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
to both so must the Christian only with this difference whereas Jacob was first married to Leah and then to Rachell the Christian must first be married to knowledg and then to obedience In one word doing cannot be without knowing and knowing must not be without doing 2. But further It is not every kinde of doing Gods will which is the qualification required our Saviour hath taught us to Pray that Gods will may be done on Earth as it is in Heaven the most genuine sense whereof no doubt is that men may do Gods will as it is done by the Angels and he that partaketh with them in the felicity must imitate them in the duty More particularly there are two properties of doing Gods will to wit Integrity and Alacrity 1. The will of God must be done fully not in respect of exact performance that is only for Angels not for Saints till they are glorified but of sincere endeavour To fulfill every Tota of divine precept is impossible to have respect to every precept is needfull for every man who will be happy The truth is he that doth Gods will with exception doth not Gods will but his own hence it is that when Gods will crosseth his he crosseth Gods will and who can esteem him a good Servant who will do his Masters injunctions no further then it agreeth with his inclination To do Gods will aright is to do it as his will and à quatenus ad omne valet consequentia saith the Logician he that performeth any duty under this notion that it is the will of God will for the same reason account himself obliged to the performance of every thing vvhich he knoweth to be Gods will 2. Gods will must be done chearfully to bring Gods will to ours is abominable to bring our will to Gods praise worthy and thus vve do vvhen our will freely consents to nay maketh choice of Gods will for its rule Thus did David vvho saith of himself Lo I come to do thy will and again I delight to do thy will oh God Thus our blessed Saviour saith It was his meat and drink to do his Fathers will never vvent the hungry or thirsty man with a better will to his Meate and Drinke then Christ did to do his Fathers pleasure And truly when all is done it is the will God looked at in doing his will when the will is present the deed will follow if there be opportunity and ability else it is a wishing not a willing and if the deed be performed without the free and full consent of the will it will nothing availe yea whereas sometimes and in some cases the will is accepted and rewarded without the deed the deed is never without the will so that not only to avoide but abhorre whatsoever God forbids not only to act but effect whatever God enjoyneth is to do the will of God And now before I go further here is a double consideration offereth it selfe to enduce the doing Gods will namely cujus and qualis whose and what will it is the former is expressed the latter is easily inferd from the former 1. It is the will of God to whom we owe whatever we are or can do and shall we not do his will He is our Master our Father our King Solomon saith Where the word of a King is there is power much more where the Word of a God is He is the Supreame Majesty having absolute soveraignty and therefore his will is most justly a Law shall we refuse to do it God himselfe reasoneth If I be a Father where â—â— my honour If I be a Master where is my fear Nature teacheth Children to do their Fathers will Pater est etsi paterna esset said he in the Comedy it is my Father otherwise I would not yield and the very notion of a Servant is to be at the will and command of his Lord in which respect service is defined by Cicero to be Obedienciae animi arbitria carentis suo the obedience of a minde destitute as it were of its own free will if therefore we will approve our selves faithfull Servants obedient Children loyall Subjects let us do his will So much the rather considering that 2. Being it is his will it cannot but be most just and equall It is impossible God should will us to do any thing which is not most agreeable to right reason since he doth not will any thing because it is right but it is right because he wills it St Paul's Epithets of the will of God are good perfect acceptable indeed since whatever God wills us to do is not only good but perfect well may it be acceptable The Prophet Micah puts these two together He hath shewed thee oh Man what is good and what the Lord thy God requireth of thee thereby intimating that God requireth nothing of us but what is good and therefore most fitting to be obeyed By what you have already heard it plainly appeareth that the doing Gods will is very reasonable but if this will not prevaile behold here is a further inducement in the Text. The doing Gods will is not only reasonable but profitable And I trust if the beauty of this Virgin Obedience cannot attract you yet her dowry will invite you which is no less then eternall happiness And so I am fallen on the 2. Remuneration as it is set forth in these words Abideth forever An Assertion which at first view seemeth false at least defective 1. It seemeth false since obedient Saints dye as well as disobedient sinners Indeed the good Angels doing Gods will endure for ever but good Men notwithstanding their obedience are liable to a dissolution It is Gods decree that his servants as well as his enemies should walke through the shadow of death and their doing his will of command cannot exempt them from fullfilling his will of decree It was the Prophet Isaiah's complaint in his time the Righteous perisheth nay whilst the wicked continue the Righteous are taken away your Fathers where are they the Prophets do they live for ever is the Prophet Zachariahs Question intending a Negation The Prophets though such as both did and declared Gods will yet lived not for ever Abraham was a pattern of obedience and conformity to Gods will and yet he escaped not the Axe of death But to all this the Answer is easily returned and that two waies 1. He abideth forever not in this but the other world This world passeth away as he saith just before and good as well as bad are only Passengers through this vvorld but in the other vvorld they shall have a durable habitation In which respect death is no impediment but rather an help to put them in possession of that eternity and therefore saith the Apostle If this earthly house of our Tabernacle be dissolved we have a building made without hands eternall in the Heavens Consonant hereunto it is that Christ saith of the
difference in Religion when the one is a Christian and the other a Pagan and therefore whereas in the generall mandate St Paul saith not I but the Lord in the particular counsell he saith I not the Lord that is the Lord Christ hath not said any thing expresly as to this present case but still what St Paul said in it was by the dictate of Gods Spirit and therefore in the end of that Chapter he closeth with this I think also which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an emphaticall diminution expressing more then an opinion a confident knowledge that I have the Spirit of God And surely this consideration is that which should oblige us to read Apostolicall writings with reverence looking beyond the Penman to God who inspired them far be it from any of us to think of these writeings what Julian said of certain Papers which were sent him in vindication of the Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have read I understand I despise them no rather let us admire and adore them The truth is in the very writings themselves there is that verity purity and elegancy which may render them acceptable but when besides we ponder their authority they call not only for acceptance but reverence Nor is it enough thus to read but we must labour for a transcript of what we read that what is written in the Book may be written in our hearts and truly not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense belongs to Gods Spirit The Apostle may write to them but it is the Spirit must write in them God appropriateth it to himself as his own act I will put my Law in their inward parts and write it in their hearts in reading therefore the sacred Books let us implore that Spirit which dictated to the Penman to imprint upon our hearts that so we may be transformed into the Image of those truths we read and have within us a coppy of the writing without us 2. To the Subject Fathers young Men Children and here 1. It would be observed that our Apostle in writing contents not himself with generalities but directs his diicourse particularly like a good Archer he doth not shoot at randome but levell the arrow of his admonition at the severall marks or like the Master of a Feast doth not only set whole dishes but carveth to his severall Guests Indeed as Calvin well noteth Generalis sermo minus afficit what is spoken generally to all is too often looked upon as if it belonged to none we are all very apt to put of rebuks and counsels as if they did not concern us and our question like that of Peters is what shall this man do not like that of the Jayler what shall I do and therefore it is a pious prudence in the Minister to bring home his discourse by particular application to the various conditions of his Auditors Thus St Paul in his Epistle laid down instructions for Men for Women for the Aged and the Young for Parents for Children for Masters for Servants and here Sâ— John writeth not only to all Christians Verse twelfth but particularly to Fathers young Men Children Verses thirteen fourteen 2. Observe St John in his writing excâ—seth not old Men nor yet excludeth little Children 1. On the one hand St John writing to old Men intimateth that none are too old to learn divine Doctrines and therefore they must not think scorne that the Ministers of God should instruct them Elegant is that of Seneca Tamdiu audiendum discendum est quamdiu nescias quamdiu vivas We must hear so long as we are ignorant and learn so long as we live more appositely St Austin Ad discendum audiendum nulla aetas senex videri potest No age exempts from instruction Since though it is more proper for old Men to teach then learn yet it is better for them to learn then to be ignorant Indeed St Paul justly blameth those who were ever learning and never came to the knowledg of the truth but yet those who are come to the knowledg of the truth must be ever learning even to their dying day It is no other then a base pride of spirit which causeth men to account themselves either too wise or too old to be taught in the waies of God It were a strange reasoning if an old man being constrained to take a tedious journey and not knowing the way should say thus within himself I know not where I am but I will not ask the way because I am old and is not their folly great who reason thus about the way to Heaven Indeed when we address our selves to the ancient we must manage our counsels with respect not imperiously commanding or malapertly reproving but humbly intreating and meekly admonishing them yet still neither must they think much to be minded of nor must we neglect to acquaint them with their duty for thus St John as he gives them the reuerent title of Fathers so he writeth to them for their instruction 2. On the other hand St John writing to little Children intimateth that care ought to be taken for the institution of little Children Indeed little Children are most fit to be taught Citius assuescit omne quod tenerum we tame a Lion when it is young heale a wound whilst it is green break an Horse whilst it is a Colt teach a Dog whilst it is a Whelp bow a tree whilst it is a twig and men as well as other Creatures are most easily instructed whilst young 2. Besides what we learn whilst little Children as it is most easily received so most firmely retained Altius praecepta descendunt quae teneris imprimuntur aetatibus those precepts which are cast into the mindes of little ones take deepest root That of the Poet is well known Vessels keep the liquor longest with which they are first seasoned and Solomon assureth us Traine a Childe in the way he should go and he will not depart from it when he is old 3. Adde to this That if Children be not instructed in good they will learn evill things mans mind is like the ground into which if good seed be not cast evill weeds will spring up or like a restless mill which cannot stand still so that if it be not taken up with virtnes it will imploy it self in vitious practices Indeed as the Heathen saith truly Omnes praeoccupati sumus we are all forestalled and our minds are naturally inclined to what is evill the more need to indeavour the plucking it up before it fasten too much in and take too much hold upon us Upon all these considerations no wonder if Sâ— John take little Children as well as young Men into his Tuition by writing to them And surely this is that which should minde Parents to take heed of delaies in providing for the ingenious and pious education of their
first to make a promise and afterwards to give the thing partly in regard of himself Ut in iis quae non habemus largitorem habeamus debitorem saith St. Austine excellently that where hee is not a Donor hee may become a Debtor and may glorifie not only his goodnesse in giving the thing but his faithfulnesse in making good his word partly in regard of us that he may give us occasion of exercising our faith hope and patience since on the one hand if it were presently given there were no use for hope to expect and patience to wait and on the other hand if it were not promised there were no ground for faith to beleeve 2 Eternal life is promised to not deserved by us I confesse these two are not necessarily opposed there is a promise which is an act of Justice as when a Debtâ—r promiseth the payment of his debts or a Master promiseth the Labourer his hire the Servant his wages but withall there is a promise which is an act of grace and mercy as when a King promiseth a Malefactor a pardon or a friend promiseth another a courtesie and of this latter sort are all Gods promises to us especially this of eternal life which is infinitely beyond whatever wee can or whatsoever he requireth we should doe or suffer Ireckon saith St. Paul and I hope he is not out in his reckoning that the sufferings surely then the doings of this present life are not worthy the glory which shall bee revealed Devout Anselme said truly Si hâ—mo mille annis serviret Deo ferventissime non mereretur ex condigno dimidium diei esse in regno caelorum If a man could serve God most fervently a thousand years together it would not deserve one half days much lesse an eternal fruition of that life Indeed the promise being past it is just with God to perform it in which respect St. Paul expects this crown from God as a righteous Judge but withall since meer mercy moved him to promise and what we doe as the condition is no way equivalent to the reward it is a gift of meer grace and therefore our Saviour teacheth his Disciples to expect it from God as a merciful Father It is your Fathers good pleasure to give you the Kingdom and the same St. Paul expresly calls it a gift eternal life is the gift of God through Jesus Christ our Lord and so much in answer to the first question 2 If it shall in the next place be enquired why eternal life is called the promise the answer is given by St. Peter where speaking of the promises of eternal life hee calls them exceeding great and precious 1 The promise because an exceeding precious promise all other promises whatsoever being put in the one scale and this in the other this will infinitely preponderate them look what the paper and pack-thread are in respect of the commodity for which wee bargain that are all the promises of this life in respect of those which concern that to come circumstantials and of no value Not only so but 2 The promise because an exceeding great promise it is as it were the center in which all other promises meet it is such a promise as without which all the other would afford little comfort what a figure is to the Cyphers that is this promise to the rest without which they signifie nothing it is the fundamental promise upon which all the rest are bottomed because God hath promised eternal life therefore he will not stick at any thing else yea whatsoever promises he hath made are in order to this therefore hee promiseth earthly things that they may help us to heavenly nor are temporalls any further within the promise than they are subservient to eternal therefore hee promiseth his Spirit and the graces of his Spirit that by them we may be fitted for glory therefore he promised to send his only begotten Son that wee might through him obtain eternal life and since it is as it were the alpha the first the chief of all promises yea the omega the end to which they lead it may well bee called the promise And so you see the second particular unfolded which is the certain conveyance 3 The eminency of the Author by whom this promise is made cometh next to bee considered in the Relative He. If you cast your eyes on the preceding verse you will finde the Antecedent to this Relative namely the Father and the Son our Saviour tells the Disciples it was the Fathers good pleasure to give them the Kingdom and it is his good pleasure in the mean time to give them the promise of it but because the Father promiseth it by the Son therefore interpreters look upon the Son as the Antecedent so much the rather because throughout this Epistle when the Apostle useth this pronoun Hee hee meaneth Christ Indeed a Caution must bee here inserted that if wee understand this Hee to bee the Son wee doe not so construe it as if eternal life were not promised before Christ came As the Father hath spoken to us in these last days by his Son so he spake to them that were before at divers times and divers manners and that concerning eternal life I well know that the Socinians positively assert the first promise of eternal life to be made by Christ and it is not to bee denied but that some of the Fathers seem to incline to this opinion St. Hierom where hee saith The Kingdom of Heaven was not promised in the Old Testament Theophilact who maketh this distinction between the Law and the Gospel that to the Law only temporal promises are annexed but in the Gospel eternal promises are revealed but how improbable this opinion is will appear by several considerations The Author to the Hebrews saith of the Patriarcks Abel Enoch Noah Abraham that they desired a better Country that is an heavenly and could they have desired it if they had not known it and could they have known it if God had not revealed it In the same Chapter it is said of Abraham in particular that he looked for a City which hath foundation whose builder and maker is God Is not that City the Jerusalem which is above and could hee with any confidence have looked for it if God had not promised it That recompence of reward which Moses had an eye to when hee forsook the honours and pleasures of Pharaohs Court to suffer affliction with the people of God was certainly more than temporal for otherwise how could it have justly preponderated the contentments he might have had or recompenced the sufferings hee made choyce of nor could he have had respect to it if it had not been set before him Not to enlarge when our blessed Saviour referres the young man to the Law of Moses for answer to the question What shall I doe to inherite eternal life and when he exhorts the
ergo vult audita intelligere festinet ea quae jam audire potuit opere implere Whosoever therefore will understand let him first make hast to do what he heareth 2. Again Would we keep his Commandements let us know him These two Knowledg and Practice are necessary attendants the one upon the other Those two Sisters Leah and Rachell are fit Emblems of Contemplation and Action Contemplation like Rachell is Beautifull Action like Leah is Fruitfull And as those two sisters were Marryed to Jacob so are these two Graces concomitant in every Christian Those Cherubims which the Prophet Ezekiel speaketh of are described to have hands under their Wings The Wings saith St Gregory are an Embleme of Knowledg whereby we flye in our thoughts to Heaven the hands of Practice whereby we do good on Earth and all true Christians like these Cherubims have hands under their Wings That is Operation attending Meditation This that Father looketh upon as resembled by those two sisters of whom we read in the Gospell Martha and Mary whereof Vna intenta operâ— altera contemplatioâ—â— the one was intent upon doing the other upon hearing Indeed these two are not only as two sisters but as the Mother and the Daughter Divine Knowledg both engaging and inabling to Obedience so as it doth not only follow upon but flowe from it The true Knowledg of Divine things is not otiosa but officiosa a loyterer but a labourer As her principall Object Christ is Incarnate so is Shee having Eyes of Charity Bowels of Mercy Hands of Bounty and Feet of Obedience Indeed you may as well sever the Beams from the Sun heat from the fire motion from life as practice from a right Knowledg to which purpose is that note of Calvin upon the Text. He admonisheth us that Christian Knowledg is not idle but active by its efficacious vertue producing Obedience So that they who know him really will nay cannot but keep his Commandements To illustrate this Truth the more clearly I shall briefly resolve these two Queries what it is to know him and what it is to keep his Commandements whereby we shall learn both why a right Knowledg of Christ enableth to keep the Commandements and what keeping the Commandements floweth from this Knowledg 1. The full Explication of this Knowledg and its Influence upon keeping the Commandements will best appear by considering both the Object whereabout it is conversant and the Acts which it puts forth 1. The Object of this Knowledg is insinuated in that Pronoune Him and if you ask whom the answer is to be given from the first Verse where we read of the Father and Jesus Christ the Advocate According to this it is that our blessed Saviour maketh the Object of saving Knowledg to be the only true God and Jesus Christ whom he hath sent It is not then that Knowledg we have of God by his Works by his Law but by his Gospell whereof St John here speaketh So Beza upon the Text. Agitur hic de cognitione Dei in Evangelio The Apostle here speaketh of Evangelicall Knowledg which must needs engage to Obedience Inasmuch as it is a Knowledg of the Love of God and Christ towards us and those choise benefits he hath wrought for us and certainly he that knoweth how much Christ hath done for his Salvation cannot but be ready to do whatever Christ requireth for his Service Indeed that naturall knowledge we have of him as a Creator carrieth in it an Argument of Obedience It is the acknowledgment of the Elders Worthy art thou O Lord to receive glory and honour for thou hast created all things It being most equall that to him we should return service from whom we receive our being Yet further that legall knowledg we have of him as our Law-giver and Judge is an enducement to obedience Inasmuch as the breach of his Law cannot but provoke him to inflict the curs but still the knowledg we have of God as a Father of Christ as an Advocate and propitiation is both the sweetest and the strongest Obligation nothing being more rational then that our Father our Redeemer should be our Lord and that we should be wholly devoted to him who is so dearly affected to us Especially considering this is the very end of his delivering us out of the hands of our enemies that we should serve before him without fear in righteousness and holiness all the daies of our lives 2. The Acts of this knowledg will the better appear by observing that various acceptation of this word know which may fitly be accomodated to our present purpose Among others there are three constructions of this word 1. To know is sometimes as much as to acknowledg When we read of a Pharaoh risen in Aegypt which knew not Joseph Of God complaining concerning Israel that she did not know he gave her Corn and Wine and Oyl And again of Christs answer to many at the last day I know you not It is plainly manifest that to know is as much as to own acknowledg And in this sense that Latin word is used by the Poet Cognoscere for Agnoscere Dominum cognoscite vestrum This acceptation is here made use of by Tirinus and not unfitly If we know him that is acknowledg him as our Lord and Jesus and own him as our Prince and Saviour And thus knowing him we cannot but account our selves obliged to keep his Commandements It is very observeable to this purpose what Christ saith in St Johns Gospel concerning his Sheep They know my voice and they follow me True Believers acknowledging Christ to be their Shepherd and owning it to be his voice which they hear in the Scriptures follow him by an active conformity to his Precepts It is Gods own reasoning in the Prophecie of Malachy If I be a Father where is my honour If I be a Master where is my fear And therefore Christians acknowledging him to be their Father their Master cannot but give up themselves to the honour fear and service of him 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the same with to believe It were easie to multiply Instances of this kind but one may suffice instead of all where God saith concerning Christ By his knowledg shall my righteous servant justifie many Which is no doubt to be construed by Faith in him he shall justifie according to that of St Paul being justified by Faith And believing is called knowing upon a double account 1. Partly Because Knowledg is a necessary ingredient of Faith It is the Apostles assertion concerning himself I know whom I have believed and his question concerning the Heathen How shall they believe on him of whom they have not heard thereby asserting it impossible and the reason is because they cannot believe on him whom they have not known Indeed Faith formally considered is an assent
Commandements are so called because they were first uttered by himself vivâ voce with his own lips in those Sermons which he preached to the people that especially upon the Mount and it is that which doth both advance the dignity of the Commandement and engage our duty in keeping them When a King shall not send his Herald to proclaime his pleasure but declare his will himself and give his Commands with his own mouth to the people ought this not to be received with the greater reverence and performed with a more ready Obedience These Commandements they were first Gods Words for so runs the Preface of the Morall Law God spake these words and said they were afterwards Christs Words for so begins the Sermon on the Mount he spened his mouth and spake so that whereas all the Scripture is Christs Word because dictated by his spirit the Commandements are his Word because immediately spoken by him And in that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words but word perhaps our Apostle might have respect to a particular command given by Christ namely the Law of love of which he chiefly treateth in this Epistle To let this goe pass we on to the predicate of the Clause as being that which here is eminently considerable In him who keepeth his word verily the love of God is perfected It is that which is true both wayes and so may very well admit of an Inversion 1. On the one hand in him who loveth God the keeping of his word is verily perfected It is the excellency and perfection of Obedience when it springs from Love There is a threefold Obedience to wit Necessitatis Cupiditatis Charitatis Of Compulsion when a man obeyeth no further then he is forced that is the Slaves whom nothing but feare enduceth to the performance of his Masters Command Out of expectation when a man obeyeth for the hope of reward that is the servants who serveth his Master for his Wages Out of affection when a man obeyeth because he loveth him who commands that is the Sons whom deare respect to his Father engageth to serve him and this last is the most ingenuous and perfect Obedience Indeed it is love that enlargeth the heart not only to creep but go nor go but run nor run but flye at Gods call It teacheth us to obey not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grudgingly but chearfully nor is any Obedience more free then that to which the Love of Christ constraineth The truth is Malus miles qui imperatorem gemens sequitur he is a base Souldier that followeth his Generall with tears Malus est ager cum quo Dominus luctatur that is bad ground which bringeth forth nothing unless it be forced that Obedience is not worthy the name which is only extorted from us and such is all service where love is absent In this respect it is that St Ambrose saith Plus est diligere quam custodire it is more to love God then keep his Word since this may spring from force and feare but that only from Charity Indeed this Charity is that which perfects all graces and duties nudae sine Charitate omnes virtutes said Leo truly all even our best actions are naked if not done in love 2. And as thus it is our love that perfects our Obedience so withall it is our Obedience that perfects our love I will lift up my hands saith David to thy Commandements which I have loved It is not the lifting up our eyes to the reading no nor of our ears to the hearing but of our hands to the doing of the Commandements which argueth our love Hearing may be a means to perfect our knowledg the Eare being the Bucket whereby we draw the water of spirituall knowledg out of the Well of Gods Word Hearing may be a means to perfect our Faith and therefore the Apostle saith Faith cometh by Hearing both the inchoation and the perfection the rise and growth of it but still the keeping of Gods Word is that which perfects our love whoso keepeth his Word in him verily is the love of God perfect But it may be here objected What meaneth our Apostle to use this phrase of perfecting nay to use it in the Preterperfectence For so the word Grammatically is to be rendred in him the Love of God hath been perfected Can any grace which we have in this life be perfect The measure of the Arke was an imperfect measure two Cubit and an half was the length a Cubit and an half the breadth and a Cubit and an half the height of it Such is the measure of all our graces in this life One qualification of Christs blessed men is that they hunger and thirst after Righteousness alwaies in desiring because never in full fruition This then being true of all graces is in particular verified of love to God which shall never be perfected till we come to Heaven and therefore whilst we are here is perfecting but not perfected For the solution then of this doubt be pleased 1. In generall To distinguish with the Fathers of a double perfection Alia absoluta alia quae competit fragilituti nostrae so St Hierom Alia media alia plenos numeros habens So St Ambrose the one absolute and compleat the other limited and comparative in which sense he that attaineth to great measures of grace yea far above others is said to have grace perfected in him to wit such a perfection as man in this life can attain unto or again we may distinguish of a perfection of parts and of degrees the one whereof refers to the sincerity the other to the exactness of grace We call a child which hath all the essentials and integrals of a man a perfect man though he is not grown up to the strength and stature and wisdome of a man It were easie to instance in many Scriptures where perfect is put for upright and according to this notion grace may be said to be perfected in them in whom it is found to be sincere 2. In particular Concerning this grace of love it will not be amiss to distinguish with Lorinus of four degrees of perfection 1. To love God is to love him quantum ipse est diligibilis as much as he is worthy to be loved and so he only loveth himself neither in viâ nor yet in patria here nor hereafter can we attain such a degree of love and the reason is plain because the love which is worthy of himself must be like himself infinite 2. To love God Quantum Creatura diligere potest as much as any Creature can possibly love him and this we shall have in Heaven where we shall know and knowing love God to the utmost that a finite nature is capable of 3. To love God Quantum mortalis potest Creatura so much as a Creature cloathed with frailty and
an unregenerate person to beget others to the Faith and so the Minister may be a Father and not a Brother On the other hand ofttimes a great part of the people remain in a state of sin and imenitency in which regard good Ministers have too oft just reason to complain that when they have many Auditours they have but few Brethren Indeed whereas these two relations in a carnall alliance are inconsistent in this spirituall kindred they one make way for the other Auditours by becoming the Children are also the Brethren of their faithfull Pastors Thus when we our selves are begotten again to God and we are Instruments to beget you again you and we are Brethren Happy the People who have such a Minister happy the Minister who hath such a People then is there the sweetest Harmony when there is this spirituall Affinity between them 3. And Lastly Consider him as a man sprouting from the same root and made of the same mould with them so in a naturall way according to a large notion he and they were Brethren It was Moses his prediction to the Jews concerning Christ The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto me him shall you hear and as Christ himself so his Apostles whom he raised up to publish his Gospell and their Successours who are sent about this work have still been the Peoples Brethren Moschus relateth a story of an Abbot who was checked by a Deacon for some errour in holy Administrations whilst he saw Angels standing by he supposing the Angels would have rebuked him if he had done any thing amiss slighted the Deacons admonition The Deacon continuing his reproof the Abbot addresseth himself to the Angels Quare vos non dixistis mihi Why have not you checked me to whom they returned this Answer Deus ita dispâ—suit ut Homines ab Hominibus corrigantur God hath so ordered it that Men should be convicted and instructed by Men who are their Brethren We have a great deale of reason herein to take notice of Gods mercifull condescention in teaching us by men like to our selves When God was pleased to speak by himself it was so terrible that the people could not endure it when God was at any time pleased to send Angels of his errand it caused amazement in the minds of them to whom they were sent but speaking to us by our Brethren Men as we are we are comforted and encouraged Doubtless it had been more congruous to the majesty of God and Sublimity of his message that those glorious Angels should have been the dispensers of it but surely it was more correspondent to our weakness and thereby to his goodness that men should be the Conduits to convey this water of life to us And now Beloved let not this goodness of God be to us an occasion of contempt far be it oh far be it from us to regard the message the less because they are men our Brethren who bring it he wanted not other waies of making himself known to the Children of men but this was most expedient for us and therefore let it be matter of gratulation to us and if at any time our corrupt hearts shall prompt meane thoughts of the word because of the meanness of the Ambassadours let us remember that it is verbum patris though in ore fratris the Gospell of God though spoken by man the word of our Father though in the mouth of a Brother 2. It is a word of Humility Brotherhood is a relation of equality all Brethren except the elder Brother are alike Christ is the Elder Brother so that the Apostle in calling the Christians his Brethren maketh them as it were equall to himself Oh what humility lodged in the hearts of those holy Apostles No doubt as Apostles they were above the rest in Place and Power Office and Dignity in which respect St John before calls them Children a relation that argueth a superiority in him over them and yet such was the lowliness of their minds that they looked upon themselves as but equall and therefore this Apostle here and the reâ—t frequently in their Epistles use this term Brethren nay as if this were not low enough St Paul mentioneth a relation that argueth an inferiority in the Apostles to the people where he useth that religious Complement to the Corinthians our selves your servants for Jesus sake This lowliness of mind was that which according to Christs command they learned of him It is very observable that though Christ was their Lord and Master yet he calls them not servants but friends a word of Parity yea he intitles them to this very relation when he said to Mary Magdalen go to my Brethren and if Christ was pleased to call them well might they call those who were their Disciples Brethren Oh let the same mind be in all the Ministers of the Gospell Pride is odious in any but especially in Christs Ambassadours As St Paul saith though I might enjoyne I rather beseech so though we may challenge superiority and authority yet let us rather condescend to a way of equality yea if need be inferiority We must keep up the honour of our office but still express the humility of our minds in respect of Heavenly mindedness we must be as the hills of lowly mindedness as the vallies let us not think much to sit in the hinder part of the Ship so we may steere the course of it to Heaven How willingly should we bespeak the people as our Brethren nay Masters so we can but gain them to be Christs Servants Only let me adde one Caution the humility of the Minister must not be an occasion of contempt from the People yea give me leave to tell you whilst we are ready to be commanded by you you ought readily to obey us and it becometh you to reverence us as Fathers whilst we call you Brethren 3. It is a word of Amity It is not unworthy our observation that the holy Apostles are of all others most frequent in this stile of Brethren and that no doubt for this reason because it is a term at once both free from pride and full of love Great is the love which hath been betwen Brethren nor can any relation afford higher examples then this Brotherly Love hath exceeded parentall A Persian that wept not for his Childs did for his Brothers death saying I may have more Children but not Brethren So that our Apostle here calling them Brethren no doubt intends to let them see how kindly affectioned he was towards them such is the affection which the Ministers of Christ have ever had towards their People Thus did St Paul love the Corinthians when he saith Oh ye Corinthians our mouth is open unto you our heart is enlarged and the Thessalonians when he saith Being affectionately desirous of you we were willing to have imparted unto you not the Gospell
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
Paul where he saith that being or according to the force of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsisting in the forme of God he took upon him the forme of a servant whence it plainly followeth that before he took upon him the forme of a servant he had a subsistence It is not unworthy our observation to this purpose that Christ when he was incarnate is said to come down from heaven and to come forth from the Father whereby is manifestly implyed that before his incarnation he was in heaven and in the bosome of his Father Thus when we read The Word was made flesh and God sent his Sonne into the world it is evident that he was the Word and the Sonne before else how could he be capable of assuming flesh and being sent into the world It is a clear maxime nothing can be predicated of nothing so that if he were not at all till he was made flesh and sent it could not be predicated of him that he was made flesh or that he was sent by the Father 2. But further That being which Jesus Christ had before his incarnation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the begining which we cannot better expound then by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning which we meet with in the Gospel and so the sense is that when the world began to be Christ was and so consequently from eternity because before all time Express to this purpose is that prayer of our Saviour Father glorifie thou me with thine own self with the glory which I had with thee before the world was the genuine plain doctrine whereof is that Christ had a glory â—nd therefore a co-existence with his Father before the world was I am not ignorant how that Samosatenian and Socinian Hereticks interpret this only of Gods eternal purpose to glorifie his Sonne after he had finished his work upon earth And truly it is worth our noting how absurdly these pretended Masters of reason construe as others so this Scripture whilest they would have us to believe that when Christ positively saith he had this glory with his Father before the world was he only meaneth by it that his Father decreed before the world was he should have this glory and so that which is averred of actual possession must only signifie an intentional preparation when yet it had been as easie for Christ to have said if he had meant no more the glory which thou hast prepared for me before the world was yea whenas both Christ and his Apostles where they would express the decree of glory still use the phrases of prepared and layed up and such like No less doth it tend to the confirmation of this truth that the Evangelist saith concerning Christ All things are made by him and without him was not any thing made that was made and therefore St Paul having asserted that all things were created by him and for him presently addeth and he is before all things Indeed as Tertullian strongly argueth Non potuit câ—rere substantiâ quod tantas substantias feâ—it he that gave being to all things could not himself want a being and if all creatures receive their essence and existence from him he must needs be before them It would not be passed by to what a shift the forenamed Hereticks are put to for evading the force of these Texts whilest they would expound the making and creating all things to be the making of new men and the creating of a Christian Church for besides that the Apostle manifestly speaketh not only of persons to whom the new creation belongs but things yea all things whatsoever and therefore the Evangelist joyneth a negative to the affirmative without him nothing and St Paul maketh a distribution of the all into things visible and invisible in heaven and earth whereby it appeareth the first creation is intended It would yet further be considered that the Evangelist and Apostle speak of this making and creation as a thing already past yea as the context in the Gospel sheweth done in the beginning which compared with Moses his in the beginning God created the heaven and the earth appeareth to be the beginning of the world whereas the new creation was then nay is still but in fieri not in facto nor shall be finished till the end of the world To end this Let the meditation hereof confirme us in the faith of our Saviours Deity which must necessarily follow upon the preceding doctrine for if Christ is so from as that he was before the beginning of the world and so is eternall he can be no other then the true Jehovah the most high God eternity being one of those incommunicable Attributes of the Deity which cannot in its proper and adequate notion be predicated of any thing besides or below the Godhead And so much shall suffice to be spoken of the Character which is here given of Christ pass we on to the 2. Character by which the aged Christians to whom our Apostle writeth are described and that is that they know him which was from the begining What it is to know Christ I had occasion heretofore to discuss and therefore shall not insist upon it only be pleased in brief to take notice That there is a threefold knowledg of him who is from the begining Comprehensive Intuitive and Apprehensive 1. The Comprehensive knowledg is that which is peculiar to himself he who is from the begining can only know himself from the begining Indeed it is impossible for any finite Creature to comprehend the infinite eternity of Christ himself as man could not comprehensively know himself as God 2. The Intuitive knowledg of Christ in his person natures offices is reserved for Glory when we shall see him as he is so far as created nature is capable of 3. That which then is here meant is an Apprehensive knowledg whereby it is we are enlightned to discern the excellency of Christ together with the need we stand in of and benefit we receive by him That expression which we finde used by St Paul To know the Love of Christ which passeth knowledg is seemingly contradictory but easily reconciled by this distinction as Christ so his Love passeth knowledg because the infiniteness of it is incomprehensible and yet we both may and ought to know that is in some measure to apprehend the Love of Christ to us Now this Apprehensive knowledg is either nuda or conjuncta naked only scituate in the understanding when we know what Christ is and what he hath done or else such as is conjoyned with Faith Love Obedience So to know him as to trust him to prize him to imbrace him and to obey him This is that knowledg which as it is here the commendation so ought to be the endeavour of every Christian Indeed knowledge considered absolutely is a rare and precious endowment and that which a rationall nature cannot but set an high value upon and
but ill for one to be buryed in the high way whip this Mammon out of the temple of your hearts and let not the lust of the eyes have dominion over your sâ—uls Indeed there is none not the besâ— of us but by what you have already heard stands in need of this counsell especially when riches flow in upon us Oh how hard is it to enjoy this worlds goods and not dote upon them happy is the man who to use Gregory Nyssins comparison is like the Sea which notwithstanding the greatest flowing in of riches keepeth its bounds which God hath set it keeping his affection in a due moderation in the midsts of earthly abundance To induce you hereunto Consider 1. The lust of getting is insatiable there is no such word as enough in the worldlings Dictionary as it is the sinne of the covetous so it is his punishment that his desire cannot be replenished It is Solomons assertion He that loveth silver shall not be satisfied with silver and he that loveth abundance with increase sutable to which is that in Ecclesiasticus A covetous mans eye is not satisfied with his portion and that of the Poet Crescit amor nummi quantum ipsa pecunia crescit A covetous man to use Antiochus his comparison is like the Sea into which many Rivers poure themselves yet it is still receiving To those three things which are never satisfied and foure that say it is not enough the Grave the barren Wombe the dry Earth and the Fire we may well adde as a fifth the covetous Heart It is strange and yet true of such an one his medicine is his malady that which should quench doth increase his flame whatever he gets is but like the putting of water into a vessell with holes the punishment of Danaus his Daughter and though his desire be to get wealth yet the wealth he gets doth but augment his desire 2. The lust of keeping is unprofitable it swels the principall to no purpose and lessens the use to all purposes The covetous man pretends to hoard up much for fear of want and yet after all his pains and purchase he suffers that really which before he feared vainly and by nâ—t using what he gets he maketh that to be actually present and necessary which before was but future contingent and possible Hence it is that according to that knowne saying Deest avaro tam quod habet quam quod non habet A Mammonist wants as well what he hath as what he hath not as he wants who hath Meat and doth not eate it as well as he who hath no Meate to eate He is one Quem ubertas sterilem abundantia inopem inhumanum copia divitiae fecere mendicum Whom plenty maketh needy abundance indigent fortune unfortunate riches a Beggar and for feare of being miserable hereafter he maketh himself miserable for the present so justly is he called in our English Language a Miser Such a man is like one who hath a treasure delivered him locked up and sealed with the Royall Seale which he dareth not touch or like those Sisters which had an eye in their Box and yet in the meane time saw nothing or like Tantalus he hath Water running Apples growing by him and yet Drinketh not of the one or Feedeth of the other Socinius hath in this well observed that this phrase the lust of the eyes serveth to show the folly and misery of the covetous who take a great deale of pains in heaping up riches and have no benefit but only the seeing of them in this respect they are as so many Wards who have Titles to great possessions but not the actuall enjoyment of them or as the Patriarchs sacks that had in them both corn and coyn but of no further use then to be worne out in keeping them 3. This lust both of getting and keeping is 1. Enslaving The Proverb saith All things obey money and too often they who possesse it What Drudges are covetous men to their wealth They have riches saith Seneca excellently Sicut febrem habere dicimur cum illa nos habeat as a man is said to have a Feaver that is his Feaver hath him whereas they should to use St Hieromes phrase Distribuere ut domini Distribute their wealth as Masters of it they do custodire ut servi keep it up as its Servants for which reason Gold and Silver to such men are said by St Cyprian to be Preciosa supplicia glorious fetters and by Diogenes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 golden Halters and most aptly by Prosper ferreum jugum an iron yoke which will the better appear if you consider further that this lust is 2. Tormenting The covetous Muckworme is distracted with cares disquieted with feares perplexed with continuall thoughts how he should keep what he hath got what he shall do when he is old how he may adde to his heaps This lust of the eyes will not suffer his eyes to sleep nor his eye lids to close Pauper erat saith Austin secur è dormiebat somnus facilis accedebat When he was poore he slept securely his sleep came upon him easily but now he can take no rest day nor night it bereaves his mouth of food his body of ornaments yea his eyes of sleep and his heart of joyes so that in the midest of his Silver Chests and Golden Bags he is as at a Funerall Feast where though there be abundance of Cheare there is no Mirth I and which is yet saddest of all All these as Isidore Pelusiota well observeth are but the beginnings of future torments in which respect the covetous man is in a farre worse condition then the voluptuous for whereas the voluptuous man hath an Heaven of pleasure now though an Hell of torment hereafter the covetous man hath a double Hell an Hell of vexing care gauling feare in this world an Hell of unspeakable horror and anguish in the other Adde to all which that this lust is 3. Infatuating It was a miracle that our Saviour wrought upon the blinde man to restore his sight by clay sure I am white and yellow clay instead of opening blinde most mens eyes The Latins say that Avidus is a non videndo and covetous Mâ—daâ— who fondly desired that Whatsoever he touched might be Gold is so called in the Greeke quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from seeing nothing If Sampsons eyes had not been boared out by the Philistims he would never have been their Miller nor would men grinde in the Mill of this world exhaust their strength their time in scraping a little Pelf were not their mindes blinded with the love of money In one word This lust is not onely foolish But 4. Cursed As being directly opposite to all those virtues which our Saviour hath reckoned up as giving a Title to blessedness The Mammonists hunger and thirst is not after Righteousnesse but Gold instead of a pure
haughty Daughters of Sion but in our daies it is no less the crime of men the male being as much if not more phantastick then the female Finally not only Masters and Mistresses but as the Poet complained Maxima queque domus servis est plena superbis Even servants who are in a low condition yet have high minds We have all too great reason in this particular to cry guilty Oh let us accuse abhorre and condemn our selves for this sin and at last learn to be meek and lowly within in our thoughts and desires without in our language and deportment The more effectually to disswade from this lust consider we how boundless devilish and deadly a sin it is 1. What hath been already observed of Avarice is no less true of pride it is never satisfied whence those so often renewed fashions in our garments but because pride will not be long contented with one What is the reason men never think they are valued by others according to their worth nor advanced according to their deserts but because pride is aspiring no staire pleaseth the ambitious man whilst there is an higher he is no sooner laid in his bed of honour but he dreames of greater preferment How obvious is this in all kinds of advancement Ecclesiasticall Civill Military Take an instance in one for all The Officer must be a Captaine the Captain a Collonell the Collonell a Generall and then he must have an higher Title to which end he leapeth from martiall to civill honour nor will any thing less serve him at last then a Crown nay then not content to rule at home he will stretch his power as farre as the Indies ye he would be honoured and adored as a God and still he is discontent because he is not Omnipotent and cannot do all his will which is were it in his power to depose the supreame Monarch of Heaven and Earth Thus the proud minde knoweth no limits and what wiseman would give way to that which being boundless must needs be restless and create continuall cares fears and troubles to the minde in which regard it is called by St Bernard aptly ambientium Crux the Cross and torment of those who pursue it 2. Besides which may render this lust so much the more hatefull to us is that it is the sin wherein of all others the Devill is most delighted Indeed the proud man like a mountain between the Sun and the Valley Umbram facit Diabolo maketh a shadow wherein the Devill loveth to repose himself and no wonder since it is most properly his lust in which respect St Bernard saith of the proud Pharisee who said of himself I am not as other men therefore as the Devills and to the same purpose St Gregory He that will not be like but above other men becomes like the Apostate Angels 3. Lastly Where pride is in the Saddle shame and ignorance is in the crupper proud men like chaff flye aloft till at the length the winde of Gods wrath scatter them pride cast the first of Creatures Angels out of Heaven the first of men Adam out of Paradice and the first Israelitish King Saul out of his throne They say of the Raven that she carrieth the nut on high and then by letting it fall breaketh it so doth the world Erigendo dejicere destroy the proud man by advancing him he ascends by little and little but cometh down with a vengeance and the higher he climbeth over others heads the sooner he breaketh his own neck It is the temper of pride it loveth to go before and so it shall but as Solomon truly prognosticks Pride goeth before destruction and an haughty minde before a fall Witness ambitious Haman arrogant Nebuchadnezzar vaunting Goliah vain glorious Herod blaspheming Rabshakeh gorgeous Dives and painted Jezabell Humble thy self therefore oh man least God humble thee in thy highest estate keep thy heart lowly ever remembring that humility is both thy honour and the security of that honour To this end be perswaded to looke upon your selves 1. As Men Quid superbis terra cinis Why shouldst thou who art earth at first and ashes at last be proud It was well spoken by him to King Philip after a great Victory That if he did measure his shadow he should finde it no longer then it was before and it was well done of that King to appoint that one should often sound in his eares Remember you are a Man 2. As Christians And so obliged to conforme to Christ who in particular calls upon us to learne of him because he is meeke and lowly Why art thou so gaudy in apparell when thy Saviour was content with a plaine coat Why shouldst thou exalt thy self when as thy Redeemer humbled himself Finally Why shouldst thou aspire to be a Lord when Christ took upon him the forme of a Servant And because notwithstanding all these considerations we are still apt to be ensnared let us according to that excellent counsell of our Saviour watch and pray ever suspect thy deceitfull heart and take heed of every thing thou either hast or dost least it puffe thee up Plato being mounted upon an horse and judging himself a little touched with pride upon it presently lighted off and would ride no surther St Hierome tells us of Hilarion that having done many excellent cures for which the people flocked after him he wept least by this meanes he should grow proud and so lose his reward Oh let us watch our hearts in all our enjoyments in all our atchievements earnestly imploring the renewed assistance of grace against all temptations to this pride of life Having given you this particular account of these severall lusts I shall now looke upon them together and winde up all with a three fold observation 1. This all in the world which our Apostle here mentioneth Concerneth only the flesh and the eyes and this present life Whence Ferus hath ingenuously taken notice This world hath nothing which can satisfie the soul Meats and drinks can no more feed the soul then painted dishes can the stomach Non corpus aurâ non cor aurô the body may as soon be filled with aire as the minde with gold you may as soon finde an arme full in a shadow as an heart full in honour 2. Not only the outward workes but the inward lusts are prohibited many there are who refraine from the action and yet retain the affection some externall Motives impede the doing whilst yet they burn with desire But alas how vaine and insufficient is this Reformation To what purpose are the branches cut off whilst the root remaineth or if the fountain be defiled how can the streames be pure It is Gods call to Jerusalem Wash thine heart from wickedness and St James would not only have sinners to cleanse their hands to wit from externall workes but the double minded to purifie their hearts to wit from internall lusts In one
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
of the Father draweth good out of it 2. It is one thing Extrà elicere quod intus latitat to draw forth that lust which is in the heart by proposing Objects and another Pravis suggestionibus solicitare to instill evill lusts into the heart by seducing suggestions It cannot be denied but that Gods providence is pleased according to that expression in the Prophet Jeremiah to lay stumbling blocks befor men that is such Objects as prove stumbling blocks yea that God doth purposely present such things to try but not to seduce them nor is God therefore any more guilty of these lusts which those Objects kindle then a Master is of his servants theft when he layteh a bagge of money in his way to make tryall of his honesty That expression in the Psalmist concerning God in reference to the Aegyptians I confess is very harsh where it is said He turned their heart to hate his People and to deale subtilly with his Servants but if you observe the story and looke upon the preceding Verse you shall finde it was only by increasing his people and making them stronger then their enemies God doth good to the Israelites and this becometh accidentally an occasion of envy in the Aegyptians in which respect only it is true He turned their hearts to hate them 3. It is one thing for God to give leave to men whereby they have opportunity of and another to incite them to the fullfilling of their lusts When we read concerning David That the anger of the Lord was kindled against Israel and he moved David to number the people Either comparing it with the parallel place in the Chronicles we must expound that he to be Satan or else we must construe that he moved to be no more but he permitted Satan to move David to that proud lust Thus when it is said by David of Shemie The Lord hath bid him curse me jussit is no more but concessit he hath bid that is he hath given him leave and that expression Go and be a lying spirit in the mouth of all the Prophets is not to be understood as a commission but a permission as granting a warrant but only giving him leave to seduce the Prophets and by them Ahab And though the not restraining sin when it is in mans power involve him in the guilt because he is bound to hinder all sin to his utmost yet this can no way be charged upon God who is no way obliged to bridle mens lusts and yet withall never suffereth them to breake forth bâ— when he hath designed to make them serviceable for some glorious ends 4. Once more It is one thing to give up men to their own lusts and another to infuse lust into them the former is a judiciall act which God doth only by withdrawing or withholding from impenitent sinners that grace which they have abused or refused Thus when those Israelites would not hearken to Gods voice and would have none of him He gave them up to their own hearts lusts and they walked in their own counsels And when those Heathens Knowing God glorified him not as God neither were thankfull God gave them up to uncleanness through the lusts of their own hearts It being most just with God to let loose the reines to those sinners who will not be bridled where by their lusts hurry them to destruction But still notwithstanding his Objective proposals and wise disposals permissive concession and poenall tradition these lusts are not of the Father he is not an instiller or inciter of nor an inducer or rather seducer to them I end this with that caution of St James Let no man say when he is tempted he is tempted of God It is useless to cast the blame of our lusts upon others but blasphemous to cast it upon God It is a great sin to arrogate the good we do to our selves but a far greater to attribute the evill we do to God Indeed it is such a sin according to St Basils observation as borders upon Atheism all the difference between them consists in this The Atheist saith God is not and the Blasphemer saith God is not good which latter Plutarch asserts to be worse then the former making the case his own I had rather saith he one should say there never was such a man as Plutarch then that he was a bad man and I account it worse to affirme that God is the Author of vice then to deny that there is a God Oh then take we heed how we tread in the steps of our great Grandfather Adam who to excuse himself translateth â—he crime though not explicitly yet implicitly upon God when he saith The woman which thou gavest me gave to me and I did eate We cannot do a greater dishonour to God then to spit nay cast dirt upon the face of his purity by charging him with the least iniquity And now if you please to know whence these lusts have their Originall pass we on to the other clause wherein it is expressed 2. Affirmatively But is of the world The conceptions of Interpreters are somewhat various about this clause yet all such as are most true and seem to discover the spring of these lusts 1. Of the world that is saith Justinian Ex pravâ illâ affectione vitio hominum naturae indito ob primi parentis lapsum from the corrupt and vitious inclination which is in mans nature through Adams fall All these evill lusts are the ebullitions of our naturall corruption which renders us both backward to whatsoever is good and forward to all evill according to that of St James Every man when be is tempted is drawn aside and enticed of his own lust Were it not for this all externall temptations would as balls thrown against a stone wall make no impression or as sparkes cast into the Sea be presently extinguished it is our inbred vitiosity which maketh us like Tinder ready to catch fire at every sparke But though this interpretation best agree with the thing yet it is somewhat aliene from the phrase there being no parallel place in which by world is understood originall contagion 2. Of the world that is saith Oecumenius of the God of this world not of the Father of believers but the Father of the wicked that is the Devill these lusts are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Satan is the sower and the planter He it was who under the shape of a Serpent enticed our first Parents No wonder if he seduce us to these lusts Indeed the pride of life only is his lust subjectivè since he being a spirit is not capable of the other two but all these lusts are his effectivè because he is a suggester of and inticer to them his temptations are the bellows which blow the fire of originall lust to a flame but this interpretatation is also incongruous to the phrase and therefore I pass it by
brought in 1. It may at first view seem somewhat strange that this qualification of doing Gods will should be here inserted as seeming to have little or no affinity with what precedeth had the Apostle said but he that loveth the Father or had he said but he that denieth these worldly lâ—sis it would have been very congruous but how this cometh in â—e that doth the will of God is not so obvious Yet iâ— you please to looke into it a little more narrowly you shall finde it very sutable to the Apostles scope and farre more Emphaticall then if he had used either of the above mentioned Phrases For 1. In saying not He that loveth the Father but He that doth the will of God the Apostle sets down that which is the most reall Character of a true lover of the Father There is nothing wherein men more deceive themselves then in this grace of loving God there is scarce any man but layeth claime to it and is ready to say I love God with all my heart so that if St John had only said He that loveth God abideth for ever every man would have flattered himself with the hopes of this eternity But in saying he that doth the will of God he hereby puts our love of God upon the triall and that by such a Character as if we impartially examine our selves by it I am afraid the love of most Christians towards God will be found base and counterfeit 1. True love is not only affective but active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fire is the most active element so love is the most working grace Amor si non operatur non est saith St Gregory If love act not it is no love so that what St James saith of faith may as truly be applied to love shew me thy faith thy love by thy workes 2. Again True love conformeth it selfe in will affection action to the Object loved How fearfull are we to offend carefull are we to please whom we love If a mans Beloved bid him come he cometh go he runneth do this or that he doth it In which respct Isidore saith truly Qui Dei praecepta cantemnit Deum non diligit neque enim regem diligimas si odio ejus leges habemus he that contemneth Gods Precepts doth not love him no more then â—e doth his King who hateth his Laws The voice of love is I am my beloveds wholly at his command and that not only in a complement but reality What wilt thou have me to do is loves Question be it never so difficult love accounts it easie and the very labour is beloved Would we then know whether we love God Here is the triall what do we where is our obedience to his Laws our conformity to his will is it possible we should love him and yet offend grieve dishonour him and cast his commands behind our backs If you love me saith our blessed Saviour keep my Commandements and again You are my Friends if you do whatsoever I command you I love my Master and I will not go free saith the Servant in the Law Oh let us approve the sincerity of our love by the reality of our obedience For which cause no doubt it was that our Apostle saith Not he that loveth God but he that doth the will of God 2. In saying He that doth the will of God our Apostle saith as much as He that denieth the lust of the eyes the lust of the flesh and the pride of life and somewhat more so that as in the former consideration it appeareth to be a discriminating so in this we shall finde it a comprehensive Character For 1. Sui Repudium Christiani praeludium The first step in doing Gods will is denying our own and these lusts are the ebullitions of our own corrupt wills To do Gods will is to obey his prohibitions and these lusts are the principall Objects of those prohibitions so that the renouncing worldly lusts is plainly implyed in this of doing Gods will 2. To do Gods will is of a larger extent Inasmuch as it super addeth the practice of the graces contrary to these lusts Sobriety and chastity justice and charity modesty and humility are but severall branches of Gods will and these are manifestly opposite to the lust of the flesh the lust of the eyes and the pride of life and therefore in saying he that doth Gods will he saith he that is temperate and mercifull and humble and calls not only for a forsaking evill lusts but a performance of the contrary graces So that hereby our Apostle teacheth us that to attaine eternall felicity it is not enough to be free from these lusts but we must exercise our selves to virtue to cleanse our selves from filthiness but we must perfect holinesse and the reason is plaine since we cannot be happy but by doing Gods will Gods will is expressed not only by prohibitions of evill but prescriptions of good and therefore we cannot do Gods will unless we act what is commanded as well as shun what is forbidden So that whether you take this qualification as in opposition to those lusts mentioned in the sixteenth Verse or as an explanation of the love of the Father mentioned in the fifteenth Verse it appeareth to be very fitly made choice of 2. But that in which the connexion chiefly lyeth and which will more easily appeare is the remuneration that enduring for ever which is promised to him that doth Gods will And doubtless there was a double reason why our Apostle having spoken of the worlds transitâ—riness addeth by way of amplification this clause of eternall felicity The one in regard of the world that it may appeare so much the more transitâ—ry the other in regard of the worldly lover that his fâ—lly in setting his heart upon the world may appeare so much the more foolish yea abominable and of each a word 1. The world considered absolutely is transitory but if compared with eternity it is momentany Surely as St Paul speaking of the afflictions of this present time in comparison with that exceeding eternall weight of glory affirmeth them to be light and but for a moment so may we upon the same ground of all the enjoyments of this life As all the splendor of this world in respect of that felicity is but as the light of a Gloworme to the Sun so the longest continuance of this world in regard of that eternity is but as the drop of the Bucket to the Ocean Suppose the time of the worlds continuance to last a Million of yeares yet that Million is but a Moment to Eternity Indeed a Million of yeares is farre lesse in comparison of eternity then an houre is in comparison of a Million of yeares and the reason is plaine because eternity infinitely exceeds a Million whereas a Million doth but finitely exceed an houre you may easily count how much longer a Million is then an
Epistle and therefore I shall so handle it as to reserve something to bee said hereafter For the present I shall propose and resolve these two Queries How farre or in what sense this is verified Vpon what ground the truth of it is founded 1 To unfold the meaning of the Position know 1 That continuing with us is here to bee construed in opposition not to all going out but that which is malicious and impenitent for such was the apostacy of those Antichrists They who are of the Church may bee for a time seduced from the Church from her truth to errour from her unity to Schisme but 1 They goe not out totally though from a particular yet not from the Catholick Church though from some truths which are as superstructures yet not from those which are at least fundamentally and absolutely necessary to salvation and though perhaps sometimes they may doubt of them yet not so as to deny them or if sometimes out of fear and infirmity to deny yet not wilfully and resolvedly to oppose them Those instances of Peter and Judas doe very well illustrate the difference in this particular between the departure which is incident to a true Christian and an Hypocrite Peter indeed sadly Apostatized when he not only forsook but denied his Master but it was against the bent of his heart which was to professe Christ though all others forsooke him as appeareth by his owne expression in which regard Tertullian saith of him Fidei robur fuit concussum non excussum fides mota non amota the strength of his faith was moved and shaken but not the truth of it removed and thrown down and St. Gregory that his faith that herb of Grace was not withered but rather trodden down with the foot of fear and to the same purpose the Greek Father though the wind of Satans assault had blown down the leaves the root was alive whereas Judas betrayed his Master out of a deliberate and wilful resolution as appeareth by the contract hee made about it before hand thus whilst Hypocrites wilfully make shipwrack of the faith true beleevers are against their wills through the violence of temptation dashed upon a rock 2 They goe not out finally so as never to return to the truth and unity of the Church vel rarò cadunt vel dei beneficio resurgunt saith Daneus they seldome fall into grosse errors and when they do they rise again by repentance though these sheep may sometimes wander out of the fold the shepheard brings them back again Very suitable to this purpose is that allusion of S. Cyprian to the Dove and the Crow both of which went forth from the Ark but the Dove returned whereas the Crow never did The Ark is a fit embleme of the Church the Dove of a seduced Catholick and the Crow of an obstinate Heretick and whereas the Heretick having left the Church goeth still downward to the gates of destruction the Catholick though he may go out returneth with prayers and tears In this respect that observation of Cicero concerning the Corinthian brass that it doth not gather rust so soon as other and is more easily scoured than other is fitly applicable to the true members of the Church who are not presently with-drawn and speedily recalled 2 That continuing with us which is here asserted is to bee understood not in reference to their own strength but Divine power they that are of the Church if left to themselves would soon leave her Temptations from the World and the Devil are so frequent and violent grace in the best so weak and defective that were is not for that manutenentia Dei Gods upholding mercy it were impossible they should not bee drawn aside surely if the Angels and Adam who yet had no inherent cortuption to by as them soon left that state of integrity in which God created them the best Christians having the remainder of sin must needs bee more apt to turn aside from God but saith the Apostle Peter wee are kept by the power of God through faith unto salvation that effectual grace saith Austin quae facit ut accedamus facit ne discedamus which causeth us to draw neer keepeth us from drawing back so that as in regard of our own weaknesse it is impossible wee should continue of our selves so in regard of divine power it is impossible but we should continue By all which the meaning of our Apostle in these words appeareth to bee briefly this that they who are true members of the Church are undoubtedly so far preserved by Gods power that either they shall not go out or if they do they shall return and so continue to the end This is that truth which is shadowed forth in the Psalmist by the resemblance of a tree planted by the Rivers of waters which bringeth forth fruit in its season whose leaf shall not fade in the Gospel by the similitude of an house built upon the rock which falls not though the winds blow storms rage and the waves beat against it We read concerning the Temple of Solomon that it was made of the wood of Lebanon which they say never corrupts upon which S. Gregory thus moralizeth secundum praescientiae suae gratiam sanctam ecclesiam de in aeternum permansuris sanctis constituit the materials of the spiritual Temple are persevering Saints according to which is the promise of Christ to every true beleever under the title of a Conquerour Him that overcommeth will I make a pillar in the Temple of my God and hee shall go no more out 2 Having unfolded the genuine sense of this position it now remaineth that wee inquire into the grounds upon which the truth of it is established which wee shall find to bee four Two in regard of God and two in regard of Christ 1 In regard of God the certain continuance of the true members of the Church depends upon the love of his Election and the fidelity of his Covenant 1 It is impossible that any of those whom God hath from all eternity chosen to salvation should perish now out of the Church there is no salvation and therefore it is impossible they who are of the number of the faithful and chosen of God should utterly go out of the Church this is that which our Saviour himself speaking of those false Christs and false Prophets which should arise and shew great signs and wonders intimateth as that which secureth true beleevers from being seduced by them because they are elected for when hee saith insomuch that if it were possible they should deceive the very Elect hee manifestly implyeth that since they are elected it is impossible that they should bee deceived to wit so as utterly to renounce the Christian faith Indeed look as the passing of that bitter cup of the passion was impossible not simply in it self but in respect of Gods Decree so the seduction of the elect to
Judge now appeareth in Heaven as an Advocate for all beleevers Finally Hee that shall bee the Judge is a Friend a Brother an Husband they that abide in him are the children of God and so hee and they brethren are beloved of him and so hee is their friend married to him and so he is their Husband well may they with confidence appear before him Being thus married to and abiding in Christ their sins are washed away in his bloud their persons are invested with his merits And thus through him it is that abiding in him they have confidence before him 2 On the other hand they who doe not abide in him shall be ashamed before him at his coming I find among Expositors a three-fold glosse upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ashamed before him 1 Erasmus conceiveth the sense may bee Ut illum non pudeat nostri that he may not be ashamed of us This is that which himself threatneth by way of retaliation to all them who are ashamed of him and his words and consequently doe not abide in him that when he shall come in the glory of his Father hee will bee ashamed of them They who now will not own Christ at that time would gladly bee owned by him but hee shall dismisse them to their place with a Nâ—scio vos I know you not But though this be true in it self yet the phrase of the text will not well bear it 2 The Syriac and vulgar Latine read it as if the preposition were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the sense is Ne nos aeternae infamiae damnet that we may not bee doomed to eternal infamy with that Ite maledicti goe yee cursed All impenitent sinners and especially Apostates shall in that day by Christ bee put to and cloathed with shame Thus what they seek to avoyd falls upon them and that in a worse kind Apostates deny Christ to prevent shame and because of their Apostacy they suffer perpetual shame 3 The most genuine notion of the phrase is rendred by Grotius Ne pudeat noâ— ab illo conspici that wee may not be ashamed to be seen by him The wicked especially Apostates shall bee ashamed at that day before the godly whom here they despised so the Author of the Book of Wisdome brings them in saying within themselves This was hee whom wee had sometimes in derision and a Proverb of reproach we fools accounted his life madnesse and his end to be without honour how is he numbred among the children of God and his lot is among the Saints But which is farre worse they shall be ashamed before Christ whom here they deserted and not bee able to look him in the face Thus shall all that for sake Christ bee ashamed before him in respect of their 1 Odiouâ— nakednesse Time was when bodily nakedness was our honour but now it is so shameful that wee need garments to cover us and surely if the nakednesse of the body be shameful that of the soul is farre worse How can the Apostate choose then but bee ashamed before Christ whilst by câ—sting him off hee hath thrown away that whiteraiment which should cover him and his shameful nakednesse must needs appear 2 Grosse Hypocrisie The cheating Impostor when discovered and brought before the Judge is ashamed the Apostate proclaimeth to all the world that his profession was but a Cheat his devotion a Lye and must hee not needs be ashamed when he shall appear before Christ 3 Vile unfaithfulnesse Hee that hath broke his word is ashamed to look him in the face to whom hee made the promise the Servant that hath not discharged his trust is ashamed to come before his Master with what face can that woman look upon her Husband which hath been unfaithful to his bed Apostates are Spiritual Adulterers forsaking Christ for other Lovers false Servants not keeping that good thing which is committed to them yea perfidious in their promises renouncing their baptismal vow Sure they cannot but be ashamed before Christ 4 Great unthankfulnesse Hee that having received kindnesse returneth injury may well blush to look his Benefactor in the face Non referre gratias de beneficio turpe est saith Seneca It is a filthy and consequently shameful thing not to render thanks for benefits conferred much more to repay them with injuries No wonder then if the Apostate be ashamed before Christ whom hee hath most ungratefully forsaken renouncing allegiance to this King of glory not only notwithstanding his own oath but many and great favours conferred by this King upon him 5 Manifest folly All acts of inconsiderate folly are grounds of shame that language of the fool Non putaram I did not think may well be uttered with blushing what blushing shall then sit upon the faces of Apostates at that day when they shall too late see how they were cheated by the Sophistries of the Devil enchantments of the world and fallacies of their own corrupt hearts so as to forsake the fountain of living waters for a broken cistern and to chuse death rather than life Oh that all back-sliding Apostates would think they heard this Judge upbraiding them at that day with this or the like language What didst thou mean oh thou naked hypocritical perfidious ingrateful foolish sinner to goe from me Did not I offer my self my merits my righteousnesse to cloath thee but thou hast cast away my righteousnesse wouldest have none of mee and now thou art shamefully naked Didst thou not for a time make a large profession of my name and truth but without any just reason thou hast relinquished it whereby it appeareth thou wert no other than a whited Sepulchre Didst thou not by thy Sureties promise at thy Baptism and afterwards at my table engage thy self to my service but none of those oathes have been cords strong enough to hold thee Could I doe more for thee than that I did in laying down my life for thee and is this thy requital to deny me and by that denial to crucifie me afresh Doest thou not see what thou hast done by leaving me to embrace this present world made a cursed exchange of gold for drosse pearls for pebbles thy pleasures are vanished thy hopes disappointed and thy self shamefully deceived And now oh that we would all lay to heart Quae tunc erit fidei gloria quae poena perfidiae cum Judicii dies venerit to use St. Cyprians language what shall bee the glory of the faithful and the ignominy of the perfidious the honour of constancy and the reproach of Apostacy in that day What a dark gloomy dreadful day it shall bee to them that forsake Christ what a bright splendid joyful day it shall be to them that abide in him and which is better Judge you It is before Christ himself and that as sitting on his Throne of glory we must then appear and what a sad thing will it be to have shame and confusion
Christ his Church and Gospel and to their own and others Souls and to the peace and welfare of these and as they will answer the neglect to c. at their peril By Richard Baxter A Prospect of Eternity or mans everlasting condition opened and applied By John Wells Minister of Olâ—ves Jâ—wry London Ovids Festivals The Arcadian Princess By Rich. Brathwait Esq Truths manifest The Golden mean or some serious considerations for a more full and frequent administration of though not free admission unto the Sacrament of the Lords Supper By Stephen Geere Minister of Abinger in Surrey In large twelves Bâ—ccace's Tales or the Quintessence of Wit Mirth Eloquence and conversation framed in ten days out of an hundred curious Pieces by seven Honourable Ladies and three Noble Gentlemen preserved to posterity by the renowned John Boccacio the first refiner of the Italian prose A Pattern of patiencâ— in the example of holy Job being a Paraphrase on the whole Book as an expedient to sweeten the miseries of these never enough to bee lamented times The Abridgement of Christian Divinity By Wolleb englished and enlarged by Alexander Rosse The Vanity of the Creature By Edward Reynolds In small twelves A Call to the unconverted to turn and live and to accept of Mercy whilst mercy may be had as ever they will finde mercy in the day of their extremity from the living God By Rich. Baxter Souls solace The summe of all By Chibbal Helvius Colloquies Protestants practice or the Compleat Christian being the true and perfect way to the Celestial Canaan necessary for the bringing up of Youth and establishing the Old Christians in the faith of the Gospel By a reverend Father of the Church of England A method and instruction for the Art of Divine Meditation together with instances of the several kinds of solemn meditation By Tho. White There is now in the Press a Practical Commentary on the whole seventeenth Chapter of St. John by Master George Newton of Taunton in Somersetshire Errata PAge 7. Line 1â— r. the p. 23. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 26. l 24. r. the p. 35. l. 27. blot out is that p. 39. l. 10. blot out en l. 28. r. considerat p. 90. l. 35. r. intimate p. 155. l. 17. after offended r. at p. 182. l. 20. r. tas los p. 202. l. 26. after genuine a and add My p. 201. b. l. 21. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 26. r. differentem 20â— l. â—â— after Christ r. saith p. 219. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 223 l. 32. r ding p. 228. l. 35. r. that they p. 237. l. 36. for the r. a p. 242. l. 24. r. unprofitable p. 244. l. 15. r. reputemus p. 258 l. â— r. most l. 9. r. grown p. 259. l 18. r. in which respect p. 260. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 261. l. 22. for which r. wit 264. l. 4. bloâ— out to 266. l. 31. r. non 2â—1 l. 8. after that r. your 287. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 290. l. 2. r. single 292. l. 7. r. assists 301. l. 33 blot out on 304 l. 24. after by r. this 307. l. â— r. adverb 310. l. 18. r. no less 320. l 8. r. heart 324. l. 12. for should r. shall 330. l. 7. for if r. of 332. l. 13. r. ois l. 14. r sensual 336. l. 17. r. up those trees 339. l. 8. blot out it is 345. l. 8. r. teachers 371. l. 10. blot out as 391 l. 29 for to r. of 39â— l. 34. r. she 398. l. 18. for â— r. â— 400. l. 6. â— for â— 414. l. â—â— in s not 416. l. 35. r. left for 426. l. 31 make a after one and blot out the after out 4â—3 l. â— r. rationis l. 2. blot out ra l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 440. l. 12. r. then 442. l. 14. r. controversy 446. l. 28. r. Spanish 465. l. 18. r. looketh l. 27. r. affect 466. l. 9. r. pater non l. 14. r. arbitrio 569. l. 1â— r. even 582. l. 19. for type r. title 600. l. 21. r. Marcion 622. l. 4. for a make a 631 l. 7. after sin in s and 637. l. 36. r. os 644. l. 27. r. which they 655. l. 34. r. ma. 657. l. 33. after Saints insert as 671. l. 18. r. is 673. l. 13. r. what Take notice that the Pages 201 204 205 are double the latter of which have a b. annexed to them in the Table As also that the figures 545 54â— c. to the end of that sheetâ— should be 481 482 c to 489. Ep. 2. v. 1 Hieron Ep. ad Demetri Id. ibid. Ambros Ep. ad Deâ—etri Id. ibid. Ep. 2. v. 5. Vers 3 6 10 16 19 2â— 24 Oecum in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 1. 9 10. Theoph. ibid. Psal 119. 100. Joh. 7. 19. Greg. Naz. Orat. 29. Audiendo praecepta Dei illuminati non sunt faciendo illuâ—ati sunt Greg. Hom. in Evang. 23. id ibid. Ezek. â— 8. Quid per manus nisi activa vita quid per pennas nisi contemplativa signatur Greg. in Ezek. Hom. 3. id ibid. Ad monet non â—tiosam esse Dei notitiam c. Calv. in Loc. John 17. 3. Beza in Loc. Rev. 4. 11. Luk. 1. 75. Exod. 1. 8. Hos 2. 8. Mat. 7. 23. Ovid. Agnoscendo eum Tirin Joh. 10. 4. Mal. 1. 6. Isa 53. 11. Rom. 5. 1. 2 Tim. 1. 12. Rom. 10. 14. Hier. contra Lucifer Fulgent contr Arrian Heb. 11. 1. Joh. 6. 69. Greg. M. in Evang. hom 22. l. 2. Isa 53. 1. Rom. 10. 16. 16. 26. James 2 25 John 1. 10. Col. 2. 6. Sciendi seu cognoscendi sermo in Scripturâ divinâ praecipuè non semper notitiam manifestat nisi experimentum alicujus rei habere c. Didym in loc Eccl. 8. 5. 1 Cor. 5. 21. Phil. 3. 10. Oecumen in loc Job 22. 22. Aret. in Rom. 7. 12. Isai 1. 16. 1 Pet. 2. 24. Rom. 12. 7. Matth. 25. 30. Luk. 16. 3. Vide Chrisost hom de virtut vit Gal. 6. 2. Mat. 5. 6 7. Prov. 3. 1. Psal 119. 11. Joh. 14. 21. Vide Aug. ibid. Psal 119. 4 5. Vers 94. Phil. 2. 8. Vide Beza ib. Aug. in Joh. 14. 2 Tim. 4. 5. Rev. 3. 10. Vide Zanch. in Loc. 1 Cor. 13. 6. Act. 9. 5 6. Psal 9. 9. 11. Quem qui non cognoscit licet viderit caecus audiat surdus loquatur elinquis Lact. de vero cultu l. 6. c. 9. John 17. 3. Fer. in loc Gualt ibid. Zanch. in loc Tit. 1. 16. Aret. in loc Isai 58. 1 2. Hos 8. 1 2. Mat. 7. 22 23. Calvin in loc Acts 26. 18. 2 Thes 2. 12. Lor. in loc Rom. 2. 20. Vide Menoch in loc Vide Zanch. in loc Psal 119. 66 111 10. Greg. in Ezek. hom 22. l. 2. Jer. 22. 16. Hos 4. 2. 1 Sam. 2. 12. Jer. 2. 8 4 22.