finde it to be the enriching themselves especially with the Sacrilegious spoyls of her Lands and Revenues It is a notable saying of Salust concerning avarice that it subverts fidelity and honesty it teacheth men to neglect God and make sale of every thing and what he found true in the Common-wealth we may in the Church that the love of gain causeth men to renounce the faith and they stick not to sell their Religion their Consciences their Souls for money 3 Adde to the two former that which must by no means in this case be left out as having a great hand in it namely The pride of life and that double 1 An arrogant self-conceit too often causeth men to depart from the Church one sort of the Hereticks in the Apostles time were the Gnosticks who were so called from their vain affectation and opinion of their owne knowledge no wonder if St. Pauls advise is not to think of our ownselves more highly than wee ought It is the observation of the Reverend and Learned Hooker that the chief cause of those Heresies which infected the Easterne Church was the restlesse wits of the Graecians ever more proud of their owne curious and subtile inventions which having once contrived they knew how plausibly to vent and Eusebius informeth us of that fore-mentioned Heretick Novatus that he was a man blown up with pride and self-conceit and Vincentius Lyrinensis of Nestorius that such was his scelerata presumptio daring boldnesse as to boast himself the first and only man Thus doe Hereticks and Schismaticks go out from because they account themselves above others above Fathers Councils Antiquitie Authority Church Scriptures all according to that proud speech of Abailardus Omnes alii sic ego autem non sic All others think thus but I think not so 2 An haughty desire of Honour and greatnesse which because they cannot obtain in the Church they seek after by going out of it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius calls him ring-leader of Heresy Simon Magus would bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one and therefore broached those hellish doctrines Diotrephes loved the preheminence and that opens his mouth in prating against S. John It were easy to instance in Donatus Arrius and others who aspiring after dignities and being discontented the one that Cecilian Bishop of Carthage the other that Alexander Bishop of Alexandria were preferred into those seats which they aimed at did thereupon desert the Catholick Church look as through ambition it was that the Devil himself stood not in the truth so hee still carrieth his instruments to this pinacle whence hee throweth them down into errours And thus I have given you a brief portraicture both of the crime and its causes of which these Antichrists are accused They went out from us This heinous charge is that which the Papists at this day draw up against us because wee have deserted them condemning us as Hereticks Schismaticks Apostates and such as have forsaken the communion of the Christian Catholick and Apostolick Church But how causless and unjust thâ—s accusation is hath been both of old and
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 onely 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 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 onely those who delight in and set their hearts on the World are said 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 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 are written in the book of life in which sense Paul was of the Church whilest a Persecutor against it because 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 said 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 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 they are not partes but pestes not membra but mali humores So S. Austin not parts but pests of the 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 which constitute the fabrick of it In one word what St. Austine saith concerning Judas Unâ—â— 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 that 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 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 manufactâ— qui submotus est à consortio Dei ab universo corpore mystico Christi saith St. Cyprian excellently in 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 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 Quandâ— evomuntur mali humores relevatur corpus so St. Austin when the ill humours 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
bee negligent to put you alwaies in remembrance of these things though yee know them and bee established in the present truth So St. Peter And I my self also am perswaded of you my brethren that yee also are full of goodnesse filled with all knowledge able also to admonish one another neverthelesse brethren I have written the more boldly unto you in some sort as putting you in minde because of the grace that is given to mee of God so St. Paul The truth is wee are very apt to forget what wee know yee have forgotten the exhortation which speaketh unto you as unto Children saith the Apostle our memories are like sives that let go the flower and retain the branne wee remember what is to bee forgotten and forget what is to bee remembred need there is wee should bee minded 2 Scientiam aâ—gere to increase our knowledge the truth is the greatest part of the things wee know is the least part of what wee do not know No Truths are so well but they may bee better known Every command is exceeding broad and every Article very deep noâ— can any say There is nothing contained in either which I do not fully know disce docendus adhuc was good counsell bee still willing to learn Luther confest himself Catechismi Discipulum a Scholar to the Catechisme The most knowing Christian hath need to bee instructed even in the things he knoweth 3 In veritate confirmare to confirm us in the truth we know notitiam vobis concedo sed de constantiâ vestr â sollicitus sum so Aretius glosseth I grant you are knowing Christians but I am sollicitous for your constancy in the faith wee are but too prone to waver in our profession and too weak hold-fasts in spiritual truths Etiam currentibus addenda sunt calearia though wee run well wee need spâ—rring to make us â—old out or else wee should grow dull and weary so that in all these respects there appears sufficient reason why our Apostle wrote even to them that knew the truth I end all Take heed how any of you vilify the Ministry of the word either Preached or Written They are words too often in many mens mouths I know as much as the Preacher can tell mee doest thou so I rejoyce in it but still the Preacher may remember thee of and confirm thee in what thou knowest and perhaps thou mayest learn from him to know it better beleeve it there is use of Evangelical Preaching and Apostolical Writing not only to inform the simple and instruct the Ignorant but to minde the forgetful strengthen the Weak and supply defects either of knowledge or affection or both in the most knowing Christian which made our Apostle thus be-speak the Christians in his time I have not written unto you because you know not the truth but because you know it THE FIRST EPISTLE OF St. JOHN CHAP. 2. 22 23 VERS Who is a Lyer but hee that denieth that Jesus is the Christ hee is Antichrist that denieth the Father and the Son Whosoever denyeth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also THe Knowledge of the disease is the better part of the cure and therefore the Physicians skill is more seen in discovering the malady than in prescribing the Remedy The greatest danger of a ship at Sea is by reason of unseen shelfs unknown rocks and therefore the Pilots chiefest care is by his own and others experience to learn upon what coast they lye Finally An enemy discovered is half vanquished and therefore it is the saying of Chabrias in Plutarch hee is the best General who is most acquainted with the designs and motions of his enemy Upon this consideration no doubt it is that our Apostle having before in general admonished those to whom hee writeth of these Antichristian enemies doth here more particularly discover their heresies to us whereby they might at once bee more easily discerned and avoided who is a Lyar but he that denieth that Jesus is the Christ In these two verses wee have two generals A Description of the Hereticks in St. John daies in the two and twentieth verse Who is a Lyar c. An Amplification of that description as to the latter part of it in the three and twentieth verse Whosoever denieth the Son c. 1 In the description wee shall consider a 1 Double Appellation with which he brandeth them in those words Who is a Lyar and he is Antichrist 2 Double Accusation which hee chargeth upon them of denying that Jesus is the Christ and denying the Father and the Son Begin we with the Appellations which are two Lyar and Antichrist 1 The latter of these is that which hath been discussed alrâ—â—dy from the eighteenth verse and therefore shall now bee only touched That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here design that person or party to which this title is by Divines particularly attributed will sufficiently appear by what is already said in the forementioned verse and accordingly Calvin is express The Apostle speaketh not here of that man of sin who shall sit in the Temple of God So that it is most rationally conceived as a Title given to those many Heretical Teachers which were Apostatized from the Church even in the Apostles daies There are Christiani sine Christo Christians without Christ such are all they who professing his name have no real interest in him but here are Christiani contrae Christum Christians against Christ so far degenerated from their christian profession as to set themselves in direct opposition to Christ That the Jews and Heathens should bee Antichrists is no wonder but that such who had been Baptized into Christ yea had Preached Christ should Apostatize to a renouncing of him â—enders them so much the more Antichristian and perhaps for this reason the Apostle prefixeth the Emphatical Article for whereas the Jews and Heathen were Antichrists because not knowing they never owned but opposed him these were such as knowing had professed him but either through fear of men or love of the World or which is worst of all desperate malice not onely deserted but rejected him 2 The former of the titles is not onely asserted but as Gualter well observeth by way of Interrogation amplified it is not hee is a Lyar who denyeth but who is a Lyar but hee that denyeth which is as much as to say If hee bee not a Lyar none is according to that expression which wee sometimes use as Estius well observeth by way of Aggravation what is wickednesse if this bee not so that our Apostle hereby affirmeth of these Antichristian Teachers that they were Egrâ—giâ—â—â— notâ—rious Lyars for so Beda glosseth In hujus comparatione mendacii câ—tera aut parva videntur aut nulla in comparison of this Lye others are small or none at all There are two things which denominate a man an odious Lyar the one
then sit upon thy face If therefore thou wouldst stand then doe not run away now if you would then lift up your heads doe not now turn your backs now abide in him that you may have confidence and not be ashamed before him at his coming 2 There is only one thing remaineth to bee dispatched and that is the extent of the Persons in that the verb is in the first person plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee may have I and you whereby the Apostle intimateth that his confidence or shame at Christs coming did much depend upon their abiding or not abiding in him On the one hand the Peoples constancy shall then bee the Pastors glory in which respect St. Paul calleth the Philippians his joy and his crown and hee saith of the Thessalonians For what is our hope our joy our crown of rejoycing are not even yee in the presence of our Lord Jesus Christ at his coming for yee are our glory and our joy they were not only his joy but his glory not onely his glory but his crown of glorying for so the Greek is best rendered of whom hee should glory at the last day as his crown Labor discipuli in opere bono coronam dat Magistro judice Christo saith St. Ambrose the Scholars labour shall bee the Masters honour in the Judgement of Christ On the other hand the Peoples Apostacy shall then be the Ministers ignominy A foolish Son saith the Wise man is a calamity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Septuagint reads it a disgrace to his Father so are a foolish giddy People to their Spiritual Father indeed if the Minister discharge his duty he shall not have any cause of shame as to himself as if he had been negligent or unfaithful but he shall be ashamed of the People and as it were unwilling to own them The barren tree reproacheth the Gardner the ignorant Scholar disgraceth his Teacher and though the righteous Judge will not lay the Peoples Apostacy to the charge of the faithful Minister yet thereby his glorying is made voyd And therefore my dearly beloved if you have any reverence to the Judge before whom you must appear if you have any respect to your Minister who would gladly then have cause to boast of you and if you have any regard to your own comfort honour happinesse in that day when you shall appear before Christ I exhort intreat beseech you that you would adhere constantly to and abide firmly in him whom you have beleeved to the end of your days And thus through Divine assistance I am come to the end of this excellent period There is indeed another verse in this Chapter but as Beza well glosseth it is Transitio ad sequentem exhortationem a passage to the following exhortation and begins that Discourse which is prosecuted in several verses of the next Chapter and therefore with Cajetan I shall look upon it rather as the first verse of that than the last of this Nothing therefore now remainteh but that as I trust you have hitherto so to beg of you that you would still renew your prayers to God for me that if it be his will and may be for his glory and the Churches good I may make further progresse and in due time finish this work of expounding this Epistle And may both you and I so walk in those steps of this way namely confessing and forsaking our sins keeping Christs commandments and imitation of his pattern Love of our Brother contempt of the World and perseverance in the faith of Christ that when he shall appear we may have confidence and not be ashamed before him at his coming Amen Amen An Alphabetical Table of the chiefest things handled in the Book A THE Abuse of a thing is no just reason of a total disusâ— Page 229 Abiding in Christ See Perseverance Adultery a lust of the flesh 347 The Affections are in themselves indifferent 325. The Age of man threefold 214 In what sense Be leevers know All things 562 Ambition a great sin 395. one cause of Heresy 509 Gods Anger against forgiven sinners is not judicial but paternal 246 To desire what is Anothers how lawful and unlawful 371 Annointing See Unction Antichrists foretold by Christ 495. two sorts of them 497. many of them in the Apostles time 499 who is so most properly 492 493 Antiquity is that which is from the beginning 91 94 99 Apostacy its causes 508. how far incident to the true members of the Church 528 529. if total an argument of hypocrisie 574. by it men are discovered to bee Hypocrites 578. it is either from the Faith or Communion of the Church 507 508. wee should not bee much dismayed although we behold men apostatizing 527. Apostates shall bee ashamed at Christs coming 751 752. Apparrel in it self indifferent 400. when too costly too fashionable sinful 401. a base thing to bee proud of 399 Appearing of Christ see Coming when hee shall appear wee must all appear before him 745 746 Arrogancy puffeth men up with self-conceit 392 393. a cause of heresie 510 Assurance a reflex knowledge 62. is onely in respect of our selves 63. it is not meerly conjectural nor yet perfect 64 65. many have it not who yet are in Christ 66 it is attainable and being attained exceeding comfortable 68 69. by what means 71 72 73 B. BOasting of our selves an effect of pride 398 Blasphemy worse than Atheism 436 Brother in what sence all men and more especially all Christians are Brethren 143 144. more particularly Ministers and People 79 80 Brotherly Love see Love C. CHildren how great care ought to bee taken for their instruction 222 223 312 313. ought to know their Heavenly Father and why 310 315. in what respects wee must bee like them and in what not 206 207 Christ a perfect pattern of grace 51. in what sence the Image of God 622. how from the beginning 261 to 264. The Holy one 554 555. his great Love to us 118 119 Christians how said to bee in Christ 40. and to abide in hâ—m 43 739. the faelicity of their being and abiding in him 42. They are in vain so called who are not like to Christ 58. they are of different degrees 205. b they have an unction 553. their state far better than that of the Jews 7â—3 Church many in it who are not of it 524 525. many in it who depart from it 504 505. the degrees of casting out of it 506. particular Churches have their periods 488. multitude no note of a true one 499 Commands given by Christ as well as promises 12. they must bee obeyed because they are his 13 14. in what sense impossible to bee obeyed 16. why they are called his word 31. Coming of Christ three fold 743. his personal double 744. one end of his first is to bee an example 52. the difference between his first and second coming 745 Company evil to bee avoided 322 360 681.
especially that of Hereticks 681 Confidence whence that ariseth which persevering beleevers shall have at the last day 748 Self-Conceit see Arrogance Concupiscence see Lust Confession of Christ when called to it necessary and why 627 629 630 Constancy see Perseverance Contempt of the world required of Christians 328. Contentation with our condition a choice virtue 385 Covetousnes why called a lust of the eyes in what it consists 374 to 378. an universal disease 378 379. insatiable 380 381. enslaving 382 opposed to all the Beatitudes 383. breaketh all the Commandements 424 425. a cause of Heresies 509 Creatures all of them may be our teachers 201. b. Curiosity of knowing of seeing condemned 364. c. one cause of Heresy 509 D. DEath puts an end to all worldly lusts 449. befalleth the righteous as well as the wicked 467. ought to bee daily meditated on and that by the youngest 491 Delights the difference between spiritual and carnal 448. they end in misery 456 Denial of Christ how many waies 617 614. it is a denial of the whole Trinity 618. how denied as the Son of God 626 627 Desire after the things of this world when inordinate 326 The Devil is subtil as well as malicious 362 363. his aim is to hinder us from the word 293. hee taketh advantage against us from our selves 363. hee stirreth up evil lusts in men 437. hee is the wicked one how hee came to bee so and in what respects hee is so 277 c. wee ought to fight with him 287. our best weapon against him is faith 289 Doctrines must bee examined in their consequences 620 621 Drunkenness a lust of the flesh wherein the sin consists 350 351 E. ENvy see Hatred Epicures please all their senses 366 Epistle the first of St. John a Touch-stone 1 2 Eternity puts a value upon things 477 704. this world so much the more transitory when compared with it 475. Christians of all others obliged to seek after it 478 Eternal Life two fold 657. why that life must bee so 658. it is the choice excellency of that life 659. it is the promise 665. made by Christ most clearly 665. to them that persevere 670 Examination of our selves is that in which wee ought to bee very serious 75 Examples we are apt to follow bad ones 437 Excelling when the desire of it is sinfull 794 795 F. FAith why called knowledge 8 9. it uniteth us to Christ 41. it produceth three sorts of effects 72. in exercising its reflex act wee must not neglect its direct 77. of great use in resisting the Devil 290 opposed by the Devil 634. it cometh by hearing 638. Falling away see Apostacy Father God cannot bee now rightly worshiped but as the Father of Christ 622. in denying the Son the Father is denied 616. several sorts of Fathers 208. perfect Christians compared to Fathers 204 b. Flesh a three-fold acception of it 343. several lusts of the flesh 344 to 358 Forgiveness of sin taketh off the obligation to punishment 241 242. may bee considered three waies 244. a special mercy 245. a great honour to God 248. hee is engaged to it by promise 249. it is for Christs sake 250 251. an obligation to repentance and love 252 to 254 Fornication a sinful lust of the flesh 348 G. GLuttony a sinful lust of the flesh 349 God from the Beginning 260 Gospel hath Law in it 88 89. the true light and why 122 123. the Truth 580 of Divine Original 583. leadeth us to Christ and by him to God 649 Grace if true cannot consist with the dominion of any sin 544. it is of great worth 545. to bee preserved and imployed by us 552 557 705. wee must concur with it 7â—7 it is not alwaies discerned by them who have it 76. it may be known whether true or counterfeit 71 72. all graces are connexe 60 61. wee must not bee proud of it 405. a little must not content us nor yet discourage us 213. wee must grow in it 217 218 H. HAppiness of that other life cannot bee expressed 654 Hatred of our Brother an hainous sin wherein it consists 166 to 178. he that is guilty of it may yet think his estate good 180. but hee is really very bad 184 Heresy the cause of it 509. those which are fundamental are to bee most opposed 600 Hereticks being erroneous themselves seduce others 679. they are cunning to seduce 682 683. very tenacious of their errours 645. they are lyars and Antichrists 597 Hearing the sense of knowledge faith 637. it must be with our heart and foot as well as eare 639 Humility wee are obliged to it both as men and Christians 405 Hypocrites pretend to great measures of illumination 21 22 I. IDleness a sinful lust of the flesh 355 Jesus that such a person there was 601. that hee is the Christ 602 to 612 Ignorance several kinds of it 588 589. the causes of it 591. most odious in old men 269 Illumination of the mind no less needful than the outward Revelation 568 570 Imitation of Christ hath a Limitation 45 46. how far extended 52. it cannot bee exact 53. ought to bee endeavoured 54 55. our relation to and union with Christ obligeth to it 56 57 Imputation of Christs righteousness to us how it cometh to pass 42 Incest a sinful lust of the flesh 346 Inconstancy in Religion bemoaned Interpretation of Scripture not to bee attempted by every men 236 Joy three things concur to it 68 Judgements God giveth warning of them before he sends them 501 K. KIngdoms have their periods 388 Knowledge very amiable 19 590. especially that of Christ 20 266. what it imports to know Christ 7 8. twofold 265 24. how differenced 25. if onely speculative it is not right and will but aggravate our condemnation 25 27. it must bee joyned with obedience 23 24 463. if right it is the mother of obedience 5. puts us on love to Christ 23 273. in what sense Christians know all things and with what knowledge 564 565. the means of attaining it 592. wee still need instruction 593 L. LAst Times those from the first to the second comeing of Christ 484 485. we must look upon every day as our last 491 Law in comparison of the Gospel darkness 124 Life why that future bliss so called 653. that far excels this 659. this transitory 450. too much doted on 659. three-fold 256 Love the nature of it in general 325 Love of God twofold 28. the effect of a right knowledge 29 30. it renders our obedience acceptable 32. what perfection of it is attainable 33 34. hee is to bee loved chiefly as a Father 415. it cannot consist with but casts out the love of the world 416 417 Love of our Brother the old Commandment 89 94. nothing added to it by Christ 105 to 110. in what sense a new Commandment 110 to 114. it prevents many sins and scandals 153 to 155. he that loveth is in the light 151. wherein Brotherly love
consists 140 143 Love of the World see World Lust three-fold 338. that which was in us by Creation was not prone to irregularity 432. forbidden as well as the outward act 406. after worldly things many times disappointed and if fulfilled soone glutted 448 Lye threefold 23 580. Lyars the vilest of men 597 M. MAlice see Hatred Marriage may bee unlawfully used 348 Memory apt to forget Divine things 593. wee must not onely hear â—ut remember 640 Ministers how they and the people brethren 79 286. must have a futherly affection to the people 203 c. they are watch-men and shepheards 200. must be faithful and prudent 274. must preach particularly 220 220 387. seasonably suitably to their Auditors conditions capacities 275. make a distinction between hearers 593. warn the people of seducers 597 690. commend what is good in their people 134. must win upon them by expressing love 735. their endeavour shall bee accepted 677. no need of them in Heaven 716. they are instituted by Christ to continue in the Church to the end of the world 719. their teaching cannot avail without the Spirit 717. they must bee constant in the faith 644. their peoples constancy their honour at the last day 753. they must live their Sermons 120 121 Miracles by true ones the Gospel was confirmed 580. the shew of them made a prop of heresy 686 Multitude no note of a true Church 499 N. NAme its several acceptions 249. when changed in Scripture some spiritual gift conferd 615 the names of those whom wee reprove not to be mentioned 257 673 Necessity twofold 647 Neutrality and lukewarmness condemned 425 Novelty a badge of errour affecting it dangerous 91 to 94 100 101 O. OBedience cannot bee without knowledge 22. the way to increase knowledge 4 5. it is according to our knowledge 17. Negative not sufficient 11 474. must bee universal 14 15 464. cheerful 465. by it wee know our interest in Christ 71 72. it cannot be exact 16. a bare command should bee enough to oblige to it 429. it is the best tryal of our love to God 472 473. and perfects it 33 35 Old-men why called Fathers 208. to bee reverenced 209. they had need to bee good 212. not too old to learn 221. ignorance in them inexcusable 269. they must labour to know Christ 267 268 tOvercome in what sense wee are said to overcome the Devil now 285. wee are not compleat victors in this life 286. how it is to be done 283 284 P. PArdon of sin see Forgiveness Perfection twofold 33. perfect Christians compared to Fathers 204. b. Perseverance in adhering to Christ the Church the truth received 641 738. it must bee to the end 740. most commendable in Apostatizing times 635. it is not by our selves but Gods sustentation 529. the doctrine of it upon what grounds built 531 532. no true cause of security 535. an attendant of true grace 633 Play how unlawful 356 Polygamy a lust of the flesh 347 Prayse due to Virtue 134 259 578 Preacher see Minister Predictions the verity of those which are Divine 496. especially concerning Christ 603 604 Presumption of an interest in Christ 74 75. of our own abilities 394 Priviledges the enjoyment of them should not content us 526 Pride loveth to show it self 389. why called pride of life 390. its several kinds 390 to 394 a general sin 402. maketh a man like the Devil 404. it is attended with shame 405 Promises Divine are sometimes matter of precept 736. suitable to our necessities 648. most faithful 666. The promise is Eternal life 663. first promised and then given 665. to them that persevere 670. promised before Christ but not so clearly as by him 665. Humane oft-times larger than their performances 399 661 Protestants injustly charged by the Papists as Schismaticks 512 513 Q. QUakers how irrationally they decry the Ministry and blasphemously they wrest Scripture 721 722 R. REason of what use in Divine things 577 insufficient without an higher light 575. pretended to by Hereticks 686 Regeneration compared to light 131 Remission of sin see Forgiveness Repentance abstaineth from all sort of lusts 406 407. the delay of it dangerous 304 Repetition of one and the same thing frequently used in Holy Writ and why 131 to 135 Reproof ought to bee with expression of love 205. a. and yet sharp against notorious sinners 599. but yet without naming the persons 257 673 Resolution necessary in a Christian to his combat with the Devil 290 Riches when got and kept sinfully 376 to 381 S. SAcrament of the Lords Supper what gesture was used by Christ is not certain if it were wee are not bound to follow it 49 50 Saints their security dignity and felicity by reason of the Annointing 550 Schism the causes of it 508. a great sin 518. un ustly charged upon the Protestants by the Papists 512. justly by us upon the Sectaries 514 Scripture why God would have his Word written 216. man the Pen-man Gods Spirit the Author 219. to bee read by and to all 224 225. with reverence 220. quoted and wrested by the Devil 299. by Hereticks 589 722. a special weapon against seducers 689 Sectaries justly accused as Schismaticks 514 Security greatest when Judgement is neerest 490 Seducers they often prove such who should be Teachers 675. the several wayes of seducing 689. c. Sights wanton forbidden 363. as also such as curiosity prompts to 367 368 Signes three sorts of them 499 Sin God cannot bee the Author of it 433 434. men are apt to transfer it on God 436. it maketh us like the Devil 282 484. it ruineth Churches and Kingdoms 489. How many waies to bee considered 237 238 Sleep when a lust of the flesh 355 Soul no proportion between it and the world 454. hath its diseases as well as the Body 733 Son of God Christ was in such a way as proveth him higher than men nay Angels yea the high God 625 626. hee that denieth Christ denieth Gods Son 617. how much God is offended with it 624 625 Spirit of God compared to Oyl and why 514 c. given by Christ 557 701. the Author of Scripture 219. is not onely illuminating but confirming 731. his grace needful to overcome the Devil 91 his teaching extraordinary and ordinary internal and external 707 708. his inward teaching agreeeth with that in the word 709. it is faithful 727. effectual 729. how hee concurreth to assurance 73 74 Strength spiritual needful to our fight with the Devil 288. wherein it consists 290 strong Christians compared to young-men 210 211 Superfluity what measure of Riches is so 372 373 Superiours ought to bee exemplary 38 T. TEaching see Spirit Ministers Tempting God a great sin 367 Types fulfilled in Christ 579 Truth of the Gospel proved 580 581 V. VAin-glory a branch of pride 396 Victory see Overcome Unction of the sick in the primitive times for another end than that of the Papists 696. in Baptisme ancient but not Apostolical 695. Spiritual is