The first general epistle of St. John the Apostle, unfolded & applied. The second part, in thirty and seven lectures on the second chapter, from the third to the last verse. Delivered in St. Dionys. Back-Church, by Nath: Hardy minister of the gospel, and preacher to that parish. — First general epistle of St. John the Apostle. Part 2.

The first general epistle of St. John the Apostle, unfolded & applied. The second part, in thirty and seven lectures on the second chapter, from the third to the last verse. Delivered in St. Dionys. Back-Church, by Nath: Hardy minister of the gospel, and preacher to that parish. — First general epistle of St. John the Apostle. Part 2.

Table of contents

Title page

To the Right Honourable Lady, Christian, Countesse Dowager of Devonshire.

To the Reader.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

THE FIRST EPISTLE OF St. JOHN.

An Alphabetical Table of the chiefest things handled in the Book.

A

B

C

D.

E.

F.

G

H

I

K

L

M

N

O

P

Q

R

S

T

V

W

Y

Books printed for, and sold by, Joseph Cranford, at the Sign of the Kings Head and Bible in St. Pauls Church-yard.

Books in Fol.

In Quarto.

Large Octavo.

Small Octav.

In large twelves.

In small twelves.

§

Errata.

§

§

[Page]

THE First general EPISTLE OF St. JOHN THE APOSTLE, Unfolded & Applied.

The Second PART, In Thirty and seven Lectures on the Second Chapter, from the third to the last Verse.

Delivered in St. Dionys. BACK-CHURCH, By NATH: HARDY Minister of the Gospel▪ and Preacher to that Parish.

LONDON, Printed for Joseph Cranford, and are to bee sold at his shop at the Castle and Lion, in St. Pauls Church-yard. 1659.

To the Right Honourable Lady, Christian, Countesse Dowager of Devonshire.

[Page]

[Page]

Madam,

I Finde this Holy Apostle directing his Second Epistle to an Elect Lady; Ep. 2. v. 1 whereby hee conferr'd no small Honour upon her; I am bold to dedicate this Second Part of my weak Labours on his first Epistle to your Ladyship, as esteeming it (and that justly) a great Honour to mee.

St. John dignifieth the Person to whom hee wrote, with the Title of a Lady; it seemeth hee was of another spirit than our Levelling Quakers, who denying a Civil difference of Superiour and Inferiour, refuse to give those Respects, both in Gestures and Titles, which are due to some above others. And as he calleth her a Lady, in reference to her external Quality, so an Elect Lady, in regard of her choice internal qualifications, as being,Hieron. Ep. ad Demetri. to use St. Hieromes Language, concerning a prime Lady in Rome, Non minus sanctitate quam [Page] genere Nobilis) no lesse good, than great▪

An Amiable sight it is when these two entwine each other; Piety in a mean one, is like a Mine of Gold in the earth; Nobility in a bad one, is like a blazing Comet in the Aire: But Piety in a Noble person, is like a bright star in the Heavens. Honour without Vertue, is as a Cloud without water; Vertue without Honour, is as a Room without Hangings: But Vertue and Honour is as a Golden Apple in a Silver Picture; or rather, as a Pretious Diamond in a Golden Ring. Both these were conspicuous in St. Johns Elect Lady, and I may no less truely say, are met together in you.

Should I give the World a true account of those Intellectual, Moral, and Spiritual endowments, which God hath conferred upon your Honour, I easily beleeve (what St. Hierome saith in reference to a Noble Lady, Si quacunque virtutibus Id. ibid. ejus congrua dixero, adulari putabor) I shall bee censured as a Flatterer. Besides (to speak St. Ambrose his phrase in an Epistle to the same Lady) IAmbros. Ep. ad De [...]etri. am justly fearful, N [...] verecundiae tuae onerosa foret etiam vera laudatio, lest I should offend your Ladyships Modesty, by expressing a Character of your worth, though never so consonant to truth. I foresee also, how needlesse any Enconium will bee of your Merit: The Lives of great persons, being, as Cities built upon an Hill, generally obvious. I am withall sufficiently sensible what an arrogance it is, ut tuis praedicationibus ingenium meum par esse Id. ibid. praesumam (as the same Father in the same Epistle elegantly) [Page] that I should think my rude pensil fit to draw the Lineaments of your better part; upon all which considerations I have resolved against that common custome of a Panaegyrick.

Onely (after St. Johns pattern) I beseech you Ep. 2. v. 5. (Madam) that you would abound yet more in all vertue, so as the light of your good works may shine more and more to the perfect day. To this end, Let those excellent counsels which are given by him in this Chapter, and though I cannot say fully, yet I dare say faithfully expounded by mee in this Book, bee firmly engraven upon your Noble Breast.

Account it your Highest Honour (with Mary)Vers. 3 6 to sit (as it wete) at Christs feet, not onely that you may hear, but keep his Commandements, and to make good your Christian profession by treading in his footsteps, and walking as he walked.

By imploying (as you do) this Worlds goods, for Pious, Hospitable, and charitable uses, let it appear that you have learned to Love your Brother, and not10▪ 16▪ to love this world.

Go not forth to those Antichristian Lying Teachers, who by Heresy and Schisme are gone out of the Church of England, that (according to the19, 2 [...]. Motto of your Honours Armes, Cavendo tutus) your pretious soul may bee still safe from errour, by bewaring them, and their poysonous doctrins.

Finally, As you know, so abide in him, whom24▪ you have beleeved, and let those truths, which you have heard from the beginning, and [Page] hitherto embraced, abide in you to the end of your life.

I must not (Right Honourable) conclude this Epistle, without fulfilling the chief End of its Dedication, namely, to confesse my Obligation, and professe my gratitude to your Ladyship, for those kinde aspects, and benigne influences, which in these black and cloudy daies, the bright beams of your goodness have vouchsafed (as to many of my Reverend Brethren, so) in particular to my self, the unworthiest of them all.

I have nothing more to adde but my Devotions▪ That the great God would accumulate upon your own person, with all that are descended from, and related to, you, the blessings of Life, Health, and Wealth, of Love, Grace, and Peace, of Joy, blisse, and Glory, is, and shall bee the uncessant Prayer of

Madam,

Your Honours greatly Obliged, and Humbly devoted Servant, NATHANAEL HARDY.

To the Reader.

[Page]

THis Epistle, which I have undertaken by divine assistance to unfold, is as it were a goodly Fabrick, consisting of five Rooms, being divided into so many Chapters. Among those, this Second is the most spatious and specious, by reason of which this Volume is swelled far bigger than the former. I need not tell thee how well worthy this Room is of thy most serious view; Thus much I dare assure thee, the more often thou lookest into it, the better thou wilt like it.

At the entrance into it, is as it were the Effigies of Christ, as an Advocate for thy Consolation, and a pattern for thy Imitation. Towards the further end is the portraiture of Antichrist, with all his cursed crew, spitting fire out of their mouths against the Holy Jesus, denying him to bee the Christ, against whom the Apostle giveth a seasonable Caveat.

On the right hand hang the lovely Pictures of those Virgin graces, Knowledge, Obedience, Love of God, and of our Neighbour, and perseverance in the faith.

On the left hand are represented those mis-shapen Monsters, of Malice, and Envy, in hating our brother, [Page] of worldly love, with all her Brats, the lust of the flesh, the lust of the eies, and the Pride of Life.

Finally, there are in it several partitions (one for Fathers, another for young men, and a third for Children) for Men, for Christians, of all ages and sorts.

These following discourses, are as so many windows to let in light to this Room, whereby thou mayest the better view it, and whatever is contained in it. I have not made use of painted glass, which (though it may adorn) obscureth, but rather that which is plain and clear, as affecting, not the ostentation of my own wit, in high language, but thy edification, by significant expressions. I have used my utmost care, that the several windows might bee well leaded, by a methodical and rational connexion. Many flaws thou wilt meet with (some whereof are already observed) which I hope thy can did ingenuity will pardon. That it may please the Father of Lights, to transmit through these discourses, some beams of heavenly knowledge into thy soul, is, and shall bee the earnest Prayer of him, who desireth to live no longer, than he may be serviceable to God and the Church in his Generation.

Nath. Hardy.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 3, 4, 5, 6.3.‘And hereby we do know that we know him, if we keep his Commandements.’4.‘He that saith I know him, and keepeth not his Commandements, is a lier, and the truth is not in him.’5.‘But who so keepeth his Word, in him verily is the love of God perfected; hereby know we that we are in him.’6.‘He that saith he abideth in him, ought himself also to walk, as he walked.’

AMong the many excellencies of this Epistle, this is one, that it is a Sacred and Spiritual Touchststone; For as a Touchstone discovereth mettals, so doth this, both Doctrines and Persons. By a Touchstone, the Goldsmith discerneth what is right, and what is counterfeit; and by this [Page] Epistle, we may know Truth from Error, and sincerity from hypocrisie. Would we be informed concerning Positions, what are Orthodox, and what Heterodox; concerning Professours, who are sound, and who are rotten, we need go no further then this Book. If you cast your eyes on the latter end of this, and the beginning of the fourth and fifth Chapters, you may learn what is the true Christian Religion, namely to believe Jesus to be the Christ; that Christ is come in the flesh, and that he is the Son of God. If you peruse every Chapter throughout the Epistle, you shall find those markes, whereby you may know who are true Christians▪ This is that which more especially is observable in this Scripture, the chief scope whereof, is to describe a true and sincere Christian, by his conformity to Christ in his Command and Example. Hereby we know, &c.

It is not unfitly taken notice of by the Greek Scholiast, that these words have a reference to those in theOecum. in loc. seventh vers. of the former Chapter, If we walk in the light, we have fellowship with one another. And indeed, if we view these Verses well, you shall find them a further and fuller explication of that Proposition, and that both in the Predicate and Subject.

The Predicate of that assertion, We have fellowship with one another, is here explained by two Phrases; the one in the third verse, We know him; and the other in the fifth and sixth verses, We are, and abide in him. These being (as it were) the Springs of that fellowship, since our Communion is founded in our Ʋnion; and all fellowship is between those, who know each other.

The Subject of that Assertion, If we walk in the light as he is in the light, is here characterized by two eminent steps of this walk, namely obedience to, and imitation of Christ; Keeping his Commandements, and walking as he walked. By which we see that verified in [Page] this part which I have formerly told you, is the chief design of the whole Epistle, to wit, an explication of that Proposition, as being the Message which he heard, and was sent to declare to them to whom he wrote.

In these four verses, there are four Propositions considerable; two whereof are Principall, and two Collaterall.

The two Principal Assertions set forth the Characters of sincere Christians.

The two Collaterall refer to the knowledg we have of our Christianity by those Characters.

The first of the Principal Doctrines is asserted, amplified, proved.

Asserted as a Thesis in the close of the third verse, We know him, if we keep his Commandements.

Amplified by an Antithesis in the fourth verse, He that saith I know him, and keepeth not his Commandements, is a liar, and the truth is not in him.

Proved by a strong Reason in the beginning of the fifth, Who so keepeth his Word, in him verily is the love of God perfected.

The second Principal Doctrine is only propounded by way of position in the sixth verse, yet with a tacite intimation of an opposition, and withall of a probation, as will appear in the handling; He that saith he abideth in him, ought himself so to walk as he walked.

Besides these, there are two other Propositions, which I call Collaterall, as being Appendixes to the former.

The one, That a knowledg of our knowledg of, and interest in Christ, is to be endeavoured.

The other, That an especial means of attaining this knowledg, is hereby; to wit, by keeping his Commandements, and walking after his footsteps. And these are couched in the beginning of the third, Hereby [Page] by we know that we know him; and the end of the fifth verse, Hereby we know that we are in him.

The first Assertion, as it is propounded in the end of the [...]. third verse, We know, or according to the Greek, We have known him, if we keep his Commandements, is that which will take up our present Discourse.

It is a Proposition which is true both waies, saving knowledg being both the cause and the effect, the root and the fruit of obedience, on the one hand. Keeping the Commandements, is a means whereby we come to know him that is to increase our knowledg: And on the other, the saving knowledg of him, is a means inabling us to keep his Commandements. That of St Paul to the Collossians, is very full to this purpose, where he prayeth for them, that they might be filled with the knowledg of Gods wil [...] in all spiritual wisdom and understanding; that they might walk worthy of him, and please him in all things, being fruitfull in every good work, and increasing in the knowledg Coloss. 1. 9, 10. of God: Intending thereby, to teach us that we cannot walk worthy of the Lord, unless we be filled with the knowledg of his will: and withall, that by being fruitfull in every good work, we should increase in the Theoph. ibid. knowledg of God. [...], saith Theophilact aptly; one of these being, as it were constitutive and productive of the other: that as water engendereth I [...], and Ice water; so doth knowledg beget obedience, and obedience augment knowledg.

1. Would we then know him, let us keep his Commandements. Psal. 119. 100. By thy Precepts (saith David) that is, by the observance of thy Precepts, I get understanding. Joh. 7. 19. If any man do my will (saith our blessed Saviour) he shall know my Dostrine. [...],Greg. Naz. Orat. 29. Audiendo praecepta Dei illuminati non sunt faciendo illu [...]ati sunt. saith Nazianzen; Wouldst thou be a Divine? do the Commandements. For action is (as it were) the Basis of▪ contemplation. It is St Gregories observation concerning the two Disciples, who, whilst Christ [Page] talked with them knew him not, but in performing an Act of Hospitality towards him, to wit, breaking bread with him they knew him, that they were inlightned, not by hearing but by doing Divine Precepts. Quisquis ergo vult audita intelligere; festinet ea quae jam audire Greg. Hom. in Evang. 23. 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 ofid. ibid. 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, Ezek. [...]. 8. Quid per manus nisi activa vita; & quid per pennas nisi contemplativa signatur. Greg. in Ezek. Hom. 3. 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 Ʋna intenta oper [...], altera contemplatio [...], 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 id. ibid. the Beams from the Sun, heat from the fire, motion [Page] from life, as practice from a right Knowledg: to which purpose is that note of Calvin upon the Text. He admonisheth Ad monet non [...] tiosam esse Dei notitiam, &c. Calv. in Loc. 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 John 17. 3. 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 Beza in Loc. 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 [Page] art thou, O Lord, to receive glory and honour, for thou hast created all things. It being most equall that to himRev. 4. 11. 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 Luk. 1. 75. 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. Exod. 1. 8. Hos, 2. 8. 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, Mat. 7. 23. 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.

Ovid.

This acceptation is here made use of by Tirinus, and not unfitly: If we know him, that is, acknowledg himAgnoscendo eum. Tirin. 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 [Page] observeable to this purpose what Christ saith in St Johns Gospel concerning his Sheep, They know my voice, Joh. 10. 4. 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, Mal. 1. 6. 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, Isa. 53. 11. 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 Rom. 5. 1. 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 2 Tim. 1. 12. Rom. 10. 14. 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, or if you will, consent. But fundamentally it is knowledg: Faith is not a bruitish captivity, but a voluntary assent, which cannot be without some measure of knowledg praeceding. It is true, the knowledg required in Faith, is not [...], of the cause, such as in Science, but only, [...], that it is so, upon Divine Revelation: But whilest it bridleth curiosity, it also abhorreth igorance. In which respect St Hierom Hier. contra. Lucifer. saith excellently, Quae simplicitas est nescire, quae credas? [Page] What a fally is it not to know what thou pretendest to believe? And Fulgentius, Fides vera quod credit non nescit Fulgent. contr. Arrian. etiamsi non potest videre quod sperat & credit; True Faith, though it cannot see, yet knoweth what it believeth.

2. Partly, Because Faith carrieth in it as much certainty as knowledg. It is the difference between opinion and knowledg, that the one is built only upon probabilities, but the other upon certainties; the one argueth topically, but the other demonstratively. Now Faith is not an opinionative but a scientifical assent: For doubtless, since Faith is founded upon Divine Revelation, which is infallible, there must needs be as much certainty and clearness in Faith, as there can be in any knowledg, though founded upon never so strong Demonstration. Upon this account it is, that Faith is defined by the Authour to the Hebrews, to be an evidence: And theHeb. 11. 1. Joh. 6. 69. Evangelists expression is, We believe, and are sure; to intimate that our believing is not a thinking, but a knowing.

According to this notion of Knowledge St Gregory occasionally speaking of these words Expounds them, and giveth this as his Reason, Notitia quippe Dei ad fidem pertinet, because the Knowledg of God is an Appendix of Greg. M. in Evang. hom. 22. l. 2. Isa. 53. 1. Rom. 10. 16. 16. 26. Faith; and in this sence, if we know him, we will keep his Commandements. It is observable that in Scripture Obeying is sometimes put for Believing, so St Paul quoting that of the Prophet, who hath believed, reads it, who hath obeyed our Report; and that Obedience is called sometimes, the Obedience of Faith, Why this? But to teach us that true Faith cannot be severed from, yea puts upon Obedience. Works without Faith are not good works, in which respect Faith is wittily called the nest of good works in which they must be hatched; But withall, Faith without works is as good as no Faith, and therefore is affirmed by St James to be a dead James 2 25▪ Faith, and good Works are not unfitly stiled the Pulse [Page] [...]f Faith, by which the state and temper of it is discovered. Believing is sometimes called in Scripture [...] receiving of Christ, and this receiving is of whole Christ, Christ John 1. 10. not onely as a Priest, to propitiate for our sins, but as a King to governe us by his Laws, In vain doth heCol. 2. 6. trust for Salvation by, who yields not Subjection to Christ: and therefore saith St Paul, as you have received the Lord Jesus (by Faith) so walk in him (by Obedience.)

3. To know sometimes is as much as to have aSciendi seu cognoscendi sermo in Scripturâ divinâ praecipuè, non semper notitiam manifestat, nisi experimentum alicujus rei habere, &c. Didym. in loc. Eccl. 8. 5. personall Experience, who so knoweth the Commandement saith the Wiseman, shall know no evill, so the Hebrew, feel no evill, so our Translation appositely, Know, being the same there with Feel. When St Paul saith of Christ, he knew no sin, he is to be understood in this sence, that he did not experience any sin in himself. In this acception Beza construeth that of St Paul, where he professeth to account all things losse, that he might know Christ, that is, reipsa sentire, in very deed to feel a savour and relish of Christ. And according to1 Cor. 5. 21. this notion Oecumenius understands this Knowledge of him in my Text, to be as it were a Commixion and Communion Phil. 3. 10. with him. Eliphaz hath a Phrase very proper to this purpose, acquaint thy self with him. Those with whom we are acquainted, are such of whom we have had trial and experience, and thus to know Christ is toOecumen in loc. have a sweet intimacy between Christ and our Souls, toJob 22. 22. know him not onely as revealed to us, but in us, as Preached to our Ears, but as dwelling in our hearts. And now whosoever thus knoweth him, cannot but keep his Commandements. The Reason whereof appeareth in the forementioned Text, where the Knowledg of Christ and the Virtue of Christ are joyned together. As the Woman that touched Christ received Virtue from him to cure her Disease, so whosoever hath an Experimental Knowledge of Christ cannot but Experience the [Page] Virtue of Christ, to wit, of his Death for Mortification, of his Rising for Vivification, both which make up Sanctification, whereby we keep the Commandements. And further, look as they who are inwardly acquainted each with other, are joyned together in a firme League of Amity; whereby it is that they Will and Nill the same things: So is it with those who are acquainted with Christ, they Will what he Wills, and Nill, what he Nills, and indeavour wholly to conform themselves to his Precepts. To summe it up then, if you would know what this meaneth to know him, I answer, it is to know God and Christ as revealed in the Gospell, and that so as to own him, to believe in him, and to have an experimentall acquaintance with him, and thus knowing him, we cannot but keep his Commandements.

2. You have beheld the Mother Knowledge, be pleased now to take a view of the Daughter Obedience, as it is expressed in those words, if we keep his Commandements, wherein each word is Emphaticall and deserveth our due consideration; here are three words, Commandement, his, and keep, accordingly here are three Particulars, the Object, the Subject, the Act; of each briefly.

1. Commandements,] That is the Object, Aretius upon the Romanes critically observeth, that [...] and [...] Aret. in Rom. 7. 12. differ as the Genus and the Species, Law taking in all sorts of precepts, but commands specially respecting those which are Affirmative, and it is that which we may not unfitly here take notice of, so much the rather considering what is said at the first Verse of this Chapter, there it is that you sin not, avoid what is forbidden, here it is keep his Commandements, do what is required. It is not enough to avoid sin, but we must do our duty, as we cease to do evill, so we mustIsai. 1. 16. learn to do well; as we die to sin, so we must live to 1 Pet. 2. 24. Righteousness. Finally, as we abhorre that which is evill, [Page] so we must cleave to that which is good. Pharisaicall Religion lieth chiefly in Negatives, God I thank Rom. 12. 7. thee I am no Extortioner, but Christian Religion obligeth to Affirmatives as well as Negatives. As well theMatth. 25. 30. Luk. 16. 3. idle and unprofitable Servant, as the wastefull Prodigall Steward is condemned, and the barren vine is in danger of being plucked up, as well as the wilde. Indeed he that abstaineth from sinfull actions is not far from the Kingdome, but it is he that doth well shall obtain Vide Chrisost. hom. de virtut. & vit. the Kingdome, the first step is not to sin, to leave off those evills we have done, but the next is, to do the good we have left undone, and so keep his Commandements.

2. His,] Jesus Christ the righteous hath not only published promises but given Precepts, and as he proposeth comforts to stablish our confidence, so he imposeth duties which require our performance; in which regardGal. 6. 2. it is that we read elsewhere of the Law of Christ, and here of his Commandements. If it be further enquired what these Commandements are? I answer, they are no other for substance then those which are contained in those Ten words, which are usually called the Morall Law. And therefore we find our blessed Saviour in that Sermon of his upon the Mount, Expounding theMat. 5. 6, 7. Precepts, and pressing the Practice of the Law upon his Disciples and the People. Thus as the Law, in respect of our inability of exact observance, and the rigidity of its curse upon non-observance, driveth us to Christ for comfort in the Promises, so Christ sendeth us back to the Law, as a rule still to guide us in the course of our Conversations, by a sincere indeavour to observe its Precepts, and these are here called his Commandements.

3. Keep,] The Act which every Christian is to performe, and which this Knowldeg whereof my Text speaketh, inableth to, is Keeping. It is a word of a [Page] large extent, and may have a double reference, the one to the heart, the other to the life: when Solomon Prov. 3. 1. giveth it in charge to his Son, let thine heart keep my Commandements, he meaneth no doubt a due pondering, and a stedfast remembring of those precepts he gave him; thus David kept, when he saith he hid Gods Word in his heart; and the Metaphors both of keeping Psal. 119. 11. and hiding referre to a treasure, it being our duty as carefully to keep in mind the Commandements of God and Christ, as a covetuous Mammonist is to keep his Gold and Silver in his Chest. But that which we are here to understand is the keeping of Christ Commandements in our life. Apposite to this purpose is that Note of St Austin upon those words of our Saviour, He that hath my Commandements and keepeth them, Qui habet in Joh. 14. 21. Vide Aug. ibid. memoria & servat in vitâ, qui habet in Sermonibu [...] & servat in moribus, qui habet audiendo & servat▪ faciendo, He that hath them in mind and keepeth them in life, he that hath them at his tongues end, and keepeth them at his fingers end, he that hath them by hearing and keepeth them by doing; So that in this construction, this Metaphor of keeping, referrs to a way which he is said to keep, who constantly walketh in it. And so keeping is the same with obeying, and the import of these words, We know him if we keep his Commandements, is, where there is a true Faith in Christ, there will be a sincere Obedience to his Precepts.

And that you may see wherein the sincerity of this Obedience consists, which is the fruit of this Knowledg, be pleased to observe it briefly, and yet fully in these two Particulars.

1. The sincere keeping his Commandements, is, a keeping them because they are his; It is one thing to do what Christ commands, and another to do it because he commands it. Pagans that have no knowledg of, do many things which are required by Christ, [Page] but they cannot do them because he requireth them, Hyppocrites that have no saving Knowledg of Christ performe many things which he prescribeth, but it is only out of self-respects, and if a man do that which Christ Commands, and yet know not that he commands it, or if he knows it to be his Command and do it not, because it is Commanded by him, it is not such an Obedience as ariseth from a right knowledg of him. It is very observable concerning David, that when he prayeth so earnestly, Oh that my wayes were so directed that I might keep thy Statutes, he premiseth this as the Reason, Thou hast commanded us to keep thy Precepts diligently, Psal. 119. 4, 5. thereby intimating that the ground of his Obedience Vers. 94. to Gods Precepts, was the Stampe of divine authority in joyning him; to this purpose it is that he saith in that same Psalm, I have sought thy Precepts, thereby implying, that that which he sought in his Obedience was the fulfilling of Gods Will; indeed that only and properly is Obedience which is done intuitu voluntatis divinae, with a respect to, and eye upon divine▪ Will. As that is onely a divine Faith which believeth a truth, not because of humane Reason but divine Revelation, so that onely is a true Obedience which conformeth to the command, not because it may consist with any selfends, but because it carrieth in it an impression of Christs authority.

2. And further, This sincere keeping of the Commandement, is a keeping not some but many, nay all: So as whatsoever appeareth to be required by him, is conformed to by us. Indeed this necessarily followeth upon the former; For Quicquid propter Deum fit aequaliter fit, he that doth any thing at anothers prescript, upon this account, that it is prescribed by him, will not neglect to do whatsoever he prescribeth, there being the same reason of obeying him in all as in any; hence it is that as our Faith eying divine Revelation, believeth [Page] whatsoever is revealed, how cross soever it may be to our Reason. So Obedience eying divine Prescription fulfilleth whatsoever is required though never so contrary to our affections. And thus this keeping the Commandements is an Universall Obedience.

1. In respect of the extent which is ad totum preceptum to every command.

1. As well duties of the first as of the second, and the second as of the first Table; Piety without equity is but hypocrisie, and equity without piety is but morality, both together is Christianity. A Pharisee may be zealous for devotion, and yet a devourer of Widowes Houses. An Heathen may be exact in his dealings towards Man, whilst yet he is no worshipper of God, but a true Christian keepeth a good conscience both towards God and Man.

2. As well the spirituall as the externall part of commands; In our keeping the Commandements it is not enough to approve our selves to men, who only observe our actions, but to God and Christ, who searcheth the hearts, and vieweth our dispositions; hence it is that true Obedience is a keeping of all the Commandements, not onely as to the matter, but the manner and the end▪ a performing those duties which are required with sutable affections and a single intention.

2. In respect of the Duration which is per totam vitam, to the end of our dayes; It is said of Christ that he wasPhil. 2. 8. Vide Beza ib. Obedient to the death, and one interpretation of that is to his dying day: So must they who know Christ, be Obedient to him throughout the whole course of their lives. St Austin explaineth the phrase of keeping, Aug. in Joh. 14. not onely by doing but persevering, and indeed that is sometimes the notion of the phrase; so when St Paul 2 Tim. 4. 5. Rev. 3. 10. saith, I have kept the Faith, he meaneth no doubt his constancy in the profession of the Faith: and where Christ saith, Because thou hast kept the Word of my patience, he [Page] intends a perseverance in their Obedience to Christs Word, notwithstanding persecution. And thus to keep Christs Commandements, as well by suffering as doing, to lose any thing rather then not keep them, and patiently to continue in well doing though we may suffer ill, is that Obedience which▪ a right Knowledg of Christ produceth.

I cannot leave this without annexing one Caution, that this Universall Obedience is not to be understood in respect of an exact execution, but a cordiall endeavour. Indeed the punctuall observation of the Commandements is in this life impossible, not absolutely and in it self, for God doth not command such things▪ as are in themselves impossible to be done; but respectively and accidentally, because we are by the fall disinabled, and that ability we once had is not for the present perfectly restored. The truth is in the best there is both defectus privans & affectus obstans, a defect of that measure of grace which should strengthen to full Obedience, and besides a continuall lusting of the flesh against the spirit, conflict between sin and grace, whereby it is that grace cannot perfectly produce its acts: Hence it is that as we cannot keep them collectively, so neither distributively; we cannot observe all, no, nor any so perfectly in every title as that there should be no deviation. But still there may be a sincere purpose of heart inclining us to observe all; whereby it is that as Hypocrites may be said to break the Commandements when they keep them, because with the observance of the outward act, there is no concurrence of the minds delight, so that the good they do they would not do: So true Christians may (in a qualified sence) be said to keep the Commandements when they break them; because when they fail in the outward act, they have an habituall purpose in their regenerate part to performe, and so the evill they do they would not. Nor is this kind of Obedience [Page] unfitly called universall, because it hath respect to every Command, nor doth it suffer a man willingly to allow himself in the breach of any of the Precepts.

To summe it up, there is a knowledg of God and Christ, which is true and perfect, and there is a knowledg which is true but imperfect: the perfect knowledge is that which we shall have in that other life, which is said to be perfect, not in respectVide Zanch. in Loc. of Comprehension, since it is impossible that our finite understandings should fully comprehend an infinite Object; but in regard of apprehension, because it shall be the fullest degree of apprehensive knowledge, which humane nature is capable of. But the knowledg which we have in this life is imperfect, according to1 Cor. 13. 6. that of the Apostle, we know in part: and according to this different knowledg, so is our keeping the Commandements, since the effect cannot exceed the energy of the cause: when therefore our knowledg shall be perfect, our obedience shall be compleat. But in the meane time as our knowing Christ, so our keeping his Commandements is defective, though withall it is sincere, and as to the intention illimited; the soul that rightly knoweth Christ being ready to observe, and resolved to do whatsoever Christ revealeth, as his Will, and imposeth as a command.

What now remaineth, but that every one of us indeavour to expresse the truth of our knowledg of Christ by our Obedience? We have all of us (my brethren) heard much and often of Christ, but have we yet learned to know him? We, many of us are able to speak much of; but have we any spirituall acquaintance with Christ? If so, where is our Obedience to his Commands? True knowledg is such as may not only be heard, but seen. Sheep (saith [Page] the morall Philosopher) do not bring their fodder to their shepheards and shew them how much they have eaten, but they inwardly digest and outwardly shew it by the goodnesse and quantity of the fleece upon their backs; if we will shew the reality of knowledg in our hearts, it must be by the fleece of holiness in our lives. Indeed how can it be otherwise, but that he who knoweth Christ, the authority he hath over him, the mercy he hath wrought for him, and accordingly experienceth any Communion with him, and dependeth for salvation on him, should account himself infinitely obleiged to the observance of whatsoever is injoyned by him, Lord what wilt thou have me to do? is the voyce▪ of Saul when Christ is pleased to discover himselfe to him. They that know thy Name (saithAct. 9. 5, 6. the Psalmist, of God,) will put their trust in thee. They that know thy Nature (oh blessed Jesus) will Psal. 9. 9. 11. yield obedience to thee. Indeed we many of us so know Christ, as that we are willing to trust in him, but yet not to serve him, believe his promises of mercy we do, observe his Commands of Duty we will not, but in vain is that confidence which is not attended with obedience, and therefore let our consciencious keeping the Precepts, give evidence of our Faith in, our knowledg of Christ, so shall we be found reall Christians; and if our knowledg of Christ here inable us to keep his Commandements, our keeping the Commandements shall bring us to the knowledg of Christ hereafter when we shall behold him face to face in glory for ever.

Amen.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 4, and part of the 5.4.‘He that saith I know him, and keepeth not his Commandements, is a lier, and the truth is not in him.’5.‘But who so keepeth his Word, in him verily is the love of God perfected.’

KNowledg is very amiable in the eyes of all rationall Men, since as the Understanding is that faculty which ennobleth Man, so Knowledg is that excellency which ennobleth the Ʋnderstanding. Of all Knowledg none more precious then that of God, and of Christ. Other Knowledge may ennoble, but this spiritualizeth the mind. Other [Page] knowledg is needfull for us as Men, but this concerneth us as Christians. Indeed to use Lactantius his expression,Quem qui non cognoscit, licet viderit caecus, audiat surdus, loquatur elinquis, Lact. de vero cultu, l. 6. c. 9. John 17. 3. this is that Knowledg without which he that seeth is blind, heareth is deafe, speaketh is dumb, and I adde, liveth is dead. So much our blessed Saviour implyeth when he saith. This is life eternall to know thee the only true God, and Jesus Christ, whom thou hast sent.

But as all shining glasse is not Crystall, nor all lightsome apparitions Stars; so neither is all Knowledg of God and Christ, that which intituleth to life eternall. And therefore our Apostle is here pleased to prevent deceit, by giving us its most genuine Character drawn from its inseperable attendent, yea, necessary effect, to wit, Obedience to the Commandements; the willfull neglect whereof argueth the absence of this Knowledg: for he that saith I know him, and keepeth not, &c.

The first principall Proposition, as it is asserted, hath been already discussed. That which next followeth in order, is the Antithesis, by which it is illustrated; a Sentence equivalently the same with the former: and as Ferus hath observed, that we may see it did not fall Fer. in loc. Gualt. ibid. from him rashly; yea, withall vehementiae gratia, as Gualter notes, that it might make the deeper impression on us, he expresseth it again by its contrary.

In which words there are two things to be considered; an implicite Accusation, an explicite Aggravation. The one in these words; He that saith I know him, and keepeth not his Commandements: the other in these, is a lyar, and the truth is not in him. According to which Zanchy laieth down two Positions▪ the one, That there Zanch. in loc. were many in St Johns time, yea, alwaies would be in the Church, who say, they know Christ and keep not his Commandements; and the other, that all such do most impudently lye.

[Page]1. These words, He that saith I know him and keepeth not his Commandements, plainly intimate that there are some who keep not Christs Commandements, and yet say they know him. Parallel to this is that of St Paul to Titus, where he speaketh of some who profess they Tit. 1. 16. know God, and in works deny him, being abominable disobedient, and to every Good work reprobate. They whom both these Apostles may most probably be supposed to intend, were the Gnosticks; this phrase of knowing so fitly answering that name; which out of an arrogant self-conceit they gave to themselves, whilst they were men of flagitious lives, and licentious Conversations, calling themselves Gnosticks, and accounting themselves the only knowing men in the matters of Religion.

Nor is it only true of these Hereticks, but is likewise verified of all Hypocrites, who whilst they indulge to their lusts, and live in wilfull violation of the Precepts, pretend to great measure of illumination with divine knowledg. In which respect Aretius Aret. in loc. saith, this is vera nota simulatorum filiorum Dei, a true mark of bastard Children and false Saints. The sins of the people of Israel were so great, and their transgressions hainous, that God bids his Prophet to lift up Isai. 58. 1, 2. his voice like a Trumpet, and cry aloud against them, and yet they seek God daily, and delight to know his way. The same people are charged by God for transgressing his Covenant, and trespassing against his laws: and yet the Prophet saith of them presently after, they cry Hos. 8. 1, 2. to the Lord my God, we know thee; as if they were familiar with, and had an especiall interest in him. Our blessed Saviour in the Gospell speaketh not of a few, but many who shall at the last day take acquaintance of him, as if they had long known him: for they shall say, Lord, Lord, have not we prophesied in thy name, and in Mat. 7. 22, 23. thy name cast out Devils, and done many wonderfull works, whom yet he cals workers of iniquity? Whence it appeareth [Page] that wicked men may not only say it to others by profession, but within themselves by their opinion, yea may not onely live but die in this self-delusion, that they know Christ, and so have an interest in him whilst yet they work iniquity. It was the observation of Calvin in his time, that many hypocrites men of loose lives, did fidei titulo superbire, pride u [...] themselvesCalvin in loc. in the title of believer, and made large profession of Christianity, nor is it less observable in the seeming Saints of this age; on the one hand their actions are manifestly contrary to those commands of self-deniall, and humility, loyalty, and equity, meekness, and patience, mercy and charity, in giving and forgiving, which Christ hath imposed on all those that will come after him: and yet on the other hand, whilst their hands are leaden, their tongues are guilded; they say, they know God, yea, they are intimate with him, they talk much of the new birth, the work of grace, having an interest in Christ, and the like.

2. You see the truth of the charge, now view the hainoufness of the fault. He that saith this is a lyar and the truth is not in him. Indeed both wayes it is an untruth, and he that saith it, deserveth to be branded for a liar. To say we keep his Commandements, when we do not know him is a lie, since if the eye be blind it is impossible the foot should make strait steps. God never turneth any from the power of Satan to himself, whomActs 26. 18. he doth not first turne from darkness to light. Knowledg is the souls rudder according to which its course is steered; the Christian travellers Mercury pointing him the right way; nor can we give up our selves in obedience to his precepts, whom we know not, as our Lord, and of whose command we are ignorant. And as it is true on the one, so on the other hand. To say we know him, and not to keep his Commandements is a lie, nor can there be truth in those who say it: it was well [Page] spoken by the Philosopher, [...], without virtue God is but an empty name; and it is as true, without Obedience, all knowledg of God and Christ is but an empty notion, a lying vanity.

For the further illustrating of this it will not be amiss to take notice of a threefold lye, to wit, verball, doctrinall, practicall; told, taught, acted. A verball lye is, when we tell a false tale, raise an untrue report, and so become lying witnesses, and our lips lying lips. A doctrinall lye is, when men assert that to be Gods Word, which is their own fancy, and vent their false opinions under the notion of sublime verities: to believe these2 Thes. 2. 12. lies God threatens to give up those, who receive not the truth in the love of it. Finally a practicall lie is when a mans actions do not correspond to his profession, in which respect he is justly called a liar, whose actions are breaches of the Precepts, and yet his pretences are large of knowing Christ, since as Lorinus well notethLor. in loc. such an one, Non praestat quod scit, quod profitetur, quod dicit, quod promittit, he performeth not according to what he knoweth, professeth, saith, nay promiseth, and so there is no truth, not only of veracity but fidelity in him, (as that Author observeth) whilst he fulfilleth not that, which in his Baptism he promised, and by his profession he is oblieged to, the keeping the Commandements.

But it may be here objected, that there are many who do know Christ, and that not onely in a weake but great measure, since they are able to discourse excellently of the mysteries of Salvation, the things of God and Christ, whose lives are yet dissonant to the rule of Christianity, and if so, surely when such say they know Christ, they do not lye, though they do not keep his Commandements.

The answer to which objection will be easily made by distinguishing of a double knowledg of Christ, to [Page] wit, informis and formata, literall and spirituall, notionall and practicall, speculative and active. Look as there is in a man caro & spiritus, flesh and spirit, a body and a soul; in a tree cortex & succus, the rind or barke and the sap or juyce: so is there in Christian knowledg. He whose knowledg is onely litterall, hath but the flesh, the body, the barke, the rinde of knowledge; only he whose knowledg is spirituall, hath the spirit, the soul, the sap, the juyce of knowledg.

These two knowledges though they agree in the Object, whereabout they are conversant, yet are they very much different.

1. In their efficient. For whereas a speculative knowledg of Christ may be in a great measure acquired by industry in reading, and is at most, but a fruit of common illumination: the active knowledg is only obtained by Prayer, and is a fruit of speciall Sanctification.

2. In their Subject. For whereas that is only seated in the understanding, this hath an impression upon the will, and is sapida scientia, a knowledg with a savour and relish of the sweetness of Christ; that only floateth in the brain, but this sinketh down into the heart; that spins fine Cobwebs in the head, this maketh the heart beat with a true pulse towards Heaven.

Finally in their effect, that puffeth up with selfconceit, this abaseth a man in his own apprehension; that only sits upon the lip, but this is to be felt at the fingers end; that indeed may be, nay many times is alone; but this is ever attended with obedience. Now of this Knowledg it is, that St John here speaketh; and he that saith he thus knoweth Christ, not keeping his commandements, is a liar.

The truth is, whereas this knowledg is, licet [Page] vera tamen imperfecta, though true yet defective, that is, nec vera nec perfecta, not perfect nor yet true accordingRom. 2. 20. to a Theologicall notion: it is only [...], as the Apostles expression is, a forme of knowledg, not the power; a shadow, not the substance; Vide Menoch. in loc. Vide Zanch. in loc. and is not the true, because not the good knowledg of God: since as the Psalmist saith, A good understanding have they that do his Commandements. Indeed as works without knowledg are no good works, so knowledg withoutPsal. 119. 66, 111, 10. works is no good knowledg. He that saith he believeth in Christ and liveth not accordingly, believe him not, he sheweth his Hypocrisie not his Faith, who maketh shew of Faith without Obedience. And as it is vain glory to boast of our keeping the Commandements, so it is in vain to boast of knowledg without keeping the Commandements. In which respect that of St Gregory Greg. in Ezek. hom. 22. l. 2. is very apposite when there is time and place and ability of doing good, Tantum quis operatur, quantum Deum noverit; tantum se nosse Deum indicat, quantum pro Deo bona operatur. Look how much knowledg, so much doing; and so much as a man doth, for so much he knoweth of God, and no more.

This will yet the more fully appear, if we observe the Scripture Language, which as it were defineth that knowledg of God by Obedience, and denieth it to them who (though they be not ignorant) are disobedient.

That expression which the Prophet Jeremy bringeth in God speaking to Shallum concerning his Father, is very observable to this purpose; He judged the Jer. 22. 16. poor and the needy: was not this to know me saith the Lord? and why is righteous judgment a knowing the Lord, but because it was a fulfilling of his command? Upon this account it is, that these words of the same Prophet, they shall not teach one another, saying, know the Lord, are read by the Caldee, saying, feare the Lord, which [Page] the wise man joyneth with keeping his Commandements: and those of the Prophet Hosea, there is no knowledg of God in the land, are rendred by the Caldee, there is none that walketh in the feare of the Lord. Hence it is that the Sons of Eli, though Priests are said to be sons of Hos. 4. 2. Belial, which know not the Lord God, where the one phrase is expounded by the other, because Sons of Belial that1 Sam. 2. 12. would not stoop to the yoke of Obedience, therefore branded as guilty of ignorance. Yet more clearly God saith by his Prophet Jeremy, they that handle the Law Jer. 2. 8, 4, 22. know me not. And this is annexed as the reason because they transgress his Law: a strange expression. Handling the Law, supposeth knowing it and yet not keeping: they are said not to know even the Law which they handle: and in the same prophesie God complaining of his people of Israel, saith, my people are foolish, they have not known me, they have no understanding: and why thus? but because to do good they have no knowledg. Some know that they may know, this is curiosity: some know, that they may be known; this is vain glory: but some know, that they may do; this is piety. And because the Jews had not knowledg to do good, they are said to have no knowledg; by all which it appeareth an undeniable truth, that for them who break this Commandement, to say they know God and Christ is an odious lye.

To winde up this, David acknowledgeth I said in mine haste, all men are lyars; but St John was not guilty of any such rashness, in saying all Hypocrites are liars: and therefore Credamus & cedamus veritati, Lor. in loc. Ne quaquam mens fallat & se existimet Deum cognoscere, &c. Aug. de fide & oper. c. 12. nosque fateamu [...] esse mendaces: in a sence of our Hypocrisie, let us assent to this verity, acknowledging our selves to be liars; nor let us any longer believe a lye, and so cheat our selves into Hell. Do not think a few barren notions, drie sapless opinions, airy frothy speculations to be a saving knowledg: let not (saith St Austin) [Page] thy foolish heart deceive thee, by imagining thy self to know God, whilst thy Faith is a dead Faith without works. Who would fraught his ship with such drossie Oare, or stay for that gale which cannot waft him to Heaven? Nay, knowest thou not (oh man) that all such knowledg will only serve to make thy mittimus to Hell, and aggravate as thy sin, so thy torment, in that day, when all naked empty Knowledg shall vanish away? Where will be the Scribes? Where the Disputers? Where the Wise? Shalt thou not then have cause to cry out with the Poet, Cur aliquid vidi? or with Job, Quare misero lux data est? Woe is me that ever I knew any thing of God or Christ. Oh that I had been born a Pagan, an Ideot, and never so much as heard the sound of the Gospell! for then would my Condemnation have been less. In a word, what shame will at that day sit upon thy face, when thou shalt be found before God, Angels, and Men a liar; and he whom thou saist thou knowest shall say to thee, I know thee not?

Be wise therefore in time, and learn what it is to know Christ, take heed there be not a worm of disobedience in the tree of thy Knowledg; let it not suffice thee to have a great, but labour for a good understanding; ever remember that knowledg is as the means, and Obedience as the end; and therefore all knowledg is vain, which doth not tend to, and end in Obedience. And so much for the Antithesis, by which the Thesis is illustrated. Proceed we to the

Last particular in this first proposition, Namely, The Argument, by which it is proved, laid down in these words, Who so keepeth his word, in him verily is the love of God perfected. Calvin indeed conceiveth theseCalv. in loc. words to be annexed, as a description of Obedience, so that if we would know, what it is to keep the Commandments, the answer is; It is to have the Love of God perfected in us, to this purpose is it that Moses saith, What Deut. 14. 12▪ [Page] doth the Lord thy God require of thee, but to love him? And Christ summeth up all the Commandements in those two Matth. 22. 38, 39. Vide Voss. Pelag. Histor. S. 2. precepts, of love towards God, and our Neighbour; yea St Paul saith expresly, That love is the fulfilling of the Law, not only effectivè, because it inableth us to keep it, but reductivè, because the whole Law is reducible to that of love.

But though this Construction be true, yet I conceive it is not so genuine and congruous to the Apostles scope. And therefore I rather look upon these words as a confirmation of the preceding clause, he that knoweth God will keep his Commandments, because he that knoweth him loveth him, and he that loveth him cannot but keep his Commandements. The strength of this Argument will the better appear, if we put it into a Syllogism which we may take briefly thus,

The Love of God is perfected in all, and only those who keep his Word.

In whomsoever there is a right knowledg of God, the Love of God is perfected, Therefore

Whosoever knoweth God aright, will keep his Word.

And now acording to this Interpretation, here are two positions to be insisted on. The one whereof is the Minor, the other the Major in the Syllogism; the one tacitely intimated, and the other positively expressed.

1. That which is here implyed is, that where there is a Knowledg, there is also the Love of God and Christ. Joh. 14. 21. The Love of God may admit of a double reference; either Charitas quâ amat, or quâ amatur, actively, the love whereby God doth love; or passively, the love whereby he is beloved. Illyricus understandeth the former; andIllyr. in loc. no doubt it is a truth, that Gods love is fixed on him, who keepeth his Word. He that hath my Commandments and keepeth them, saith Christ, my Father will love him. Yea, whereas God vouchsafeth a generall love to all [Page] men, he hath a more speciall favour to obedient persons; but if we thus understand the Love of God in this place, the phrase of perfected will sound very harsh, since there is nothing in God, but it is absolutely and infinitely perfect, and therefore I reject it.

More generally and probably Expositors here understand, that love which we have to God, and so it is an undoubted truth, they who know him, cannot but love him. The truth is, therefore is divine knowledg effective, because it is affective; it commands our actions, because it commands our affections; and if we know him, we keep his Commandements; because if we know him, we love him. It is a rule among the Hebrews, that verba notitiae connotant affectus, the phrase of knowing noteth such an act of the understanding, as carrieth the affections along with it. And indeed it is impossible but the affections should be carried on toward the Object, when it is rightly known. It is a saying of St Austin, Qui vult habere notitiam De [...], amet: he thatAug. man. c. 20. will know God must love him, since love causeth acquaintance: and it is as true, Qui vult habere amorem Dei noscat, he that will love God let him know him. The necessary connexion between these two appeareth upon a double ground.

1. The one in respect of Gods Nature, which is good and goodness it self. The proper Object of love is good, Fer. in loc. and it is impossible, Ʋt quis bonum cognitum non amaret, that good known should not be beloved. Be a thing never so good, if the goodness of it be not known to us, it cannot be loved by us; and if our understandings are fully and clearly convinced of its goodness, it cannot but draw our love towards it: now God is good, the chief good, a full Universall Originall good. There is no goodness in any Creature, which is not from him, and after a more eminent way in him; and therefore he that knoweth him apprehending him infinitely good, [Page] cannot but be enamored with him. Indeed he that rightly knoweth God, knoweth him to be justice it self, and therefore cannot but fear him. Truth it self, and therefore cannot but trust him. Goodness it self, and therefore cannot but love him.

2. The other in respect of the Spirits efficacy and operation. Idem spiritus qui illuminat, inspirat conformem affectum, the same spirit is both a spirit of Knowledg and Love. Like the fire which giveth both light and heat, and wheresoever the spirit worketh savingly, there is not only an illumination of the minde, but a sanctification throughout, whereby the will is inclined to the love as well as the judgment enlightned with the knowledg of God. Content not thy self then with a sapless, heartless Knowledg. Though Christ as God knoweth all persons and things, yet he knoweth not them whom he loveth not; and therefore he saith himself to the workers of iniquity, I know you not; and thoughMat. 7. 19. a man (as St Paul specifieth in his own person) have all knowledg, yet if he have not Charity it is nothing, to1 Cor. 13. 2. wit, in Gods account; and though it may be profitable to others, yet it can neither be acceptable to God, nor beneficiall to himself.

2. But further that which is here expressed, and therefore chiefly to be insisted on is, that whoso keepeth his Word, in him ver [...]ly is the love of God perfected.

The Subject of this clause, whoso keepeth his Word, is the same for substance with that in the third verse, If we keep his Commandements, and therefore need not be again handled, only the different term of (Word) would not be passed by. The word [...] hath especially a double signification, both of which may be here made use of, to wit, ratio and sermo, reason and speech. According to the former acception Christs Commandements are so called, because in them, is set before, us [Page] ratio vivendi, the way to order our Conversation aright. And there is nothing in them but what is rectae rationi consonum, most agreeable to right reason. According to this Notion, it is that [...] in St Peter, is rendred by the Vulgar Latin, Lac rationale, and that for this reason, quia rationem tradit credendi & rectè vivendi, because the word set down a just rule, but of a right belief, and a good life, and this (by the way) may be a strong Obligation to the keeping of what Christ requireth, because he requireth nothing, but what is just and reasonable. According to the latter construction Christs Commandements, are so called, because1 Pet. 2. 2. Lor. ibid. 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 afterwardsExod. 20. 1. Christs Words, for so begins the Sermon on the Mount, Mat. 5. 2. 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 Ideo verbum quia respicit legem dilectionis. Aug. Serm. 39. de Trin. 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. [Page] 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, Sen. Ep. 107. Plin. l. 18. c. 5. 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 Ambros. in Psal. 118. Serm. 21. 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, Leo Quinquages. Serm. 10. truly all even our best actions are naked if not done in love.

[Page]2. And as thus it is our love that perfects our Obedience, so withall it is our Obedience that perfects our love; I will Ps. 119. 167. 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 Rom. 10. 17. 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 Exod. 37. 1. 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 inMatth. 5. 6. 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 Hiereme adv. Pelag. nostrae: so St Hierom; Alia media, alia plenos [Page] numeros habens, So St Ambrose; the one absolute and compleat, the other limited and comparative;Ambrose de offic. l. 3. c. 2. 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 degreesLor. in loc. 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 mortality can; and this is that which all ought to aspire after, yea some do attain to, and may be called a perfection of proficiency.

4. Lastly, To love God, Quantum nulla alia res diligitur, so much as no other thing besides is loved by us; [Page] to love God above all, and all in and for God. This is that to which every true Christian attaineth even in this life, and is called a perfection of sincerity.

In this last notion, Interpreters generally and rationally expound it here. So among others, Beda and Beza, Vide Bed. in loc. Vide Beza in loc. Charitatem perfectam videtur Apostolus eam intelligere quae est vera & sincera, saith the one; the Apostle understandeth by perfect sincere love. [...], hoc in loco non declarat aliquid perfecte consummare, sed mendacio & simulationi inani opponitur, saith the other: perfected doth not here signifie to make a thing compleat, but is opposed to lying and hypocrisie. In this respect [...], seemeth to be a corrective of [...], he doth not say, in him the love of God is fully, but verily or truly perfected.

In this sense he that keepeth Gods Word, is said to have the love of God perfected in him, upon a double account.

1. Because he that keepeth Gods Word, doth reipsa praestare, really performe love to him. Look as a tree is then said to be perfected, when it hath not only buds and leaves, but fruit; so is the love of God perfected, when it is not only in desire and profession, but practice. Indeed love begins at the judgment, by a surpassing estimation of God, as the chiefest good: from thence it acts in the will by ardent desires after, and frequent delight in the enjoyment of him; but still the reall part of love is that, by which the integrality of it is as it were consummated, is obedience in doing what he requireth from us.

2. Because he that keepeth Gods Word doth hereby plenè manifestare, fully declare and manifest that his love to God is sincere; in this respect the Greek Scholiast renders [...] by [...], and giveth this as theOecumen in loc. reason, because by our good works our love appeareth to be perfect; nor is this an unusuall acceptation of the phrase. When Gods strength is said to be made perfect by [Page] weakness, it no doubt intends no more but that it is discovered to be perfect; and when Abrahams Faith is2 Cor. 12. 9. said to be made perfect by works; Aquinas giveth thisJam. 2. 22. Aquin. ibid. as the reason, because these were the Operations, and so the manifestations of his Faith. Thus the keeping of Gods Word perfects our love, because it doth discover the perfection of it. By this it appeareth to be true and not fained, since though fained love may shew it self by words, it is only sincere love that expresseth it self by works: and were not love deeply rooted in the heart, it would not bring forth good fruits in the life. Nay, indeed by this it appeareth to be strong as well as true; look as it argueth nature to be strong in a man when he can perform with vivacity the operations of nature; so it manifesteth grace to be strong, when a man doth readily performe gratious actions. The fire which flameth forth, is not only kindled, but is fervent; and our love manifesteth it self, not only sincere, but strong, when it breaketh forth in our observance of Gods Word, throughout the course of our Conversation.

And now what remaineth, but that every one of us approve our love to God by keeping his Word. Love to God is that, which we all pretend, and which is the riddle: even profane wretches are ready to say, He that loveth not God, is not worthy to live; but in vain is love to God professed by us in our words, whilst it is not perfected in us, by our deeds. How canst thou say thou lovest me (said Dalilah to Sampson) since thy heart is not with me? It may no less truly be objected, how can we say we love God, whilest our hands are not lift up to his Precepts? The truth is amori cedunt omnes affectus, all the affections attend on love: it is full of fear, of grief, of joy, of desire. He that loveth God cannot but be grieved when he offends him, glad when he pleaseth him; fearfull to do anything which may provoke; desirous [Page] and carefull to do whatsoever may delight him; and no wonder if where these affections are active, there be an endeavour to avoid what he forbids, and perform what he requireth. I end all: let every one of us conceive that Christ saith to us in those words, which he is pleased to ingemminate to his Disciples; If you love me, keep my Commandments; and again, If any Joh. 14. 13. 15. man love me, he will keep my word; and therefore let us at once both testifie and justisie, the truth of our love by the reality of our service, ever remembring what this blessed Disciple asserts in conformity to his Masters lesson, Who so keepeth his Word, in him verily (and none but him) is the love of God perfected.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. the lat. part of the 5, and the 6. Verse.5.‘Hereby know we that we are in him.’6.‘He that saith he abideth in him, ought himself also so to walk, as Christ walked.’

IT is an amiable excellency in any superiour, to become a precedent of that whereof he giveth a Precept, and shew himself an Acter in that whereof he is an Exacter from others. It was the praise of Caesar, that his Word to his Souldiers was not Ite, but Venite; go, but come. Nor much unlike was that of Gideon to the people;Jud. 7. 17. Look on me, and do likewise. Indeed by this means a Governour layeth a double, and so a strong obligation [Page] upon the Inferiours, whilst he doth at once both enjoyne by his commands, and invite by his pattern. For this reason no doubt it is, that the Captain of our Salvation as he hath prescribed us Laws, so he hath given us an Example; not imposing that on us, to which he did not some way or other expose himself.

To this purpose are those phrases which are used byMatth. 16, 24. 16▪ 24. him in the Gospel, of coming after him, and learning of him; and for this reason his beloved Disciple here enjoyneth these two together: and as in the former verses, he calleth upon us to keep his Commandments, so here to walk as he walked. Hereby we know, &c.

The second principall position is that, which cometh now to be handled; wherein we have two things observable:

The Christians being and his operation; his state and his work, his dignity and his duty.

The being, state, and dignity of a Christian is expressed in those phrases, We are in him, and he abideth in him.

The Operation, Work, and Duty of a Christian is signified in those; ought himself so to walk, as he walked; both which we shall consider apart in themselves; and then joyntly in the dependance they have one upon another.

Consider, 1. In handling them severally, begin we with

1. The Being of a Christian, It is that which is Characterized by two phrases, to wit, being in, and abiding in Christ; both of which are the same in substance, and yet each of which hath its proper Emphasis.

That which is intended by both is, the spirituall and mysticall Union, which is between Christ, and a Christian, [Page] that which is peculiar in either is, that by being in, is noted the neerness; and by abiding in is intimated the firmness of this Ʋnion.

1. Every true Christian is in Christ, Accident is esse est inesse, saith the Philosopher, the being of an accident is to be in his Subject. Christiani esse est inesse, saith the Divine, the Being of a Christian is to be in Christ. Indeed all Creatures have their Being in God, and areAct. 17. 28. Col. 1. 17. said to consist in Christ, in a generall notion, because of their necessary dependance upon him, as their Preserver [...] but all Christians are in Christ after a more peculiar notion: because of that neare and close Union which they have with him, as their Redeemer. The intimacy of this Union cannot be expressed by a fuller phrase then this of being in; it is one thing adhaerere, and an other inhaerere: it is more to be in, then to be with, by, or about a thing. We do not only belong to, but we are in Christ; not that there is any confusion or transfusion of the substance or person of a Christian, into the Substance or Person of Christ; but that there is a solid, substantiall, and personall Conjunction between them. Indeed it may seem strange, how Christ being in Heaven, and we on Earth, we should be in him; but it will be easily understood, if we consider that it is not a locall or corporall, but a Spirituall Union, which no distance of place can hinder. We have an Embleme of this, in that of Marriage, the knot whereof is indissoluble though the Husband be in the Western, and the Wife in the Eastern part of the World. No wonder if this spirituall contract unite Heaven, and Earth, Christ and a Christian together. The nature and quality of this Union, is that which the holy Ghost hath been pleased to represent in Scripture by various similitudes. When St Paul speaketh of putting on the Lord Jesus Christ; he implyeth, that a Christian is in Christ, as the Body is in the Garment, which covereth and incompasseth [Page] it, but this is the most remote allusion, the same Apostle useth a fitter metaphor, when heRom. 13. 13. Ephes. 1. 22. 1 Cor. 12. 12. Orig. Aug. de verb. dom. Serm. 61. compareth Christ to the Head, and Christians to the Members; for as the Head and Members are so neerly united, that they make but one Body; so is it with Christ and the Church, in which respect the very Name of Christ is given to the Church, in those words of the Apostle, so also is Christ. For which cause Origen saith, Per unum Christum, multi Christi; by one Christ, many Christs are made: and St Austin, Caput & Corpus unus est Christus, the head and the body, Christ and the Church, make but one Christ. Parallel to this is that comparison our Saviour himself maketh use of, when he saith, I am the Vine, you are the Branches; look as the Branch is in the Vine, so as that its very being depends upon its being in the Vine, without which itJoh. 15. 1, 5. dyeth and withereth; so is a Christian in Christ. And therefore he telleth his Disciples a little after, without me you can do nothing. Not to multiply similitudes, ofEphes. 5. 32. all carnall Unions, that between a Man and Wife is nearest, and by that is this Union shadowed; in which respect St Paul cals Marriage a Mystery: and let us see that even this resemblance cometh short of expressing this Union; for whereas the Man and Wife are but 1 Cor. 6. 17. one flesh, He that is joyned to the Lord, is one spirit.

To end this: See hence both the excellency of Faith, and the felicity of a Believer.

1. The excellency of Faith, Inasmuch as it is byƲt doceret ar [...]iorem esse communiorem Christi nobiscum, quam viri cum [...]. Calv ibid. 1 Joh. 3. 14. Faith, we come to be in Christ: sometimes we read that Christ is in us, and sometimes that we are in Christ. If we would know how Christ is in us, the answer is by his Spirit which he conferreth upon us; and therefore saith our Apostle, Hereby we know that he abideth in us, by the spirit which he hath given us.

Again, If we would know how we are in Christ, [Page] the answer is, by believing: so much our Apostle intimateth here; for these two clauses, Hereby we know that we know him; and hereby we know that we are in him, Verse 3. seem to be Synonymous, and plainly intimate that we are in him by knowing (which is believing him:) indeed both the graces of knowing and loving him before mentioned, concurre to our Union with Christ. Inasmuch as the morall union of hearts is by love, and the mysticall of persons by Faith; Oh how efficacious is this grace which tyeth the knot between a Christian and Christ, and maketh them one.

2. The felicity of Believers, A Christian besides his naturall, hath another more noble being, to wit, in Christ, it is that which is both magnum privilegium, and magnum solatium. A great priviledg it is to have so near a relation to Christ: As it is the honour of Christ as God, that he is Ens independens, hath his being of himself. So it is the honour of a Christian, that he hath his immediate dependance on, and being in Christ; nor is there only honour but comfort in it: Since we being in Christ, have thereby a participation, as of his person so of his merits and benefits. That fellowship with Chap. 1. ver. 3. Christ whereof the Apostle speaketh in the former Chapter, and all the comforts attending on it, whence flow they but from this spring? Our Union with Christ, by being in, we have a title to, Communion with, and so Wisdome, Righteousness, Redemption, Sanctification, yea all through him.

That grand Objection against the comfortable Doctrine of the imputation of Christs Righteousness; How can a man be made righteous by another mans Righteousness? is hereby answered, and the riddle of it unfolded; we are in him, and one with him, by whose Righteousness we are made Righteous. And as the husband marrying the wife endoweth her with all his worldly goods, so Christ uniting the Christian to himself, [Page] invests him with his spirituall goods. Look as [...] all men being naturally in Adam, have the guilt o sin., so all Christians spiritually in Christ have the merit of his righteousness imputed to them, so much the rather, because that whereas we were but virtually in Adam, we are actually in Christ. Adam was only a publick person, representing; Christ was not only our representative, but surety, by whose payment we must needs be discharged, yea, indeed it were Blasphemy to imagine there should be more demerit in Adams sin to condemn, then merit in Christs Obedience, to justifie those who are in him. Hence that mellifluous Aphorism of St Paul. There is now no con [...]mnation Rom. 8. 1. to them that are in Christ Jesus. How happy is that person who is free from condemnation, and he that is in Christ, having the merit of his satisfactory Righteousness, by imputation communicated to him, must needs be free from the guilt of his sins, and so out of all feare of Condemnation. He that dwelleth in the secret of the most high, shall be quiet from fear of evill, saith the Psalmist. He that lyeth in the Bosome of Christ, is safe from fear of danger. Oh who can sufficiently prize this amiable priviledg, this choise comfort of being in him! And so much for that phrase.

2. Every true Christian abideth in Christ. The Philosophers Psalm 91. 1. distinguish of two sorts of accidents, the one Separable, the other Inseparable. Those may both adesse, and abesse, be present, or absent, but these cannot be severed from the Subject wherein they are; Such is the being of a Christian in Christ: and this is intimated in the phrase of abiding, which to inherency addeth permanency; in this all those fore-mentioned resemblances are discrepant, the body is in the garments; I but they may be put off, the branches are in the Tree, and the Members knit to the [Page] Head, but they may be cut of; The Man and the Wife are joyned together, but they may be parted, whereas this Union is indissolvable, inseparable, and they who are truly grafted into abide in Christ; nor yet doth this truth altogether want its resemblances. That phrase of dwelling which this Apostle else where useth, is very significant to this purpose, it is one thing for a man to lodg as a guest, Eph. 3. 17. to sojourn as an inmate, and another thing to dwell as an inhabitant, where a man dwels it is the place of his setled and fixed residence. The true Believer dwelleth in Christ, as in his house, surely united to him. Suitable hereunto is that which learned Bp Davenant hath observed upon those words, Roote [...] Col. 2. 12. Daven. ibid. and built up in him, a Tree that is rooted in the ground stands fast against the feircest blasts, an house that is built upon a good foundation endureth wind and weather; thus Believers being rooted and built up in Christ, are able to withstand temptations, corruptions, afflictions.

How greatly doth this Meditation advance the comfort of a Christian? Indeed in this respect mans renewed estate is better then his created, and a Christian in Christ, happier then Adam in innocency: Adam might eat of the Tree of Life; but we are branches of him, who is truely the Tree of Life. Adam might and did lose his right to the Tree, we cannot our interest in Christ. Adams standing was as it were by himself, so that he became Subject to a miserable fall, our being is in Christ, by whom we are preserved from such falling. Oh let Believers rejoyce in this holy and stable comfort, it was far more easie for David, to pull the prey out of the Bears mouth, then it is for Satan to pluck us out of Christs Arms. If we be in him we are his Members, and can we imagine that Christ will suffer one of his Members to be rent from [Page] him, indeed (be it spoken with an holy reverence) Christ himself would be imperfect if any of his Members should be defective, a thing inconsistent with the Glory and Honour of Christ: no wonder if as we are in him, we are said to abide in him; and surely such a priviledg carrieth with it an engagement, and that is it which next followeth:

Pt. 2. The operation of a Christian, and that is to walk as Christ walked.

The phrase of walking is such, as the holy Ghost delightethSee ch. 1. v. 7. frequently to use, we have already met with it in this Epistle; and therefore shall not here need to enlarge. Know in brief that we are all in this World travellers, and Heaven is our Country, so long then as we are here, we must not sit down, but go forward. One Sect among the Philosophers was called the Peripateticks; such must all Christians be, keeping as it were an holy preambulation in this walk. The Word of God is our light; The Angels are our guarde; The spirit is our strength; and Christ is Dux itineris the guid to go before us, and therefore we are here called upon to walk as he walked.

That which would be chiefly inquired into, is wherein the practice of this duty consists, and how far it extends. To which end know,

1. In generall, that this Imitation which is required hath a limitation annexed, we must walk as Christ walked, but not in all respects. There is via solitaria, and via socia; some paths Christ walked in alone, and others, we are to go in after him, look as the Schools distinguish of Gods attributes, that some are Incommunicable, and others Communicable, so may we of Christs walks. Some are beaten, others untroden paths; some are such wherein we may, nay must; others such wherein we neither can nor dare to follow him.

[Page]2. In speciall, We are to consider Christs walking, according to a threefold reference. Tria sunt operum Zanch. in loc. genera quae inter homines praestitit Christus, saith Zanchy, there are three sorts of works which Christ wrought among men; to wit, as God, as God-Man, as Man.

1. Christ as God walked in a double way, to wit, imperij & miraculi.

1. Imperij, of authority and soveraignty, by virtue of which he sent his Disciples for the Colt, without asking leave of the owner; for so God himself saith, Every beast of the forrest is mine, and the Cattle upon a Psal. 50. 10. thousand hils; and therefore he may command them when he pleaseth, but this is not imitable by us, in whom it would be no other then theft. Indeed superiour Magistrates may give command in some cases for the ablation of mens goods without their leave; but this not in imitation of Christs practice, but by the deputation of his power, he having given that authority to his Vicegerents on earth, for the better administration of Justice and Judgment.

2. Miraculi, of might and omnipotency, doing things which were not only besides but above, nay, against the course of nature: These we are to admire but must not attempt to imitate; and though they are the supporters of our Faith, yet no rules for our practice. To this purpose is that of St Austin upon this place, Forte Aug. in loc. hoc nos monet ut ambulemus in mari, some may imagine that we are required to walk on the Sea a [...] Christ walked; but far be this from our thoughts, which as it is impossible to performe, so it is presumptuous to attempt. Upon the same account it is that that holy Father inAug. de sanctâ virgin. c. 35. another place thus paraphraseth upon those words of Christ, Learn of me; what should we learne of him, to make a World, to tread upon the Water, to raise the Dead? noe; but to be meek and lowly: it was the [Page] itch of our first Parents, they would have been as God in knowledg, and we their unhappy Progeny, are troubled with the same distemper; we would trace the footsteps of divine Power, and Knowledg, and Wisdome, but alas all such indeavours will prove vain and cursed, fruitless, and sinfull. Indeed we find Christs Apostles working miracles, but not in imitation of Christ; rather Christ wrought signs and wonders by them, for the propagation of his Gospell, and this was only a personall, and that a temporary priviledg.

2. Christ as God-Man, Mediator undertook many Offices, in the exercise of which he was pleased to walk; as a Prophet, he walked up the Mount, and from thence gave Laws and Precepts to the People; as a Priest, he walked to Mount Calvary, whereby suffering Death upon the Cross he merited our Redemption. He walked from the Grave to Heaven, where he maketh Intercession, as King and Head of his Church; he walketh in the midst of the golden Candlesticks, defending and governing his People, conquering his enemies, giving Laws, conferring guifts: And in these walks we are not directed to follow him, it is an horrid presumption in the Romanists, who make a meer man head of the Church, who attribute to Saints and Angels a power of interceding in our behalf; and therefore we justly assert with the Apostle Paul, he hath given him (to wit, exclusively) to be head. And again, There is one Mediator (namely both of Redemption and Intercession,) between God and Man, he who is God and man the Man Christ Jesus. Indeed an Analogicall imitation may here be allowed as Christ is Head of his Church, so the King Eph. 1. 22. 1 Tim. 2. 5. is Head of his Kingdome, the Master head of his Family. As Christ walketh in the midst of his Church, so the King in the midst of his Kingdome, and the Master in the midst of his house: Christ as a Prophet doth give [Page] Laws, so his Ministers are Prophets to interpret his Laws to the People, and all Superiours must be Prophets, to instruct those who are under them; as Christ intercedeth in Heaven for us, so we must pray one for another on earth. As Christ offered a propitiatory reall Sacrifice, so we must by him offer gratulatory spirituall Sacrifices. Finally, to performe the Office of a Mediator he `dying on the Cross, rose again from the Grave, ascended into Heaven; so we must dye to sinne, live to righteousness, and seek the things which are Above. Thus we are allowed, nay obliged indirectly and allusively to follow Christ in his walks as Mediator but not directly.

3. Consider, Christs walks as he was Man, and so we shall find the actions he performed, reducible to three heads, Ceremoniall, Circumstantiall, and Morall.

1. Christ walked in a way of Conformity to the Ceremoniall Gal. 4. 4. Law, and therefore he is said to be made under the Law: On the eight day he was Circumcised, and thereby became obedient to the whole Law of Moses, but in those walks we must not trace him. Though he was pleased to fulfill the Law in himself, that it might have an honourable Buriall; yet he hath abolished it as to us; it is not, ought not to be observed, and thereby as it were revived by us.

2. Many things which Christ did were Circumstantiall, in some of which it is unlawfull, in others possibly, it may be inconvenient, and in neither of both it is needfull to imitate him. The Duration of time in which Christ fasted, to wit, forty daies, and forty nights, is such as being miraculous, we ought not to follow; we are indeed to fast as he did, but not so long, since thereby we should be guilty of self-murder; though withall it was not imprudently but piously appointed by the Church, that so long time as Christ [Page] fasted a toto wholy from food, we should a tali & a tanto, from some kind of food, and from our usuall measure of eating. Christs choosing of such persons as Publicans and Sinners, to eate and drink and converse familiarly with, inasmuch as he came to call them to Repentance, and was not capable of pollution by them, is no warrant for us to be familiar with wicked men, from whom the best may more easily receive evil, then do good to them; though yet withall it giveth Ministers leave to Converse with those under their charge, (though wicked) that if by any means they may bring them to God. Those circumstances of place and time which Christ observed in Prayer, when as one time we read he withdrew himself into the Wilderness to Pray, and at another time he Prayed all night, though the one direct to choice of private places for private Prayer, and the other intimate long Prayer in some cases not to be unlawfull; yet nether doth the one oblige us to leave our houses and run into a Wilderness, nor the other to debarre our selves of a whole nights sleep, for the exercise of our devotion. That gesture of sitting which Christ was pleased to use when he Preached to the People, would be though not unlawfull, yet inconvenient for us his Ministers to follow; since whereas he taught Magisterially, we but Ministerially, and so a more humble posture (except in case of necessity,) best befits us. Finally, The time at which our Lord Administred the holy Communion, Namely, in the night after supper: The posture in which (as it is imagined) he participated it: to wit, That of lying, which he used (after the common custome) at his other meales are no patterns necessarily oblieging us to follow them: for as to both the time and gesture it appeareth they were only occasionall, it being most suitable that the time of the first Administration of that which was to come in the Roome of, should be immediately [Page] after the Passover, and if he did use (which yet no Evangelist ex [...]resly affirmeth) that gesture, the probable reason is, because he had used it before at the Pasover, and so being neerly inoidentall was not intended for our imitation. The truth is this, on the one hand if it at all oblige, it bindeth not only to a, but the table gesture (since the custome of a countrey is no dispensation, for what is of religions and necessary concernment) and so even they, who pretend in this to imitate Christ, are defective. But on the other hand in reallity, it doth no more bind Ministers and People to conform to it in that holy Administration, then that gesture he used in his Sermons doth bind the Ministers in their Preaching; and if (as by the practice of all sorts it seemeth to be granted) it be more decent for the Minister to stand Preaching though Christ sate; I see no reason why it may not be more decent for the Ministers and People to receive kneeling, notwithstanding Christ did it in the usuall posture of his meales: though to all this it might be added, that since the posture there used, was humi discumbere, to lye down upon the ground, this of kneeling cometh nearer to it, then either that of sitting, or standing. In fine the Summe amounts to thus much; Christs ceremoniall actions being in conformity to a law abolished, are not; and his circumstantiall actions being not commanded nor forbidden by any law, need not be imitated by us: nor doth this walking as he walked extend to them.

3. But lastly, Christ walked in a way of Obedience to the Morall Law, humbling himself, and becoming obedient even to the Death, and these footsteps of his Morall Actions, we are to tread in. For the fuller Explication of this be pleased to know, that

1. Our Lord Christ is (to speak in Ennodius his phrase) Clara Epitome virtutum, an exact Epitome of Ennod. [Page] graces, in St Bernards language, Cardinalium virtutum exemplum, a spotless example of the Cardinall virtues;Bern. in Cant. Serm. 12. Tertul. in Marc. l. 4. c. 18. Cres [...]de Virtut. or if you will in Tertullians stile, cumulata perfectionis massalis summa, an accumulated heap of spirituall perfections. Suitable hereunto it is, that Cresolius cals him, a Seminary of graces, Temple of Religion, Tabernacle of goodness, and Habitation of Virtue. Indeed there is no grace nor duty, either towards God, or our selves, or others, whereof Christ hath not set us a coppy. Those graces of trust, feare, love and obedience, which we are to exercise towards God; those Virtues of loyalty to Kings, Subjection to Parents, equity and Charity, which are due to man. Finally, those Ornaments of Humility, Temperance, Patience, by which we possess our selves, were all eminent in him, as it were easie to demonstrate, would the time permit, or did the Text require it. What he in Lucian said concerningLucian Dialig. Solon, [...], In seeing Solon you see all that is good, may more truly be affirmed of Christ, in whom are all treasures of graces, as well as knowledg. That of the Apostle concerning himself and the rest of the Saints, our Conversation is in Heaven; may not unfitly be applied to this duty of the imitation of Christ: he hath his Conversation in Heaven, who leads it according to Christs example, and good reason, since as Athanasius excellently, Christ whilstAthanas. orat. contra gent. on earth did [...], carry Heaven about with him. This Sun of Righteousness went through the Libra of justice, Leo of fortitude, Virgo of chastity, Taurus of industry, Gemini of love to God and man. Indeed the Firmament is not more full of Starres, then he is of Graces. It is a rule in Philosophy, Primum in unoquoque genere est mensura reliquorum, that which is the first in any kind is to be the measure of the rest, and Christ being the first, the grand exemplar of virtue, no wonder if we are required to walk as he walked.

[Page]2. One singular end of Christs comming into the world was, that he might become a pattern of duty. Indeed the chief and primary end of his advent was to be a Saviour, but a Secondary was to be an example. Upon this account is it that St Basil saith, one end ofBas. ascet. Christs coming was, that in him [...], as in a picture we might behold the lineaments of all virtues, andJoh. 13. 15. accordingly learn to order our Conversation aright. When Christ had washed his Disciples feet he saith to them, I have given you an example: and truly for this1 Pet. 2. 21. cause he lived that he might give; yea, according to St Peter, for this end he dyed, that he might leave us an example that we should follow his steps.

3. To endeavour as far as we can that all those graces which Christ practised may shine forth in our Conversations, is to walk as Christ walked, so that this (as) here specified admits both of an extent, and a restraint.

1. Of an Extent, As, that is in all those morall steps wherein he walked: thus Tertullian saith, To Tert. de Resur. l. 2. c. 44. walk as Christ walked, is to observe the Discipline of that Piety, and Patience, Justice, and Wisdome, which flourished Prosp. Sent. in Christs life. And Prosper putting this Question, What is it to walk as Christ walked? returneth this Answer, it is Contemnere omnia prospera quae contemp [...]it, non timere adversa quae pertulit, libenter facere quae fecit, &c. To contemn what he contemned, suffer what he suffered, and do what he did. Indeed to imitate Christ but in some things, is only to step as he stepped, but to walk as he walked is to imitate him in all; not onely to be lowly, but holy, just, but charitable as he was; go about doing good, but suffering evill as he did; it is to imitate him in his active, and in his passive Obedience; to follow him in his Life, yea in his Death. For as St Austin observeth, when Christ was fixus in Aug. in Ep. cruce, fast nailed to the Cross, he walked in the wayes [Page] of constancy, courage, patience, charity towards his enemies, which we must practice when at any time we are called to suffer; we cannot have a better Expositour of the Disciple then the Master; and Christ saith to follow him, is to deny our selves, and take up our Cross.

2. Of a restraint, It being an (as) not of equality but quality, nor doth it require an exactness of performance but only a sincerity of purpose. Christs phrase is following, and coming after him, which we may do though non passibus aequis, we come far behind him: Excellent to this purpose are those Expressions of an Ancient, Proderit imitari et si nemo valeat adaequare, Arnulph. Ep. persequi, debemus, et si consequi non possimus, non eisdem passibus, sed eodem tramite, eisdem vestigijs insistendum: Made equall we cannot, conformable we may be to him; to attain to his measure is impossible, to press hard towards it is necessary, to go with the same speed and evenness is not expected, but to go in the same path, tread in the same steps is required: In one word, those graces which did flame forth in Christs life, must at least sparkle in ours, which did shine bright in his, must twinkle in ours, which were perfectly in him, must be sincerely in us; so shall we fulfill this Apostolicall dictate, to walk as he walked.

I end this, Naturale homini alium imitari, Man is naturally a Mimicke, and loves to follow; and what fuller, fitter, better pattern can be made choyce of then this here set before us? Oh then as Moses did all things in making the Tabernacle according to the pattern which God shewed him in the Mount, so let us order all our actions according to the pattern Christ taught in the Mount; and as he taught, so did in the course of his life. I [...]s the command of God to Abraham in the Old Testament, walk before me, it is [Page] the voice of Christ to his Disciples, in the New, come after me, and both very usefull; we must walk before Jer. 17. 1. Matth. 16. 24. God, by a continued remembrance of his eye, we must come after Christ, by a due observance of his steps, and so walking as having God to be our Spectatour, and Christ to be our guide we cannot wander. This is thatEphes. 6. 1. Paulin. Ep. 12. which hath still been the practice of holy men, to set Christ before them as their example; this did St Paul who adviseth others to follow him as he did Christ; thus did Martianus of whom Paulinus saith, Caelestis hominis imaginem perfectâ Christi portavit imitatione, he bare the Image of the Heavenly Man, by a perfect (that is, sincere) imitation of Christ. Oh let it be so with us in every thing we go about! let us consider with our selves what Christ did, or what we have reason to believe he would do in the like case: in case of injury, Christ would forgive; of contention, Christ would be a Peacemaker; of miseries, Christ would shew mercy; of reproaches persecutions, Christ would suffer patiently: let us do likewise; Christ is the Sun, and then only doth the Watches of our lives move right, when they are set by the Diall of his motion: Christ is the Book of life, and then only is the Book of our Conscience faire, when it is written according to that Coppy.

To this end, learn we according to the counsell of the Author to the Hebrews, to look unto Jesus. We (saithHeae. 12. 2. St Paul) beholding the glory of the Lord are changed into the same Image; and we beholding the graces of Christ 2 Cor. 3. ult. are transformed into the Image of them. Look as a Painter (to use Macarius his similitude) can draw a Mac. hom. 30. mans Picture to the life if he sit before him, and stedfastly look upon him, but if he turn away his face, the Painter can do nothing: So then doth Christ draw the Lineaments of his Virt [...]s upon our Souls, when we diligently look upon him: Indeed who can seriously [Page] view Christ, and the waies wherein he walked, and not be in love with them, and desire to walk in them? All his waies (as Solomon [...]aith of Wisdome) are waies of pleasantness and peace. No cleanness or purity, no safety or security, no peace or tranquility, no delight or pleasure, like to that which is to be found in Christs waies. True indeed they are narrow waies in regard of their difficulty to flesh and bloud; they are sl [...]bby waies in regard of the afflictions which accompany those that love godly in Christ Jesus; but they are clean waies without the mine of filthiness; for they are safe waies fenced with the hedg of divine Protection, they are pleasant waies in which we have alwaies the Sun of Gods favour shining on us; yea they are blessed waies, for they lead to life and and glory; who can behold them and not be allured to go in them?

Look we therefore with a serious and spirituall eye upon Christ and his waies, and that so long till, according to St Pauls advice, the same mind be in us that was in Christ Jesus; and then having the same mind, wePhil. 2. 5. shall do the same works; so easily is the life con [...]ormed, where the heart is inclined: In one word, if our eye be fixed, and our heart willing, the foot will be ready to run the race that is s [...]t before us. I shut up withLeo de Resur. l. 2. c. 3. that of Leo, Imitamini quod operatus est, diligite quod dilexit; love what he loved, so will you do what he did: to which we should be so much the rather induced, considering the necessity which our profession layeth upon us of so doing, and that will appeare if you,

Joyn both parts of the Text together which is theConsid. 2. other Consideration, and cometh now to be handled. He that saith, ought; it is not onely (as Zanchy well observeth) utile but debitum, that which he may do, or that which is best for him to do, but that which he ought to do.

This will the better appear, if you consider both the [Page] relations which they who are in Christ have to him, and the influence they have from him.

1. The Relations, which they that are in Christ have to him, are many and near, all which oblige to walk as he walked. He that saith he is in Christ, saith he is the friend of Christ, and friends go hand in hand, have the same affections and inclinations; he that saith he is in Christ, saith he is so in, that he is under him; Christ is his Lord, and he his servant, and probum servum pro ingenio domini conversari videmus, saith Tertullian; Tert. de patient. we see good servants conforme themselves to their Masters will, and frame themselves to their temper. He that saith he is in Christ, saith that Christ is his King, and he his Subject, and Regis ad exemplum; all men love to imitate their Prince; if Nero like musick, all Rome will turn fidlers; let the King be lame, and his Subjects will halt for company; nay more then all this, in saying we are in Christ, we say we are his Seed, his off-spring: and hominibus laetum & gloriosum filios Cypr. de zelo & livor. habere consimiles, it is a joy to Parents when their Children are like them, and the care of good Children to follow their Parents: so that since in all these relations there is an Obligation, He that saith he abideth in Christ, ought.

2. There is a singular influence which Christ hath upon all those who are in him, enabling them to walk as he walked. It is true our blessed Saviour speaketh of branches in him that beare not fruit: but there he meaneth those who are in him, [...] not [...] onely in appearance, not in reality; who in respect of their Christian profession seem to be, and in others, perhaps their own opinion are in him, not of those who are in him by a reall, substantiall, and spirituall Union with him; since all that are so in him, cannot but receive grace from him, to become fruitfull in good Works. They that are in Christ are his Members, and [Page] as the Members whilst united to the head have sence and motion derived from it, so is it with those who abide in Christ, to whom he impartes that motion whereby they are able to walk as he walked. They that are in Christ are his branches, and as the living branches receiveJoh. 15. 3. sap from the root, yea, the sap that is communicated to the branches, is of the same nature with that in the root, and the fruit according; so doth every one that is in Christ partake of grace from Christ, yea, that grace which is in Christ is infused into the Christian. Finally, He that is joyned to the Lord is one Spirit; if any man be in Christ, he hath the Spirit of Christ, and look as when the Spirit of Eliah came upon Elisha; he was enabled to do the same miracles which he did: So in whomsoever Christs Spirit dwelleth, it strengthens them to do the Works of Christ, and become like to him. Very observable to this purpose is that phrase of sealing with the spirit of promise; for as the Seal maketh the impression ofEph. 1. 13. its own stampe upon the Wax, whereby it is that the Characters upon the Seale are to be discerned in the Wax; so doth Christs Spirit stamp his own Image upon the soul: whereby it is that the graces of Christ appear in the life of a Christian. Hence it followes that whosoever saith he is in Christ, ought to walk as he walked, or else he is a lyar, and saith he is, what he is not: In which respect Leo excellently, Falsae professionis Leo Serm. 5. de jejun. 7mi mensis. imagine utimur si cujus nomine gloriamur, ejus instituta non sequamur, If we conforme not to his precepts and pattern, in whose name we glory, and of whose relation we boast, all our profession is in vain, nay a meer lye.

To end therefore, Explora teipsum infaelix qui baptisatus es in Christum, whosoever thou art that being Baptised into Christ, professest to put him on, [Page] and calling thy self a Christian, faist thou art in him, try thy self by this mark? dost thou walk as he walked? nay, rather dost thou not walk contrary to him? He was holy, thou art profane; he was humble, thou art proud; he was meek, thou art contentious; he was charitable, thou art malitious: thou saist thou art in Christ, and yet thou livest like a beast in sensuality, nay, like a Devill, in hatred and envy, but let no man deceive himself with such a vain profession. Nec Aug. de vitâ Christianâ tr. 8. c. 14. quisquam se Christianum judicet nisi qui Christi doctrinam sequitur & imitatur exemplum, nor let any man esteem himself a Christian who doth not resolve to follow Christs Commands and Example. Indeed what Alexander said to one of his name who was a Coward, Aut depone nomen, aut fortiter pugna; either shew thy self valorous, or do not call thy self Alexander; that Christ saith to all loose Christians; either live according to my pattern, or renounce my name: let then every one that nameth the name of Christ expresse the nature and do the works of Christ. Pythagoras instructing the women inJamblien. Pythag. l. 1. c. 11. a grave Oration told them, that many of the Names which were given to them in their conditions both before and after Marriage, were the Names of Goddesses; and thence exhorted them to imitation of those Goddesses. The Name (beloved) which we all have taken upon us is the Name of Christ, and therefore let us account our selves engaged to conforme to him. This, This is that which will both justifie the truth of our present profession, and make good our future expectation. There are many as St Bernard observeth, whoBern in Cant. Serm. 21. would Christum consequi, and yet not sequi, be where Christ is, sit down in his Throne, as he is in his Fathers, and yet will not go where he went, and walk as he walked; but alas it cannot be: There is no coming to the same place but by the same path, sequi servatorem Iren. l. 4. c. 28. est participare salutem, saith Ireneus elegantly: The [Page] way to partake of Salvation, is to follow our Saviour; and therefore he that saith he is now in Christ, and hopeth hereafter to be with him, must so walk as he walked: In a word, live as Christ lived, holily, justly, soberly, dye as Christ dyed, believingly, charitably, patiently, so shall you raign as Christ raigneth, gloriously, triumphantly, eternally.

Amen.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2.Verse 3. part former.‘Hereby we know that we know him.’Verse 5. part latter.‘Hereby we know that we are in him.’

THat rule of Divines concerning Precepts, Tota lex est copulativa, the whole Law is copulative, may no lesse truly be applied to graces, which as so many links in a Chain of Gold are knit one to the other. The mother and root grace of all is Faith (here called Knowledg) as being that which ingrafts us into Christ, of whose fullness (saithJoh. 1. 16. the Evangelist) we receive grace for grace This Faith [Page] whereever it is, is attended with Charity, [...]or Faith (saith St Paul,) works by love. This love cannot reside Gal. 5. 6. in any soul, but it will manifest it self by Obedience. So much our blessed Saviour expresseth, If any man Joh. 14. 13. love me, he will keep my Commandments. This Obedience is then best performed when we are conformed to Christ in our lives, and therefore calling upon us to take his yoake he biddeth us learn of him. Finally, by this Obedience to, and imitation of Christ, weMat. 11. 29, 30. gain our assurance of our interest in him: whence the Apostle Peter requiring us to give diligence to make our calling and election sure; presently addeth, if you do these 2 Pet. 1. 10. things that is practice those graces whereof Christ hath given us a pattern. Thus there is not only a concomitancy, but an efficiency of graces, a connexion of one with, but a dependance of one upon the other; whilst Knowledg begets Love, and Love keeping the Commandments, and keeping the Commandments we walk [...] Christ walked, and by all these we come to know that we know him, and are in him; all of which are succinctly and distinctly laid down in these four Verses, Hereby we know, &c.

In these Verses there are two clauses yet remaining to be discussed, the one in the beginning of the third, and the other in the end of the fifth; the former of which referrs to the keeping of the Commandments, and the other though it may look backward, yet most rationally is conceived to look forward, to walking as Christ walked; both for substance the same, and contain in them two collaterall propositions; the one whereof asserts the attaining a comfortable knowledg of our knowledg of, and interest in Christ: We know that we know him, we know we are in him; and the other an especiall means whereby that knowledg is attained; Namely hereby, that is, by keeping his Commandments; and again, hereby, that is, by walking as he walked; of [Page] both which in their order.

1. St John here affirmeth of himself and other Saints, We know that we know him, We know that we are in him. It is that indeed which not only here, but elsewhere he asserts, in the next Chapter, We know that we are 3. 14. 4. 13. 5. 19. translated; and again in the fourth Chapter, We know that we dwell in him; and in the fifth, We know that we dwell in God. For the better opening of it, take notice of these ensuing Considerations.

1. There is a threefold Object, whereabout this knowledg is conversant; Namely, what was before all time, what shall be after all time, and what is in this present time. This knowledg looketh backward, and that as far as eternity to the decree of election, which was before the foundation of the World; in this respect it is St Peters advice, make your election sure. This knowledg looketh forward at the future estate2 Pet. 1. 5. 2 Cor. 5. 1. of felicity; upon which account St Paul in the name of himself, and others saith, We know that we have a building in the Heaven. Finally, This knowledg looketh upon our present estate of Vocation, Justification and Sanctification, our Union with, and faith in Christ, and of this our Apostle here speaketh, to which I shall therefore confine my discourse.

2. There is a double knowledg attainable by a Christian, to wit, direct, and reflexe; The direct knowledg is terminated in Christ who is its Object; The reflexe in the knowledg itself which is the act, both these kinds of knowledg our Apostle here expresly speaketh of when he saith we know that we know him; where the latter, we know, is that scientia knowledg which immediately looks on Christ, and the former is that conscientia knowledg which immediately looks upon the act of knowing. Indeed it is the choice priviledg of the rationall soul, that it can reflect upon its own acts, whereby it is that a man not only understandeth and willeth, [Page] but knoweth that his soul doth exercise those functions: this is that which accordingly a Christian improveth in respect of his spirituall actings, so that he doth not only put forth the operations of his graces, but is in some measure assured that he doth put them forth; for as when I look in a glass, I look upon my self looking in it, when I touch my body I feel my feeling of it; In like manner the soul by reflex knowledg apprehends her own apprehension, judgeth of her own judgment, and believes her beliefe. Suitable to which is that of devout Anselm, Qui fidei sensum in corde habet, hic scit Christum Jesum in se esse, A Christian having an experimentall Anselm in Corinth. sence of Faith in his soul, knoweth himself to be in Christ.

3. This Knowledg of Knowing Christ, and being in him, is only i [...] respect of our selves, not others; we know him saith the Apostle, not that you know him, or that you are in him, but that we, every one attaineth this knowledg in respect of himself. Congruous to this purpose is that of St Austin, Fides est in intimis nostris; Aug. de Trin. l. 13. c. 2. nec enim quisquam hominum videt in alio sed unus quisque in semitipso. Faith is inwardly seated in the heart which one man cannot discern in another, but only in himself. Indeed Negatively we may conclude concerning those whom we see wallowing in prophanness, living in wickedness; that for the present they are not in Christ, nor have any saving Knowledg of him. Positively, we cannot concerning any though never so holy in appearance, that they are in Christ. Since whereas men may give undoubted signs of their badness, they cannot of their goodness; Indeed this new name is such as no man knoweth but he who receiveth it; and that only in himself who doth receive it; and as to know it in our selves is very difficult, so to know it in another is impossible. True, we must here distinguish of a double knowledg, to wit, of Charity, and [Page] Certainty▪ the former is only a probable opinion (improperly called knowledge) and is that which we may have of others being in Christ by their external conversation. Thus the Author to the Hebrewes wasHeb. 6. 9. perswaded better things of them to whom he wrote; and St Peter calling Sylvanus a faithfull brother, addeth, as 1 Pet. 5. 12. I suppose: nor are we to understand any more by St Pauls phrase concerning the Thessalonians, knowing your 1 Thes. 1. 4. election of God, since not the Apostles themselves (except by special revelation) could infallibly know any particular persons to be the chosen of God, and members of Christ.

4. Lastly, This knowledge of our own interest in Christ, on the one hand is not barely conjectural but infallible; and yet on the other hand it is not perfect and compleat.

1. This knowledge is not, cannot be perfect; for by the same reason that one, and every grace may be perfect in this life: whereas full perfection of grace is the priviledge of that other life. Indeed one of the names by which this grace is called in Scripture is [...], full assurance, but that is onely in a comparative notion, since none ever had an absolutely full assurance. There are indeed several degrees and measures as of others, so of this grace; and the higher degree may be said to be full in comparison of the lower, but the highest is not altogether perfect: True it is sometimes, and in some persons this knowledge may be so clear and firme, that there may not be any sensible stirrings of infidelity, the conclusion which such an one maketh of his union with Christ, may be peremptory without actual haesitation; but still there are some remainders of unbelief in the heart, whence it is that their knowledge is not alwayes in an equal height, but hath its ebbings as well as flowings.

2. But though it be not perfect so as altogether [Page] to expell doubting; yet it is infallible so as to exclude deceit; it is not onely we thinke, or we hope, but we know. It is true, as all other graces, so this hath its counterfeite; there is a presumption which looketh like this perswasion, whence it is that a man may be deceived about it, but still the knowledge it self is such as doth not deceive. To this purpose are those similitudes which the learnedDaven. determ. 4. Davenant maketh use of; a man that is drunk, may think himself sober; a man that is in a dream may imagine himself to be awake, and both are cheated in their opinions; yet this hindereth not but that a sober man may know that he is not drunk, a man that is awake may know that he is not asleep, and this knowledge of theirs is infallible. Thus whilest Hypocrites have a deceitfull presumption of their union with, it hindereth not but that regenerate persons may and do attain an infallible knowledge of their knowledge of, and interest in Christ.

To apply this: What remaineth but that every one of us labour to be among the number of this We, to know that we do know and are in Christ? Indeed they who take upon them the profession of Christianity may in this respect be fitly ranked into three sorts

1. Some there are who are in Christ, but know it not, like children who live in their mothers belly, but are not themselves sensible of it. As Jacob said of Bethel, God was in this place and I knew it not; so may itGen. 28. 16. be said of many Christians, Christ is in them, and they in him, and they are not aware of it; of whom we may pronounce in Virgils words, ‘O fortunatos nimium bona si sua norintVirgil. Agricolas!—’ How happy were they did they but know their happiness, [Page] for want of which their jealous mindes pass unrighteous censures upon themselves, as if they were miserable.

2. Others there are who pretend to know, and be assured of their interest in Christ, when yet they have no tru [...] right or title to him; their self-flattery fils them with this vain self-conceit, and their blind ignorance causeth them to presume that they know Christ; and whereas the condition of the former sort is in their apprehension only, the estate of this sort is really miserable. Indeed as one saith excellently, they are eo magis desperati, quò minus desperantes, their case is so much the more desperate, because they are so farre from despairing, that they presume; since by this presumptuous opinion of having already attained, they are hindered from labouring after an interest in Christ: and as the Philosopher said of one who had been ill taught, that his task was double, both dedocere and docere, to unteach and then teach such an one; so may we say of such persons, they must first be taken off from their sandy foundation, and then fixed upon the true rock, whereby it is that they are brought with more difficulty into the state of salvation.

3. But lastly, Others there are who both truly know Christ, and know that they know him; are by faith ingrafted into Christ, and have an inward sense of that faith, and so of their being ingrafted in him. Among this number was St John, and not he only but many others, as well Christians as Apostles; in which respect he useth the plural number, and indeed an endeavour after this reflex knowledge, is that, to which every Christian is bound. It is St Peters counsell, giving all diligence to make your calling and election sure; 2 Pet. 1. 1. 10. and if you please to view the begining of his Epistle, you shall find those whom he puts upon this work, to be all that had obtained like precious faith with the [Page] Apostles, (to wit for quality though not quantity) that is all believers who being chosen and called, must strive for an assurance that they are so.

Among others, there are two Considerations which may serve as spurres to quicken our endeavours, and wings to accelerate our pursuit after this knowledg; namely the possibility of attaining it, and the utility of it when attained.

1. If we strive after it, we shall not labour in vain. Indeed God hath appointed to every Christian his measure of spiritual stature; yet so as that no Christian who is not awanting to himself, but may attain so farre as to have some degree of this knowledge; where St Peter in the fore-mentioned Scripture requireth all believers to give all diligence to gain this assurance, what doth he but imply at once both a difficulty and a possibility of gaining it? since, were it not difficult, there were no need of all, and if it be2 Cor. 13. 5. not possible, it will be in vain to use any diligence. When St Paul calleth upon the Corinthians to examine themselves whether they be in the faith, what is his designe but (as the following words [know you not that Jesus Christ [...]s in you) intimate] that they might come to know their interest in Christ? And surely it were in vain to bid us search for that which cannot be found; examine whether we be in the faith, if we cannot know whether we have faith, or no.

2. Possible then it is, and not only so, but profitable, as conducing very much to the exercise of many duties, and the participation of many comforts.

1. Christians are called upon in Scripture to cry Phil. 3. 1. Tit. 2. 12. Abba Father, to rejoyce in the Lord, to be thankfull, to love the appearing, and look for the coming of Christ. Now these are such duties as are to be performed by none but them who know that they know Christ, and are in [Page] him. How can we call God Father, unless we know him to be so? nor can we be assured that he is our Father, except we know our selves to be in Christ, through whom alone he becometh a Father. Gerson Gers. par. 2. comp. Theol. de delect. hath well observed, that to joy there must three things concurre, objectum delectabile, applicatio ad appetentem, & cognitio applicationis: a delightfull object, an application of this object to him who desireth it, and a knowledge of that application; it is so in spiritual joy, Christ is the delectable object, our knowing him, and being in him is the application of this object; and though these two be present; yet if there be not a knowledge of this application, there can be no rejoyceing. How full of teares and despair is Hagar, when yet a well was byCen. 21. 16. her? How sad, and pensive are those two Disciples whilest yet Christ draweth near to them, and walketh with them? How bitterly doth Mary weep at theLuk. 24. 15. 17. Sepulchre, whenas he for whom she weepeth, is risen from the grave, and standeth by her? and why all this? Alas Hagar seeth not the well, the Disciples and Mary knew him not to be Jesus! Thus as it is impossible Joh. 20. 14, 15. to desire that we know not to be good, so to delight in that good whereof we know not our selves possessed. And as we cannot be joyfull in, so neither thankfull for those benefits, whereof we have not a sensible fruition; he only that can say, God of his abundant mercy hath begotten me again, can say, Blessed be the God and 1 Pet. 1. 4. Father of our Lord Jesus Christ. Finally, Christs coming at the last day shall be in flaming fire, rendering vengeance on them that know him not; only to them that are in him, he will arise a Sunne of righteousness with healing in his wings; so that whilest we are uncertain of our being in Christ, we cannot with comfort expect or with desire long for his coming.

2. And as this knowledge enableth us to these duties, so it is that which enlargeth our comforts; [Page] true it is, he is an holy man who hath grace without peace, but he is the happy man who hath grace and peace. The knowledge of our interest in Christ is not necessary to the end it selfe, as if there were no Salvation without it, but it is needfull to Solace us in the way to the end, since there is no Consolation without it. What is it that heighteneth our Fellowship and Communion with God, that giveth us boldness of access to the Throne of Grace; that causeth the soul to converse with God as a Favourite with his Prince, a Son with his Father, a Bride with her Bridegroome, but this knowledg? How amiable is the Meditation of Christ, in his Person, Natures, Offices, Merits, to him who knowing himself to be in Christ, knoweth all these to be his? Every thing of Christ is sweet to such a Soul, it doth him good to view his Wounds; nay with Thomas to put his hands in the hole of Christs side, whilst he can say, my Lord▪ and my God. With what gladness doth he receive the Word of God in every part of it; since the very threatnings do not affright him, because he knoweth they belong not to him? This Knowledg of our interest in Christ is that which multiplyeth the sweetness of all temporall enjoyments, inasmuch as by this means we look upon our selves as having not only a civill, but a spirituall right to them, we look upon them as the fruits and pledges of speciall love; yea, the earnest of a better inheritance▪ Indeed mercy looketh like mercy, and every blessing is doubly beautifull in the eye of such a Christian. One being asked what was the best Prospect? returned this Answer, To see a greatway in his own land? He who knoweth he is in Christ may look both on Earth and Heaven as his: according to that of St Paul, All 1 Cor. 3. 22. things are yours.

Finally, This is that which contents us in all estates, supports us under all afflictions, and armeth us against [Page] the fears of death. He must needs be willing to want any thing else, who knoweth he hath Christ, who is All in All, he need not, cannnot be troubled at any evils, who knowing that he is in Christ, knoweth all things shall work for his good; nor can the separation which death maketh be terrible to him, who is assured of that Union with Christ, which admits of no separation, Rom. 8. 28, 38. no, not by death it self; yea, which death is so far from hindering, that it hasteneth to a fuller perfection.

To end this therefore, Let our first care be to kn [...]w Christ, and by knowing to get into him; and then let our next endeavour be, to know that we do know him and are in him. The former will give us a right to, but it is the latter will give us the comfort of all those glorious priviledges, and benefits which Christ hath purchased; and if we would know how to attain this reflexive knowledg, pass we on to the

2. Next and last Proposition, which discovereth the means of attaining it; Namely, hereby by keeping the Commandments, we know that we know him, and by walking as Christ walked, we know that we are in him. Look as if the question be put, how we shall know the true Church, the answer is, by its essentiall marks; so if you ask how shall we know that we are true Christians, our Apostle answereth hereby, by the Characteristicall properties.

To elucidate this Assertion, observe these following Particulars,

1. That knowledg which we have of our being in Christ, and knowing him by these Characters is, not à priori, but à posteriori, not by the causes, but by the effects; our Obedience is not the root, but the fruit of Faith, and we are not in Christ, because we walk in him, but we walk in him because we are in him. To this purpose is that note of Beza upon the Text. Bona opera Beza in loc. [Page] nos non inserunt Christo, sed insitos consequuntur, good works do not ingraft us into Christ, but our being ingrafted into Christ enableth us to performe good works. As therefore the Tree is known by its fruit, and life is known by breathing and motion, which are the effects of it; So we know our Faith in, and Union with Christ by our Obedience to, and imitation of him.

2. That knowledg we have by these Characters is safe and sure, yea such as cannot deceive us. For

1. Inasmuch as the commands which Christ requireth us to keep, and the waies wherein he walked which we must follow, are clearly set down in the Word; if we faithfully compare our actions with the rule, we may know whither we keep the Commandments, and walk as Christ walked or not. True it is, many are cheated with Alchymie instead of Gold; think themselves to have those graces, which Christ did shew forth, whenas they are counterfeit; but this is not for want of an exact rule discovering, but because of a deceitfull heart misapplying; so that were men but faithfull to themselves, they might be able to pass a right censure in this Particular. Hence it is, that whilst the Hypocrite deludeth himself with a partiall Obedience and a counterfeit imitation, the regenerate Christian being in some measure enlightned, discovereth what is sincere, and what is fained, and so judgeth righteous judgment: To this purpose is that of St Austin, Qui diligit fratrem magis novit dilectionem Aug. de Trin. l. 13. c. 2. id. in Ps. 149. quâ diligit, quam fratrem quem diligit; He who loveth his Brother, more surely knoweth the love whereby he loveth him, then his Brother whom he loveth: and hence it is that the same Father saith, Est modus gloriandi in conscientia ut noveris fidem tuam esse sinceram, ut noveris spem tuam esse certam, ut noveris charitatem tuam esse sine simulatione; this is the rejoycing, yea, glorying [Page] of a Christian whilst his conscience regulated by the word, and illuminated by grace giveth in evidence that his Faith is sincere, his hope firme, and his love unfained.

2. Inasmuch as this Obedience to, and imitation of Christ, are the necessary and particular effects of our Knowledg of, and being in Christ: he who findeth the one, may undoubtedly inferre the other.

To unfold this briefly, know, That the effects of a lively Faith are of three sorts.

Some which so flow from a true Faith, that they are likewise the effects of other causes; such are all acts of morall Virtue, and extenall duties of Religion: Hence it is, that Heathen who have no Faith at all, have performed the former, & Hypocrites who have no true faith the latter. So that though from hence we may conclude Negatively, he that doth not these things hath no Faith, yet we cannot Affirmatively, because we do such things, therefore we are in Christ and believe in him.

Others which are only the effects of a right faith, but yet such as faith produceth not but when in strength; of this sort are the sence of Gods Love, peace of Conscience, joy in the holy Ghost, magnanimity in afflictions, and desires of dissolution. From these we may conclude Affirmatively, but not Negatively, he that can act these duties doth know Christ, but every one that knoweth Christ cannot act these duties.

Finally, Other effects there are which flow from Faith only, and alwaies, which it is as naturall for Faith to produce, as for the Sun to shine, or the Fire to burn; such are these my Text speaketh of, a sincere Obedience, and a consciencious imitation of Christ: from whence we may infer both waies, and so the proposition will be recipocrally true, Every one who keepeth the Commandments knoweth Christ, who walketh as Christ walked, is in him; and every one who knoweth Christ keepeth the Commandments, is in Christ, [Page] and walketh as he walked.

Put then both these Considerations together, we may know that we keep the Commandments, and if we keep the Commandments, we may assure our selves that we know Christ; no wonder if our Apostle say, Hereby we know we know him. We may perceive whether we walk as Christ walked or no; and if we walk as Christ walked, we may be confident we are in him; no marvell if our Apostle say, Hereby we know that we are in him. The strength of this Argumentation will the better appear if we reduce it to a Syllogism, which may be thus framed;

Whosoever keepeth the Commandments knoweth Christ,

Who so walketh as Christ walked, is in him;

But I keep the Commandments, and walk as Christ walked,

Therefore I know Christ, and am in him.

The first of these, which is the Major we know by a certainty of faith, as being expresly asserted in this and other Scriptures. The second, which is the Minor we know by a certainty of experience, finding these qualifications wrought in us; and thus knowing the premises we inferre the Conclusion, and so by a certainty of Faith joyned with experience, we are able to assert our interest in Christ.

3. This Knowledg which we have hereby doth not exclude the Testimony of the Spirit. It is St Pauls assertion, That the Spirit beareth witness with our Spirits, that we are the Children of God: Yea, St John inRom. 8. 16. 5. 7. the last Chapter of this Epistle plainly ascribeth this Office of bearing witness to the Spirit, and yet it is no less true, that these graces and qualifications do beare the same witness; these two witnesses being the one subservient to the other, whilst the spirit is the principall, and these qualifications are the Spirits instrument in this work. Whether there be an immediate Testimony [Page] given by the spirit to the Soul of a Believer, assuring him o [...] his interest in Christ I will not now dispute. That the spirit can thus testifie is not to be questioned, and that at some times to some eminent Saints he hath been and may still be pleased to vouchsafe it, will not be denied: but doubtless the usuall way of the Spirits witnessing is by the grace of Sanctification imprinted on the heart, and expressed in the life.

To this Testimony the Spirit concurreth especiallyGal. 5. 22. two waies, partly by implanting his graces in us, in which respect they are called the fruits of the Spirit; and partly by discovering them to us, in which regard St Paul saith, We have received the Spirit which is of 1 Cor. 2. 12. God, that we might know the things which are freely given us of God. The truth is, as we cannot have grace without the Spirits operation, so neither can we discern it but by the Spirits irradiation; and as the beauty of all colours is manifested by the light of the Sun, so is the truth of all graces in the heart by the Spirits light.

By all which it appeareth, that the Spirit is the chief in this work, so that as if you ask how we know that we know Christ, and are in him? the answer is, by keeping the Commandments, and walking as Christ walked; so if you ask, how we are inabled to keep the Commandments? and walk as Christ walked? and how we are to know that we do thus walk and keep the Commandments? the answer is by the Spirit.

To close up this with a double consectary.

1. That assurance of an interest in Christ which many pretend to, who walk contrary to him and his Precepts in their lives, is not a Christian Knowledg, but a vain confidence, a carnall security, a lying delusion, and a damned presumption. To all such therefore who hug sin in their Bosomes, and yet suppose they are folded in [Page] Christs arms, who sail with full speed to Hell, and yet think to cast Anchor at Heaven Gates, who live in Rebellion against, and yet promise to themselves Salvation by Christ, we say not rejoyce with trembling, but tremble without rejoycing; not work out your Salvation with fear, but fear without any hope of Salvation in this condition. And whereas such persons may perhaps plead an immediate Testimony of Gods spirit, assuring them that they are in Christ; we are bold to tell them, it is an hissing of the old Serpent, not a whispering of the good Spirit, it is the voice of the Devill, not of God. Ah my Brethren, we sometimes pity mad Persons whom we seelying in the straw, clad in rags, and yet heare them boasting themselves to be Kings and Queens: Have we not as great, nay far more reason to pitty our own madness, in fancying to our selves we are in Christ, washed by his Blood, and made Kings and Priests to God, when as we transgress his Laws and cast both his Precepts and Pattern behind our back. Me thinketh when men who live in Adultery, Fornication, Covetousness, Envy, Rebellion, or any work of the Flesh, promise to themselves an interest in Christ, their sins should presently look them in the face and tell them, that they are none of Christs.

2. It neerly concerneth us all to search our hearts and try our waies, to enquire into the Obedience and Conformity of our Conversations, that hereby we may know we are in Christ. It is an excellent saying of St Bernard, Quantum creseis in gratiam, tantum dilataris Bern. Serm. 3. in Cant. in fiduciam, according to the measure of our Obedience, so is the measure of our Confidence; if therefore we would strengthen the latter, we must by due inquiry assure our selves of the former. Ah my Brethren, it is an easie matter for a man to say I know I am in Christ, but it is no easie matter to say, Hereby [Page] I know I am in him; what is it for a man to brag that such and such Lands and Lordships are his, unless he can shew his evidences? These qualifications are the evidences of our title to Christ; and what will it avail to lay a claime to Christ, if we have not these to shew? Oh then what need is there of a diligent search, that we may find these qualifications in us, and because in nihilo facilius, & periculosius erratur, there is nothing wherein we may more easily, and yet more dangerously be mistaken, then in this enquiry? Oh what need is there of a due care, that there be no flaw in our evidence, that our qualification be of a right stampe.

To this end, Study carefully the directions of the word, Pray▪ fervently for the illumination of the Spirit, consult not with flesh and blood, hearken not to the suggestions of Satan, but deal impartially with thy own Soul, as knowing of how great concernment the right managing of this work is.

And now upon serious and deliberate search.

1. On the one hand, Canst thou not find these qualifications in thee? Be not too hasty in passing a determinate sentence against thy self, since though these graces be necessary effects, yet they are no [...] necessary signs of Faith; and therefore they may be in us, and so we truly in Christ, and yet not appear, so as we to know either that they are in us, or we in Christ. Perhaps thou art at that time clouded with some violent passion, assaulted with some virulent temptation, under spirituall desertion; and no wonder if in such a case thou be not able to see those graces which yet thou hast; since though there be fire, yet so long as it is hid in the Embers it cannot flame forth, nor doth it appear to be there. Besides the operating, there must be (as you have heard) a discovering work of the spirit. By the former, Faith bringeth these graces forth as effects, [Page] by the latter, a Believer maketh use of them as signs, and these two do not alwaies go together. Indeed if thou manifestly find the contrary vices reigning in thee, thou maist and oughtest to conclude thy self as yet to be without Christ; but though thou canst not clearly apprehend the inbeing of these graces, thou must not peremptorily conclude against thy being in Christ, but rather hanging as it were between hope and fear, wait and pray, and search for further discovery.

2. On the other hand dost thou find the truth of these qualifications in thee? Bless thy God, know thy bliss, own thy priviledg; and labour after greater measures of this apprehension; since as he that only hopes he keepeth the Commandments, can only hope that he knoweth Christ, so he that knoweth and is assured he keepeth them, may know and be assured that he knoweth Christ.

I shut up all with one Caution; In your indeavours after the reflex, forget not the direct acts of Faith. Look upon Christ, as he who is your righteousness to justifie you; and then look upon your Obedience as that which may testifie to you that you are justified by him; even then, when you cannot clearly discover inherent qualifications, cast not away wholly your confidence in Christs Merits, and when you do discover them, rest not in them but only in Christs Merits, ever remembring that it is the being in Christ by Faith, which intitleth you to justification and salvation, and your keeping the Commandments, and walking as Christ walked, is that which manifesteth the truth of your Faith, by which you are in Christ; by whom you are justified; and shall at last be saved.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 7, 8, 9, 10, 11.7.‘Brethren I write no new Commandment unto you, but an old Commandment, which you had from the beginning; the old Commandment, is the Word which ye have heard from the beginning.’8.‘Again a new Commandment I write unto you, which thing is true in him and in you, because the darkness is past, and the true light now shineth.’9.‘He that saith he is in the light and hateth his Brother, is in darkness, even untill now.’10.‘He that loveth his Brother abideth in the light, and there is none occasion of stumbling in him.’11.‘But he that hateth his Brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.’

IT was St Pauls sage and sacred advice to Timothy, Hold fast the form of sound 1 Tim. 2. 13. words which thou hast heard of me in Faith and Love which is in Christ Jesus. Where these words Faith and Love are by some, and not unfitly referred to the manner of [Page] holding, these being the two hands by which we hold fast the truth; but by others and no less probably they are refered to the forme of sound words which he heard of him, the matter of the form, the substance of those words being reducible to those two heads: suitable hereunto is that Paraphrase of Theophilact, in Faith and Love, [...],Theoph. in loc. that is, My words and discourses are conversant about Faith and Love: what he saith concerning St Pauls we may concerning St Johns words in this Epistle, all of which tend either to the enlightning of our Faith, or inflaming of our Love; the latter of which our Apostle beginneth with at these Verses, Brethren I write no new Commandment, &c.

Which words consist of two generall Parts.

A Preamble inviting, in the 7, and 8, Verses.

A Doctrine instructing, in the 9, 10, and 11, Verses.

Our Apostle intending to spend a great part of thisGen. 1. Epistle in a discourse of Love, doth not unfitly begin it with a Preface; especially considering that the end of an Exordium is captare benevolentiam, to gain love both to the Orator and his matter.

In this Preamble there are two things considerable.

The kind Appellation our Apostle giveth those to whom he wrote in the first word Brethren.

The large Commendation he giveth of the Doctrine about which he was to write in the rest of the words.

That which first occureth to be handled is the kind Part 1. Appellation Brethren. The vulgar Latine following the Syriack read it Charissimi, dearly Beloved: and Grotius finds [...], in one Greek Manuscript. Indeed either is very suitable, To shew that he himself was not a stranger to that love he would teach them, he might fitly call them dearly Beloved, and being to treat of Brotherly Love, he no less aptly useth the stile of [Page] Brethren, so that it is not much materiall which way we read it; but because the other phrase of dearly Beloved is used afterward, and the most Greek Copies here read, [...], I shall handle that reading (whichQui de charitate praecepta traditurus erat à charitate non alienus. Justin. in Ep. our Translation following renders) Brethren.

It is a title that is very considerable upon severall accounts, especially these foure. Inasmuch as it is a word of Verity, of Humility, of Charity, of Dignity. There was really such a relation between St John, and those to whom he wrote. The mentioning it by the Apostle argueth in him a Spirit of love, and lowliness, and much advanceth the honour of those to whom he wrote.

1. It is a word of verity; indeed it is somewhat strange how this should be true. If you cast your eyes on the first verse of this Chapter, you find him calling them children, and how is it possible they should at once be his brethren, and his children? If they were his brethren, he and they must be children of one Father; if they were his children, he must be their Father, and these two cannot consist together. The truth is, these relations in a natural way and a proper notion are altogether incompatible between the same persons; and yet this hinders not but that in a spiritual and Scripture-sence both these are verified of St John, in reference to those to whom he wrote. Know then that the sacred penman of this Epistle may be considered under a three-fold latitude; as an Apostle, as a Christian, as a Man.

1. Consider him as an Apostle, invested by Christ with authority to publish the Gospell, whereby they were converted to the Faith, so he was their Father, and might therefore call them his Children. But

2. Consider him as a Christian embracing the same Faith with them, which he Preached to them, [Page] so he and they were Bretheren. They who have the same Father and Mother, are undoubtedly Brethren; now the Apostles as Christians had God to their Father and the Catholick Church to their Mother: and therefore Brethren to all even ordinary Christians. In this respect it is that St Peter, giving thanks to God 1 Pet. 1. 3. for this mercy of Regeneration, useth a Pronoune of the first person Plurall; Blessed be the God and Father of our Lord Jesus Christ, who hath begotten not me or you, or me and you, but us again to a lively Hope; thereby intimating that he and they were all the Children of God, and that by the same meanes of the new Birth: and St Paul writing to the Corinthians, maketh himself one of the number, when he saith, We being many are one body; and again, By one Spirit we are all Baptized into one Body, thereby implying,1 Cor. 10. 17, [...] 3. that he and they stand in the same relation to the Church.

This Relation is that which is not between every Minister and his People. On the one hand sometimes the Minister himself is not a Brother, because a prophane wicked Person; yea, in this respect he may be able to say my Children, and yet not my Brethren: for since the Spirituall Birth dependeth upon the energie of the Seed, which is the Word accompanied with the Spirit, not at all upon the goodness of him that dispenseth it; it is not impossible for 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 [Page] 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 Deut. 18. 15. 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, Mosch. de vit. patr. l 10. c. 149. 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 disp [...]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 [Page] 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 re [...]t frequently in their Epistles use this term Brethren; nay, as if this were not low enough, St Paul mentioneth2 Cor. 4. 5. a relation that argueth an inferiority in the Apostles to the people, where he useth that religious Complement [Page] 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, Phil. v. 8, 9. 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 [Page] 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 love2 Cor. 6. 11. 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 1. Thes. 2. 8. desirous of you, we were willing to have imparted unto you not the Gospell of God only, but also our own souls, because Ambr. Serm. 1. de Temp. ye were dear unto us. Thus did St Ambrose love his charge, when he declareth how much he was troubled at his absence from them though upon just occasion. It were easie to multiply instances of this nature. Oh let all Pastors take fire at these flames, and learn by these examples: indeed there is no relation in which Ministers stand to their people, but it cals for this duty, if they look on them as their Sheep, their Schollars, their Children, their Brethren; all ingage them to Love.

And surely, Magnes amoris amor, Love is the Loadstone of Love; if we love you, you must love us as Brethren, so did those converts who bespake the Apostles with this very title, Men and Brethren. Tell me I beseechAct. 2. 37. you why should we be accounted as your enemies who watch for your souls? If you think scorne to honour us as Fathers, yet however own us as Brethren.

In a word, Since we are Brethren let us sweetly live and love as Brethren. Oh how pleasant a thing it is for Ministers and People like Brethren to dwell together in Ʋnity! Oh that both Priest and People when any contentions arise between them, or when their love to [Page] each other, begins to faile in them would remember this relation, so should the meditation hereof be both as water and fire, as water to coole the heat of contention, as fire to kindle and cherish the heat of affection.

4. It is a word of dignity, That he who was in the highest office belonging to the Christian Church should call the despised Christians, to whom he wrote his Brethren; as it is a dignation in him, so it must needs be an exaltation to them. The greater the Persons to whom we are related, and the nearer the relation is, the greater is the honour. To be a Servant, a Kinsman, but much more to be a Brother of a Lord, or Earl, but much more of a King is a very great Dignity; such honour have Christians; they may claim Brotherhood to the goodly fellowship of the Prophets, the Noble army of Martyrs, the sacred Hierarchy of the Apostles, yea the head of the Church, Christ himself: for so saith the Author to the Hebrews concerning him, He Heb. 2. 11. is not ashamed to call us Brethren.

Oh let us walk worthy of these high relations which Christianity confereth upon us, and so much the rather, because by our unanswerable behaviour to these relations, we shall not only dishonour our selves, but them to whom we are related. If one that is Brother to a King should make himself a companion of Thieves, doth it not redown to the dishonour of the King to whom he is so nearly allyed? And if we who by our Christian profession pretend at least alliance to the Apostles; yea, Christ himself, shall live no better, nay worse then Turks, Pagans, Infidels, how must they suffer to whom we pretend so near a relation? And therefore (to imitate the Apostles exhortation) Let our Conversation be such as becometh the Brethren of those holy Apostles, who were the first Publishers of the Gospell of Christ. And so much be spoken of the [Page] Compellation given to the Persons.

Pass we on to the commendation which our Apostle Gen. 2. here giveth the matter whereabout he was now to write, which is drawn from three heads.

The Authority of it, as being a Precept both old and new in those words; I write no new but an old Commandment, &c. and Again a new Commandment I write to you.

The Conformity of it to the Pattern which Christ hath set, in those words, A thing which is true in him.

The Congruity of it to the state of the Gospell, the truth of Christianity, in those words, And in you, because the darkness is past, and the true light now shineth.

The Authority of that which our Apostle here commendethPart 1. is that which we are to begin with. And that inasmuch as it is

1. An old Commandment, This is that which is both propounded and proved: the former in those words, I write not a new but an old Commandment to you; the latter in those, Which you heard from the beginning, the old Commandment is the word which you heard from the beginning.

1. The proposition is set down with a great deale of Emphasis, not only Positively but Oppositively; Affirmatively, but Negatively. The Apostle doth not content himself to say, I write to you an old Commandment, but knowing (as Calvin well noteth) how suspected Didym. in loc Calv. in loc novelty is and deservedly hatefull, and because as Didymus observeth, the brand of novelty, both by Jews and Pagans was cast on Christianity; and withall, because many things are old which yet in truth are but old Innovations, (as I shall hereafter discover) he doth expresly vindicate his Doctrine from any such aspersion by this addition, not a new but an old Commandment.

[Page]It is somewhat debated by Interpreters what our Apostle intends by this old Commandment, whilst Some understand it generally of the whole Evangelicall Doctrine. Others referre it to the preceding Verse, where is a speciall command of walking as Christ walked. Others to that particular command of Love, which immediately followeth. This last I incline to, and so much the rather, because I find St John himself so expounding it in the Eleventh Verse of the next Chapter,Ch. 3. Ver. 11. Ep. 2. Ver. 5. wherein he cals loving one another, the message from the beginning, and at the Fifth Verse of the next Epistle, where he saith, Not as though I wrote a new Commandment, and this concerning the precept of loving one another.

That I may the better dispatch this clause, be pleased to proceed with me by these steps,

[...]. The Doctrine which our Apostle was now about [...]. to propose, is called a Commandment, whence observe

1. Generally, That as the Law had Gospell, so the Gospell hath Law in it; and as it publisheth promises, so it obligeth by Precepts. It is the difference between promises and commands, that the one importeth some good to be done for us; and the other, some good to be done by us; the one informeth us what God will do; and the other, what we should do. Now though the principall end of the Gospell be to declare the one, yet so, as that it teacheth the other. For this reason it is no doubtRom. 3. 27, 8, 2. Gal. 6. 3. Jam. 1. 25. Gal. 6. 16▪ 2 Pet. 2. 21. that the Gospell is sometimes called by the name of Law, as where we read of the Law of Faith, and the Law of Christ, and the Law of Liberty, and the Law of the Spirit of Life: and upon the same account the Apostle Paul cals it a Canon, or a rule to which our lives must be conformed, and by which our waies are to be directed: and St Peter stileth it the holy Commandment, from which Apostates turn, and [Page] the grace of God which many interpret (by a Metonymy of the Object) to be the Gospell; is said to teach, being asTit. 2. 11. 1 Pet. 4. 17. 2 Thes. 1. 8. well a Schoolmaster as a Comforter. Finally, In this respect it is that we read not only of believing the Gospell which layeth hold on the promises, but obeying which conformeth to the Precepts of Christ, the non performance of which is threatned with a miserable end by St Peter, and with vengance to be rendred in flaming fire by St Paul.

True it is, That whereas the Law did only command, the Gospell enableth as well as commandeth; nor doth it only jubere quod placet, but dare quod jubet; prescribe what we are to do, but strengthens us to do what is prescribed; yet still the Evangelicall Doctrine consists of commands as well as comforts; let not then carnall Gospellers deceive themselves by fancying a Gospell, altogether made up of mercy: since such an one must needs be [...], another Gospell then Christ or his Apostles taught, and so must needs prove [...], a lying Gospell, such as will fail those that trust in it.

2. Particularly, that the Doctrin of love is a Commandment. There is a great deale of difference between allowing and commanding; that only implyeth a may, but this a must, that a licet it is lawfull, this an oportet it is needfull to be done: of this latter sort is l [...]ve; as being that which all Christians are not only warranted but enjoyned to practice: when therefore at any time our corrupt natures, or Satannicall suggestions put us upon any thing which is contrary to love, let us refell it with this consideration. It is a command which I dare not violate, and (as St Paul saith in another case) a necessity is laid upon me for the observance of it.

Our Apostle having before called upon those whom2. he wrote to keep the Commandments, proceeds to sh [...]w them what the command was, he would have them [Page] especially to keep; no doubt hereby intending to prevent an Objection which might otherwise be made. St John having set down keeping the Commandments as the only mark of knowing Christ, it might be inquired. Oh holy Apostle what are those Commandments which thou wouldst have us to keep? for prevention of which he lets them know what was the old and new Commandment, which they were chiefly to keep, namely, Love.

A practice deservedly imitable by all Ministers, who must not content themselves with generalities, but descend to particulars, as we call upon the people to do their duty, so we must inform them in the duties which they are to do. Thus the Prophet Micah dothMicah 6. 8. not only exhort the people to Obedience, but sheweth them what the Lord required of them; Namely, to do justice, love mercy, and walk humbly with their God. Thus our blessed Sauiour not only requireth his Disciples Mat. 16. 24. to come after him, but instructs them in what it consists; Namely, the denying of themselves, taking up the Cross and following his pattern: and else where inciting them to learn of him, specifyeth in what, to wit, meekness and lowliness. The truth is, whilst we only in generall terms stirre up men to believe and repent, and serve God and do the Commandments, but instruct them not wherein the practice of those duties consists, they will be very apt to deceive themselves, and the Devill will help to perswade them that they do them whenas they are farre short of them. That Preaching is likely to be most effectuall which is most punctuall, in describing as well as prescribing: as here St John doth in his writing.

Whereas the Apostle before useth the Plurall Number3. the Commandments; here he changeth it into the Singular and saith, I write a Commandment; and perhaps for this reason to imtitate that in this one, which he was now to write about, all the Commandments are [Page] contained, so as in keeping this one we keep all? Indeed what else are the Commandments, but Love enlarged? and what is Love but the Commandments contracted? St Paul writing to Timothy saith, The end of the Commandment is Charity; this being the finall cause to which every command tends, and the practice of this as it were the formall cause the impletion and perfection of every command: to this purpose is that of St Gregory Greg. hom. in Evang. 27. when he asserteth, Omne mandatum de solâ dilectione est, & omnia unum praeceptum sunt, quia quicquid praecipitur in solâ charitate solidatur, All the Commandments are but one and that the command of Love, Love being as it were the one root, out of which all other duties as so many Branches sprout forth. And surely we have great cause to take notice of Gods goodness herein, who having absolute power to command what he pleaseth, is pleased to command nothing but Love. And as Naamans servant said in another case to him, If the Prophet had commanded thee a greater thing, 1 Tim. 1. 5. 2 King. 5. 13. wouldst thou not have done it? how much more when he saith wash and be clean? so (my Brethren) if God had imposed more or harder Precepts upon us, would we not have obeyed them? how much more when he only obligeth us to Love?

This Commandment of Love about which our Apostle 4. was to write is commended from this, that it is not a new but an old Commandment, where observe

1. In Generall, The Commandment which the Apostle enjoyneth by writing to these Christians, is notTert. de praescript. adv. haer. new but old: it is Tertullians observation concerning all the Apostles, Nec ipsi quicquam ex arbitrio suo quod inducerent elegerunt, how that they did not prescribe any Commandment of their own invention to the Church; and surely then it is a fit item both for us Ministers what Doctrines to deliver, and you the People what Commandments to receive, such as are not new but old. [Page] The newest Philosophy may excell as having the advantage of new experiments, but the eldest Divinity is the best: that of Solomon, an hoary head is a Crown of Glory, Prov. 16. 31. if it be found in the way of righteousness, may in this case be inverted, it is a Crown of Glory to the way of truth, that it is alwaies found with an h [...]ary head, [...] and [...], are near of sound, and they agree in sense, new Doctrines are vain at best, yea, too often dangerous: and therefore saith Zanchy well, Nihil Zanch. in loc. novum in religione admittendum, nothing of novelty is to Vincent. Lyrin. adv. haer. c. 30. be admitted in Religion: and to the same purpose Lyrinensis, Vitanda est novitas, tenenda antiquitas, Shun new paths, and keep the beaten track: The Christian FaithJude 3. is not quotidie inventa, still to be newly invented, but semel tradita, once delivered to the Saints which we must earnestly contend for. Indeed new illustrations id. ibid. of old Doctrines are attainable. Fas est ut prisca caelestis Philosophiae dogmat a limentur, poliantur, non ut commutentur, saith the forementioned Author, it is lawfull for us to put new trimmings upon those old Garments, to handle the old Doctrines in a new method, illustrate them by new similitudes, but still the same truth for substance, must be retained and maintained by us.

By this which hath been said, We may see whatid. c. 26. reason there is to exclaime against the madness of this Generation. Mirari satis nequeo (said Lyrenensis of the men in his daies we may no less truly of those in ours) I cannot enough wonder at the impiety of those blind minds which not being contented with anciently received truths, are alwaies either adding, or detracting, or changing, some way or other introducing somewhat that is new: that which here St John sets down as a commendation, is now become an accusation; he preacheth nothing but what is old: the voice of those in the Psalms is, Quis Psal. 4. 6. ostendet bonum? who will shew us any good? the cry of [Page] this age, Quis ostendet novum? who will shew us any thing that is new: our proud Women are not more for new fashinos, then both Men and Women for new fancies. But surely if that which our Apostle wrote was not new but old; they who vent not old but new are false Apostles: upon this account it was that Ireneus inveighingIren. l. 1. c. 18. against Hereticks, maketh this one Character of them, Affectant per singulos dies novum quicquam ad invenire quod nunquam qu [...]squam excogitavit, they affect to broach somewhat new which was not heard of before: and to the same purpose St Austin givethAug. opusc. de util. [...]ed c. 1. a Definition of a Heretick; He is one Qui alicujus temporalis commodi & vanae gloria causâ novas opiniones vel gignit vel sequitur, Who for secular advantage or vainglories sake, doth either invent or uphold some new Doctrine: and to name no more Origen observeth concerningOrig hom. 22. in Matth. Hereticks that they Marry themselves extraneo verbo to a Forraign and so some new word, altogether alyene from that which is conteined in the holy Scriptures.

And therefore (my Brethrer) take ye heed ofTertul. adv. Mar [...]. them who publish according to Tertullians phrase concerning Marcion, hesternum Evangelium, a G [...]spell that is of yesterday, who change their Faith and Doctrine, with the Moon every Moneth, and are as it were Skepticks in Divinity. Remember, (I beseech you) who it is that soweth the new Tares among the good Corn? EvenMat. 13. 25. the envious man: observe I pray you whither those men wander who (as Ghislerius his phrase is) Antiquâdimissâ Ghisler. in Cant. per novam gradiuntur viam, Leaving the ancient path, seek new waies: it is seldome that he who is taken of his old and sure basis, s [...]tleth any where, but is tossed to and fro with every wind of Doctrine, falling away from truth to e [...]ror, from error to heresie, from that to Blasphemy, and at last to Atheism. Remove n [...] Prov. 22. 28, 23, 10. then the ancient Land-marks: it is Solomons ingeminated [Page] counsell, no doubt to be understood literally, but yet such as is applyed allusively, by the ancients to this present matter, Terminos antiquos dicit terminos veritatis & fidei quos statuerunt ab initio Catholici Doctores, he calls the old Doctrines embraced by the Chatholick Doctors, the ancient Land-marks saith Salazar, let us notSalazar. ibid. dare to remove them; yea, if an Angel from Heaven, (as St Paul speaketh) shall Preach any other Gospell let him Gal. 1. 8. be accursed: In one word, let the obedience which we yield to the Commandments be a new Obedience; but the Commandments to which we yield Obedience must be not new but old, such was this concerning which the holy Apostle here writeth.

2. In Speciall, Yet further and lastly take notice that the Commandment of Love is not a new, but an old Commandment: many indeed are the Topicks whence this Commandment of Love might justly be commended; and among others this is not the least that it is grayheaded and of ancient institution. There are some things to which oldness is a disparagement, an old Garment past mending, an old house past repairing, an old ship past rigging: but then there are other things of which oldness is a praise, old Coynes, Manuscripts, Monuments, Buildings have a face of honour upon them; it is a great dignity for a man to be descended of an ancient house, no wonder if this command of love be therefore honourable, because it is an old Commandment.

The truth of this which is here attributed to Love will best appear by the proofe which is annexed and is next to be handled. For the present we will take it for granted, and let the improvement of it be to render this command of Love the more amiable and acceptable to us.

Indeed were it a new Precept, and the imposition of it but of Yesterday, we might have some reluctancy [Page] against it, Haud facilè insuetum jugum suscipimus saith Calvin well: men do not easily undertake a yoke to which they are not accustomed, but this yoke Calvin in l [...]. is no other then what was of old imposed. It is well observed by an Historian, the Laws which at first were exceeding harsh and heavy, by force of custome become not only tolerable but light and easie. Hereupon one compareth customes to a King, and Edicts to a Tyrant; because we are subject voluntarily to the one, but upon necessity to the other. To this purpose Herodotus Herodot. Chrysost, orat. 76. Suid, in dicti. [...]. reporteth that Darius having under his dominion, certain Grecians of Asia, who had a custome of burning their dead friends, and certain Indians who used to eat them, he called the Grecians and would have them to conforme to the Indians, afterward he called the Indians and would have them to conforme to the Grecians, but found both very unwilling to leave the usage of their countrey, so tenacious are men of old customes. Oh then my Brethren, since this command is such as hath alwaies been a custome among the Saints, and hath upon it the stamp of antiquity, let it be embraced and practiced by us with the more readiness and alacrity. And so much for the Point it self; It remaineth, I now proceed to the proofe it is from the beginning. But the time being past, commands me to end, and reserue that to the next opportunity.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. V [...]RS. 7, 8.7.‘Brethren I write no new Commandment unto you, but an old Commandment, which ye had from the beginning, the old Commandment is the word which ye have heard from the beginning.’8.‘Again a new Commandment I write unto you, which thing is true in him and in you, because the darkness is past, and the true light now shineth.’

EVery Scribe instructed for the Kingdome Mat. 13. 52. of Heaven (saith our blessed Saviour) is like unto a man that is an Housholder which bringeth forth out of his treasury things new and old; an excellent similitude representing to us the properties of a good Preacher. The Housholder hath [Page] his Treasury where provision is laid up: The Preacher his storehouse of divine knowledg. The Housholder doth not hoard up, but bring forth what he hath in his Treasury for the use of his Family: The Preacher being furnished with abilities employeth them for the Churches good. The things which the Housholder bringeth [...]orth out of his Treasury are both new and old, all sorts of provision both of the present and former years growth: The Doctrines which the Preacher delivereth are either (according to Brugensis) the new and glorious mysteries of the Gospell, in old andBrug. in Mat. Hilar. in Mat. common resemblances; or (according to St Hilary, and the Ancients) Nova & vetera in Evangeliis & in lege, the Legall and Evangelicall verities: according to this is that occasionall note of St Ambrose uponCant. 7. 13. Ambros. in Ps. 118. Oct. 22. those words of the Spouse, At our gates are all manner of pleasant fruits new and old which I have laid up for thee, oh my Beloved, Teneo mandata omnia novi & veteri Testamenti, I keep the Commandments both of the old and new Testament: for whereas the Jewish Synagogue neither keep the new in the letter, nor the old in the Spirit: the Christian Church observeth both, and instructeth her Children in both. Suiteble hereunto it is that this great Apostle of the Christian Church and well instructed Scribe for the Kingdome of Heaven, brought forth in his Preaching, and here layeth up a writing both old and new, chiefly pressing upon us the observance of a command, both Legall and Evangelicall, Brethren I waite no new but an old, &c. Again a new Commandment I write unto you.

2. Having dispatched the Compellation Brethren, we have entred upon the first branch of the commendation drawn from its divine authority, and therein the consideration of it as an old Commandment, which having been already handled in the Assertion; we are now to proceed to the Probation, as it is implicitly [Page] couched in these words, which we had from the beginning, and explicitly set forth in those, The old Commandment is the word which ye have heard from the beginning.

That you may see the strength of the Argument. I shall forme it into a Syllogism thus;

That which you heard and had from the beginning is the old Commandment. But

This Commandment about which I write unto you, is that you heard and had from the beginning.

Therefore. It is not a new but an old Commandment.

The Conclusion is the Assertion and hath been already handled, the Major and Minor containe the Probation, and remaine now to be dispatched.

1. Begin we with the Major, The old Commandment is the word which was heard from the beginning. To clear this, Be pleased to know, That a thing may be said to be old, either [...], in some respects only, or absolutely. That which is not from the beginning and therefore is new in respect of preceding times, may yet in respect of following ages be said to be old, but only what is from the beginning, is absolutely old. Antiquity properly referreth to time, so that what hath the priority carryeth it in point of antiquity, Tert. contr. Marc. l. 4. c. 4. and Id prius quod ab initio (saith Tertullian) That is first which is from the beginning, principium, a beginning being Id quo nihill prius, that before which nothing is, else it could not be the beginning. In this sence it is we most justly say that which is true is old, forid. ibid. though error may be old, truth cannot be new: Yea, Since as that forementioned Father excellently argueth, Falsum est corruptio veri, Falshood is nothing else but an adulteration of truth, Truth must needs be before Falshood, and so the terms are convertible, that which is true is old, and that which is old is true, for no error but is new in respect of that which is from the [Page] beginning, though it be old in regard of that which followeth. Upon this account it is that the same Father disputing with Marcion put it to this issue, I say my Gospell is true, Marcion saith his is. I say Marcions Vide Tert. contr Marc. l. 1 c. 13. Gospell is false; he saith mine is, Quis inter nos determinabit nisi temporis ratio ei praescribens authoritatem quod antiquius reperiretur? let antiquity end the controversie: that which can shew largest prescription of time, and so the eldest let it be accounted truest. Indeed Christianity stands upon holy antiquity, and there is no better way of discovering what is false, and reforming what is amiss, then by looking back to the beginning.

Upon this ground it is, that we contest both with the Papists on the one, and all Sectaries on the other hand, as being ready to justifie against both, that what we teach is truly old, because the word from the beginning.

1. As the Gibeonites cheated Joshuah with their old Shooes clouted upon their feet, old Garments, dry and mouldy Bread. So do the Papists delude many poore souls with pretence of the old Commandment, and the old Religion. It is the calumny they cast upon us Where was your Religion before Luther? we are Novelists and but of Yesterday; yea that we daily broach new Doctrines. That some (who are among us, but not of us) do so we cannot deny; but still we are ready to justifie the Doctrine of our Church to be the old Doctrine; nor do we desire a better Medium of proving it then this in the Text, The old Commandment is the word which was from the beginning. Take any or all of those opinions wherein we differ, and for which we separate from them, such as are Transubstantiation, half Communion, adoration of Images, invocation of Saints and Angels, the supremacy and infabillity of the Pope, and the like: And we shall find even by their [Page] own confessions that they were not from the beginning: Scotus acknowledgeth that till the Counsell of Laterrane See Bp Ʋshers Answer to the Jesuites challenge. (which was almost 1200 Years since Christ) Transubstantiation was no Article of Faith: Cassander confesseth that for a thousand years, the holy Sacrament was administred in both kinds; it were easie to instance in the rest, but that learned Prelate hath already done it to the full: and now let any rationall man judge whether we or they are to be charged with Novelty, when as those things wherein they and we disagree, have no primitive antiquity to establish them.

2. As in this Particuler we vie with the Papists, so are we ready to put the differences between Us and the Sectaries upon this triall. Do we contend for a Lyturgy in the Church? is it not because all Churches, Greek and Latine have had their Lyturgies from the first Plantation of Christianity? Yea, Christ himself hath left a Prayer upon record, to be not only a Platform after which manner he would have his Disciples pray, but a Set form which they were to say when they did Pray. Do we contest for our Hierarchie in the Church, is it not because it was so from the beginning? 1 Tim. 5. 19, 20, 21, 22. Tit. 1. 5. Rev. ch. 2. & 3. St Paul gave Timothy and Titus single persons, Episcopall power of ordaining, and governing Presbyters. Those Angels of the Seaven Churches manifestly appear by the Ecclesiasticall History to be Bishops: Yea, No Church since the Apostles (till Calvins time) hath been without Episcopall Government. Do we oppose the office of a Lay ruling Elder in the Church? is it not because it was not from the beginning? We can trace no footsteps of it in antiquity; nor yet any such Officer or Office described in holy writ. Finally, To name no more, do we plead for the Baptizing of Infants? Is it not because as (Origen and Austin assure us) it is a practice Vide Eusob. Eccles. Hist. which the Church received from the Apostles? [Page] and so an Apostolicall tradition which the more plainly appeareth, because in St Cyprians time though thereEcclesia ab Apostolis traditionem accepit parvulis dare Baptismum. Origen. in Rom. was a Controversie about Baptizing Infants upon the Eight day, yet the thing it self is supposed as a practice then in use; and though we do not read (totidem verbis) in the Scripture that the Apostle Baptized Infants, yet it is very probable; when as St Paul cald the Children of a believing Parent holy, if he do not by the very phrase intend, (as the Learned Dr Hammond not improbablyConsuetudo matris Ecclesiae non spernenda nec omnino credenda. nisi apostolica esset traditio, Aug. de Gen. ad lit. c. 23. conceiveth) yet that he did allow Baptism to those Children: and where we read that whole Families were Baptized, the Children might be among the number. In one word, It is the glory of the Church of England, that her Doctrines are exactly consonant to Universall and Primitive antiquity; nor do we desire any other rule to examine them by then this, which here is laid down by our Apostle, The old Commandment is the word which we have heard from the beginning.

2. To let this go, That which is chiefly to beCypr. ad Fid. Ep. 60. Vorst. in loc. considered, is the Minor of the Syllogisme; That the Commandment of love was from the beginning. Now that which would here be enquired into is, whence this beginning taketh its date? Indeed haec vox pro materiâ substratâ varié accipi potest; this word beginning may admit of a several reference, and I find no less then four several expositions of it here; all of which are not repugnant to, but consistent with each other, from the beginning of their conversion, of Christian Religion, of the Mosaical administration, and of the Creation.

1. Some Interpreters render the sence of theAb exordio quum Christiani estis effecti. Carthus. words thus; from the beginning, that is from the time you became Christians, and first gave up your names to Christ, and were called to the faith; according to which sence our Apostle seemeth to assert, that one of the first lessons of Christianity is love. St Paul speaketh [Page] of milk for babes, and meat for strong men; intimating that there are some Commandments and Doctrines Cum primum nomina Christo dedistis Justin. which are only fit for grown Christians; but this Commandment of love, as it is meat for the strongest, so it is milk for babes. Heb. 4. 16.

2. Others give this construction of the words; from the beginning: that is, From the beginning of the Gospels Publication, ever since the Faith of Christ was made known to the world. Soon after Christian Religion was revealed, there were many who endeavoured to bring in other Gospels, but this Commandement which St John Ab mitio Evangelij Est. wrote of, was as old as Christianity; and what he delivered to them, he received from Christ himself. InA primo Religionis ingressu, Calvin. Mat. 5. 6, 7. Joh. 13. 14, 15. that Sermon of Christ which is first mentioned by the first of the Evangelists St Matthew, this Precept of love is expressed; and in the last Sermon that ever he preached, this lesson of love is commended to them; and being taught by Christ himself, it must needs be from the beginning of Christianity.

3. Many take the date of this beginning a great deal higher, even as high as Moses: That which you Israelites had of old in the writings of Moses delivered to you. So that we now give no other Commandement in charge to you, then that whichOecu. in loc. Aret. in loc. Fer. in loc. Grot. in loc. Heins. in loc. God cmmanded Moses and the Prophets to preach. It is the exposition which I most incline to. For since it is not improbable (as hath been already suggested) that those to whom this Apostle wrote, were (if not only, yet principally) the Jews; and the design of St John by these words, being to prove that what he wrote was no new but an old Commandement, it is improbable that he would prove it by a date of not much above sixty years, nor would it (especially to the Jews) have been any conviction of the antiquity of his Doctrine, that it was from the beginning of Christian Religion; when as in their opinion Christs Religion was a [Page] new Doctrine. Upon this ground it seemeth a more rationall construction to referre this beginning to Moses: and our Apostle could not use a more prevailing Argument to the Jews, then by letting them know that the command he gave them was as old as Moses, and before enjoyned by him. There is only one Objection to be Answered, that if this from the beginning be taken so far of; how doth the Apostle say, not only which you had, but which you heard, whereas this beginning was many hundred years before they were. But the learned Grotius hath framed a fit AnswerGrot. ibid. to my hand, interpreting vos by majores vestri, you, that is, your Ancestours, according as it is to beMat. 23. 35. taken, where it is said whom you slew, and did not Moses give you the Law.

That then which according to this construction is here asserted is, that the Commandment of Love was from the beginning of Moses, and required in the Law as well as in the Gospell. This is that which in some sence is granted by all, even the Socinians, but so as that they assert something to be added to it by Christ: and that upon that account it is called in the next Verse, a new Comandment. In what sence this Epithete of new belongs to it, shall be by and by discovered: In the mean time that which the Orthodox assert, and I shall endeavour to make good is, That the Evangelicall command of Love was from the beginning of the Law, and so nothing new enjoyned by Christ which was not before by Moses.

To this end, Be pleased to know that the command of Love may be considred either Extensivè or Intensivè; Extensively in regare of the Object; or Intensively in respect of the Act. In both these respects say the Socinians, Christ hath added to the Law; for whereas say they, the Law requireth the Jews only to love their Countrymen, their Friends; the Gospell requireth us to [Page] love our enemies, and so the extent of the Object is larger. And whereas the Law required only of the Jews an Active Love; the Gospell requireth a Passive, so far as to lay down our lives for the Brethren. The chief ground on which they build the former is that of our Saviour, You have heard that it hath been said, thou Mat. 5. 43, 44. shalt love thy Neighbour, and hate thine Enemy; but I say to you, love your Enemies: and the foundation which they lay of the latter is, that the Law commanded only to love their Neighbours as themselves; Lev. 19. 18. Joh. 13. 34. but the Gospell, To love one another as Christ loved us, which is in effect, to love others better then our selves by laying down our lives for them, which is more then the Law required.

To enervate both these Arguments, and establish the truth of the Orthodox Assertion: Be pleased to know,

1. That Neighbour which is set down as the Object of Love in Moses his Law, includeth Enemy as well as Friend.

To clear this, I shall propose a double demand,

1. Whither is not Neigbour to be taken in the same latitude, when it is said, Thou shalt love thy Neighbour, as when it is said, Thou shalt not bear false witness against thy Neighbour; and again, Thou shalt not covet thy Neighbours Wife, nor his Ox, nor his Ass, nor any thing that is thy Neighbours. If this be denied, that will be enough to evince it, that the particular commands of the second Table are but severall Explications of the generall command, Thou shalt love thy Neighbour: and therefore it is the same Neighbour to whom we must express our Love, by not bearing false witness against him and the like; and if it be granted, then certainly Neighbour must include Stranger, nay, Enemy. Since the Jews were not to bear false witness against their Enimies, or to covet unjustly [Page] what belonged to them: To this purpose is the note of a Rabbin upon these words of the Psalmist, He Psalm 15. 3. R. Kimchi. that doth no evill to his Neighbour, nor taketh up a reproach against his Neighbour, understanding it of enemies as well as friends.

2. When our blessed Saviour repeateth this Law ofMat. 22. 59. Moses, whither did not Christ understand it in the same sense with Moses? If he did no [...], then he affixed another sense to Moses his words then what he intended, which is not to be imagined; if he did, then either Moses meant them universally, or else Christ did not; and so Christ hath added nothing in this particular to Moses.

As for that passage in our Saviours Sermon, Thou Mat. 5. 43. shalt love thy neighhour and hate thine enemy; it isQuantum ad traditionem scribarum. Tostat. in Matth. 9. 343. Aug. l. 1 de Ser. dom. in mont. [...]. 41. Hilar. in Mat. Oecumen in loc. Spanhem pars ult. dub. 128. doubtless to be understood, (as Abulensis hath well noted) only as a Tradition of the Scribes and Pharisees. Indeed St Austin, and St Hilary seem to be of opinion, that hatred was allowed in the Old Testament: Yea, Oecumenius in this place harpeth upon the same string: but (by the leave of those Reverend Fathers) upon what ground it doth not appear; since it is no where written in the whole Body of the Law, Thou shalt hate thy Enemies: and therefore it is well observed, that our blessed Saviour doth not say, You have heard that it hath been said by Moses, or in the Law; but You have heard that it hath been said, to wit, by the Scribes and Pharisees, those corrupt Interpreters of the Law.

To all this for the further Confirmation, I may add, That Solomon expresly requireth in his Proverbs, and St Paul from him enjoyneth in his Epistle. If thine Enomy [...]e hungry give him Bread to Eat, And if he be thirsty give him water to drink, so shalt thou heap coals Pro. 25. 21, 22. of fire on his head, and the Lord will reward thee. ThatRom. 12. 20. God in the Law gave strict charge concerning the beast even of our Enemy. If thou meet thine Enemies Oxe or [Page] his Ass going astray, thou shalt surely bring it back to him. Again, If thou see the Ass of him that hateth Exod. 23. 4, 5. thee, lying under his burden, and wouldest forbear to help him, thou shalt surely help him. And certainly he that required them to assist their Enemy, in rescuing his beast, did not allow them hatred and malice to his Person: Nay, yet once more in the forementioned place where Moses saith, Thou shalt love thy Neighbour, is prefixed, Thou shalt not avenge nor bear grudge, which refers to an Enemie that hath done one an injury. As for that lex talionis, Law of retaliation (though (asMatth. 5. 38. appeareth by our Saviour) it was otherwise construed by the Pharisees) yet doubtless it was only intended by God, as a rule for the publique Magistrate in his Administrations of justice, and is no less in this sense allowable now: And though they were to exercise acts of Hostility towards the Nations about them in making no peace with the Ammonites, casting out the Cananites, and cutting off the Amalekites; yet this was by a speciall command from God, which both then and now may dispence with a generall Precept; and withall, their being the Instruments of Gods vengance upon the Heathen, did not hinder, but that they might be free from any private revenge, and so fulfill the generall Precept, as well as any Headsman; who notwithstanding he is the Executor of Justice, may yet love that Person, whom he doth execute.

2. That Love which the Law requireth may very well in some cases be raised up to that heighth of suffering death. Briefly to clear which, know, That laying down our life in reference to our neighbour is only required in one of these two cases; the one when the publique, the other when the spirtuall good of others necessitateth to it.

To lay down a mans life for the publique good, is so far from being purely Christian; that even Heathens have done it: and therefore is no doubt included in [Page] the Mosaicall Precept; which we may the rather believe, because we find himself willing to be blotted Exod. 32. 32. out of the Book of Life for the preservation of the People: and if it be said that this is to love our Neighbour more then our selves. I answer, It is not, if we take Neighbour Distributively; and if we take it Collectively, for the Generality, even nature teacheth us: and surely then Moses his Law did require to prefer the puhlique, before the private Wellfare, a Generall before a Particular good.

3. But that dying which is especially an act of Love, is when we are willing to lose our own temporall life for the eternall good of others. An example of this we have in the Old Testament. What else meant Davids wish in regard of his Son Absalom when he said, Would God I had died for thee? Desiring no doubt to2 Sam. 18. 33. prevent that eternall death, into which he had reason to think his Son dying in Rebellion against his King, his Father; was now plunged by the loss of his temporary life. And in truth, though this be to love our Neighbours Souls better then our Body, yet it is not to love our Neighbour better then our selves, and therefore exceeds not the Mosaicall Precept. Cae [...]eris paribus, let there be an equality every way, and a Christian is as much bound now to prefer himself before his Neighbour as a Jew was, and in way of inequality a Jew was bound to dammage himself for his Neghbours good as well as a Christian. I am not to love my Neighbours Soul more then my own Soul, nor his Body more then my Body, nor his Estate more then my own. Christian charity in this respect, as well as Jewish, begins at home; only when it is my Estate, or Body, and my Neighbours Soul, which come in Competicion, this must be valued above those; and this is required by Moses, as well as Christ. In one word, That addition (as thy self) was certainly intended, not as a Limitation [Page] or Restriction, but rather as an Amplification and Inlargment of this duty of love: that look how dear and entire, and cordiall that love is, which men bear to themselves, the same they ought to have towards their Neighbours. And therefore I shut up this with that of Cassian, Quid diutius Evangelicis at (que) Apostolicis praeceptis Cass. l. 8. c. 14. immoramur, cum etiam vetus lex haec eadem praecepit? This Precept of Love is not only Apostolicall but Propheticall; Evangelicall, but Legall: and in that respect, truly said to be from the beginning.

4. Lastly, There is one Interpretation more whichOecum. in loc. Justin. in loc. Aret. in loc. looketh backward as far as Adam; and so this command of Love is from the beginning, not only because commanded by Mos [...]s, but Imprinted in nature. The Law of Love was written at first in the mind of man; and though it be much obliterated, yet some Characters still remain: and as by ruinous walls we guess how stately the buildings once were; so by these remaining Impressions we may easily gather what goodly Characters of it were once stamped upon us. Thus as before Christ made it Gospell, Moses gave it as a written Law; so before Moses made it a written Law, God made it a branch, or rather the root of the Law of nature.

To wind it up therefore, Tell me I beseech you how inexcusable shall we be if having so manifold obligations we shall be negligent in the practice of this duty, Even the Gentiles that have only the remainders of natures Law are obliged to love, and not observing it will be found justly blameable; much more the Jews, who besides nature, had the Law of Moses to guide them, but most of all we Christians who have nature, and Moses Law, and the Law of Christ, to direct us. A threefold cord (saith Solomon) is not easily broken: behold a threefold obligation lyeth on us Christians; Christ, Moses, Adam, all Preaching this Doctrine [Page] to us; upon which account St John cals it, the old Commandment which was from the beginning.

2. There is yet another branch of this first particularJoh. 13. 34. in the commendation remaining, which we find in the beginning of the eighth verse, Again a new Commandment I write unto you. That our Apostle by this new Commandment intends the same which before he cals, not a new, but an old Commandment, is most probable, partly because the conjunction [...] properly signifieth, and is here rendered again, which therefore seemes to look back on what precedes, and intimateth that he continueth his discourse upon the same subject; chiefly because this very command of love is called by our blessed Saviour in the Gospel a new Commandment; nor is this phrase used any where concerning any other, then this command; and therefore it is most rational so to understand it here, though Socinus most ab-, surdly contends, that those words, the darkness is past and the true light now shineth, are a command, and that which here is called a new Commandment.

This being premised, the chief work is to reconcile St John to himself; for if he speak of the same Commandment, how is it that he cals it in one verse not new, and in the next a new? is it not a contradiction to affirm and deny the same thing of the same subject? That of St Ambrose concerning the Cherubims, Si stabant, quomodo movebant? si movebant, quomodo stabant? If they did move, how did they stand? and if stand, how move, may be here alluded to? If it is old, how is it new? if new, how is it old? But surely it is not to be imagined that this holy Apostle should, as it were with one breath, give himself the lie. Had it been at a great distance, though an humane Author might forget himself; yet surely this divinely inspired Apostle could not; and much less being so near as the next verse. And therefore we must necessarily conclude, that [Page] though he speakes of the same subject, yet not in the same respect. Now it is a known maxime in Philosophy, That contraryes and contradictions may be attributed to the same subject in divers respects; the same snow may be called white as it falleth, and black in its melting; the same person may be in one part hot, and cold in another. Not to multiply instances, the same Commandment may be old, and yet in some respect not unfitly be called new.

To illustrate this, give me leave briefly to set before you those several notions, in which this term new may fit this old Commandment of love.

1. Appellant Haebrei novum quod praestantissimum; Lor. in loc. it is usuall with the Hebrews to call those things new which are excellent. He hath put into my mouth (saith David) a new Psalm: and again, Oh sing unto the Psal. 40. 4. 90. 1. Lord a new song, that is, say interpreters, an excellent song. In this sense it is true here; the command of love is an excellent command: our Saviour cals the love of God the first and great Commandment, and the love of our neighbour the second, which is like to it. St Paul speaking ofMat. 22. 38, 39. this grace of charity, and comparing it with, preferres it before faith and hope. That Apologue is very fit to this purpose, of a consultation among the vertues, which should have the preheminence, whilest one was for chastity, sister to the Angels; another for justice, which giveth every man his due; a third for prudence, Solomons choice: not agreeing among themselves, they made Reason the Ʋmpire, who passing by all the rest, set the Crown upon the head of Love. But this interpretation though in it self true, is not so congruous to our Apostles meaning.

2. That exposition is doubtlesse more suteable, Novum quia aliter à Christo explicatum Aret. which expounds new in opposition to the long received tradition of the Pharisees concerning this command; for whereas this command had been corruptly taught [Page] for many years by those Doctors of the Law; it was now refined from the dr [...]s [...]e, and purely taught by Christ and his Apostles; and so this Commandment though old in it self, yea older then their false glosses; yet being but newly freed from them, is fitly said to be new. It is well observed by Heinsius, thatHeins. in loc. those things are said to be new, which though they were long before, yet are denuó restituta, newly restored to their pristine purity. Look as an old house repaired, may be called a new house, and a rusty sword fourbished, a new sword; look as an old book new bound up, is as it were a new book, and a defaced picture refreshed with colours a new pic [...]ure; so is this command a new Commandment. For whereas they who sate in Moses his chair, had perverted this doctrine; Christ was pleased by himself and his Apostles a new to revive and restore it to its primitive integrity. Indeed it was at this time with Moses law, as it was in the beginning of our Reformation with Christian Religion. The primitive doctrine and worship had for some hundred of yeares been buried under the ashes of Romish superstition; whereby it is, that the Reformed Religion though farre older then Popery, might be accounted, and was, as it were, a new Religion. The Moral law in Christs time as to the both intensive and extensive meaning of it, had been long hid under the corrupt opinion of the Jewish Doctors; and in that respect the command of love, as delivered by Christ, seemed no doubt to the Jews, and was as it were, a new Commandment.

But there are two other interpretations which seem more genuine then the former. And therefore know,

3. That this Commandment of love is a new Commandment, not substantially, but circumstantially; not in the essence of the doctrine, but the manner of patefaction; not in respect of the thing delivered, but the way [Page] of delivering it. It is the same command of love which is now, and was in the law enjoyned; but the example is different; in the law our love to our selves; in theIllyr. in loc. Spanh. l. d. Gospel, Christs love to us, is made the pattern of this duty, Indeed this variety of example maketh no difference at all in the matter of the precept; when Moses saith, thou shalt love thy neighbour as thy self, he requireth as much, as when Christ saith, love one another as I have loved you: That of St Paul concerning the love which ought to be between man and wife, sully illustrateth this truth; for whereas he useth both these examples, exhorting husbands to love their wives, as Christ loved Eph. 5. 25. 33. his Church, and every one to love his wife as himself; yet he commands no more by the one then the other, only presseth it hereby with the greater energie. Not are we to conceive any new addition to the general precept of love; but only a fuller enforcement of the same precept from this new example. Look as the Jewish and the Christian Sabbath are both dayes to be kept holy, but on a different account, the one of the creation of the world, and the other of Christs resurrection; so the Jewish and the Christian command of love are of the same nature, but the one urged by the example of selflove, and the other of Christs, and because the Gospelcommand is enforced with a new argument, and so delivered in a new manner; it may therefore be stiled a new Commandment. Nor is it unlikely that St John, having before in general exhorted to walk, as Christ walked, here particularizing in this walk of love, might call it a new Commandment in this respect, as it is an imitation of Christs pattern.

4. But there is yet another interpretation which wants not good authority and reason to back it, and would not be passed by; and that is, to take new not in opposition to antiquity, but antiquation; new, because it waxeth not old, is never out of date, but [Page] alwaies in force. There are some commands which are new and not old, such are the Sacraments of theOrig. in Num. Dyd. Calv. Fer. in loc. new Testament; others which are old but not new because abolished, such are the Ceremoniall services of the old Testament; and there are others which are old, and yet new, such are the Precepts of the Morall Law. St Paul compareth Love to a Debt when he saith, Owe Rom. 13. 15. nothing to any man but Love: and indeed it is such a Debt that is ever paying, the Bond being never Cancelled. It is the usuall cry of this age, when Preachers deliver these morall Doctrines, he Preacheth old, and common things; but (my Brethren) they are so old, that they are new, and must continually be inculeated upon the people. And therefore let us all learn so to look upon this command, that taking it as new, we may the more carefully observe it. It is well notedArnold adv. Racchov. Cat. by Arnoldus. Solent homines leges novas studio sius observare; paulatim verà lege inveterascente de studio remittunt, Men are wont to be very observant of a Law whilst it is fresh and new, but as it groweth old, their Obedience becometh remiss: and therefore it is Maldonates noteMaldonatin. Johan. upon the Gospell, that this newness is to be refer'd, Non tam ad mandatum ipsum quam ad studium obediendi, not so much to the command it self as to our indeavour of obeying it, and since as some trees are green all the year, so this is alwaies in force, we should with all care and conscience perform it.

To draw to an end, There is one acception of novum for rarum, new for that which is rare and unusuall, which I would to God might not be too true as to the practice of this Commandment, it is rare and unusuall especially in this frozen age. But however let us remember the command is new that is excellent, and new that is renewed, and new that is refined, and new that is perswaded by a new and urgent example: and therefore let our desires and indeavour's be still new and [Page] vigorous in the observance of it: so much the rather considering that as some of the Ancients glosse, it isAug. in loc. Bern. de caenâ dom. Serm. 5. novum quasi innovans, this new Commandment by our obedience to it, will transform us into new Creatures, and new Men in Christ Jesus. And that we may be enabled to this obedience, what other course should we take then to pray for a new Spirit, for that is anotherAret. in loc. Est. in loc. reason given of this phrase, novum quia novo spiritu impletur, it is therefore called new, because it requireth the new grace of the new Testament, which is given by a new Spirit to fullfill it; for this new grace let us be daily Orators, so shall we be of this new Commandment daily practisers.

To end all, They say of wine it is best when old, of Honey it is best when new; behold this command of love is as wine, and to commend it, it is an old Commandment, as Honey, and to commend it, it is a new Commandment: some men are plodding antiquaries and delight in old things, old Evidences, old Monuments, old Gold, old Coines, old Proverbs, and the like: others curious novelists, and delight in new: here is that may allure both, and therefore which way soever we are bent, our Apostle hath as it were fitted our humour, God grant it may affect our hearts, so as we may all be in love with this Commandment of love, which is both an old and new Commandment.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. part of the 8, VERS.‘Which thing is true in him and in you, because the darkness is past, and the true light now shineth.’

AMong the many observables in sacred writ, it would not be passed by what frequent use the Penmen make of those two Arts, Logick, and Rhetorick; by the one proving strongly, and by the other perswading sweetly. It were easie to discover in these Divine Books the severall Topicks of Argumentation, Tropes and Figures of Elocution, and Forms of Oratory. True it is, it had been enough for the divine Majesty whose Penmen these were, only to assert and enjoyn without either proving or perswading. But such is his Mercy, that knowing our dulness [Page] and perversness, he is pleased to convince us by undeniable reasons, and allure us by loving insinuations. A pregnant instance hereof we have in these words, the scope whereof is to make way for the command of love which our Apostle was about to give them, friendly bespeaking them with the title of Brethren, and sweetly preparing them to receive the command by various Arguments, which are aptly couched in this oratoricall Proaeme. I write not a new but an old Commandment. And Again a new Commandment I write to you which is true in him, &c.

Having dispatched the Compellation and the first Part 2. branch of the Commendation, we are now to proceed to the second, which is drawn from that conformity this duty hath to Christs pattern, intimated in those words, Which thing is true, or a thing which is true in him. I am not ignorant that some learned men refer all that followeth in this Verse, to those words in the beginning of it, A new Commandment I write to you, as if it were only a Confirmation of that part of the commendation, and so those words, Which thing is true, areZanch. in loc. Lorin. in loc. thus to be Paraphrased; which thing, Namely, That this Commandment of Love is a new Commandment, is true both respec [...]u Christi & nostri, in regard of Christ who hath himself fulfilled it, and so given us a new pattern of it, and in respect of us Christians who by reason of the true light shinining have a new grace enabling us to performe it our selves. But I rather incline to take these words as affording new Topicks for the commendation of love, and so the laudatory Character we are now to handle is, that this grace which is enjoyned to Christians is no other then what was true in Christ.

The Clause as it is set down in the Greeke carrieth with it no small difficulty. Gagneius upon this placeGag. in loc. ingeniously professeth that he could not find out the [Page] true sence and meaning of it. Some Expositors render [...], in it self, as if the sense of these words were only to assert the verity of the thing concerning which he discourseth; but this to me seemeth jeiune and unbeseeming the fullness of Scripture Expressions; besides, if we observe the phrase of this holy Apostle, and that in this Epistle we shall find it very usuall with him to speak of Christ under those phrases of [...] and [...] as we may observeLoquitur flagrans Joannes amore Christi. Lor. ibid. Joh. 20. 8. in the latter end of this, and the beginning of the next Chapter: look as Mary Magdalen having her own thoughts so full of Christ, conceived there was no need of nameing him, only to say, Tell me where thou hast laid him: so St John burning with love to Christ, not doubting but that he was well known to them to whom he wrot, and therefore supposing they would easily guess of whom he wrote, thinketh it enough to say only him, so that we may very well expound this [...], as our Translators readit, in him, to wit, Christ.

But the greatest difficultie of construing this Clause lyeth in the first particle [...], since being of the neuter Gender it cannot agree with the feminine [...], which is the Substantive immediately preceding; but it is no strange or unusuall thing for an Adjective of the neuter gender to be taken Substantively, Substantivè acceptum. Menoch. and so quod which is as much as quae res which thing. Thus it is rendred in our Translation, and is not unfitly expounded by Grotius to be that thing (namely Love,)Non tam preceptio quam res ipsa hic describitur. Grot. which is the matter of the old and new Commandment: and indeed though the phrase may seem somewhat harsh, yet the sense is most fitly thus expressed, since the Commandment it self referrs to us, not Christ; but the thing or matter of the Commandment was true in Christ himself, and so layeth a greater obligation upon us to performe the Commandment; nor need we stick at this Construction, when we find the same in [Page] the former Chapter, where in the second and third Verses after the feminine substantive, [...], is put a neuter Ch. 1. 2. Adjective [...] as that forementioned Author observes: And now according to this interpretation, the plain sense of the words appeareth to be this, A thing which is true in him, that is, This grace of love which I enjoyn you is no other then what was verified in Christ himself. So that as before he lets them see it is a Commandment both old and new: so here he acquaints them further, it was such a Commandment as had Christ himself an Example of it. Ipse enim prius charitatem Fer. in loc. Beza in loc. ostendit, saith Ferus, For he himself did practice Love, ratum ac reipsa invenitur primum quidem in illo ut capite, saith Beza; In him, as being the head of the Church, and having received the Spirit without measure was this primarily accomplished. And this interpretation I so much the rather assent to, because it so aptly suiteth with what our Apostle had before delivered when he calleth upon them to express the reality of their interest in Christ by keeping his Commandments, and walking as he walked; whilst he lets them see that the duty of Love which he was about presently, and did intend chiefly to inculcate upon them, was the only way to performe both these; By Love, they should keep the Commandments, for it is both the old and the new Commandment, and by Love they should walk as Christ walked, for it is a thing which was true in him.

And now, That this was true in Christ, is a truth so clear, that there will be no need to prove it. Indeed it is tanquam radio solis scripta, written as it were with a Sun beam: so that he which runs may read it. It is a Subject I might very well dilate upon, but that I shall have more full occasion to discuss both the Love of Christ and God to us in the following Chapters. That it is so cannot be denied, yea, should we be [Page] so ungratefull as to deny or doubt it, the Manger and the Cross would testify against us. If either confering benefits on us, or suffering injuries for us, can assure his love to us: our Apostle she weth it to be true in both when he saith, To him that loved us, and washed us Rev. 1. 6. from our sins in his Blood, and made us Kings and Priests to God the Father. How legible are the Characters of his love in his Birth, Life, Death, Resurrection, Ascention, Intercession; and all those advantages of Redemption, Remission, Adoption, Justification, Salvation; which by those accrue to us? Which who so knowingly considers, must needs say with St Paul, The love and Tit. 3. 3. kindness of God our Saviour hath appeared: with St Peter, The Lord is gracious: and with St Bernard, his1 Pet. 2. 3. Bern. in Psal. qui habet. love to us was dignitatis nescius, dignatione dives, affectu potens suasu efficax, full of condescention and affection. Indeed that it should be so (though it cannot be gainsaid) may well be admired, especially when we look upon our selves. What were we the rebellious off-spring of degenerate Parents, Slaves of Satan, Servants of sin, Children of wrath; that Christ should cast an Eye towards, and place his Love on us? The [...] then is manifest that he loved us, and you if he ask the [...] Why he loved us? there can no reason on our part be given of it. And surely since his love was not deserved, no nor so much as desired by us, fit it is, it should be acknowledged with admiration, and retaliated with gratulation, and followed by imitation. This last our Apostle here aimeth at, in which respect he fitly addeth, and in you; it being most rationall that what was true in the Head, should be true also in the Members, what was true in the Root should be true in the Branches, that as Christ loved us, so we Christians should love one another.

Before I proceed to this which is the next part, I shall in a few words mind you of one reading of these [Page] words, in which they have reference to this second part: Grotius tels us that in one Manuscript it is [...], and St Hierom in his translation, reads it nobis, A thing which is Hier. adv. Jovin l. 2. true in him, that is, Chri [...]t, and in us, that is, his Apostles, who write and publish this Commandment to you. The Originall Copy was drawn by Christ, his Disciples transcribed it in their own practice, and have commended it to all Christians to write after both him, and them. This Cup of Love was begun by Christ, his Apostles pledged him, and it must go round, all Christians are to drink of it.

And here I cannot but take notice of that which I would to God were seriously laid to heart by all who succeed the Apostles in the work of the Ministry; Namely, that as St John in the behalf of himself andIstd. pelus l. 1. Ep. 396. the other Apostles saith, I write to you a Commandment concerning a thing which is true in us, so we may be able to say, that that which we enjoyn the people is verified in our selves. This is (according to Isidores phrase) [...], to joyn living with dead 2 Tim. 2. 15. instruction, when our life as well as our tongue preacheth, this is (according to Primasius his Exposition)Vide Primas. ibid. rightly to divide the word of truth, when we confirme our Doctrine by our practice. Finally, This is (according to Playfers allusion) to lift up the voice like a Trumpet, which must be held with the hand as well as blown with the mouth; when we not only report the truth by a lively Preaching, but support it by a Preaching life. Indeed then only can Ministers publish commands with authority, so as to gain belief, with boldness so as not to be ashamed, with efficacy so as to perswade, when they joyn patterns to their Precepts.

1. Men are very apt to question the truth of that Dectrine Cass. collat. 11. c. 4. Matth 7. 29. to which the Preachers practice giveth the lye; the way to imprint an instruction upon the Hearers heart as [Page] well as ear, is to speak by our works as well as words. It is said of our blessed Saviour, He spake as one having authority: and St Gregories morall is, Cum imperio docetur, quod Greg. mor. 23. 7. prius agitur, quam docetur: he only Preacheth with authority, who doth what he teacheth.

2. When a Ministers Conversation confuteth his instruction; blushing may well sit upon his cheeks, and his ears tingle to hear that of St Paul, Thou that Rom. 2. 21. teachest another shall not steal, dost thou steal? The Leper in the Law was to cover his lips, which one morally applyeth to Leprous Ministers who may wellLev. 14. 45. stop their mouths for shame.

3. A speech not accompanied with action, saithIsid. pel. l. 3. Ep. 202. Isidore truely, for the most part is liveless and ineffectuall; if the Heavens, that is, the Preachers are as Brass only tinckling with sound of words; no marvell if the Earth, to wit, the People are as Iron, obdurate to allSteph. Cant. their counsels: since Cujus vita despicitur, restat ut ejus praecatio contemnatur, his Preaching is usually despicable, whose life is contemptible: in which regard St Bernard Bern. in Cant. Serm. 76. saith truly of such an one, Verendum ne non tam nutriat doctrinâ verbi, quam sterili vitâ noceat. It is to be feared his vitious life more infects then his pious Doctrine instructs. That Preacher wi, ll both find most comfort in himself, and do most good to others, who can say in the words of a devout Abbot, N [...]n aliquem docui quicquam quod ego prius ipse non fecerim, I never taught any man any lesson which I did not first learn my self: as here St John saith of this Commandment, it is true in us. And so much for this second commendatory Character of this grace of Love; its conformity to the pattern of Christ, and (as you see by some readings) his Apostles. I now hasten to the

3. Last, That conformity which this duty hath to the state of the Gospell, and the truth of Christianity, in these words, And in you, because the darkness is [Page] past and the true light now shineth. In these words [...] in you, is implyed a Substantive Verb, which may be put either Indicatively, or Imperatively; is, or let it be true in you, according to a different construction, of the following words. Whilst some by darkness and light understand the Legall and Evangelicall administration: so the Imperative rendering best suiteth, Let this Love be true in you, because the darkness of the Law is past, and the light of the Gospell shineth. And others by darkness understand the state of unregeneracy, and by light the state of regeneracy; and so the Indicative best fits this thing which is commanded the duty of Love is true in you, because you are brought out of the darkness of nature, into the light of grace. Each of these constructions are consonant to the Analogy of Faith, agree well with the scope of the Apostle, want not the concurrence of judicious Expositors, and therefore I shall neglect neither.

1. In handling these words according to the first interpretation, we shall loook upon them two waies, as an Assertion, and as an Argument.

1. As an Assertion, we have considerable in them.

A double Subject, darkness, and light.

A double predicate of the darkness, that it is past; of the true light, that it now shineth.

1. It would in the first place be here considred, that the Gospell is set forth by light, and the Law byRom. 13. 11. Psal. 19. 2. Dies Diei, i. e. Christi anus Christiano, nox nocti, i. e. Judaeus Judaeo. Ambrose hortat. ad Virgin. darkness. Suitable to this it is that St Paul (as some expound those words, The night is far spent, the day is at hand) compareth the one to the day, and the other to the night: and St Ambrose interprets these words of the Psalmist, Day unto day uttereth speech, and Night unto night sheweth knowledg, the one of the Christian, and the other of the Jew.

1. That the Gospell is most fitly described by light [Page] is out of question, and the Analogy may easily be demonstrated in severall parables.

The Fountain of light is the Sun, and Christ the Son of righteousness is the Author of the Gospell, in which respect it is called the word of Christ. The nature ofCol. 3. 16. 1 Tim. 3. 18. light is pure, the Doctrine of the Gospell is holy: in which regard it is called the mystery of Godliness, and the Doctrine which is according to godliness. Light by reason of its splendour and beauty is very am [...]able, delighting, chearing, and reviving the beholder. Evangelicall truths are pleasant and comfortable to the Believer. So much the word [...], signifying a good message, or (according to the Angels phrase) tydings of Luke 2. 10. great joy imports: such is the subtilty of the light that it penetrateth the aire, the window, the smallest crevis; and so great is the Gospels efficacy that it pierceth to the very soul. So much the Author to the Hebrews assertsHeb. 4. 11. when he saith, The Word of God is quick and powerfull piercing even to the deviding asunder of Soul and Spirit, and of the Joynts and Marrow, and is a discerner of the thoughts and intents of the heart. Finally, The principall effect and use of light is to discover and make manifest: things that are secret and hidden appear in the light, by reason of its clarity and brightness: for this cause chiefly is the Gospell resembled to light, because it is [...] and [...], a revelation and manifestation of many glorious Mysteries. The Trinity of persons in the Ʋnity of Essence; The Unity of the two natures in one Person, in the incarnation of the Son of God; The meeting together of mercy and justice in the redemption of the World; The estate of bliss and glory laid up for Believers in Heaven; The calling of the Gentiles from all parts of the Earth, out of the state of ignorance to the knowledg of God and Christ; are those mysterious Doctrines which the Gospell plainly revealeth to us; well may it deserve to be represented [Page] by the similitude of light.

2. But though the Metaphor of light very well agree to the Evangelicall, yet that the other resemblance of darkness should be understood of the Legall Administration seemeth somewhat harsh and strange; nor indeed can it be admitted, but in a qualified sense.

To which end you must know that the Law of Moses may be considered either Absolutely, or Comparatively. If we consider it Absolutely in it self, it was a light. David acknowledged it, his son Solomon in his Proverbs asserteth it; and it were easie to parallel the Law to light as well as the Gospell, inasmuch as it is the Law of the Lord, an undefiled Law, rejoycing the heart; Yea, inasmuch as what ever was necessary for the Jew to know in order to Salvation was delivered in it. Again, If we consider it Comparatively with the state of the Gentiles at that time, what is here ascribed to the Gospell, belongs even to the Law, it was then the true light. In Jury was God known, saith the Psalmist, and his name was great in Israel. Whilst the whole world was an Aegypt involved in the darkness of Idolatry, Jury was a Goshen, a place of light for the Knowledg and Worship of the true God.

But still compare the time of the Law, with the time of the Gospell, and so this term of darkness may be asserted of it. A light it was but a Candle light, soPs. 119 105. much the phr [...]se of a light, and a lamp used both by the Father and the Son, David and Solomon intimate; andProv. 6. 23. perhaps the like is intended by St Peters expression, of a light shining in a dark place. Now what is a2 Pet. 1. 19. Candle light but dark in comparison of Day light.

To clear this, Be pleased to observe that this darkness is not opposed simply to light, but to the true light and that as shining; now this expression of true [Page] may be taken in a threefold reference, as contradistinguished to that which is imperfect, figurative andJohn 1. 9. [...]. Gret. in loc. false.

1. As perfect is sometimes no more then true, so true is sometimes as much as perfect, it is the gloss of Grotius upon the Text. Quod in quâque re eminet solet dici [...], that which is the most Eminent in any kind, is said to be truly so, thus the true light is as much as the choice and most resplendent light; in which sense Christ himself is said in the Gospell to be, and here the Evangelicall Administration is called the true light. That this is the meaning of the Epithet here, appeareth so much the more, in that the Article is prefixed both before the Substantive, and the Adjective: as if we should render it the light, the true being so most Eminently and Transcendently. Indeed the Law is a light, and in some sense a true light because it did not deceive nor misguide them who walked according to it; but still the Gospell is the true because the most illustrious light, and so in comparison of it, the Law is as it were darkness.

2. It is not an unusuall signification of true and truth in holy writ, nor unsuitable to this place to take it in opposition to Types, Figures, and Ceremonies; in this sense we are to understand it, where Christ is called the true Tabernacle, that of Moses being only aJohn 4. 24. 1. 17. Type of him: and when our Saviour saith, God will be worshiped in truth, not according to the Typicall and Ceremoniall worship of the Law; and yet more appositely to our present purpose, when it is said, The Law came by Moses, but grace and truth by Jesus Christ. The meaning whereof is briefly thus, whereas the Law only enjoyneth, the Gospell enableth, and what the Law taught in Figures, is nakedly delivered in the Gospell. Aug. contr. Faust. l. 22. c. 6. Congruous to which is that of St Austin, Grace comes by Christ, Ut datâ indulgentiâ peccatorum quod praeceptum [Page] erat ex Dei dono custodiretur, that indulgence being granted to our failings, what is commanded may by Gods assistance be performed; and truth, Ut ablatâ observatione umbraru [...] quod promissium erat ex fide presentaretur, that by removing the obscure Types what is promised might be made manifest. Upon this account the phrase of [...], darkness here used may be attributed to the Law, or at least that which is by the learned Dr Hammond observed to be the reading in the Royall Ham. in loc. Manuscript [...], a shadow, all the Ceremonies, Types, and Sacrifices of the Law being but shadows of those things which the true light of the Gospell more fully discovereth. This is excellently expressed by St Paul to the Colossians, where he calleth the Legall Ceremonies Col. 2. 17. Vide Daven. a shadow, and Christ the Body: to the Hebrews when he saith, the Law was a shadow of good things to Heb. 10. 1. come; not the very Image: in both which Scriptures put together, you find a Body, an Image, a Shadow; the Body is Christ, the Image the Gospell, the Shadow the Law. Now as the Representation which a shadow maketh of the Body is very dark and obscure in comparison of that which the Image sheweth: since the shadow represents only in communi, that there is a Body; the Image in particulari, the severall Lineaments of the Body; so the discoveries which the Law maketh of Christ and Salvation by him are very imperfect in comparison of the Gospell Revelations.

3. If you like to retain the common signification of true as opposite to false, you must take in the Verb shineth, and so the sense will be clear; the true light shineth only in the Gospell, and therefore the Law is called darkness. True there was a light a true light in the Law, but it did not shine forth, it was as it were hid under a Bushell; and so a state of darkness in comparison of the shining light in the Gospell. It is [Page] very observable to this purpose, that all things were covered and wrapt up to the Jews; when they carryedNumb. 4. 13. the Brasen Altar in the wilderness, they covered it with a Purple Cloth; when they carryed the Ark it was covered with three coverings, a Vail, a Badgers skin, and a Cloth of blew; the Table of the Shew Bread had three coverings; and except the laver every thing was covered in the Temple; Yea, the Temple it self had a Vaile. When Moses came from the Mount, his Face was vailed; the Priests bare the things which they might not see: and all this to signifie what a concealment there was of divine knowledg under the Law. To this purpose St Gregory allegorizeth these words of the Psalmist, Tenebrosa aqua in nubibus, Dark water in the Greg. mor. l. 17. c. 14. Clouds, that is, Occulta scientia in Prophetis, the darkness of knowledg in the Law and Prophets.

It is true, Eternall life, Salvation by Christ, and those other sublime truths are to be found in the Law, but as a Face under a Mask, as a Sun in a Cloud, Heavenly wrapt up in Earthly promises, Christ involved in Types and Figures. There were but few that knew any thing of these truths in comparison of the multitudes now, and that they did know was but obscurely in comparison of the clearness now. Divine knowledg was then as an Oyntmennt kept close in an Alablaster Box, now the savour thereof perfumeth the whole house. Then it was at best but as the dawning of the Day, now it is full Noon: and those Doctrines which were velata inveteri, folded up in the Old, are revelata in novo, unfolded in the New Testament. To this tends that expression used by St Paul concerning Christians, We all with open face behold the 2 Cor. 4. 13. glory of the Lord. The Jews faces were vailed, ours are open, they according to the Apostles phrase elsewhere saw afar of and so darkly, we as it were near hand and so clearly.

[Page]To summe it up, Look as the true shining light of the Gospell in comparison of that beatificall Vasion, so the typicall instruction of the Law in comparison of Evangelicall teaching is but darkness or at best a shadow. Indeed the Triumphant Church is in intimis, the holy of holies. The Christian Church Militant, in atrijs the holy place. But the Jewish in extimis the outward Court. When God gave the Law the second time, he commanded the people to stand at the foot of the Mount▪ Aaron, Nadab, Abihu, and the Seaventy Elders of Israel to worship afar off in the middle of the Mount, and Moses ascends to the top of the Mount, even within the Cloud: by which three one hath represented the three states of the Church: By those who stood at the bottome, the Jewish; By them who worshipped in the middle, the Christians; And by Moses the glorified Church. In one word to use St Ambrose his phrase, Umbra in lege, imago in Evangelio, veritas in Cael [...], the Truth is in Heaven, the Image in the Gospell, but in the Law only the shadow.

2. The just fitness of those Metaphors darkness and light, in reference to the Law and Gospell being manifested; that which next is more briefly to be considered, is that, which is predicated concerning both. Namely, That the one is past, and the other now shineth. Indeed the word for passing is in the Present Tence [...] it doth pass away, for when St John wrote this Epistle, it was only in fieri, passing, not past: those Legall Ceremonies began to dye at Christs Passio [...]: then, in signification thereof was the Vail of the Temple not only perforatum, or attritum, or laceratum, worn or torn a little, but rent in twain from the top to the bottome; but they were not dead and buried till the destruction of the Temple it self; so that during the space between Christs Passion and Jerusalems desolation, they were passing away: and the Evangelicall Administration did more [Page] and more display it self. Thus as when the house is built the Scaffold is pulled down, when the Sun ariseth the Starrs disappear; when the Prophet himself came the staffe was taken off, and when Christ increased, John the Baptist decereased; so when the Gospell was published the Legall Administrations vanished away.

And surely the Consideration hereof should teach us on the one hand to bewaile the hardned Jews, who though the darkness be past and the true light now shineth, shut their eyes against the light, and love to abide in darkness. St Hierome very aptly compareth the Jews before Christ, to those that eat the flesh: Christians under the Gospell to those who eat the Marrow, but the Jews now to the dogs that gnaw the bone. Indeed those Legall observances at the best were only [...] a shadow but now they are [...] darkness exitiall to those who still embrace them? Oh let us pitty and pray for the blinded Jews, that the vaile may be taken from their faces; and they may behold the light which shineth so brightly: nor is there less cause of gratulation in respect of our selves, then lamentation in regard of the Jews. It was a great benefit to learning, when the obscure hyeroglyphicks of the Aegyptians were changed into letters, and Platoes dark writings were brought down to more easie conceptions by Aristotle; but surely farre greater is the benefit which the Church hath now, the Evangelical Administration suceeding in the room of the legall. Oh, how fitly may that expression of the Psalmist be taken up by us Christians! God is the Lord Psal. 118. 27. which hath shewed us light, a clear full glorious light, let us be glad and rejoyce in it!

To winde up this first Interpretation by considering the words (in this sense) as an argument why this command of love ought to be true in us; Namely, Because we live under the Christian dispensation. Indeed hatred and malice were not tollerable in the Jews, but [Page] they are abominable in us Christians; who should live in love if not we, to whom the love of God and Christ is so clearly revealed? Oh my brethren, how sad is it to think, though (the shadow as some read it) the darkness (as others) be past, and the true light now shineth; yet we may too truly complain that the shadow remaineth? nothing but shadows of grace, fancies of godliness found among us; nay the darkness of envy and hatred, and all uncharitable walking prevaileth among us. Oh be we exhorted, since we have the light, to walk in it, to walk worthy of it, to walk as children of it, by walking in this path of love. And so much for that Exposition.

The other interpretation renders these words assertively, is true in you, and expounds the darkness and light of sinne and grace; an Exposition which I incline to as most rational, it being very probable that our Apostle as in the following verses he useth the same metaphors; so here intends the same things; and that there his primary scope is to describe by darkness and light, mans corrupt and regenerate estate, will appear in the handling. For the better prosecution of these words in this sense, be pleased to proceed with me by these steps, and observe,

1. What is the state of all men before conversion; Namely, a state of darkness; darkness is in our minds, the darkness of ignorance and infidelity, we neither do nor can know aright either God or our selves, The naturall man perceiveth not the things of the Spirit of God, 1 Cor. 2. 14. is St Pauls generall Doctrine, asserting our ignorance of God; and the particular charge against Laodicea, That she knew not she was wretched and miserable, poor, Rev. 3. 18. blind, and naked; may justly be extended to all mankind in regard of self-ignorance. Indeed there is so much light left in us as may render us inexcusable, but not as can lead us to Heaven, we neither of our [Page] selves can find out, nor yet discern divine truths, though they are set before us, how quick sighted soever reason may be in naturals; it is dimme yea blind in spirituals: and as our blessed Saviour argueth, If the eye be darkness, the whole body must needs be darke; the eyes of our understanding being darkned; no marvell if our will and affections be clouded, yea a darkness of sin overrun our whole man; so that what St Paul saith to the Ephesians, is true of all unregenerate persons, they are not only in the concrete darke, but abstract darkness it self.

2. What the state of all regenerate persons is, The 2 Cor. 5. 19. Gen. 1. 2, 3. darkness is past and the true light of saving knowledg and heavenly grace shineth in their hearts. Regenerate Christians are called in the new Testament new Creatures, and indeed not unfitly; since as it was in the old, so is it in this new Creation. We read in the beginning of Genesis, That darkness was upon the face of the deep, and 2 Cor. 4. 6. God said let there be light. A fit Embleme of the Spirits work in a sinners Conversion. Whereas darkness Acts 26. 18. covereth the soul before, a glorious light ariseth in, and diffuseth it self through it; To this no doubt the Apostle alludeth when he saith, God who commanded the light to shine out of darkness, hath shined in our hearts: and for this reason it is that very often the turning of a sinner is set forth by this Metaphor: so Pauls conversion of the Gentiles is called a turning them from darkness to light; the converted Colossians are said to be delivered Col. 1. 13. Eph. 5. 8. from the power of darkness; and of the Ephesians it is said, You who were sometimes darkness, are now light in the Lord. Suitable to all which is this phrase in my Text, The darkness is past, and that true light now shineth.

Nor is it unworthy the observation, how fitly these two clauses are ioyned together, since the one cannot be without the other; nay, indeed one is the cause of the other. In every convert there is not only [Page] a passing away of darkness, but a shining of the true light; yea, the shining of the light is the cause of the passing away of the darkness; in which respect Zanchy Zanch. in loc. noteth, that Conjunctio copulans pro causali posita videtur, the Copulative Conjunction, and is put for the Causall, for. This will the more appear if we considerQui diligenter considerat quid sunt, tenebrae nil aliud inveniet, quam absentiam lucis. Aug. de gen. ad lit. what St Austin hath observed, Namely, That darkness is nothing else but the non residency of light, and therefore that which expelleth darkness, must needs be the presence of light: thus the grace of the Spirit infused into the Soul, is that which prevaileth to the expulsion of sin. Look as the taking of an antidote driveth out the poyson; the putting of a new Seal upon the Wax defaceth the old stampe, and the return of the Sun causeth the darkness to vanish; so is it the donation of the Spirit and his grace which dispossesseth Sin and Satan of the Soul.

Hence we may take notice, what it is that maketh the difference between a Convert and a naturall Man, namely, the shining of the light of grace. We that are converted were once involved in the same state of darkness with the rest of the world, and as unable to deliver our selves from it, had not Gods free grace caused the light to shine upon1 Pet. 2. 9. us, which he denieth to others: in which regard St Peter saith to the converted Christians to whom he wrote, You are a chosen Generation, a royall Priesthood, an holy Nation, a peculiar People, that you should shew forth the praise of him who hath called you out of darkness into his marvellous light.

But yet it must withall be considered, that the words in this sense are better read according to the Greek, the darkness passeth away, then that it is past, since so long as we are here, though our light be true, yet it is not perfect, but shineth more and more to the perfect day. Now according to the increase of the light is the decrease of the darkness, and therefore because [Page] it is not full noon, perfect day whilst we are here, the darkness cannot be said to be wholly past, but rather is still passing; if then we are sensible of the remainder of darkness in our hearts; let it trouble, but not too much dismay us: light and darkness in remiss degrees may be together, nor must we expect the darkness of sin to be wholly removed till we participate the light of Glory.

3. In whomsoever the darkness passeth, and the true light shineth: this is true of which our Apostle here speaketh, this grace and duty of love will shew it self in all regenerate persons: it is a clear maxim, where there is the cause, there will be the effect; such as is the root, such will be the fruit; now goodness which is a companion of love, is called by the Apostle Paul, A fruit of the Spirit, or as some Greeke Copies read it, [...], a fruit of light, this light which hereEph. 5. 9. is said to shine, which is no other then the grace of the Spirit; no wonder if where this light shineth there this beam and fruit of it appear: indeed glowe worm light and star light is such as hath no beat at all to accompany it, but Sun light which is the true light expelling darkness wanteth not heat, which is the Embleme of this grace of love whereby the soul is warmed, yea enflamed.

Examine we then our selves by this Character if we be brought from darkness to light, this is true in us, who so experienceth this change will find some measure of strength to performe this command, darkness is hatefull, but light is lovely; the darkness of sin causeth hatred, but the light of grace love, if the wild Beast of envy and malice range abroad in thy Conversation, it is a plain argument that as yet it is might with thee.

For a close of this particular I have already told you, that according to this sense these words, true in you, are to be read Affirmatively, and so they are a commendation [Page] of those to whom our Apostle wrote, and intimate, that this command, which he was to impose on them, was already true in them: and his designe hereby no doubt was to encourage them the more in the practice of this duty. SinceCic. according to that of the Oratour, Trabimur omnes laudis studio, all men love to be commended, and praise is a spurre to Virtue. This is that policy which our blessed Saviou [...] himself is pleased to use in all his Epistles to the Asian Churches,Rev. 2. 3. except that of Laodicea; owning and praising those graces which he saw in them. The like we may find practised by all the Apostles in their Epistles. St Paul writing to the Corinthians, Now 1 Cor. 11. 2. Gal. 5. 2. 2 Pet. 1. 19 I praise you Brethren: to the Galathians, you did run well: St Peter, Whereunto you do well that you take heed. It were easie to instance in each; and surely this practice is deservedly imitable by Ministers towards their People, Superiours towards Inferiours; Yea, all men one towards another. Render to all their dues, honour to whom honour belongeth, saith St Paul. It is a breach of that justice, Rom. 13. 7. which is due from man to man, not to give due commendations. Indeed flattery is abominable, and therefore there must be Salt as well as Honey, in our praises: commendations are then commendable when they are done with fidelity, and exceed not verity; having just ground, and ayming at a right end: we may, we ought to acknowledge and declare the good, which we see in others, as here St John doth.

But perhaps you will say, if this were true in them already, what need our Apostle write this Commandment to them? is it not in vain to bid a man do that, which he already doth? I answer, No: and that upon a double account.

[Page]1. That which was true, must be still true, and so a command may be given to enjoyn the continuance in, as well as the entrance upon any duty. As the Devill diverteth some from, so he interrupteth others in the performance of what is good; we had need to be called upon once and again, least we faint in the race.

2. That which was true, ought to be more true in them; we fulfill no command so exactly, but we may complain of manifold defects, nor do we ever so well, but still we may do in all, better; the truth of Love and every grace is in whom the true light shineth, and on whom regeneration is confer'd, but the strength of grace may still be deficient; and therefore there is continuall need of writing and Preaching this Commandment even to those who practice it.

To end all, What remaineth but that this large and excellent Preface, with which our Apostle ushereth in his discourse of love, have an effectuall influence upon our hearts and lives, to prepare us for the Doctrine, and excite us to the practice of it? It is a command, and that not antiquated but still in force, it was practised by Christ himself and all his holy Apostles, it is most suitable to the Gospell Administration, under which we live; yea, if we have the true light of grace in us, this cannot but be in some measure exercised by us.

And therefore, that we may obey this old and new Commandment, which God hath given us; that we may follow that choice and excellent pattern, which Christ and his Apostles have set us; that we may walk worthy of the Gospell, which shineth among us:

[Page]Finally, That we may declare our selves to be indeed what we profess, brought from darkness to light, let us attend to, and set upon the performance of the following instruction which should now be handled, but that the time prevents, and therefore must be referred to another opportunity.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 9, 10, 11.‘He that saith he is in the light and hateth his Brother, is in darkness even untill now.’‘He that loveth his Brother abideth in the light, and there is none occasion of stumbling in him.’‘He that hateth his Brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.’

WHat humidum and calidum, the naturall heat and radicall moisture, are to the body, that are repentance, and love to the soul; nor are those more necessary to the conservation of our temporall, then these to the sustentation of our spirituall life. Indeed the principall grace is Faith, this brings as it [Page] were the copula, that which knits Christ and the Christian together in Union with whom consists our life; but the maintaining of this life is by the moysture of godly contrition for our sins, and the warmth of holy affection towards God and Man: no wonder if we find as Faith and Repentance; so likewise Love frequently inculcated in holy writ upon all Christians. Indeed this latter is one of the principall Subjects of this Epistle, so that though our Apostle minds us of Repentance in confessing our sins, and Faith in believing on the Name of Jesus Christ, yet he chiefly insists on loving, and that as God, so our Brother, which is the design of the Verses I have now read, He that saith he is in the light, &c.

Having dispatched the preamble inciting, contained in the two former Verses, I am now to procced to the Doctrine instructing, laid down in these three; for whereas before he had mentioned a Commandment concerning, which he did now write to them, and withall adorned it with very amiable Characters, he now plainly and expresly declareth what this Commandment is; Namely, That of loving our Brother, for soExegesis & ipsius praecepti, quod superius commendavit expositio, Dan. Interpreters well observe these Verses to be an Exposition of the generall commendation in those; and having by his large praises endeavoured to inflame them with desires after the knowledg and practice of it, he goeth on to informe them what it is, and wherein it consists.

Nor would it be passed by, that our Apostle in handling this Doctrine of Love pursueth that Metaphor which he made use of in the former Chapter, where he layeth down the generall scope of his Epistle; hereby no doubt intending to intimate to us that this duty of Brotherly Love, is a primary step of that walking in the light, which intituleth to fellowship with God; and so on the contrary, hatred of our Brother, a chief [Page] step of that walking in darkness, which depriveth us of that communion, so that we are now come to the fourth step of that divine walk, which St John designeth to chalke out in this Epistle. The first whereof is Repentance, The second Obedience, The third Imitation of Christ, And now the fourth which we are from these verses to discourse upon is, The love of our Brethren, He that saith he is in the light, &c.

In these three Verses we have two generall parts considerable;

A Grace proposed, The Vice opposed.

The proposition is in the 10. Verse, The opposition in the 9, and 11. Verses.

And inasmuch as the grace is in order of nature before the vice: and (according to that Geometricall maxime, Rectum est Index sui & obliqui) the way to know when we commit the sin is to understand the nature of the grace; and yet further, since the opposition is intended as an amplification of the proposition, I shall therefore in handling these Verses begin with the middlemost, wherein is contained

The Thesis or grace proposed, He that loveth his Brother Gen. 1. abideth in the light, and there is no occasion of stumbling in him.

In the discussion whereof be pleased to observe two things, the nature and the benefit of the grace, the former in the Subject, the latter in the praedicate of the proposition.

1. The Subject of the proposition, He that loveth his brother. So that the grace here set before us is the love of our Brother: St Austin speaking of love hath observed a foure fold Object, whereabout it isAug. de doctr. Christ, l. 1. c. 23. conversant, Quod supra nos, quod nos sumus, quod juxta nos, quod infra nos; The first above us, namely, God, The second our Selves, The third about Ʋs, The fourth beneath us, our Bodies; and as he well observeth [Page] two of them are so naturall that there is no need of a Precept, to wit, our selves, and especially our bodies; and therefore the command of love is expressed in these two, the Love of God, and of our Neighbour, the latter of which our Apostle here calls for.

If you look backward upon the 5. Verse of thisv. 15. Vide Na [...]g [...]rg. in loc. Chapter▪ you find the Apostle speaking of the Love of God, that being indeed the primary Object of Love: and here he adviseth to the love of our Brother; these two being not contrary but subordinate: a little after he speaketh of two Loves which are inconsistent, the Love of v. 15. the Father, and the Love of the World; but it is not so with the Love of God and our Brother; nay, Indeed the former is a [...]ause of the latter, and the latter a testimony of the former. Love to our Brother is effected by our love to God; and our Love to God is perfected by love to our Brother: and therefore very fitly doth our Apostle here speak of the latter, (having before mentioned the former) because he is now about to describe the word or Commandment the keeping whereof perfects, that is, declareth our love to God to be perfect or sincere, which is no other then Brotherly love.

For the better unfolding of which, I shall briefly resolve these two queries,

What that Love is which we owe to our Brother?

Who that Brother is whom we are so to Love?

Not to discourse of Love at large, be pleased to know, Quest. 1. Zanch. in loc. That to Love our Brother as Zanchy well defineth, 'tis To have our mind so inclined towards him, as that we will, and to the utmost of our power, conferr good upon him: Suitable hereunto is that description of the Philosopher, Love is [...] ▪ To will that which is good to, and as far as we are able to do that which we will [Page] for another. If then you ask what is the formal act of this love? I answer [...] ▪ benevolence. If what is theArist. Ethic. lib▪ 9. cap. 5. Amor Affectivus Amor Effectivus Biel. in. 3. sert. dist. 27 art 1. proper effect of it? The answer is [...], beneficence; nor can love be, where either of these is wanting: on the one hand, if there be beneficence and not benevolence, it is not love. When St Paul saith, Though I bestow all my goods to feed the poor, and have not charity, it profiteth me nothing; he intimateth, that it is possible for a man1 Cor. 13. 3. to bestow his goods on the poor, and yet want love, liberality being sometimes a fruit rather of vain glory, then charity. On the other hand, if there be benevolence, and not beneficence, it is not love; since it is only vell [...]tas, not voluntas, a wishing and woulding, not a serious willing: Trahit secum animorum propensio omnem beneficentiam, saith Gualter, a cordial propension carrieth with it a vigorous prosecution. In this respect StJam. 2. 16. James chideth those, who when a Brother or Sister is naked and destitute of daily bread, say to them depart in peace, be you warmed, be you filled, notwithstanding they gave them not those things which were needfull for the body: that is not charity which only expresseth it self in words, not works; love being an emanation of the will, in a way of adhaesion to its object, cannot but will all good to the object loved; and since the will is the Queen Regent of the whole man (in which regard the actions of all the other faculties are called the imperate acts of the will) commanding the execution of its inclination; it must needs follow, that he who seriously wills, cannot but really endeavour his brothers good; and therefore that velleity which like an empty cloud vanisheth away without efficacy, is not an act of love: in which respect some not unfitly give the sense of [...] to move every [...]one, and use all meanes for accomplishing the good we will; only that caution (according to our ability must be here inserted: for as S Paul saith in this very case, If there be first a willing [Page] mind, it is accepted according to that a man hath, and not according to that he hath not; where there is want of ability, benevolence (though it cannot be profitable 2 Cor. 8. 12. to our Brother, yet) is acceptable to God, and ought to be to him without beneficence. The one then, namely a good will, is absolutely and alwayes necessary; The other to wit good works conditionally, and with this limitation, so farre as they are within the sphere of our activity, and compass of our ability.

Besides this general definition of love; it will not be amiss somewhat more particularly, to enquire into the several wayes of exercising it, that we may see how many lines meet in this centre of love; which may both fully and briefly be delineated by a double reference.

1. To the present condition of our brother, whoRom. 1. 2. 14, 15. Col. 3. 12. Either hath the good already; and then love first blesseth God, and next cong [...]atulateth him, rejoyceing him at the presence, and willing the continuance, yea encreasing of it, so farre as may be good and expedient for him.

Or else he wants the good, and is distressed by some kind of evil; and then love beareth a part with him in his sufferings by sympathie, wiping away his teares with the spunge of her compassion; yea, not only so, but endeavoureth to relieve him in, and deliver him out of his affliction, above all praying with earnest prayer and supplication to God for him.

2. To the several kindes of good which concerne this life, and that which is to come. Thus love

1. willeth and endeavoureth chiefly the spiritual good Gal. 6. 1. 1 Thes. 5. 14. of his soul, instructing his ignorance, rebuking his wickedness, exciting his negligence, supporting his weakness, resolving his doubtfullness, laying forth readily what gifts God hath vouchsafed to her; yet still within [Page] the compass of her calling, for the edification of others.

2. Next she wisheth well to, and taketh care of his temporal advantage in body, name, estate, feeding the belly, cloathing the back of her brother, and so making the one her barn, and the other her wardrobe, and both her treasury, concealing those secret faults which might, and confuting those false slanders which do impair his credit; finally seeking the things of another, his outward1 Cor. 13. 5. welfare, gain, prosperity▪ as well as her own; yea when need requireth, throwing the fat dung of her wealth upon the barren soyl of her brothers mean estate.

By this time you see both the intent and the extent of the a [...] of love, which is here required. Pass we on to the object, whereabout it ought to be conversant, and so to a resolution of the second Question, Who this Quest. 2. brother is, whom we ought thus to love.

To this end, you may please to take notice of a double fraternity, to wit carnal and spiritual; the one is by the bloud of man, the other by the bloud of Christ.

1. Carnal Brotherhood in its utmost latitude reacheth very farre; nor can we too farre extend the meaning of brother in the Text, according to this notion. For the clearing whereof▪ observe these particulars▪

1. Brother in the strst and strict acception, is predicated of those who have the same immediate parents; the word [...] coming from [...] signifying [...] and [...] uterus intimateth as much; one that cometh out of the same womb, the same loynes, hath the same Father and Mother with another, is most properly a brother.

2. Brother is sometimes enlarged further to affinity; and so kinsmen are in Scripture phrase called brethren. The Jewes say concerning Christ, Is not this the Carpenter, [Page] the sonne of Mary, the brother of James and Joses, and of Juda and Simon, and are not his Sisters here with us? whenas yet we rationally conceive, that the blessed Mar. 6. 3. Virgin never had child besides him; and as he is caled her first born, because none before him; so we read not of any she had after him, and therefore He her only one. So that his kindred and a [...]yes are called his brethren and sisters, according to the usual form of speech among the Jewes.

3. Brother is sometimes yet more largely applied to all those who are of the same countrey: thus where the Jewes are forbid to take usu [...]y of a brother, and required to set him King over them whom the Lord their God Deut. 17. 15. should choose from among their brethren; brother is manifestly taken in opposition to a stranger, one of another nation; so that not only cognatione but natione, by kindred but countrey there cometh in a Brotherhood.

4. Brother is yet capable of a farre greater extension, and so taketh in all men; inasmuch as there is not only identitas naturae, a specifical identity of nature, but originis, a numerical identity of original. He is in strict sense a brother, who hath the same immediate parents; well may he be a brother in a large sense, who hath the same mediate parents: thus all men came fromAct. 17. 26. the loynes of one man Adam, and from the womb of one woman Eve, in which respect the Apostle saith, he hath made of one bloud all the nations of the earth. Indeed all Angels have the same intellectual nature one with another; but they did not all come from one Angel, but were severally and immediately created; whereas God (though he could have created millions) made but one man, and ordained that out of him all the race of mankind should proceed, in which regard every man is brother to another. And therefore [...]ertullian writing to the Heathen saith, Fratres etiam Tert. Apol. c. 39. vestri sumus jure naturae matris unius; we Christians and [Page] you Heathen are brethren in a natural way, as having the same original. Thus as Circles in the water do enlarge themselves one greater then the other; so do the acceptions of this word. If now you shall ask me in what acception brother is here to be taken? I answer with Augustine, Estius, and Danaeus: Hoc loco fratrem Aug. de temp. Serm. 61. Estius in loc. Dan. in loc. Gr. mor. hom. 27. in Evang. omnem hominem debemus accipere, in the largest, as including every man. St Gregory speaking of this duty of love, well observeth, Aliud est quod sponté impenditur naturae, aliud quod praeceptis divinis ex charitate debetur obedientiae; there is doubtless something more intended by the precept, then what we are prompted to by nature: to love our countrymen, our friends, our brother, is that which we are naturally enclined to; so that they who do not performe it, are justly branded as without natural affection; whence by the way, we may see what an unnatural age we live in, wherein Englishmen are so cruell to one another, kinsmen worry each other, yea one brother betrayeth and supplanteth another. But surely the contrary to those horrid acts, I mean natural affection is not all that is here intended, it is the2 Tim. 3. 4. love of all men which is required of us. According to this notion, frater and proximus, brother and neighbour are of equall extent, and so the mandate is, [...], the love of our neighbour, or brother, which is indeed [...], of every man. True it is, our love must be regular and orderly; and therefore caeteris paribus, other things being alike, we must preferre a brother before a kinsman, a kinsman before a countryman, a countryman before an alien; but yet so, that as farre as we are able, the beames of our love may sea [...] ter themselves throughout the world.

And thus to love our brother is to love every man.

1. Sive bonum, sive malum, as well the bad as the good: God causeth his Sunne to shine▪ and his rain to fall [Page] upon the unjust, no less then the just; and we must express our love to the wicked, as well as godly▪

2. Sive amicum, sive inimicum, as well enemy, asCarthus. in loc. Aug. de temp. Serm. 61. Id. ibid. Luk. 6. 32. friend: it is Christs express precept, Love your enemies, and (as S Austin truly) H [...]c est vera & germana charitas, this is right Christian-charity. To wish well to those that wish well to us, to do good to them that do good to us, is no more then what Publicans do, (so out blessed Saviour) nay then what Thieves, Dragons, Wol [...], and all sort of Beasts, do; so that fore-mentioned Father: But to wish well to them that wish us ill, and do good to them that do us hurt, this is that which Christians ought to practise: yea as Tertullian truly, solorum Tert. ad scap. Rom. 12. 20. Prov. 25. 21. 22. Christianorum, only they can do it. If thy enemy hunger, saith St Paul, feed him, if he thirst, give him drink▪ the Hebrew word in the proverb whence St Paul borroweth it, is rendred by Vatablus, Propina ei aquam▪ Vat. ibid. not only give him drink, but drink to him, as a token of love, that it may appear, however he is towards thee, thou art reconciled to him. Excellent to this purpose is that advice of Gregory, Nazianzen, [...],Gregor. Naz. orat. 41. we must say brethren unto them that hate us, and accordingly express brotherly love to them. And thus in this construction of brother, we have beheld the extension of love, how farre it reacheth, in regard of the objects about which it is conversant.

2. But besides this carnal fraternity between all men, there is a spiritual brotherhood between all Christians; 2 [...]et. 1. 3▪ 4. Gal. 4. 26. Tit. 3. 5. 1 Pet. 1. 23. 2. 2. they have all the same Father, even the Father of our Lord Jesus Christ, who begetteth them again; they have the same Mother the Church, Jerusalem from above, which bringeth them forth; they all are washed in the same laver of regeneration, baptisme; partake of the fame immortal seed, and are nourished by the same sincere milk of the Word. Finally, they are all begotten [Page] to the same undefiled inheritance, heirs of the same glory; [...], saith Clemens Alexandrinus, we call them brethren who Clem. Alex. Stromat. lib. 2. are born anew of the same Word, yea quanto dignius fratres & dicuntur, & habentur? saith Tertullian; howTert. Apolog▪ cap. 39. much more deservedly then other men are they called and accounted brethren, who acknowledge one Father, God, have drank of one spirit of holiness, and are brought forth of the same womb of ignorance, into the glorious light of Evangelical truth? A brother in the sense above-mentioned is only so by nature, but in this by grace; that's only a brother on the left hand, but this on the right hand; that of the earth, earthly, but this from heaven, heavenly. In this sense some Expositors, and as I conceive, most rationally take the word here, this name brother, being by the Apostle, and afterwards in the primitive times in common language given to all, and only those who did embrace Christian Religion; and which maketh this interpretation more manifest is, that our Apostle in the next Chap. 3. 10. 5. 1. Chapter phraseth it, love the brethren, which seemeth to indigitate a certain society of men so called: yea in the fifth Chapter at the beginning, he describeth him whom here he calls brother, to be one that is begotten of God.

According to this construction, that which is here required, is called by the Apostle Peter, [...],2 [...]e [...]. 1. 7. Gal. 6. 10. brotherly kindness, and is distinguished as a particular species from its genus, [...], (which is presently annexed) charity. As then there is a general love which belongeth to all men, so a special love which belongeth to all Christians; and as we must do good to all men, so especially to the houshould of faith; indeed seeing the Christian brother hath a double cause of love in him, that is Gods image as a man, and Gods graces as a Christian; we ought to deal by him as Joseph did by his [Page] brother Benjamin, whose mess was five times greater then the rest of his brethren.

If any shall yet further enquire, why our Apostle speaking of this love to a Christian, calls him by the name of a brother? I answer for these three reasons▪ because this name of brother carrieth in it an obligation to, a specification and modification of thatInter fratres communis debet esse metus gaudiam dolor. Tertull. love which is here required; since we must love a Christian, quia, quatenus, qualis, because he is a brother, inasmuch as he is a brother, and with such a love as is among brothers.

1. This word Brother carryeth with it a strong Obligation to Love, In fratris voce ratio, so Danaeus, It is an urgent reason why we should Love a Christian, because he is our Brother: all relation is a ground of affection: and hence it is a man loveth any thing that is his: the nearer the relation the greater tye to love, andPerfectior est fraternitas spiritualis, quam carnalis, &c. Ambros. Ser. 9 therefore the more reason why a Brother should be beloved: the nearest relation is that which is spirituall, and therefore yet greater reason to Love a Christian, who is ours, our Brother, yea, our Brother in Christ. When Moses saw two Israelites Countrey men strugling together, he said to them, Sirs, you are Brethren; why do you wrong one another? when Abraham Aug. Serm. 27▪ de verb. Apost. and Lot (kinsmen) were likely to fall out, saith Abraham, Let there be no strife I pray thee between me and Act. 7. 26. Gen. 13. 8. thee, for we are Brethren: when Socrates saw two Brethren striving one with another, he told them they did as if the two hands which were made to help should beat each other, so that since Christians are Brethren in the highest and closest relation, this should be a great ingagement upon them to love.

2. This word Brother intimateth a specification of this love in regard of its Object, which is then rightly placed when it is upon a Brother as he is a Brother, that is a Christian, as he is a Christian. One that is a [Page] Brother in this spirituall notion, may be my naturall Brother or Kinsman, and then to love him is what nature dictates; or he is my Friend and Benefactor, and so to love him gratitude teacheth, or he is able to do me either an injury or a courtesie; so that I have cause to fear the one, and hope the other: and in this respect to love him, self love prompts me, or (once more) he may be a man of rare naturall and acquired endowments; and to love him, for this ingenuity moves me; but to love him because he is a Brother in a spirituall sense, this is that which Christianity inciteth to, and this only is a right Christian love. Indeed thus to love him, is to love him in reference to God and Christ, because he hath the grace of God in him, the Image of God upon him. To love him as a Brother in this sense, is to love him as a Son of God, a Member of Christ: and (as St Hieromes phrase is, Diligere Christum Hierom. Ep. habitantem in Augustine) to love God, and Christ dwelling in him.

And now if any shall say it is hard, nay, impossible to know any man to be such a Brother; and therefore how can I love him as such when I cannot know him to be such? I answer, that there is a great deale of difference between the judgment of certainty and charity, love doth not need nor require infallible, but only probable signs; and therefore whosoever doth profess the true faith of Christ, and doth not by a flagitious conversation give that profession the lye, love taketh him to be a Brother; and to love one, because he atleast seemeth to be such a one by his externall Profession and Conversation, so as the more Christian graces we discover in him, the more we are affected towards him, this is that which most especially falleth under the Precept of loving our Brother.

3. Yet once more, there is in this word Brother implyed a modification of that love which we must express [Page] towards Christians, to wit, that it must be such as that which is between Brethren, and that more properly in two things; the instancy, and the constancy, the fervency and the permanency of it.

1. Brotherly love is fervent, it is a relation of the greatest indearment, partly as its naturall not founded in choice as it is between Man and Wife, and between Friends; and partly as it is between Equals; not like that between Parents and Children, whose love towards their Parents hath more of neverence then sweetness in it: hence it is that as no discord, so neither is any love like to that which hath been found among Brethren: such ought our love to be towards Christians, a bright shining, an hot flaming love. That exhortation of St Paul is very observable to this purpose,Rom. 12. 10. Be you kindly affected one to another with Brotherly Love, where the Greek word [...], is rendred byTertul. adv. Marc. l. 5. Tertullian affec [...]uos [...], both which note an eminent measure and degree of affection; such is Brotherly, such ought to be Christian love, very affectionate. Memorable in this respect was the example of the Primitive Christians, of whom that forementioned Father saith, they did love one another ad stuporem▪ Gentilium, toApolog. c. 39. the astonishment of the Heathen, so much that the Heathen cryed out with admiration, Vide ut invicem se diligunt, see how they love one another.

2. Brotherly love is lasting, it is naturall, and therefore perpetuall, it is a relation that ceaseth not till death, and therefore the affection may well remain. A Brother if not very unnaturall will own his Brother in rags, and love him in his lowest estate: such must Christian love be towards a Brother of low as well as high degree, in persecution as well as prosperity, when he wants us, not we him, nor must our love cease to act towards him, till he cease to be amongst us. This was that no doubt which the Apostle aimed at when [Page] he saith, Let Brotherly love continue, thereby minding what the love of Brethren is, and what the love Heb. 13. 1. of Christians ought to be, a continuing and enduring love.

And now what other use should we make of all this discourse upon the nature of this grace, but hereby to examine our selves whether our love be of the right stampe, to wit, such a love as is ready to every good word and worke, as extendeth it self to our very enemies, as is chiefly fixed upon Christians, and that because they are so; and so much shall suffice to bespoken of the first part, the Subject of the Thesis: I now proceed more briefly to the

2. Praedicates, Which are plainly two, describing the benefit of this grace; the one in regard of the condition, and the other of conversation of such a person: his condition is happy, for he abideth in the light, his conversation is sweet, for there is no occasion of stumbling in him.

1. He that loveth his Brether is said to abide in the light, it is not unfitly here taken notice of by Zanchy, Zanch. in loc. that as in the Eighth Verse our Apostle argueth, à causa ad effectum, from the cause to the effect, this thing is true in you; namely, the prac [...]ice of love, because the darkness is past and the true light now shineth, to wit, of grace; so in this Verse, he reasons ab effecto ad causam, from the effect, to the cause, He in whom this is true, that he loves his Brother is brought out of that darkness, and abides in the light.

Light is a Metaphor variously applied in Scripture, we may here take it three waies.

1. This Metaphor of light is sometimes attributed to Christ, so by our Apostle in his Gospell, when he calleth him the light, of whom John the Baptist did beare witness, by himself when he saith, I am the light Ver. 6. of the world, and thus abiding in the light is the same with [Page] that of abiding in him. Thus it is an undoubted truth, He that loveth his Brother abideth in Christ: that Branch which participateth of the juyce and sap of the root, must needs abide in it. Love is the sap that was in Christ, and therefore he that partaketh of love from Christ must abide in him; that Member which suffereth with the rest of the Body, declareth it self to be in the Body; he that by loving sympathizeth with his Brother, manifesteth himself to be a Member of Christ.

2. Sometimes by this Metaphor of light, the Gospell together with the saving knowledge of it are represented. Both these we meet with in one Chapter: whilst St Paul expresly mentioneth, first the light of the glorious 2 Cor. 4. 46. Gospell of Christ, and presently the light of the knowledg of the glory of God in the face of Jesus Christ. Justin in loc. Indeed in the one is the light without, and the other is as the light within, and he that loveth his Brother adideth in this light; hereby declaring that he hath indeed learned and is rightly acquainted with Evangelicall Doctrine: to this purpose is Justinians note, Eo lumine dignum se ostendit qui luminis ductum sequitur, by following the conduct of this light, he sheweth himself in some measure worthy of it, because answerable to it.

3. But lastly, This Metaphor of light is used to set forth grace and holiness: in this sense no doubt St Peter is to be understood, when he saith of Believers In splendore gratiae gratum facentis. Carthus. Ch. 1. 6. that they are called by God out of darkness into his marvelous light; and thus the light in which he that loveth his Brother is said to abide, is the same with that in the former Chapter, where we have the phrase of walking in the light, and the meaning of the word is briefly this, He that loveth his Brother is in a state of grace; Charity is an evident demonstration of sanctity: St Paul reckoning up the fruits of the spirit, placeth love in the front, as if there were no clearer fruit of the spirits residence [Page] in us, then the exercise of this duty of love. Indeed there is a love which only argueth good nature; suchAmare amantem, naturae, inimicum Charitatis est. Aquin in Cat. sup. Matth. 5. is that of a Kinsman, a Friend; but to love an enemy, and that because it is an Evangelicall injunction, and to love a Christian because he is a Christian, is such a Flower as groweth not in natures garden, but is a fruit of the Spirit, and so a Testimony of grace.

But because I shall have more full occasion of discussing this in the next Chapter, I pass on to the

2. Next benefit which attends upon Brotherly love, as it is expressed in those words, and there is none occasion of stumbling in him.

Not to insist on the severall acceptions of the Greek Vide Hierom. in Matth▪ 15. word [...], as it is used by the 70. in the Old Testament, and by the sacred Writers in the new; this being already done by the late learned Annotator. It may suffice to know that here according to its derivation from [...], Claudic [...], it signifies any rub or block cast in a mans way, which may indanger halting or falling: and therefore is fitly here rendred occasion of stumbling. In what sense this is true, that there is no occasion of stumbling in him that loveth his Brother. Expositors somewhat vary, yet so as that they are all consistent with the Analogie of Faith, and scope of the place.

1. Some understand scandall in an active sense,Carth. in loc. Aret. in loc. Est. in loc. Gualt. in loc. and thus render it, there is no occasion of stumbling given by him; he taketh care that neither by opprobrious language, injurious action, or vitious example, he give a just offence, so as may occasion the fall and ruine of his Brother. St Paul writing to the Philippians, exhortsPhil. 2. 15. them to be blameless and harmless; where the former word (according to its derivation) signifies that we must not be as beasts who push with their horns, and thereby do much harme; and the latter word signifies one, de quo nullus queri potest, of whom none can justly [Page] complain, and they are well put together: since as St Austin aptly, quis de illo just è queritur, qui nemini Aug. de perfect. justitiae. malè vult? he that is harmless must needs be blameless; nor can he be justly complained of by, who doth no injury to another: such is every one who loveth his Brother. Love nec reti [...] tendit, nec laedere intendit; neitherRom. 13. 10. 1 [...]or. 13. 5. doth, nor desireth anothers wrong, it worketh no ill saith the Apostle, and again in another place it thinketh not evill: wisdome avoideth the snares which are laid by love layeth no snares for others; yea so cautelous is charity that shee will rather abridg her self of liberty, then do what may offend her weak Brother: and therefore St Paul expresly saith to him, who did grieve his Brother with his meat; which yet was in itRom. 14. 15. self lawfull to eat, now walkest thou not charitably. Indeed this is that which floweth from the very nature of love: for since it is, as hath been already shewed, a willing of good, it must needs infer a nilling of evill to my Brother; it being impossible that I should at the same time will and nill the same thing to the same person; and therefore since if I will good, I must nill evill: no wonder if by him that hath a true love, there be no occasion of stumbling given to his Brother.

2. Others interpret scandall in a Passive sense, there is no scandall or occasion of stumbling given to him: not but that there will be blocks laid in the way, but he passeth over them, and so falleth not at them; according to that of Solomon, It is the glory of a man Prov. 19. 17. Zanch. in loc. to pass over a transgression To this purpose is Zanchies note upon the Text, it is not Non est illi scandalum, but, Non est in illo scandalum, finding an Emphasis Grot. ibid. in that [...], which Grotius conceiveth to be a Pleonasm; there is no offence to him, but not in him, that is,1 Cor. 13. 4. though it may be given by others, yet it is not taken by him: in which respect are those expressions of [Page] St Paul, Charity suffereth long, is not easily provokt, beareth all things: and St Austin observeth upon thisAug. in Ep. place, Qui diligit fratrem tolerat omnia propter unitatem; he that loveth his Brother, for unities sake, beareth with all things; the back of love will sustaine a load of wrongs, and when it is moved with violence, it is not removed from patience. It is St Peters phrase,1 Pet. 4. 8. and he borroweth it from the Wiseman, Love covereth Prov. 10. 12. a multitude of sins; and as it covereth them from others by concealment, so, which is especially intended, from her self by connivence and forgivness; and this she exerciseth in respect not of a few, but many injuries, herein (being to use St Chrysostoms comparison,) like to fire which burneth up not only a few sticks, but a great wood: thus whilst faith is a resolute grace, having cedo nulli, for her Motto; love is a yielding grace, and so passing over, is not offended, those wrongs, which like stumbling blocks are thrown in her way.

3. But there is another construction of these words, which as it is of no less verity, so is of greater latitude, by scandall to understand transgressions; these being those stumbling blocks which cause us to fall and hurt, yea ruine our selves; and thus the sense of the clause is, He who loveth his Brother escapeth those hainous sins into which others fall, walking in the Commandments of the Lord blameless. This is that which taketh in the other constructions, for inasmuch as he doth not willingly give offence; therefore he avoideth those sins by which his Brother is offended: and since he doth not easily take offence, he avoideth those sins to which others are provoked. It were easie to instance in the severall Commandments, how the love of our Brother prevents the breaches of them; he that loveth his Brother, because he is a Brother, much more loveth his Father God, and loving God abborreth [Page] those prophanations of his Worship, Name, Day, which ungodly men wound themselves by. Again, he that loveth his Brother, will reverence him if his superiour, dare not injure him in his Wife, Estate, Name, or any thing that is his. And if you please to put these two together, abiding in the light, and no occasion of stumbling, you shall find the one a manifest reason of the other. By the opposition of being in darkness, and walking in darkness, to abiding in the light, it appeareth that abiding in the light, implyeth being and walking in the light, whereby he escapeth what ever might be a stone of offence, or stumbling block in his way. If any man (saith our blessed Saviour) walketh in the light he stumbleth not, because he seeth the light of this world; and thus he that loveth his Brother having the light of saving knowledg, and grace to shine beforeGrot. in loc. him, nunquam imping it; so Grotius, never fals; but inoffenso gradu pergit: so another, goeth on inoffensively, in the path of eternall life. Indeed we must take this with some restriction, not as if he that loveth his Brother did not sometimes fall into sin, but [...], not into scandalous and injurious sins, and this too with reference to his abiding in the light; it is possible for a charitable Christian to step-out of the light, and then he may▪ fall foulely, but so far as he is regenerate, and abideth in the light, he is free from such sins.

4. Once more; Grotius conceiveth that the Apostle id. ibid. in these words hath some reference to the 70. reading of the 165. Verse of the 119. Psalm, [...], great peace have they that love thy Law, and nothing shall offend them; and so it intimateth the inward tranquillity, which as they that love the Law, so he that loveth his Brother doth enjoy, so as that what soever befals him he is not disturbed nor distracted by it; it is that indeed which followeth upon all the former, [Page] for since he neither justly giveth▪ nor quickly taketh offence, and keepeth himself from gross sins in the course of his Conversation: no wonder if he enjoies a serene calm in his soul, and though wicked men may be offended at him, yea, raise storms of persecution against him, yet he is at peace within. Excellent to this purpose is that of St Ambrose, Charitas pellit omnes tribulationes, Ambrose in Ps. 118. non ut non eveniant, sed ut non n [...]ceant; quia licet exterius tribulationes insurgant, tamen vir justus interius non turbatur: Charity driveth away all troubles, not that they do not come upon, but that they shall not do hurt to him, because though tribulations arise outwardly, he is not molested inwardly. That Adage of the Wiseman, No evill shall happen to the just, Prov. 12. 21. the Vulgar Latine reads, Non contristabit justum quicquid ei acciderit, what ever happen to the just shall not vex and grieve him; and to use Hugo's PhilosophicallHugo ibid. comparison, as an accident is present and absent without the corruption of the Subject; so tribulation when present as well as when absent doth not perplex and disturbe the just. Indeed there is nothing occasions offence to such a man but sin, and therefore abiding in the light he is not stumbled at affliction. If you cast a sparke of fire into the water, how soon is it quenched, Chrisost. hom. 1. in Ep. ad Corinth. & 16. in Ep. ad Heb. so are all fears cast into a good Conscience; when the Skie is black with Clouds, the Stars though they seem to be obscured, yet retain their proper lustre; and good men when they seem in affliction to be clouded with sorrow saith, St Chrysostom [...], are not sorrowfull but rather rejoycing.

And now what other use should we make of all that hath been said, then to press upon us that Apostolicall exhortation, walk in love? Indeed what way better for us to walk in then this, which is so bright and lightsome, so plain and cleare, so pure and pleasant? It is Solomons assertion, The way of the righteous is made plain, Prov. 15. 11. [Page] it is no less true of the charitable, in the way of love, there is nothing to offend or molest, whilst purity is the track, and tranquillity our companion; you then that have not experienced this, begin, and you that have begun go on. I think I need not bid you, your own experience cannot but encourage you in this sweet way, till you come to that Countrey whither this way leads you, where the Law is Charity, the League Unity, and the life Eternity.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 9, 10, 11.‘He that saith he is in the light and hateth his Brother, is in darkness even untill now.’‘He that loveth his Brother abideth in the light, and there is none occasion of stumbling in him.’‘He that hateth his Brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.’

OPposita juxta se posita magis illucescunt, saith the Logician, things of greatest distance, set near in place do one illustrate the other. The Sun never appeareth so gloriously as when breaking through a Cloud. A Freeman most prizeth his liberty when he seeth the Prisoners Fetters and captives [Page] chaines; and Sara becometh doubly beautifull when surrounded with the swarthy Aegyptians. The dolorous noise of War is the best language to proclaim the sweetness of peace. Health is never so acceptable as when it brings letters of commendation from sickness, and virtue becometh more amiable▪ when the contrary vice is represented; For this reason no doubt it is, that as Painters draw black shadows to set off their Pictures with a greater lustre; and some (I feare proud) Ladies are wont to wear black patches, that their faces may seem the more lovely: So do Orators frequently set virtues and vices together, that the evill of the one may the more advance the good of the other. This way of illustration is that which is very observable in the Penmen of sacred writ; especially those two, whom I may well call Heavens darlings. Solomon who is stiled Jedidiah, and John the beloved Disciple; the one you may observe in his Parables very often setting prudence and folly with such like contraties one by the other; and the other in this Epistle and more properly in these Verses, that he might the more commend the goodness of love, enlargeth his discourse in discovering the badness of hatred: He that saith he is in the light and hateth his Brother, &c.

It is that part of the Text▪ I am now to handle, The Antithesis or Opposition set down in the 9, and 11, Verses. But before I enter upon the severals in this part, it will not be amiss once for all to take notice of that which we shall find very usuall in this Epistle; Namely, the Repetition and Ingemination of the same sense, yea, sometimes of the same sentence. This indeed is the first time we have fully met with this: for though in the first Chapter we finde the Subject of oneCh. 1. v. 8, 10. v. 7, 9. proposition, if we say we have no sin, and the predicate of another, cleansing from all sin; yet we meet not with one entire proposition twice mentioned till now, [Page] where these words, He that hateth his Brother is in darkness, is both in the 9, and 11. Verses. Indeed this repetition is not without some variation. In the 9. Verse, there is an enlargement of the Subject▪ it is not barely, He that hateth his Brother, but He that saith he is in the light and hateth his Brother; and in the 11. Verse there is an amplification of the predicate, not only he is in darkness, but he walketh in darkness, &c. Yet still it is for substance the same thing which is intended, and the same words are repeated in both the Verses. And indeed it is that which is easily observable, not only in this but the rest of the sacred Bookes. That of David the sweet singer of Israel isPsal. 13. 6. Matth. 5. 1. [...] Luke 6. 20. remarkable who twenty six times warbleth over the same note, For his mercy endureth for ever, and of Christ that unparallel'd Preacher, who (as probably appeareth by comparing the two Evangelists) preached the same Sermon twice.

Nor are these Repetitions vain Tautologies, It is not without good reason that the Penmen of sacred writ do sometimes take this course in respect of themselves, the matter of their writing, and those to whom they wrote.

1. Those holy Penmen by these Repetitions did declare the zeale and vehemency of their spirits in pressing what they wrote upon the people. What was it which caused Solomons Father (as himself relates it) to multiply expressions to the same purpose, yea, to iterate theProv. 4. 14, 15▪ 31. 2. same expressions in dehorting him from evill company, enter not, go not, avoid, pass by, turne from, pass away, but his sense of the danger and desire that he might avoid it. And again, what moved his Mother to amplifie her appellations in the beginning of her counsell to him, What my son, and what the son of my Wombe, and what the son of my vowes, but her affectionate desire that he should hearken to her? Indeed [Page] no marvel if the boyling spirit run over in words, and the zeal of the affection double, nay triple the expression. Thus was it here (as Bullinger wellBulling. in loc. observeth) with St John, prae ardore suo, such was the vehemency of his hatred of the sin of hatred, that he can never enough declaim against it, and therefore not only once but again he reproveth it.

2. Those sacred writers by these ingeminations intimate alwayes that the things about which they write, are of more then ordinary importance, and necessary concernement to be known and believed in matters of faith, to be avoided or performed in matters of life: yea and sometimes that there is no less difficulty then necessity, and whilest they are things which must and ought, yet they are not easily believed, avoided or practised. Upon these grounds no doubt itEccl. 1. 2. was that Solomon iterated his doctrine of the worlds vanity, and Christ inculcateth upon Peter the duty of feeding his sheep: nor is it improbable that St John hereJoh. 20. 21. had both these in his eie, he well knew how much the very being of Christianity did depend upon avoiding this sin, and exercising the contrary grace, how hard it is to cast out this poison of hatred, where it is once harboured, and withall that as the usurper being ejected, the right heir gets possession, and the old form being corrupted, the matter is easily susceptible of a new; so if he could eradicate this weed of hatred, he should with a greater facility plant the flower of love: and therefore no wonder he doth ingeminate his discourse of the vileness of this sin.

3. Those divine Scribes thought these repetitions very needfull for those to whom they wrote, in regard of the dulness of their mindes, and weakness of their memories, and hardness of their hearts: To write the Phil. 3. 1. same things to you (saith the Apostle Paul to the Philippians) for you it is safe, to wit, least at the first you [Page] should not rightly understand them, or not remember them, or not be sutably affected with them: God speaketh once and twice saith Elihu, and man perceiveth it not; our memories are of weak retention, and therefore need renewed incitation: the heart of man is by the ProphetEzek. 36. 26. Ezekiel compared to an heart of stone, and it is not one blow of the hammer will break it: The words of the Eccl. 2. 11. wise saith Solomon are as goads and nailes: and truly we are so dull, that these goads must be often thrust into our sides; so obdurate, that it is not one stroak will drive these nailes to the head, Disciplinam praeceptorum inculcationibus densamus saith Tertullian appositely;Tert. Apolog. cap. 39. we thicken, and so as it were we strengthen our instructions by inculcations, which is no more then what the need of the people requireth.

The consideration hereof is that which should teach, both the teachers, and the people.

1. Let it not be grievous to us Ministers to repeat, and thereby inculcate our doctrines upon the Auditors. If a Mus [...]ian shall only strike one string, it maketh no musick; but it is [...]itting for a Preacher to insist upon one and the same truth; nor must we here stand upon our own credit, when it comes in competition with the peoples profit. If it were not grievous toPhil. 3. 1. 2 Pet. 1. 1. that eminent Apostle Paul, why should it be to any of us; we are not only instructers, but remembrancers. So St Peter accounted himself, where he saith, I stir up your pure minds by way of remembrance, and what is the office of a remembrancer, but to repeat thingsNunquam nimis dicitur, quod nunquam satis discitur. formerly done, or spoken; that cannot be often enough taught, which can never be well enough learned. Nor yet do I hereby intend to patronize those illiterate or lazy, ignorant or negligent Preachers, who use▪ iterations for want of premeditation, and therefore say the same thing again, because they know not what to say next: far be it from me; only I would mind my [Page] self and others, how requisite it is we should sometimes upon some occasions reinforce by repetition some doctrines upon our hearers.

2. Let it not be tedious to the Auditors to hear the same truths sometimes repeated by the Ministers: we must not esteem it a dishonour, nor should you account it a burden. It is that indeed to which hearers are very prone, aut nouum, aut nihil, some new thing, or nothing, is the cry of many: if we come with a scitote, something that they knew not before, they listen, but if with a mementote, something formerly delivered, they think their patience abused. As they say of drinking wine, the first is for necessity, the second for pleasure, the third for sleep, so do Auditors with a little inversion account of a Sermon, the first time they hear it with delight, not the second except of necessity, and if they meet with it the third time they fall asleep. How sad is it that if we hear an excellent lesson on an instrument, we call for it once and again▪ nay ‘—decies repetita placebunt.’ We are not easily weary of it, and yet we care not to hear the songs of Zion rehearsed: who ever complained of the renewed rising of the same Sun, or loathed his daily bread? why then are we so quickly cloyed in spirituals? but especially repetitions most vex us, when they are of reprehensions, such as this is in my Text, we love not to have our sores too often rubbed upon; but tell me, are you not willing that the Physitian should repeat his purging course though the potion be bitter, for the health of your body? and why so loath that we should repeat our reproofes for the health of your souls? Divine and excellent to this purpose, is that ratiocination of Seneca in his advice to Lucilius, To them that say quousque eadem? how long shall we hear [Page] the same admonitions? Answer quousque eadem peccabitis? how long will you commit the same faults? Remedia ante vultis quam vitia desinere, will you leave off the remedy before the disease is cured? Ego vero eò magis dicam, et quia recusatis perseveralo: nay I will so much the rather reiterate, and because you are troubled at it, I will Se [...]. ep. 89. persevere in it. The truth is, whether you will hear or whether you will forbear, whether it please or displease, we must warn you of the same sins, admonish of the same duties, bespeak you with the same counsels again and again. But it will be better for you, if you are not only content, but willing to hear the same instructions frequently urged: Let it be true of vain pleasures, ‘—commendat rarior usus.’ That the less they are used, the more they are commended; far be such thoughts from us in reference to the sacred Oracles. Those Gentiles when they had heard Paul, Act. 13. 42. besought him to preach [...], the same words the next Sabbath day▪ thus should you, if any doctrine have had a kindly influence upon your spirits, entreat the reiteration of it, who knoweth what a second birth may bring forth? and if at any time you hear the Minister beating upon the same anvil, pressing the same doctrine, or rebuking the same sin, reflect upon thy self, and say, surely I have not yet sufficiently learned this lesson, I have not enough repented of this sin, and therefore I will give new attention, though it be an old instruction.

And thus much I have thought fit to discourse of this Subject by way of Apology, not for St John whose divinely inspired writings need none, but for my self, if in the handling of this Epistle, I should sometimes have occasion to discuss the same things, and perhaps use the same expressions.

[Page]More particularly in this ingeminated opposition, be pleased to observe,

The sin specified, in these words, He that hateth his Brother.

The state of the sinner described in the rest of the words: and that

Imaginary wherein he supposeth himself to be, He saith he is in the light.

Reall in which indeed he is set forth in severall Characters, in the end of the 9th, and the greatest part of the 11th. He is in darkness even untill now, and again, He is darkness and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

1. The first of these is the hinge upon which the Antithesis turneth, and therefore I shall be the more large in unfolding it. To which end I shall discuss it two waies, by way of Restriction, and by way of enlargement; and accordingly discover exclusively what hatred is not within the compass of this sin; and then extensively how far this hatred reacheth, which is here declamed against.

The exclusive restriction of this hatred will appeare in these insuing propositions.

1. There is a Positive, and there is a Comparative, there is an Absolute, and there is a Relative hatred. It is very observable, That Jacobs loving Rachel more Gen. 29. 30, 31. then Leah is called in the very next Verse hating Leah. That which we less love then another, we are said to hate in comparison of that love we bear to the other; and thus it is not a [...]n but a duty to hate our Brother, to wit, in comparison of Christ. It is our Saviours own assertion, If any man c [...]me to me and hate not his Luke 14. 26. Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea, his own life also, he cannot be my Disciple; an expression seemingly very harst, [Page] but easily understood: if compared with the other Evangelist St Matthew, where he brings in Christ,Matth. 10. 37. saith, He that loveth Father or Mother more then me, is not worthy of me, and he that loveth Son or Daughter more then me, is not worthy of me; We ought then to hate our nearest relations, that is, not love them more, nay, (which is the meaning of the phrase) love them less then Christ. Hence it is, that when Christs glory and truth cometh in competition with the dearest of our relations, we must neglect Children, cast off Parents, reject the Wife of our Bosome rather then deny Christ, yea, we must be averse to them if they go about to direct us from Christ. Thus that devout Paula (as St Hierome saith) Nesciebat se matrem ut Hier. Ep. 27. c. 3. Christi probaret ancillam, that shee might approve her self Christs Handmaid, forgot that shee was a Mother: and that same Father else where asserteth it, Pietatis Hier. Ep. 1. ad Hetrod. genus est impiumesse pro domino, it is a part of piety to be in some sense impious, and out of love towards God, to hate our Brother, and therefore this is not here to be understood.

2. It is one thing to hate our Brother, and another thing to hate the sins of our Brother, it is solidly determined Aquin 2da 2dae Quest. 34. Art. 3. by Aquinas, Love is due to my Brother, Secundum id quod a Deo habet, in respect of that which is communicated to him by God, whither nature, or grace, or both; but it is not due to him, Secundum id quod habet a seipso & diabolo, according to that which he hath from himself, and the Devill, to wit, sin and wickedness; and therefore it is lawfull to hate my Brothers sin, but not his nature, much less his grace: Laudabile odium odisse vitia, faith Origen, to hate evill Orig. in Rom. is a commendable hatred, and that where ever we finde it not only in the bad but the good, the enormities of the one, but the infirmities in the other, not only in strangers and enemies, but kindred and friends, spying [Page] beames, nay, motes in these as well as those and abhorring them; we must hate this serpent where ever we find it, though in a garden, nay, though in our own habitations: indeed as Aquinas excellently, Hoc Id. ibid. ipsum quod in fratre odimus culpam & defectum pertinet ad fratris amorem, this hatred of the vice is an effect of love, to the person, so much is intimated when it is said, Thou shalt not hate thy Brother in thy heart, Levit. 19. 17. thou shalt in any wise rebvke him, and not suffer si [...] upon him, by shewing hatred to his sin in rebuking, we shew our love to him; and if we wish good to him, we cannot but hate what we see evill in him. This hatred is so farre from being sinfull, that it is not only lawfull and laudable, but excellent, not a wicked but a pious, yea, a perfect hatred: according to that ofAug. in [...]. 139. St Austin, Perfectio odij est in Charitate cum nec propter vit a homines ode [...]imus, nec vitia propter homines amemus, it is at once the perfection of hatred, and an argument of love, when we neither hate the man for the sins sake, nor yet love the sin for the mans sake, but fixe our love on the man, and our hatred on the s [...]nne.

3. There is odium abominationis, and odium inimicitiae, an hatred of aversation, and an hatred of enmity, by the one we flye from, by the other we pursue after, look as in love, there is a benevolence whereby we will good to, and a complacence whereby we take delight in another; so in hatred there is a strangness whereby we avoid the society, and an enmity whereby we seek the mischief of another; the former of these is not forbidden but required and practised: godly David saithPsal. 26. 5. of himself, I hated the Congregation of evill doers, and will not sit with the wicked, and that of his practise was justifiable and imitable: since we must not only flie from the sin, but the sinner, yea, that we may shun the one▪ we must avoid the other. Timon was [Page] called [...], a man-hater, because he kept not company with any man save▪ Alcibiades, and we shouldCic. de Amicit. Ephes. 5. 11. Operibus, i. e. oper [...]ribus. all of us be hatres of wicked men, shunning all needless converse and much more familiar acquaintance with them. It is St Pauls counsell to the Ephesians, Have no fellowship with the unfruitfull w [...]kes (he meaneth workers) of darkness; yea, it is the strict charge he layeth upon the Thessalonians, Now we command you Brethren in the Name of our Lord Jesus Christ, that 2 Thes. 3. 6. you withdraw your selves from every Brother that walketh disorderly, we ought as much to hate familiarity with the wicked, as to dread upon burning coals, or go into an infected house; and therefore this kind of hatred is not here intended.

4. Once more, All hatred of enmity in respect of others is not to be condemned if they be enimies, not so much to us, as to the Church, yea, God himself, and this not out of ignorance but malice, and so implacable we may, we ought, to be enemies to them. Holy David hath set us a pattern hereof, when speaking to God Ps. 139. 21. he saith, Do not I hate them oh Lord that hate thee, and am not I grieved with them that rise up against thee? I bate them with perfect hatred, I count them mine enemies. Hence no doubt are those imprecations and cursesPs. 59, 12, 13▪ 68▪ 1, 2. which we meet with in the Psalmes, wherein we finde that holy man wishing, not only disapointment to the hopes, in [...]atuation to the counsels, but destruction to the persons of Zions adversaries. And surely thus far we may and ought to imitate him as in generall to pray against, and wish the ruine of all the Churches irreconciliable adversaries, though as to particulars we must take heed of going too far in this way, it being difficult if not impossible for us determinately to assert concerning any one that he is an implacable enemie of God and Religion; and yet when we see one who with Julian hath professed himself to be a Christian [Page] Brother, and so far Apostatizing as openly to prosecute Christianity with utmost fury, notwithstanding manifold convictions; or who still pretending to be a Brother, oppugneth (with no less virulency though more subtilty) the Christian Religion in its Orthodox profession, swallowing up her revenues, forbidding her publique services, stopping the mouths of her Preachers, suffering blasphemies and heresies to obscure her, plucking up the pillars which should uphold her, and persecuting all that embrace her; and all this against clear convictions which he either hath, or might have, did he not shut his eyes; together with frequent and multiplyed admonitions, since we can have very little or no hopes of such a mans conversion, we may and ought to desire of God (if he will not please to convert him) to confound not only his devices but his person, and to cut him off from the land of the living; only we must take heed to the frame and temper of our spirit, that this our hatred of, and wishing ill to him, purely proceed from a love to Gods Church, and a zeal for his glory, not out of any personall or private respect to our own revenge.

2. Having thus dispatched the first way [...] proposed to tread in, Namely, the restriction and exclusion, I shall now step into the other path, and let you see the extent and enlargement of this sin in these following assertions.

1. There are two sins, namely, envy and malice, whichTit. 3. 3. are as it were the ingredients of this hatred: St Paul seemeth to intimate so much, when he first mentioneth malice and envy as the species, and then hatred as the genus, living in malice and envy, hatefull and hating one another. And indeed since hatred (being opposed to love) is both a nilling good, and willing evill to our Brother, it must needs include in it both these: For

1. Envy is (as Aquinas from Damascen well definethAquin. [Page] it) Tristitia de alienis bonis, a sorrow for the good of another. To this purpose Gregory Nyssen, puttingGreg. Nyss. the question, what is the cause of this disease? answereth [...], our Brothers prosperity: for which reason Plutarch compareth it, toPlut. mor a bleare eye which is offended with the light, and the envious man is fitly resembled to an Archer, who hath still some white paper or cloth for his marke, at which he shooteth; now whence doth this sorrow arise, but from the act of hatred which consists in nilling: since because I nill the good to my Brother which he hath, therefore I am troubled that he hath it; and hence it is, that the Aegyptians envying Psal. 105. 25. the Israelites multitude in Aegypt, is called their hating them, when it is said, He turned their heart to hate his people. Indeed envy is an affection made up of griefe and hatred; griefe for the thing, and hatred of the person, and the hatred of the one, is the cause of griefe at the other.

Malice is (as Justinian well expresseth it) Improba adversus proximum cogitatio, a wicked thought against our Neighbour, or if you will have it in fewer, yet fuller words, it is nocendi desiderium, a desire to Gen. 27. 41. hurt and injure our Brother in any kinde, and this is the proper act of hatred, which as it doth connote a nilling good, so it doth principally note a willing evill. This is observable in Esau, of whom the Text saith, he hated Jacob; and if you will know how that appeareth, the end of the Verse tels you, I will stay my Brother Jacob. In this regard, the Fish among the Aegyptians is made an Hieroglyphicke of hatred, becausePier. Hieroglyphick, l. 31. c. 7. of all Creatures it is most greedy to devoure, and hatred fils the minde with injurious and devouring desires.

2. Though the speciall Object of our love be our Brother by the second Adam, yet the prohibition of hatred [Page] extends to our Brother by the first Adam; we must not think that if we be kind to those of the Christian Religion, we may exercise hostility towards Turks and Pagans. It is true, the Jews were enemies to the Nations round about them, yea, did pu [...]sue them to an utter extirpation, but they had an express warrant from Heaven for it; and therefore their practice is no pattern till we can shew the like warrant: we cannot without breach at once both of equity and charity under any pretences whatsoever, invade the possessions, or destroy the persons of the most barbarous Savages. But yet still in this as in other sins, the quality of the Object addeth to the quantity of the offence; and though it be a sin to hate any man, it is a greater sin to hate a Christian, and the more of Christianity there is in him, the more malignity there is in our hatred, since the better the Object, the worse the act: and yet further, though it be an haynous sin to hate a Christian upon any account, yet to hate him because he is a Christian, or because he is a more exact and conscientious Christian then our selves is the highest degree of this hatred, and that which borders upon the unpardonable s [...]n against the holy Ghost.

3. This hatred of our Brother which is here forbidden is not only of him whilst he is our friend, but when he becometh our ne [...]. Indeed it is an high aggravation of our hatred, when it is of o [...] that loveth us, but it is no excusation when of one that hateth us. To hate a friend is inhumane, to hate an enemy is unchristian, not only to retaliate good for evill, but evill for evill is against St Pauls precept, and as well he that is second, as he that is first, in hating his Brother is guilty, how consonant soever it may seem to corrupt reason, yet it is dissonant to true Religion, for a man to pay another in his own coyn and return cursing for cursing; nor is it enough for us not to offer an in [...] ry, but we must not so much as return it, not only a [Page] velle laedere, a will to hurt, but vindicare to revenge an hurt, yea not only to will and endeavour a greater, but an equal, nay a less wrong to my brother then he hath done to me, is to hate him.

4. It is not only hurting but hating our brother which is prohibited. Indeed on the one hand a man may hurt him whom he doth not hate, through meer casualty, and then it is no sin, or through carlesness, and then it is not so great a sin. Again on the other hand a man may hate his brother, and yet through want either of ability, or opportunity, not hurt him, nor is his sin therefore the less. Look as a rich man may relieve his brother, and yet not love him, and a poor man may love his brother, and yet not relieve him; so a charitable man may hurt his brother, and yet not hate him, and a malicious man may be said to hate his brother, when he doth not hurt him: the outward execution is not a sin against charity, unless there be an inward intention, and the inward intention is a sin, though there be no outward execution. True it is, the further a sin proceeds, from thought to desire, desire to endeavour, endeavour to action, it is so much the worse, but still the very desire of injuring (though it be not accomplished) is a sin, and here called hating our brother.

5. Yet lastly, Whatever falleth short of the duty of loving, cometh within the compass of hating our brother. It is a moral axiome, Omnis recessus à viriute est vitium, whatever [...]ecedeth from vertue is a vice, it is true in this particular, every departure from love is a degree of hatred: the affections of love and hatred are like the qualities of heat and cold; and look as the ceasing of heat is by an accession of cold, so where there is a defect of love, there is the infection of hatred. Hence it is that an unj [...] or unadvised Anger with our brother, is a degree of hating him, indeed not all anger (for there is an anger of love as well as hatred) but when it is an [Page] anger not of just reprehension, but vain contention, not with moderation, but excess, it is at least a disposition to hatred. Hence it is, that not only willing evil, but not willing good to our brother, is an hating him: Look as in point of equity, not dealing faithfully is cosening; so in point of charity, not loving is hating. It is a vain fancy, yea a lying deceit, with which some men please themselves in respect of an enemy▪ I do not hate him, and yet I do not love him, I will not do him any harm, but I will not do him any good; the one is as well a sin, as the other; and when our Apostle here opposeth hating to loving, he seemeth to intimate, that if we do not love, we hate our brother.

And now beloved, what great reason have all of us to reflect upon our selves first, and next on the men among whom we live, sadly observing and bewailing the general prevalency of this sin of hatred amongst us.

To this end consider a few particulars;

1. Are there none who hate those most who are the best, to whom not only their brother, but his religious conversation is hatefull, therefore reviling, deriding, yea persecuting him because he maketh conscience of his wayes? Such are those sonnes of Belial (men at once both prophane and uncharitable) who because they hate godliness, hate the professors and practisers of it, whoever will swear, and whore, and quaffe, run to the same excess of riot with themselves, is in their account an hatefull Precisian: whosoever frequenteth Gods house, observeth religious duties in his own house, taking all opportunities (according to his place and power) of instructing the ignorant, rebuking the obstinate, exhorting the negligent, is with them an abominable Puritan.

True it is, there are many, too many, nor were there ever more then in this Age, whose dissimulation [Page] and hypocrisie are manifest, who are very strict in the duties, and zealous against the sins which respect the first Table, and yet notoriously irregular in matters of the second Table; these are they whose practises are bewailed and abhorred by all good Christians, and through the sides of these, Religion is wounded by prophane Atheists. Indeed some ungodly wretches are apt to pretend when by occasion of such Pharisees they inveigh against the strict profession of Christianity, that it is not Religion but dissimulation, piety but hypocrisie which they oppugn, but I shall only desire them to consider whether they be not thus invective against all that are zealous, as if they were hypocrites, though they know nothing by them; whether it be not the very exercises of Religion, their reading, praying, hearing, and the like, which they detest, since else why do they not imitate those good duties themselves, as well as abhor the hypocrisie which they lay upon those who performe them; and yet once more, whether to hear of, or know any gross sin, by one who is carefull of these duties, be not an object rather of their joy then sorrow, as being glad when they can pick an hole in the coat of a professor; and surely if their consciences accuse them as guilty in answer to these Queries, whatever they may account themselves, they will be found haters, yea the worst sort of haters, because of the best sort of brothers.

2. Are there none who are so ungratefull as to repay courtesie with injury, love with hatred, who instead of loving those that hate them, hate those that love them? Thus Jehoram sought to slay Elisha, who had been friendly to him: Saul intended ruine to David, who had been faithfull to him: and the Jews crucify Christ, who came to save them. It is St Austins complaint,Aug. in loc. Alas, no wonder if we cannot perswade you to love your enemies, when you hate your brethren! Certainly they are [Page] farre from Christian love, who are guilty of such unnatural hatred.

3. Again how many are there whose hatred (as Solomon expresseth it) i [...] covered with deceit, who haveProv. Ael. lib. 5. c. 40. sharp ▪teeth with soft gums, who (like the Panther which with sweet breath allureth other creatures to him, and then devoureth them) speak fair, whilest seven abominations are in their heart; and surely as Divinity reckoneth the first sort, so Morality these among the worst sort of haters, since a false friend is more pernicious then an open enemy, and ex magno appetitu [...] m [...]tat modum loquendi, it is the greatness of hatred, which puts him upon this pretence of love.

4. Yet again are there not some whose hatred is so deadly to their brother, that they will be content to do themselves a loss, so they may do him a great Injury? That Apolog [...]e of Cupidus and Invidus, the covetous and the envious man is very observable to this purpose. Jupiter promised that whatsoever the one asked, the other should have double, whereupon they much strove one with the other who should ask first: the covetous man refused because he was desirous of the double portion, and the envious man was no less unwilling, as repining that the other should have more then himself: At length the envious man resolveth to be the first in asking; but what did he ask? That Jupiter would [...] of his eyes, because he then knew the other must lose both. Such malicious men there are, and that among Christians, who care not to deprive themselves, if they may disappoint their brother. This is that hatred which is fetcht from hell, witness Dives, who desireth not that he might come to Lazarus, but that Lazarus might come to him, as if he had ratherLuk. 16▪ [...] Lazarus should be miserable with him, then he happy with Lazarus.

[Page]But if there be (as I hope there are) many who can acquit themselves from these effects of hatred at the height, yet I feare we may observe those Symptomes in the most, which discover them to be somewhat sick of this disease. When the eye is evill because God is good, doth it not discover that besides the black which nature hath put in the eye as the seat of its perfection, there is another black which envy hath put into it as a seat of corruption? What doth the smoake of detraction, stander, calumnie, cursing, rayling, scoffing, back-biteing, which cometh forth at the lips of many men, but argue a fire of malice burning in their hearts? whence cometh betraying, quarrelling, fighting, plundering? yea, killing one another, but from this lust of hatred in mens minds? Indeed who can consider the hatefull practices which are continually acted among us, and not acknowledge the great predominancy of this sin? Drop down ye Heavens, and let the Isa. 45. 8. Skies poure down righteousness, saith the Prophet: Drop down ye Heavens, and let the Skies poure down charity and love, may we say; for it hath left the earth, yea instead thereof the smoake of hatred ascending out of the bottomless pit, hath filled it. What calling or profession of men is free from this vice. I would to God the black Coate were not besmeared with it. What state and condition of men is not guilty of it? Oppressours plainly tread in the footsteps of hatred, and I would to God sufferers did not harbour the lust of revenge.

How needfull then is a dehortation to disswade you from this sin; and indeed this very name Brother if it be (as you have already heard) an argument of love, may well be a disswasive from hatred, if he be a Brother in the highest notion, he is Christs Brother as well as thine, and wilt thou hate him whom Christ loveth? if in the lowest degree he is flesh of thy flesh, and wilt thou hide thine eyes (in contempt and haired) from thine [Page] own flesh: St Paul saith, No man ever yet hated his own flesh, and wilt thou be so unreasonable? But if this consideration be too weake, go on and view the description which followeth of the state of such a sinner; and that is the next generall which God willing the next time shall be set before your eyes, that if possible this sin of hatred may be eradicated out of your hearts.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 9, 10, 11.‘He that saith he is in the light and hateth his Brother, is in darkness even untill now.’‘He that loveth his Brother abideth in the light, and there is none occasion of stumbling in him.’‘He that hateth his Brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes.’

AMong the manifold excellencies of Gods Rom. 7. Law this is not the least that it is according to St Pauls phrase, a spirituall Law, and that not only effective, because dictated by Gods Spirit, but Objective, because extending to Mans spirit. Indeed it is one of the differences between humane [Page] and divine Precepts, that those only reach the outward, these the inward man, those only order the conversation, these our cogitations; Finally, those take hold of words and works, these of thoughts and desires.

This is evident in matters of Religion towards God: Man requireth the externall observance, but Gods internall devotion; Man forbideth prophane Oaths, but God blasphemous Imaginations: nor is it less true, in regard of our duty towards Man. Humane commands inhibit the gross acts of uncleanness; but Divine, lustfull affections: and to instance in no more, whereas only actuall injuries of our Brother, come within the compass of Mans cognisance. God prohibits the very hatred and enjoyneth the contrary affection of love to him, as here we see in the words, He that saith he is in the light and hateth his Brother, &c.

Having discussed the first generall part of the opposition; Part 2. Namely, the sin briefly specified, He that hateth his Brother, we are now to go on to the other which is the state of the sinner, as it is largely described in the 9th, and 11th, Verses.

1. That which first occurreth in this description, is the sinners own imagination, what he fancyeth himself to be, He saith he is in the light. What is meant by this phrase of being in the light, needs not again to be insisted on. It is as much as to say he is in Christ, he savingly knoweth Christ, or he is in a state of grace. This is that which he that hateth his Brother may say. Indeed this cannot be in truth: for St John saith ofNon est sed qui dici. Zanch. in loc. him, He is in darkness, and to be at once in the light, and in the darkness is impossible: but yet he may say so, though it be not so, and that two waies▪ namely, in opinion and profession.

1. He that hateth his Brother may think himself to be in the light, and so say it in his heart: For

[Page]1. He may be acquainted in a great measure with the mysteries of Christian Religion, and much conversant in divine speculations, and for this reason imagine himself in the light. The Pharisees though a generation of Vipers for their venemous nature say it of themselves we see, and no doubt as to the letter of Moses his Law did see and know much, so may Hypocriticall malicious Christians be versed in the Theory of Christianity.

2. He may be frequent in Religious performances, and upon this account fancy himself to be in the light▪ Isa. 1. 15. Those Israelites whose hands were full of blood, and1 Tim. 3. 1. therefore their hearts full of malice, made many Prayers, and offered multitudes of Sacrifices. Those Gnosticks in the Primitive times are Characterized by St Paul▪ to be [...], despisers of those that do good, and so void of Christian love, nay, [...] without naturall affection, to wit, towards their fleshly relations; to be [...] ▪ fierce and cruell in their attempts, yea, [...], very Devils for the malice of their tongues, and notwithstanding they were such as had a form of godliness, in regard of externall observances, and so no doubt thought themselves in the light.

3. He may mistake his hatred of his Brother, for zeal, his furious persecution, for a just prosecution; and no wonder if he think in this respect, his very hatred to be an argument of his being in the light, when those wicked Jews hate and pursue Christ even to the death, they plead Blasphemy as the cause, and so justifie the fact: when Saul breathed forth threatnings, andPhil. 3. 2. made that havock of the Church, he saith of himself, that it was in his opinion an act of zeal, concerning John 13. 2. zeal, persecuting the Church▪ our blessed Saviour acquaineth his Disciples, That whosoever did kill them should think he did God good service; and when men [Page] do in [...]re c [...]-rati [...]ne, nay, religione, rage against their Brother, not only out of rationall but religious principles; (to wit, in their apprehensions,) no wonder if their rage grow very high, and notwithstanding their opinions of themselves be very good.

2. And surely this being his opinion, no marvell if it be his Profession wherein he glorieth, whereof he boasteth saying it to others, that he is in the light. Indeed some there are, who say this in profession contrary to their own opinion, their consciences tell them, they are in the darkness of wickedness, and yet they say, they are in the light of grace, and why this, but that hating their Brother they may with the more certainty and secrecy accomplish their malicious designs against him.

But though (I hope) the number of these is very small, yet many, very many there are, who whilest themselves are black with hatred▪ glitter in showes of holiness, and make great br [...]gs of their sanctity, Ficta sanctitos oculas omnium perstring it, interim neglecta jacet charitas, [...]aith▪ Calvin upon this Text [...] their fancied piety Calv. in loc. [...] glorious in the eyes of all, whilest charity lyeth neglected. We shall do no wrong either to the Papists on the one hand, or Anabaptists on the other, if we assert them to be haters of their Brethren; the bloudy practices of both do loudly cry it in the ears of God and Man▪ and yet many of these think, all of them boast themselves to be in the light of sanctity, and that they are the Churches of Christ.

You have heard what this hater of his Brother saith, be pleased now to hear what he is, as his state is really & [...]aithfully delineated by our Apostle in three characters▪ And yet before I en [...]er▪ upon the particulars it will not be amiss to take notice in generall, how contrary the Apostles desciption is to this Hypocrites opinion, [...]e saith he is in the light, the Apostle saith, He is in, and [Page] walketh in darkness: whereby it appeareth that his opinion is very false, because contrary to the judgment of truth▪ and hence the Greek Scholiast here supplyeth,Oecumen in loc Cypr. adv. Jud. [...], and St Cyprian mentitur, he that saith he is in the light and hateth his Brother, lyeth; whence it is easie to observe,

That the estate of a man may be desperately bad when yet in his own opinion it is excellently good. A man may account himself silver, whilst God rejects him as dross; he may in his own opinion be a Member of Christ, and yet in Christs esteem a Childe of the Devill: and whilst he dreameth that he is in the Book of Life, he may be in Gods account a Reprobate. Weake Christians erring on the right hand, condemne themselves as if they were in the darkness of unregeneracy, when yet God seeth the light of his grace shining in them. Presumptuous▪ Hypocrites on the other, applaud themselves as if they were in the light of grace, when yet God seeth them in the darkness of unregeneracy.

The Pharisee justifieth himself, and condemneth the Publican, Christ justifieth the Publican, and condemneth the Pharisee. Men may be good in the estimation of other, yea, and that of good men, whilst in truth they are bad. So the Angell of the Church of Sardis Rev. 3. 2. 15. had a name that he lived and was dead. Men may be Saints in their own apprehensions, and yet Devils in Gods sight. So the Angell of the Church of Laodicea said, He was rich and increased with goods, and had need of nothing, when as he was wretched, and miserable, and poore, and blinde, and naked. Take we heed how we give credit either to the faire applauses of men, or the smooth dictates of our own hearts, which being deceitfull, sooth us up as if we were in the light, when yet we are, and walk in darkness.

This being promised come we to a particuler view of the severall Characters given to him that hateth a [Page] Brother, by which three things are represented to us;

His wicked Disposition, He is in darkness even till now, and again, He is in darkness.

His vitious Conversation, And walketh in darkness.

His miserable Condition, And knoweth not whither he goeth, because the darkness hath blinded his eyes.

1. That which first occureth is his wicked Disposition; wherein we have two things considerable. The Quality, He is in darkness, and the Duration, even untill now.

1. The Quality of his Disposition is described by that ingeminated expression, He is in darkness: for the fuller handling of which, take notice first of the emphasis, and then of the meaning of the phrase.

1. The emphasis of the phrase is double;

1. It is observable, That our Apostle doth not content himself to say, he is not in the light, but (as Zanchy well observeth, exaggerationis gratia, useth anZanch. in loc. exaggerrating expression, He is in darkness. Indeed the one doth necessarily inferre the other, he that is not in the light, must needs be in darkness, since the remotion of the light is the position of darkness, and as the one goeth, the other cometh, but yet this latter is more full: and the Apostle that he might let us see how grosly such a man is deceived, let us know that he is so far from being in the light, that he is in darkness, and therefore he is as much mistaken as if a man in a darke night should say it were noon-day.

2. It would yet further be considered, that it is not only said of such a man, darkness is in him, but he is in darkness, even he that loveth his Brother, is not so in the light, but that there is a mixture of darkness; but he that hateth his Brother is in darkness, and so withoutBeza in Rom. 8. 8. any light. A man is then said to be in the water when [Page] he is covered over with, and so as it were under the power of it. So that the phrase of being in darkness is as much as being under the power and dominion of darkness: Col. 1. 11. according to that phrase of St Paul, where he saith, Who hath delivered us from the power of darknesse.

2. And now the meaning of the phrase (if we consider what is already asserted to be intended by light,) appeareth in plain terms to be this, He that hateth his Brother is in a state of sin, under the dominion of iniquity, a slave of Satan, or in one word, an unregenerate Man.

To this purpose it is that St Paul speaking of himself and the rest of the Christians before their Conversion, reckoneth up this as one of the black marks of thatTit. 3. 2. estate, hatefull and hating one another; and amongRom. 1. 29. those many brands by which he Characterizeth the wicked Gentiles, this is one, that they were full of all maliciousness, which afterwards he cals malignity. The malicious man being the true malignant, and so deservedly accounted a wicked man.

Indeed this is such a sin as rendereth him in whom it raigneth, not only [...]ess then a Christian, but worse Bas. de ira hom. 10. then a Man. What St Basil saith concerning anger, is doubtless much more true of hatred, [...], it maketh a man to degenerate into a wilde beast; and therefore such sinners are compared in Scripture to Tigers, Dragons, Lions, Wolves, and suchMarc. Erem. in B. P. like ravenous Creatures: nay, indeed as Marke the Hermite observeth they are, [...], more brutish then Brutes, and unreasonable then those unreasonable Creatures; for whereas wolves devoure sheep, but not wolves; yea, for the most part Beasts of the same kinde in their way, converse lovingly together, he that hateth his Brother hateth one of the same kinde and nature with himself, nay, to [Page] carry it one step lower, it denominateth them not only beasts but Devils, yea, which is strange, worse then Devils: and that upon this very account, since as Alexander Alensis hath observed, though a Devill hatethAl. Al. de Invid. a man, yet not a Devill, Satan is not divided against Satan, whereas Man hateth Man, well might our Apostle say of such a person, He is in darkness.

This is that which would be so much the rather considered, because so many judge of themselves and others by a partiall rule, if they themselves be free, or they observe others to be free from those sensuall sins of drunkness, uncleaness, vain-swearing, and the like, they presently infer, that such persons are in a good condition, whilst yet in the mean time pride, lying, covetuousness, malice, and all uncharitableness have dominion over them, whereas in truth, these are no less workes of darkness then those: and therefore St Paul reckoneth strife and envy, as well as chambering and wantonness, rioting and drunkenness, among the number. He that startleth at an oath, and yet belcheth Rom. 13. 13. forth lies, that abhorreth a Dalilah, and yet maketh gold his darling; he that will not be drunk with liquor, and yet is drunk with hatred, is nevertheless a wicked unregenerate person. The summe is swearing, intemperate, unclean Christians are Swine, and lying, covetous, malicious Christians are Dogs: far be it from me to justi [...]e the former, nor will I the latter; those are evill, and these are not good, for He that hateth his Brother is in darkness.

2. The Duration of this Disposition is that which cometh next to be inquired into, in these words, Even untill now, that is, Sicut semper fuit sic est adhuc; so Zanchy, as he was? so he is still: he remaineth Zanch. in loc. in darkness, etiam sub Christianismo: so Aretius; notwithstanding he liveth in the Sun-shine ofAret. ibid. Christianity.

[Page]And there is a threefold reason may be given for which our Apostle might annex this clause.

1. By way of Prevention, To take off that Plea which some would be apt to make against his accusation, Dost thou say oh holy Apostle, that we are in darkness, we have heard thy self and others Preaching Jesus Christ, we believe in his Name, embrace his Doctrine, and is it possible we should be in darkness? Yes, saith our Apostle, He that hateth his Brother is in darkness untill now, Not only while he was an Heathen, but now he pretends to be a Christian, he is still in darkness. Though I 1 Cor. 13. 2. have all knowledg, and faith, yet if I have not charity Aquin. ibid. saith St Paul, I am nothing, to wit, in esse gratiae, I have no being in Christ, I am no body in Gods esteem; thus is it possible for a man to be in the light, and yet to be in darkness, to inioy the light of the Gospell, and yet remain in the darkness of sin; oh then boast not of, nor rest in externall priviledges, thinke not to say we have the Ordinances of Christ, we profess the Name of Christ; we may for all this be as destitute of true Christianity, as the very Pagan.

2. By way of Aggravation, To render such an one so much the more inexcusable. He is in darkness untill now, that is, though he have enjoyed the means of being in the light, yet he remaineth in darkness. Indeed though these two be not incons [...]stent, yet they are very incongruous; that a man in the night time should be in darkness is no wonder; but to be in the dark when the Sun is risen and shineth forth, is strange and sad: yea, and certainly it were far better never to have the light, then having it to abide in darkness: upon this account it is that our blessed Saviour denounceth so severe a woe against Capernaum and assureth her, itMatth. 10. 15. should be more tollerable for the land of Sodom in the day of judgment then for her. In very deed, a Christian hating his Boother is far more vile and abominable [Page] then an injurious Heathen; and by how much his profession is the better by so much his sin is the worse, and his state the more wicked.

3. By way of Dehortation, From any longer continuance in this sinfull state, He is in darkness till now; and surely it is long enough, nay, too long to have beenDan. in loc. so till now, saltem nunc sapiat, saith Danaeus, let him at length learn to be wise, and no longer continue in this estate; so that our Apostle here saith implicily Rom. 13. 9. what St Paul saith expressly. And that knowing the time, it is high time to awake out of sleep, now that the Gospell is published, Christ is Preached; it is high time to come out of this darkness: and as St Peter bespeaketh1 Pet. 4. 3. those to whom he wrote, For the time past of our life it may suffice to have wrought the will of the Gentiles▪ so St John seemeth to say to these malicious Christians, for the time past whilst yet you were in Heathenisme, it may suffice you to have been in darkness, will you continue in it still; it is enough, nay, too much, that though the Evangelicall light hath shone upon you, you have been in darkness till now; let it be so no longer, breake of your sins by righteousness, your hatred by charity, your malice by love, else your state is as bad still as ever it was; nay, far worse then it was in those times, when you heard not of Christ at all. So much for the first Character; pass we on from his sinfull disposition to

2. His vitious Conversation, in those words, And walketh in darkness. The full latitude of this clause will appeare in a two-fold parallel.

1. Walking in darkness is a going on in the darke, and so intimateth a persisting in evill. This is the property of a malitious man to be obstinate in his wickedness▪ Anger is ofttimes sodain, and short, but hatred is setled, andBas. de iraâ. confirmed, a passion saith St Basill, [...], such as will not admit of a cure. Hence it is, that he [Page] who is possessed with this sin is seldome reclaimed from it, especially being one who maketh profession of Christianity, and saith he is in the light; for as Solomon saith, There is more hope of a fool, then of him that is wise in his own conceit; so there is doubtless more hopes of him that is an open prophane sinner hating his brother, then of him that saith he is in the light, and yet hateth him: for whereas the one may probably be brought to acknowledge that he walketh in darkness, and so be perswaded to return out of it; the other supposing himself alwayes in the light, is deaf to all admonitions, and so walketh on in darkness. St Austin pursuing this Metaphor inreferenceAug. in Ps. 13. 8. to all sorts of sinners, saith elegantly, Cum peccant, tenebrae sunt; cum insuper non confitentur peccata, sed ea defendunt, tenebrant tenebras suas, when men sin they are in the dark, but when they will not confess but defend their sins, they darken their darkness. Thus is it with this sort of sinners, every one that hateth his brother is in darkness, but he that hating his brother, saith he is in the light, and so instead of condemning, justifieth himself, both is and walketh on (to wit obstinately) in darkness.

2. Men who walk in darkness, wander and stumble and fall almost every step they take, so do malicious men stumble and fall into manifold sins, and wander into severall by-paths of iniquity. That this is here intended, appeareth by the opposition; for as where it is said in the preceding verse of him that loveth his brother there is none occasion of stumbling in him, it implieth not only that he abideth, but he walketh in the light; so here, when it is said of the man who hates his brother that he walketh in darkness, it implyeth he frequently stumbleth at every thing. Solomon saith ofProv. 4. 14. wicked men in general, their way is as darkness, not only dark in the concrete, but darkness in the abstract, nor only that they walk in the dark, but their very way is [Page] darkness; it is true of him that hateth his brother in particular, every step he taketh is darkness, some sin or other. It is not unworthy our observation, that a troup of sins attend upon hatred in St Pauls enumeration,Gal. 5. 22. variance, emulation, wrath, strife, sedition and heresies, all the cursed brats of this mother. To this purpose it is that Cyprian saith of this sin, it is a seed of mischief, Cypr. de zelo & livore. seminary of vice, and the matter of much evil; it swelleth with pride, imbittereth with rage, prevaricateth by perfidiousness, burneth with anger, and foameth through impatience: Hence Avarice and Ambition, whereby we desire to equall or rather exceed him whom we hate, in wealth and power: Hence it is that the fear of God is contemned, the commands of Christ are neglected, truth is adulterated, unity divided, heresies and schismes fomented, yea all manner of wickedness committed; yea to carry it a little further, Hence it is not only that he falleth into many sins, but stumbleth in his best actions, and those religious services, which sometimes he performeth, find no acceptance. It is observed in the Levitical law, that among other fowls, theLevit. 11. 16. Hawk which is the delight of Princes, fed with cost, and kept with care, is forbidden in sacrifice; and why? but because it is of a rapacious vindictive nature: Almighty God tells the Israelites he will not hea [...] their Isa. 1. 15. prayers, yea his soul hated their Assemblies: and why? but because their hands were full of bloud: Christ adviseth him who brings a gift to the Altar, to go first and Matth. 5. 23. be reconciled to his brother whom he hath offended, doubtless thereby to teach us, that in this sense the gifts of those who live in enmity, are [...], such as God will not accept.

By all this it appeareth how sinfull the life of such a person is, all his actions being no better then works, and his wayes paths of darkness: and oh that the sinfulness of this sin might so much the more exasperate us [Page] against it. The name of this Devill may well be Legion, let us then be carefull to cast him out: indeed the saying of Valens is in some respect true concerning anger, Alienus ab irâ alienus à justitià, he that knoweth not how to be angry, will not care to be just, but in regard of hatred it is far otherwise, and we may say Qui non alienus ab odio alienus à justitiâ: he that is a friend to hatred, must needs be a stranger to justice. Oh let us conceive a pious hatred against this impious and injurious hatred, which whosoever exerciseth towards his Brother must needs walke in darkness.

3. The last Character of this sinner yet remaineth, to wit, his miserable condition, which is

Propounded in those words, And knoweth not whither he goeth.

Proved in those, Because the darkness hath blinded his eyes.

1. The misery of him that hateth his Brother is asserted though briefly, yet fully in those words, He knoweth not whither he goeth, It is a clause which sets forth the sad condition of this sinner both directly and collaterally.

1. Directly, This is verified of every wicked man, and in particular of him that hateth his Brother, he knoweth not whither he goeth, and indeed it necessarily followeth upon the former, since he that walketh in darkness cannot know whither [...]e goeth. ThisZanch. in loc. is true as Zanchy hath well observed in a double reference, ad viam, and ad terminum; to the way, and the terme of his walke; he knoweth not where nor whither, neither the badness of the path, nor the sadness of the end. The former Solomon affirmeth of allProv. 4. 16. 9. 18. wicked men, when he saith, Their way is as darkness, and they know not at what they stumble; the latter of the man, who is invited by an Harlot, He knoweth not that [Page] the dead are there, and her guests are in the depth of Hell.

But it may be objected, that the person of whom the Apostle here speaketh, is one who is in profession a Christian, for he saith he is in the light, and no doubt is so far in the light, as that he cannot but see and know that hatred of the Brethren is a deadly sin, and that whilst he continueth in it, he goeth down to Hell, how then is it said of him that he knoweth not whither he goeth.

To answer this briefly, It is one thing to know, that is, to apprehend; and another to know, that is, to consider a thing; Indeed it is impossible but that such an one should know, and yet as God saith of Israel in another case, Israel doth not know, my people doth not consider; Isa. 1. 2. so may it be said of this person, he doth not know, that is, he doth not consider whither he goeth: to this purpose is Carthusians note, Quantam damnationem meretur Non attendit tristem exitum Illyr. in loc. Carthus. ibid. non pensat, he doth not lay to heart what damnation he deserveth, what a danger he encurreth.

His judgment dictateth to him in Thesi in generall, that hatred is a sin and leadeth to Hell; but when it is to passe sentence in Hypothesi, in particular, it either denieth the action which is done against his Brother, to proceed from hatred; or that though it be a sin, yet it shall not prove deadly to him, because he is in Christ already; or because he intends to repent of it before he dyeth; or else his judgement not at all taking notice of the obliquity of the work and misory of the wages, dictateth what the will is about to do, as expedient for the present satisfaction of that which it intendeth. Sutable hereunto is that note of Estius upon my Text; That no sin is committed, but through Est. in loc. a praevious errour of the practicall judgment about that particular Object which the will chooseth: therefore doth the malicious, yea, every wicked man commit and [Page] persist in his sin, because he noth dot weigh his actions in the ballance of right reason, nor duely ponder either what he doth, or whither he tendeth.

I cannot let this go without this usefull inference; sinners consider seriously what you do, and think sadly whither you go, whilst you go on in your sins. Respice finem, look to the end, is a lesson which whosoever learneth not, will in the end prove a foole. No better way to deale by this Serpent sin, then (as God commanded Moses in another case) to take it by the taile. The verb beginning of repentance is at St Peters 1 Pet. 4. 19. Question, [...], what is the end of a wicked course?

But further, This phrase, not knowing whither he goeth, sets forth the miserable estate of this sinner Collaterally, and by way of Allusion. For

1. He that knoweth not whither he goeth is in an unquiet restless state, full of fears and cares, and his mind is never at quiet: a fit embleme of a wicked man whose name in Hebrew [...] signifieth one that is unquiet, and whom the Prophet compareth to the troubled Sea. Isa. 5. 7. And especially is this true of the malicious hater, who alwaies carrieth about him that which tortureth him. Indeed what is envy and hatred to the soul, but (to use St Bafils comparison) as the fretting rust to theBas. hom. 12. Socrat. in D [...]og. Laert. iron, and the consuming moath to the garment? Nay (to borrow Socrates his resemblance,) what is it, but as a Saw continually cutting, or (to allude to that of our Saviour) a worme still gnawing? In one word, to speak in the Poets language, ‘—Ʋt Aetna seipsum, Ovid. Metam. Sic se, non alios, invidus igne coquit:’ like to the mountain of Aetna, the envious man hath a [...]re alwaies burning within his breast, and so is never [Page] at ease. Upon this account it is that Gregory Nazianzen saith of this sin, that it is both [...] andGreg. Naz. orat. [...], most unjust to him that is hated, and most just to him that hateth, in that disquietment, with which it perplexeth him.

2. He that knoweth not whither he goeth is usually deceived in his opinion; when he thinketh he is walking Eastward, he walkest Westward; and whilst he imagineth himself going forward he is going backward. Thus he that saith he is in the light and hateth his Brother is deceived: for whereas he supposeth himself in the way to Heaven, he is posting on to Hell; and truly in this respect he is so much the more miserable, because he bringeth himself into a fools Paradise, and dreameth that he shall be happy.

3. Lastly, He that knoweth not whither he goeth cannot see to avoid, and so ofttimes sodainly falleth into bogs, pits, waters, by which he is destroyed and perisheth. Such is the case of wicked, especially malicious men, they bring upon thewselves swift and sodaine destruction; and which is very considerable, whilst they plot the ruine of others, they accelerate their own, and the very mischief which they designe for their brethren, falls upon their own heads; and now putting all this together, tell me if he whose troubles are so distracting, hopes deceaving, and dangers destroying, be not a miserable man.

2. The proposition is dispatched, He knoweth not whither he goeth. The proofe felloweth, Because the darkness hath blinded his eyes; and now our Apostle carryeth on the Allegory to the outmost, therefore, He that is in darkness and walketh in it, cannot know whither he goeth, because, he cannot see his way; and therefore he cannot see his way, because by reason of the darkness his eyes are blinded. For the better opening of this clause, I shall very briesly consider these particulars;

[Page]The part affected, his eyes. The disease, blinded. The cause, darkness.

1. His eyes, that is the part affected, by which no doubt is to be understood, the understanding. The eye in its proper notion is a part of the body, but Metaphorically the soul hath its eyes as well as the body. It is Olympiodorus his note, The members of the outward Olympiod. in Eccles. man are aequivocally attributed to the inward. As the excellencies of the greater world are after an higher manner in the less; so the parts of the body are after a more noble way in the soul: what the feet are in the one, the affections are in the other; what the stomach is in that, the memory is in this; what the heart is in the one, the will is in the other; Finally, what the eye is in that, the understanding is in this. We need no better Expositor then St Paul, who unfolds the meaning of thisEph. 1. 18. Metaphor when he saith. The eyes of the understanding.

If you inquire after the Analogies, they are both apt and obvious, which I shall only mention.

The eye is situate in the upper part of the body, the head; and in the upper part of the head: so is the understanding a faculty of the superiour soul, the rationall, and the superiour faculty in the rntionall soul.

The eye is the chiecest of the senses, and the understanding is the choieest among the faculties, without which the will would be but a brutish appetite.

The use of the eye is to see things visible, [...], say the Greek Etymologists is quasi, [...], the chamber of vision. The understanding is that whereby we know and apprehend things intelligible: it is as it were the souls window, whereby it receiveth the light of knowledg.

5. Finally, The office of the eye is to guide the motion of the body, to direct our hands in working, and [Page] our feet in walking; such is the office of the understanding to order the will and affections, in their inclinations and aversations, to teach us what to choose, and what to refuse, what to love, and what to hate: you see how fitly the understanding of the mind, is compared to the eyes of the body.

5. The Disease of this part here specified is blindness, the worst evill that can befall the eye; as rendring it altogether useless, and the state of the person dangerous; a dimme eye may do some service by preventing many fals, but a blinde eye exposeth to continuall hazards: well faith our blessed Saviour, if the light (meaning the eye) that is in thee be darkness, how great is that Matth. 6. 23. darkness? Yet this is the state of every wicked, malicious man especially, his eyes are blinded, his understanding darkned, he knoweth nothing as he ought to know: indeed his left eye is quick sighted, but hisJer. 4. 22. right eye is starke blinde, he is wise to do evill, but to do good he hath no knowledg, ‘—Quantum mortalia pectora caecae, Ovid. Noctis habent?’ saith the Poet, how darke a night of ignorance overshadoweth the minds of mortals? It is not seldome that this name of foole is given in Scripture to an evill man; and not without cause, since he is altogether destitute of right reason; the Prodigall repenting is said to come to himself, whereby is intimated, that whilst wandering, he was besides himself; thus is the sinner a foole, a mad man, a blinde man, ignorant of the things which concern his everlasting peace.

And surely if blindness of the bodily eye be sad, this of the spirituall is far more dolefull; our bodily eye is common to us with beasts; our intellectuall, that where by we partake with Angels; and by how much the eye of the minde is better then that of the body, by so [Page] much the blindness of this is worse. The bodies eye may be better spared then the souls; yea, the want of corporall sight may be a meanes of spirituall good; but the want of spirituall sight can be no way helpfull, but altogether hurtfull; yea, which is so much the more sad, whereas the bodily blinde feeleth and acknowledgeth his want of light, the spiritually blinde man thinketh that none hath clearer eyes then himself. This, Christ saith of the Laodicean Angell, he knew not that he was blinde: Rev. 3. 17. and this sinner in the Text saith he is in the light, suam ignorans ignorantiam, not knowing his want of knowledg, oh learne we to be sensible of, and affected with the misery of this condition, to have our eyes blinded.

But lastly, The cause of this pernicious disease would be searched into, which we shall finde to arise principally from our selves: it is true, St Paul saith2 Cor. 4. the God of this world (who is the Prince of darkness) blinds mens eyes; but chiefly it is the darkness of wickedness within us, that bringeth this evill upon us. Wickedness (saith the Wiseman) doth alter the understanding, Wisd. 4. 11. and the bewitching of naughtiness doth obscure things that are honest: to which agreeth that of St Chrysostome, Chrysost. in Mat. 7. hom. 19. Sin doth so blinde the senses of the sinners, that seeing not the waies of falshood, they thrust themselves headlong therein. The truth is, as the Serpent first wrought upon the Woman, and by her upon the Man; so wickedness first worketh upon the affections, and by that upon the understanding; nor is it any wonder that when those are perverted, this is blinded. Who can see any thing in a troubled muddy water? No more can the understanding discern aright, when the affections are stirred and mudded; what mists & foggs are to the aire, darkning it, corrupt unruly passions are to the mind, blinding it. It were easie to instance in the severall sorts of those which the Schooles call deadly sins, how raysing a commotion in [Page] the affections they obnubilate the judgment. Olcot upon this account, compareth the luxurious man to blind Sampson, the gluttonous man to him that was born blind, the sloathfull man to blind Tobias, the covetous to the blind Beggars, the angry to blinde Lamech, the envious to blind Ely, and the proud man to Senecaes blind servant, who would not believe that shee was blind, but the house darke: certain it is, all of these seating themselves in some one or other of our passions, do not only reign in our mortall bodies, but domineere in our immortall souls, misleading its most noble faculty the judgment. Oh what a slave is the minde of a covetuous, luxurious, malicious man to his affections, it must think, and plot, and dictate, and judge according as they please: well might our Apostle say of him that hateth his Brother, the darknesse blindeth his eyes.

Nor would it be passed by, how the bad effect of this spirituall darkness, exceeds that of naturall in this respect: for whereas the eye of a man may be as good, as strong, as clear in the darke, as in the light, only the darkness hinders the exercise of the sight; the malicious man by reason of his darkness, hath the very sight of his understanding vitiated, indeed, whereas in naturals the sight is not blinded, but the medium is darkned, in spirituals the Medium which is Gods word is not at all darkned, but the Organ is blinded, whilst the depravation of the passion, is the depravation of the understanding. As therefore we desire to have our minds savingly enlightned, endeavour we to have our lusts truly mortified, if we would have our judgments even and upright, let us not suffer them to be byased by any passion.

To end all, What should this discription of a wicked malicious sinners misery, but serve as a disswasive from this iniquity? Let no violence be found in our hands, nor hatred in our hearts, especially considering, [Page] that we say we are in the light, [...], saith one of the Ancients, it is unbeseeming those who sing the songs of Zion, to barke in rage, who are Gods Servants, to be slaves to envious lusts. I cannot expostulate better, then in the words of St Cyprian, Si homo lucis esse Cypr. de zelo & livor [...]. capisti quid in zeli tenebras ruis? if thou art a Childe of light, cast off as all, so especially this work of darkeness, walk no longer in this way of darkness in which if thou persist, what ever thy deceitfull heart may prompt thee, it will inevitably lead thee to utter darknss, from which good Lord deliver us.

Amen.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. 12, 13, 14. VERS.‘I write unto you little Children, because your sins are forgiven you for his name sake.’‘I write unto you Fathers, because ye have known him that is from the beginning. I write unto you young Men, because ye have overcome the wicked one. I write unto you little Children, because ye have known the Father.’‘I have written unto you Fathers, because you have known him that is from the beginning. I have written unto you young Men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one.’

AMong the many fimilitudes by which the office of a Minister is represented in Scripture, those two of a watchman, and a Shepheard are very observable. Indeed both of them are metaphors, by which God himself is pleased to describe his Prophets, the one, [Page] when he saith to Ezekiel, Son of Man, I have set thee a watchman to the house of Israel; the other in that graciousEzek. 33. 7. promise to his people, I will set up shepheards over them which shall feed them. The duty of a watchman Jer. 23. 4. is first to take, and then give notice of the enemies approach; and it is no small part of our ministeriall imployment, to warne the people of those dangers, with which their spirituall enemies endeavour to surprize them. The work of a Shepheard is to provide green pastures, still waters for the flock, and to take care, not only for the grown sheep, but the tender Lambes; and it is the chief task of a spirituall Pastor to feed his people with knowledge and understanding, having regard to all persons, conditions, and ages. How fitly both these agree to this holy Apostle St John, is easiy to observe in this Epistle: like a vigilant Watchman he warneth them in the latter part of this, and the beginning of the fourth Chapter, of those imps of Satan, Antichristian Hereticks, which did infest, and infect the Church; like a carefull Shepheard, he giveth them wholesome instructions for the stablishing of their Faith, regulateing their life, in the greater part of the Epistle; and here in these Verses which I have read, he manifesteth the care he had, not only of the elder, but younger Christians, I write to you little Children, &c.

In these three Verses we have an answer to three Questions, Quid? Quibus? Quare?

What S John did? To which the answer is returned in the word write.

To whom he wrote? The answer to which is given in the severall titles.

Why he wrote to all, and each of these? The answer whereunto is in those various clauses; which have a because prefixed.

So that if you please, here are three generall parts [Page] in this portion of holy writ to be discussed,

The Persons characterized, little Children, Fathers, young Men, little Children.

The act performed, I write, I have written.

The reasons annexed, Because your sins are forgiven you for his name sake, because you have known him that is from the beginning, &c.

According to this proposed Method, I am to begin Gen. 1. at the middle of the Verses, with the severall compellations by which our Apostle bespeaketh those to whom he wrote. These I finde in the usuall Greeke copies to be foure, [...], but in ou [...] translation three, little Children, Fathers, young Men. St Austin upon this place, seemeth to insinuate, that these titles are given by St John generallyAug. in Ep. to all Christians to whom he wrote, Filij sunt, Patres sunt, Juvenes sunt: in Filijs nativitas, inpatribus antiquitas, in juvenibus fortitudo: all Believers are Children in respect of their new birth, Fathers in regard of their knowledge of the ancient of daies, and young Men in respect of their spirituall strength. To this agreeth that of Justinian, who saith, that thereforeHas omnes propri t [...]tes in omnium fidelium ment b [...]s in [...]s [...] ma [...]im [...] desid [...] r [...]bat, &c. Justin. in loc. ou [...] Apostle describeth all Christians by these names, because he requireth the qualities of little Children, Fathers, and young Men in all Christians: but this interpretation though pious, seemeth not so congruous, it being improbable he should severally inculcate his writing together with the severall reasons of his writing to them, had he intended only Christians in generall by all these compellations.

The generality of Interpreters most probably conceive these titles to have severall references, but yet with some difference, which ariseth from a double consideration of the first title, [...], little Children in the twelfth Verse.

1. Some conceive it to be of a particular concernment, [Page] and so to note a distinct sort of persons from Fathers and young Men. That which favours this interpretation is. 1. That hereby every one of the Members of that division which our Apostle maketh will be repeated. 2. That one Greek Manuscript reads it [...], in the twelfth Verse, and so it is the same with the word in the thirteenth. 3. That in the Syriack and some Greek Copies the variation of the Verb, from the Present Tense to the first Aorist begins at the iteration of little Children in the end of the thirteenth, and is in these the beginning of the fourteenth Verse. And to justifie the order of enumeration which seemeth to be irregular in beginning with little Children, Grotius saith; ThatGrot. ibid. the Apostle first sets down the extreams of little Children, and Fathers, and then the middle, young Men.

2. Others conceive the first, little Children in the twelfth Verse to be a title by which the Apostle bespeaketh all Christians, and then in the thirteenth Verse he severally addresseth himself to Fathers, young Men, little Children; and in the fourteenth Verse (not without speciall reason, as shall appear in its due place) he repeateth his address to Fathers, and young Justin. Vori. Men: this last interpretation however Soeinus is pleased to call it monstrous, seemeth to me especially according to our received Greek Copies (from which I see no cause to recede) the most genuine reasons briefly are these,

1. The originall word for little Children in the twelfth, is different from that in the thirteenth; whereas had the Apostle intended the same thing, he would probably have used the same word in both places.

2. The originall word in the twelfth Verse is the same with that in the first Verse, where it is plainly spoken of all sorts of Christians.

3. Whereas the reasons specified in the thirteenth [Page] Verse are commendations, and those sutable to the severall ages mentioned, as is obvious at the first view to any Reader; the reason in the twelfth Verse is a consolation, and such as equally belongs to all Christians.

4. Lastly, According to this interpretation the order of setting down the severall ages is regular, begining with Fathers, and proceeding with young men, and descending to little Children.

For these reasons I shall adhere to the latter interpretation, and accordingly here are two things observable,

A generall Denomination, Little Children,

A particular Enumeration, Fathers, young Men, little Children.

1. The generall Denomination is, [...], by which (as Danaeus well observeth) Omnes aetates compl [...]ctitur, Dan. in loc. See part. 1. p. 327. the Christians of all ages are intended, It is a term which I have already had occasion to handle, and therefore shall now pass over with the more brevity.

Though it is true in a reall notion, yet it is more probable 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, [Page] Ad majorem benevalentiam indu [...]endam filiolos appellat, as Justiuian appositely, for the gaining of their good will Justinian. in loc. 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 Matth. 7. 9, 11. 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 [...]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, [Page] 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,Prov. 27. 6. 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 trueAug. consess. l. 10. c. 4. 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 ofMatth. 18. 3. 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 Jans. Harmon. of little Children is either good or bad, according to [Page] the things wherein we resemble them, St Paul in one place bids us [...], shew our selves men not women 2 Cor. 13. 9. 1 Cor. 14. 20. Eph. 4. 14. 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, freeNon praecipit Apostolis ut aetatem habeant parvulorum sed innocentiam. Hier. in Matth 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 [Page] require of his Apostles that they should be little Children in years but innocency: and Theodoret on that inTheod. in Psal. 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 then St Paul, who admonisheth the1 Cor. 14. 20. Corinthians, In malice be you Children? And in thisTertul. adv. Valent. 21. Semel senex bis puer. Cl. Al. poedagog. l. 1. c. 5. respect (as Tertullians phrase is) he would have the oldest men repuerascere, grow young again, and so in an excellent sense be twice Children. Indeed as Clemens Alexandrinus observes, concerning the prohibition of distrustfull care, so may I concerning this of hatred and revenge, he that indeavours to fulfill it, [...], is a Childe both in Mens and Gods account; the World thinketh him a Childe, yea a fool, to put up injuries, and God esteemeth him as a Childe, yea, such a Childe of whom is the Kingdome of God.

2. Little Children are not covetous, nor ambitious, nor luxurious, they affect not variety of delicacies, they are not greedy of gain, nor puffed up with titles, Si verberantur non afficiuntur odio, nec si laudantur Avend. in Mat. arrogantiâ; if corrected they hate not, if commended they swell not; thus ought Christians to deny worldly lusts, and to conquer all inordinate desires. Holy David comparing himself to a Childe saith, My soul Psal. 131. 2. was even as a weaned Child, which is no more greedy of the dug, so ought every good man to have his heart weaned from all the honours, and pleasures, and profits of this transitory world.

And surely well were it if even Parents would in this regard go to Schoole to their little Children, and by their behaviour learn their own duty; the truth is to a wise and understanding Christian every Creature is a Preacher, [Page] and every day a Sabboath; with the Bee he sucketh honey out of every flower, above, the Starrs; beneath, the fruits, abroad the beasts, at home the little Children are his instructors of whom he learneth these excellent lessons to contemn the world, and to abborre malice: which that our Apostle might the more strongly inculcate upon those to whom he wrote, he cals them little Children: and so much be spoken of the generall denomination in the twelfth Verse: passe we on to the

Particular Enumeration, As it is set down in the thirteenth Verse, Fathers, young Men, little Children: I find among Expositors a double reference of these expressions by some to severall degrees of grace, by others to severall ages of life; according to the former construction, the words are to be interpreted Metaphorically; according to the latter, literally.

Oecumenus upon the place asserts that our Apostle intends by these titles to express the different sorts of Christians, who were to receive his Epistle, [...],Oecumen in loc. whose different progress in Christianity, he sets down with allusion to the increase of naturall life: Origen is express bothOrig. in numer. hom. 9. in a Negative and Positive way, Non corporales aetates, sed animae perfectionem differentia ponit, by this phrase the Apostle designeth to difference Christians, notH [...]m. 1. in Cant. according to the ages of their bodies, but the growth of their souls in grace; and in another place he saith, this is so evident a truth that he thinketh none ever doubted it. Though I am so far from excluding (with this allegoricall Father) the literall construction, that I conceive it is most congruous; yet I shall not altogether wave the Metaphoricall sense. And thusLap. in l [...]c. there is a threefold degree of grace, which is shadowed by these three-ages of life.

[Page]1. Incipie [...]tes, They who are [...]vices in Christianity, incipients in grace, are represented by little Children, and if we look into the Metaphor we shall find the parallel fit and full.

1. Little Children are weak in body, they cannot go with strength, rnu with swiftness, act with vigour, but what they do, they do it weakely; so is it with beginners in Religion, they complaine of deadness, dulness, weakness, in performing holy duties; instead of running it is as much as they can do, to go the way of Gods Commandments▪ and in going, they often slip, nay fall, though not through willfullness, yet weakness.

2. Little Children are low of stature; so are beginners in Christianity, dwarfs in piety. To have our conversation in Heaven, is a lesson long in learning, we cannot presently nor easily mount up with the wings of an Eagle; even they who loath sin, know not how to part with the world; and it is by many steps that they ascend to an Heavenly life.

3. Little Children are fed with milk, their stomacks being not fit to digest more solid food; thus beginners in Religion are to be instructed in the rudiments of Christianity, as being uncapable of higher mysteries. Christs Disciples before the descens [...]on of the holy Ghost, were but incipients, and therefore out Saviour tels them, I have many things to say to you, but you cannot bear them yet, St Paul speaking of those Christians among theJohn 16. 12. Corinthians, who were Babes in Christ, I have fed you with milk, and not with meat; for hitherto you were not able to bear it, neither yet now are you able. Those little Children in the Text had some divine knowledg, but it was very dimme and imperfect; and as yet they had but suckt in the first principles of Christianity.

4. Little Children are fickle, and inconstant; now this liketh them, and by and by it distasteth them,1 Cor. 3. 2. [Page] whatever you put into their hands they quickly let it fall, takeing no fasthold of it; thus are weake Christians carried to and fro with every winde of Doctrine; now this opinion pleaseth them, and anon it displeaseth them: and though the verities of Christian religion are inculcated upon them, they hold them not fast, but suffer themselves easily to be spoyled of them

5. Finally, Little Children are full of fears easily affrighted with any thing, so are spirituall Babes, their faith being little, doubts arise, fears prevaile. Wicked sinners are presumpteous, weak Christians are timorous; and as the Devill luls those asleep in security, so he dismaies these with anxiety.

2. Proficients, Those who have made some progress in Christianity are compared to young Men: For

1. As youngmen have good stomacks whereby they both earnestly desire, and easily digest solid meats; so it is with growing Christians; they receive the manna of the ordinances with attention, retaine it by meditation, and so turn it into good nutriment by practise, they are able to chew and feed upon evangelicall verities, to digest them in their understandings and memories: in which respect our Apostle saith, The word of God abideth in them.

2. Young men are active and vigorous, having strong bodies and nimble joynts, whereby they fulfill their imployments without weariness; thus are spirituall proficients ready to every good word and work: divine commands are not grievous, Christs yoake is easie to them, and they do the will of God with alacrity, for which reason our Apostle saith of them they are strong.

3. Young men are fit, by reason of their strength for military employments, and upon all occasions are called forth to service; so are strong Christians fit [Page] to encounter with temptations, afflictions, persecutions, and through divine assistance to conquer them, upon which account it is said of these young men, they had overcome the wicked one.

4. Young men have their blood boyling in their veins, their naturall heat is sprightly in them; so is it with proficients in grace, the supernaturall and spirituall heat of zeal is lively in their hearts, whereby it is that they boyle as it were in love to God, and rage against sin.

5. Finally, Young men are healthfull and lusty, and though they fall into a disease their bodies are able to wrestle with it, and nature gets the better; so have spirituall proficients an healthfull frame of soul, whereby it is that they seldome fall into great diseases, I mean gross sins; and if at any time they do fall, grace struggleth with, and prevaileth against corruption.

[...]. Perfecti, They who are comparatively not only in respect of bad, but good, perfect Christians, having attained large measures of grace, are resembled to Fathers.

1. Aged Fathers know much by their own experience; so do perfect Christians, they are experienced in the subtilties of Satan, and d [...]ceits▪ of their own hearts, the workings of grace and stirrings of corruptions, the assistances of Gods Spirit, and manifestations of his Love.

2. Aged Fathers know things that are done many years ago, and perfect Christians (according to our Apostles phrase) have known him that is from the beginning; converse with the Father of eternity, and so far as God hath unbosomed himself in his word, are acquainted with the thoughts he had from everlasting.

3. Lastly, Aged Fathers are usually Fathers of many Children; so are perfect Christians, they make it a great part of their bui [...]ness to admonish the negligent, [Page] support the feeble, reclaime the wandring, comfort the drooping, and by all meanes to convert, and confirme their Brethren.

To summe it up, Habent omnes virtutes suas conceptiones, nativitates, incunabvla, aetatis incrementa, saith anOrig. in Num. Ancient. The virtues have their Conception, Birth, and Growth, and that from one degree to another: the seed of grace which fals upon good ground, bringeth forth in some an hundred, in some sixty, and in some but thirty fold; all the Israelites did not gather the like quantity of Manna, some an Omer, and some an Epha, some much, some little; it is no less true of the spirituall Israelites in gathering grace. Among the ungodly on Jacobs ladder, some were above at the top, and others below at the foot yet all upon the ladder; the like difference there is among Christians in their spirituall ascents; as in the Heavens there are stars of severall magnitudes, in Schooles there are Schollars of severall so mes; in Houses there are vessels of severall bigness; so in the Church there are Christians of severall degrees, for there are Fathers, and young Men, and little Children. Let not then those who are Fathers grown up in Christianity, disdaine the young Men, who are growing, nor either Fathers or young Men contemn the little Children. The time was when thou who art a Father wast a young Man, nay a little Childe; and the time may be, when they that are now little Children, may come to be young Men, nay, Fathers: he that hath m [...]st grace, began with a little, and those we [...]k striplings may prove strong Gyants in grace: if thou hast much, and others but little, thankfully acknowledg thy Fathers mercy, but do not proudly scorne thy Brothers infirmity.

Again, Let not those who are as yet but little Children be discouraged at, nor yet content with those small measures of grace they have attained.

[Page]Let them not on the one hand be too much dejected: he that bids Peter feed his sheep, bids him withall to feed his Lambes; yea, he who is himself the great Shepheard, taketh care of the little Lambes, as well as the grown sheep; when Nicodemus came to Christ with some few sparks of desire after him, our compassionate Redeemer non delebat sed alebat, did not extinguish Aug. but cherish them. Besides the covenant of grace is made with, and the promises of mercy are made to faith, not only in strength but truth. A little Childe is as truly a man, as a young man, as an old man; and a weake Christian is as truly a Christian as the most perfect Saint; conclude not too harshly against thy self from the praemises of weak gracè, Qui non potest volare ut aquila, vole [...] ut passer, if we cannot mount with the Eagle, soare with the Larke, let us flye with the Sparrow; though we cannot with St Paul set our feet in the third Heaven, yet let us lift up our hands and eyes thither. In a word, let us neither measure our goodness by anothers want of it, nor our want of goodness by anothers abundance, as if we had no grace because but little, and not so great a measure as others.

Nor yet on the other hand, let little Children or young Men be contented with what they have attained. The stature which a Christian is to strive after, is the stature of the fulness of Christ; and therefore we must never come to our maximum quod s [...]c, our full pitch. There is an holy and amiable ambition in Christianity; oh how good would a good heart be! it looketh not only upon its sins, but graces with grief, and mourning; as that it hath been so bad, so that it is yet no better, Peto ut ac [...]ipiam & cum acceper [...] rursus peto, I aske to receive grace, and when I have received I aske again, Nec ille deficit in dando▪ nec ego satior in accipiendo, he is not weary of giving, nor am I satisfied with receiving. So St Jerome. Is then the foundation of piety layed, [Page] reare up the building every day higher then other, till it reacheth to Heaven. Is the light of grace risen inHier. ad Ctesiph. adv pelag. in thy soul? Let it shine more and more to the perfect day. Finally, art thou a little Childe, grow up to be a young Man, yea, never cease till thou comst to be a Father in Christ. And so much for the Allegoricall Interpretation.

It is a received rule in interpreting Scripture, thatInterp. 2. the litterall sence is to be adhered to, as most genuine, unless necessity inforce to recede from it. For this cause I conceive it most congruous to embrace the plaine and proper meaning of the words, as they note the ages of mens life, though withall the other notion is here collaterally to be taken in; those of these severall ages to whom St John writeth were converted to Christianity, and proportionably no doubt as the little Children were but weak, so as they grew up to be young Men, and Fathers, they gr [...]w in grace.

For the better clearing of this construction, you must know that Childhood, Youth, and old Age are the usuall distinctions of mans age. I know some make as it were seaven stages of the life of man, Infancy, Childhood, Youth, Manhood, mid [...]le Age, old Age, decrepit Age: Aret. in loc. others reduce the seaven to foure, Childhood, Youth, Psal. 37. 25. Manhood, old Age; the [...]rst whereof is reckoned to [...]fteen, the second to twenty five, the thir [...] to thirty seaven, Tit. 2. 34. and the fourth to the end of life: and these foure ages they resemble by the foure Elements in the world, the foure seasons in the year, the foure h [...]mours of the body and the like; and one upon my Text finding foure words in these Verses, [...] and [...], fits them to those foure ages. David seemeth to comprizeBeza in loc. them in two, I have been young, and now am old, St Paul to Titus mentions only Aged, and young Men. But the most received distinction of mans age is threefold, as Beza well observeth: correspondent to which [Page] was that song of the Lacedemonian quire, placed in three orders, whereof the first who were the little Children sang, Quod estis erimus; that which you young and old Men are we shall be, the second who were the old Men sung, Quod estis fuimus, that which you young Men and little Children are we once were, and the third which were the young Men sung, Sumus quod alteri fuerunt & alteri futuri sunt, we are what you old Men have been, and you little Children are to be.

According to this tripartite▪ division of mans Age▪ our Apostle reckoneth up Fathers, young Men, and little Children.

1. He beginneth with Fathers, by which he meaneth old Men, for though the name Father is properly vox naturae, a word betokening a naturall Father, inJustin. in loc. which respect whosoever hath a Childe is a Father; there are besides Patres religione, Fathers in respect of Religion, so Elisha called Elijah Father: who was a Prophet [...]: and it is usuall to call Bishops, nay, ordinary Priests, and Ministers Fathers, Patres dignitate, Fathers in regard of honour and dignity: upon this account Naamans▪ servant call him (being a great man) Father. Senatours in Rome were stiled Patres Fathers, and Kings are called Patres Patriae, the Fathers of the Country, over which they rule. Finally, Patres aetate, Fathers in respect of age, and so all who are stricken in Years, are wont to be called Fathers: in this sense it is manifestly here used by St John, and that honoris ergo by way of reverence, whilst he thinketh it not fit in plain terms to call them old men, but in testification of his respect to them Fathers; nor would it be passed by what this expression teacheth us: Namely,

That reverence is due from Young to old Men, as from Children to their Fathers: what the Apostle saith of marriage, is no less true of old Age it is honourable among Heb. 13. 3. [Page] all men: in Scripture-Heraldry the ancient and the honourable are put together; yea the command is expresse, Thou sha [...]t rise up before the hoary head, and honour the Isa. 9. 15. Lev. 19. 32. Cognata sunt [...], & [...], & [...], & [...]. Eustath. Phoc. Aul. Gell. l. 2. c. 15. face of the old man. It is not unfitly observed that in the Greek language, [...], old age, and [...], an honorary reward, differ nothing as to sound, and only in a letter as to writing, to intimate that honour is due to old age. It was one of Chilons golden precepts, [...], to reverence old age. And Phocylides his phrase is, ‘— [...]’ parents and old men are to have equall reverence. To this purpose it is that Aulus Gellius relateth concerningMagna fuit quondam capitis reverentia cani. Ovid Fast. l. 5. Credebant tunc grande nefa▪ & morte pi an dum. Si veteri Juvenis non assurrexerit, &c. Juvenal. Sat. 13. the ancient Romans, that they did not more honour wealth or birth, then age, and the younger did reverence the elder, ad deum prope, & parentum vicem, as if they were their parents, nay Gods; and this (saith he) they learn't of the Lacedemonians, who by Ly [...]urgus his Laws were enjoyned great reverence to aged persons. Accordingly it is that both Ovid and Juvenal tell us, what great honour was of old given to the hoary head, and how hainous a crime it was accounted, as deserveing little less then death, if a young man did not rise up before the ancient.

How justly will the Heathens of those ages, rise up in judgement against the Christians of this, wherein old age is become contemptible, and youth malapert: what more usuall then for green heads to contradict and vilifie gray hairs? That brand which is set upon the nation, God was resolved to send against rebellious Deut. 28. 30. Israel, is verified in too many, they respect not the person of the old. Oh remember, Antiquity is the image of eternity! God is called the ancient of dayes, and though it is idolatry in the Romanists to picture God asDan. 7. 9. an old man, yet we need not doubt to affirm that an old man is as it were the picture of the eternall God; and therefore as in despising every man, so especially an aged man, we despise Gods image.

[Page] Learn we then how to account of old men, namely, as Fathers, and accordingly to give them all due regard in words, gestures, and actions. It is a good saying of Clemens Alexandrinus, when a man by age draweth near his end, [...], heClem. Alex. paedag. l. 2. c 3. Antioch. hom [...]09. is so much the more highly to be honoured; and Antiochus assureth us, that to respect the ancient, is [...], very acceptable in the [...]ight both of God and man. It is very considerable how1 Tim. 5. 1. St Paul adviseth Timothy though an elder in respect of office, yet being young in years, that he should entreat the elder (to wit in age) as Fathers. And no less observable is this of St John, who to manifest his respect to old age, when he meaneth old men, useth this honourable term of Fathers.

2. By Fathers then he meaneth them who were about fifty years old, or more, in their declining age, and had lived to see many dayes, from them he descendeth to young men; and though the word here used (as P [...]llux affirmeth) be especially meant of those who areVide▪ Casaub exercitat. in their fourth septenary, from one to eight and twenty; yet here the extent of it is (as Estius well observeth) aEst. in loc. great deal larger, and comprehends all, qui exeunt ex [...]phebis, who are past fifteen, till they come to the age of fifty. From young men, he cometh yet lower, to little children; and though the diminutive word take in all litle children, (whilest yet they cannot go nor sp [...]a [...]) from their very birth, yet here doubtless it must bear date from the time in which a child begins first to be capable of rational knowledge (it being not probable that St John did write to them who were in no capacity of reading or understanding what he wrote) and beginning at those years, it comprizeth all who are in their nonage, and are not come to the years of one and twenty.

That then which our Apostle here intimateth is, that [Page] there were of all these ages among the Christians. We read in the parable of the Vineyard that some labourers were hired to work at the third, some at the sixth, andMat. 20. 3. 5. 6. others about the ninth and eleaventh hour: Thus doth Christ call some little children with whom it is but the third, some young men with whom it is the sixth hour, some Fathers with whom it is the ninth, nay eleaventh hour of the day. God in the Law, saith Damianus, madePet. Dam. l. 6. ep. 17. choice of Bullocks and Lambs to be offered in sacrifice to him, thereby intimating the diversity of those whom he brings home to himself: Alij grandaevâ senectute maturi, alij juvenilis incrementi vigore robusti; some being of ripe, and others of green years. Look as in an Orchard there are tender plants, midlings, and old trees, so are there in Gods Church persons of all ages. It is otherwise in this respect (as well as others) in the spiritual, then in the temporal warfare; in other warres as Priests are exempted by their calling, women by their sex, sick and impotent persons by their indisposition of body, so old men and children by their years; but not so in this, to which children so soon as they begin to understand are engaged, and old men so long as they live. The Hebrew Proverb saith of Golgotha, that there are in it skuls of all sizes; and as in the Churchyard there are dead bodies, so in the Church there are living Christians of all years; as the Devil hath his slaves among old men, young men, little children, for theJe [...]. 7. 17, 18. Prophet saith of the idolatrous Heathen, that the Fathers kindled the fire, and the women kneaded the dough, and the children gathered sticks to make cakes for the Queen of heaven; so God hath his servants, and Christ his2 Tim. 1. 5. members, for St Paul speaketh of faith dwelling in the Grandmother Lois, the Mother Eunice, and Timothy the Child. Among old men and women, we read of Abraham and Sarah, Zachary and Elizabeth, Paul the aged, and Mnason the old Disciple. [Page] Among young men, we read of Josiah the young King, and Phineas the young Priest, and Daniel the young Prophet. Among little children, of Samuel 2 Chron. 34. 1 Sam. 2. 2 Tim. 3. 15. Mal. 21. 16, 17. ministring before the Lord from a child, and Timothy instructed in the Scriptures from a child, and the children crying Hosanna to Christ, when he came riding to Jerusalem. Sometimes God is pleased to instill grace into the hearts of little ones; sometimes he giveth a stop to young men in their evil course; sometimes he maketh old men the monuments not only of his patience in sparing them so long, but of his goodness in bringing them to repentance at last; or else conferres upon towardly little children and vertuous young men, the reward of length of dayes in this life, whereby they come to be old.

To draw to an end, I trust Beloved it may be said of some, of many, of all these Ages, in this City, Parish, Congregation, that they are among the number of those, who are (at the 12th Verse) called little children, begotten again, and renewed by the Holy Ghost; sure I am, it concerneth us all of all ages, to be of that number.

It is high time for you that are Fathers (if you have not already) now to bring forth fruit to God; nor let the old man say in the Eunuchs language, I am a dry tree, there is no hopes of my fruitfulness; young Devils may prove old Saints: he that maketh dry bones to live, can make the dry trees to flourish: rather double your prayers and endeavours to bring forth much fruit in a little time; and if you have been already planted in the house of the Lord, be carefull still to bring forth fruit in old age.

It is full time for you that are young men to study the divine art of Christianity, though whilest [Page] you were Children, you did, and spake, and understood as Children; yet now you are become men, put away Childish things, minde what concerneth Gods glory, and your own salvation.

Nor let little Children say with those Jews, it is not time to rear the building of Religion. The work is long, and the time at longest but short; you had need begin betimes, the journey is great, and the time but a day to goe it in, there is reason you should set forth early. In one word, let Fathers be exemplary in piety, let young Men be forward in grace; let little Children make haste, to be good, so shall there be still in the Church of Christ Militant, Fathers, young Men, little Children, till the last day come when there shall be neither old Men, nor little Children, but all shall be young Men, of full stature and perfect age to all eternity in the Church Triumphant.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. 12, 13, 14. VERS.‘I write unto you little Children, because your sins are forgiven you for his name sake.’‘I write unto you Fathers, because ye have known him that is from the beginning. I write unto you young Men, because ye have overcome the wicked one. I write unto you little Children, because ye have known the Father.’‘I have written unto you Fathers, because you have known him that is from the beginning. I have written unto you young Men, because ye are strong, and the Word of God abideth in you, and ye have ever come the wicked one.’

THere are three things which commend the excellency and worth of any writing or Doctrine; purity of matter, antiquity of originall, and generality of use. Indeed those Doctrines which patronize any sin, are to be wholly rejected, which broach any novelty [Page] are justly to be suspected, and those which are only of some particular concernment are not generally to be regarded: But when the things delivered are pure, the authority of them unquestionable, and their utility universall, they cannot but challenge our attention and reception; Such is the Evangelicall Doctrine; such are the Apostlicall writings, such in particular is this Epistle. To this purpose it is that in this very Chapter St John asserts all these concerning his Doctrines. Their unspotted purity, Verse first, where he saith, These things I write to you that you sin Verse 1. not. Their unquestionable antiquity, Verse seaventh where he saith, I write not a new Commandment to you, Verse 7. but an old, the old Commandment is the word which you heard from the beginning. Finally, their generall extent in these Verses, as reaching to all of all ages, I write to you, little Children, &c.

2. Having handled the first part of this Scripture, namely, the persons specified: pass we on to the second which is the act performed by St John towards these persons, and that is writing, as it is often expressed in the severall Verses. That I may give you a full account of this part, I shall consider the Act here mentioned.

1. Absolutely, and therein take notice both of the Act it self, and the Iteration of it.

2. Relatively, In reference to the agent, who; the Subject, to whom; and the Object about which he writes.

1. In the absolute consideration we are to

1. Begin with the Act exprest in the word write. St John had spoken before, yea, no doubt by Preaching the Gospell to them, had been the means of their Conversion; (whom therefore he cals in the first Verse my little Children,) and now to his former speaking Calvin praefat. in [...]s. he addeth writing. Thus Calvin conceiveth that [Page] the Prophets did write a summary or abridgment of those messages they delivered, which were for sometime affixed to the gates of the Temple for the people to read; and afterward taken down and laid in the treasury: and it is expresly asserted concerning God himself, that after he had given the Law, speaking the ten words with his own lips, he wrote them with his own fingers in two tables of stone.

If you shall inquire a reason why God would haveQuest. his word not only spoken but written, and his Apostles not only Nephtalies, to give goodly words, but Zebulons to handle the pen; and not only Orators, but Secretaries?

I answer upon a threefold ground, drawn fromAnsw. themselves, their people, and the truth they had delivered.

1. In regard of themselves; Inasmuch as writing was a supply of their absence. The Mother cannot be alwaies present with the Babe to suckle it with the dug, and therefore she provideth a sucking bottle to refresh it in her absence; thus the Apostles, because they could not be in many places at once, and consequently not alwaies present with their scattered flock, vouchsafed to write to them, that their wrightings might be instead of vocall instructions.

2. In regard of the people, Since these writings were an excellent means both of strengthning their memories, and confirming their faith.

1. The writing did bring to the peoples remembrance what the Apostles had formerly taught them. This St Peter asserteth as the end of his writing, to 2 Pet. 3. 1. stir up the pure minds of the people by way of remembrance, it being a great prop to memorie, when those truths which have been sounded in the eare, are afterwards presented to the eye, whilst what was lost to the one, is restooed to the o [...]her, and so truth secured to the memory.

[Page]2. These writeings were no small confirmation of the people in the faith; by speaking the Apostles did as it were lay the foundation, and by writeing they reared the Fabrick, by Preaching they planted, and by writeing watered. Finally by speaking they converted Heathens to, and by writeing they corroborated the Christians in the faith.

3. Once more, In regard of the truths themselves, that they might hereby be perpetuated to posterity. To this purpose Rivet asserteth the writings of Gods Word as not only profitable, but necessary, Labili memoriae & posterorum successioni, as to help the weakness of memory, so to transmit revelations to after ages: Aelian Aelian. Histor. Animal. reporteth of certain frogs which taking a kind of reed into their mouths, save themselves from the water serpents that would devoure them; thus the holy Apostles by taking a Pen into their hands, have preserved those pretious truths which the Devill indeavoureth to swallow up. By which it appears, that the sacred writings though they were directed to them who then lived, yet they are intended for us. St Paul saith of the writings Rom. 15. 4. of the Old Testament. That the things which were written aforetime, were written for our learning, the like may we say of the writings both of the New and Old Testament, they are for our use and instruction.

And surely this [...], cals for a [...], reading is the end of writing; and since the Apostles took the pains to write, it is but just we should bestow the time to read. It was a sad complaint of God himself against Israel, I have written to them the great things of my Psal. 1. 2. Law, and they have accounted them as a strange thing. Oh that the like accusation might not be charged by Christ upon us, I have written to them the great things of my Gospell, but they have counted them as a strange thing, and are strangers to them! How sad is it to think that [Page] whereas Davids blessed man meditateth on Gods Law day and night; with many of us, daies and nights, nay, weeks and moneths, pass away without reading and meditating on the sacred writings. Oh let us wip [...] of the dust of contempt from the cover of our Bibles, and recall them from the land of forgetfulness whither our neglect hath banished them.

2. It would yet further be taken notice of, that here is not only a [...], I write, in the thirteenth, but an [...], I have written, in the fourteenth Verse, the sense whereof is fitly rendred by Estius to be Scripsi Est. in lo [...]. iterumque scribo, I have written, and again I write. Our Apostle doth not only adde precept to precept, but line to line, concerning the same precept, and though he had written just before, yet he writeth again, nor are we to imagine it was through want of matter, but abundance of zeal that our Apostle striketh a second time upon the same string; That workman who would fasten the naile in the wall, must drive it home to the head, by repeated blows; many times as second thoughts are better, so s [...]ond admonitions are stronger, and have a more prevailing influence; some indeed awake at the first call, but the most have need of a second, nay, a third. Calvin too rashly judgeth these repetitions in the fourteenth Verse to be superfluous; yet I would to God they were, but St John knew it otherwise: Calv. in loc. and we cannot but observe it in our own experience there is a great necessity, and therefore just reason that we should write and speak the same lesson once, and again; and surely if it concerneth us to write, it behoveth you to read the same writings again and again, the one must not be grievous to us, nor the other tedious for you; some things need to be read once and again that we may understand them, or if reading once we understand, let us read again that we may remember, and if we understand and remember, let us [Page] read again that we may finde our affections inlivened.

2. Having viewed the Absolute, pass we on to the Relative consideration of this Act, and that in reference

1. To the Agent. That which here this holy Apostle taketh to himself is onely the writing, not the enditing; he was the Scribe, but the Spirit of God dictated, or if you will, he was the Pen but the Spirit, the2 Pet. 1. 21. hand that guided it. It is St Peters generall assertion, The holy men of God spake as being moved by the holy Ghost. And St Paul is no less express when he saith, All Scripture is [...], of divine inspiration, the [...], inspiring, 2 Tim. 3. 16. is Gods part, and the [...], writing was the Apostles. Indeed we finde two expressions which seem directly opposite one to the other; whenas in the tenth Verse of the seaventh Chapter of the Epistle to the1 Cor. 7. 10, 12. Corinthians the Apostle saith, I command you; not I, but the Lord, and in the twelfth Verse, speake I, not the Lord. But it will be easily salved, if we considerNon dominus sc. expressè sive totidem verbis, sive suo ipsius ore. Slat. ibid. Mat. 5. 31, 32. that St Paul refers to the Doctrine which the Lord Christ delivered himself concerning divorces, wherein though there is a generall prohibition (except in case of fornication,) yet there is nothing in particular concerning the case of difference in Religion, when the one is a Christian, and the other a Pagan, and therefore whereasVerse 40. Id. ibid. 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.

[Page]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 wereBas. Epist. 207. 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 Calv. in loc. minus afficit, what is spoken generally to all, is [Page] 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,John 21. 21. what shall this man do? not like that of the Jayler, what shall I do? and therefore it is a pious prudence in theActs 16. 30. 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 S [...] 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 exc [...]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 Sen. Ep. 77. 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 Aug. Ep. ad Hier. 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 [Page] 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 Pelag. ad demetr. 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, Quint. Instituto, l. 1. c. 1. those precepts which are cast into the mindes of little ones take deepest root. That of the Poet is well known,Quo semel est imbuta recens.—Horat. Ed. 2. Prov. 22. 6. 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 areSen. Ep. 51. [Page] 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 S [...] 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 Children, incourage Schoolmasters to the discharge of their calling, which though conversant about little Children is of great use and benefit. Finally, Advertise Ministers to take care for Catechizing the little Children as well as instructing young Men, and Fathers. Our blessed Saviour had soMark 10. 16. great a respect for little Children, that he blamed those who would have kept them from him embraced them in his arms and blessed them. David though a King disdaineth not to be a teacher of Children; many of the Ancient Psal▪ 34. 10. Fathers, Clemens, Origen, Cyrill of Jerusalem, Gregory Nyssen were Cathechists, whose office is to instruct little Children; yea, here this holy Apostle leaveth not out in his writings little Children, and so much for the second.

The last reference of this act is to the Ob [...]ect whereabout this writing is conversant. It is that which is not expressed in the Text, and therefore is supplyed by Expositors, yet not without some differen [...]e.

I [...]inde among Interpreters a threefold construction of this [...], I write as to the matter of it.

1. Some enlarge it as extending to the whole Epistle, Calv. in loc. and so these Verses are a digression from the pr [...]ceding matter, and they may well be called the Epistle Dedicatory; wherein St John giveth an account to whom his Epistle is written; all Christians in generall, and in [Page] particular to Fathers, young Men, and Children.

2. Others refer these Verses to the duty of Brotherly love before mentioned: and having commended the worth he here showeth the fitness of it to all ages of men. I write [...], this Commandment of Love toBeza Zanch. Justin. in loc. you Fathers, young Men, Children; according to which construction these Verses look backward and are a close of the preceding discourse. That which strengthens this reference is that it manifestly appeareth a great part of this Epistle insisteth upon the duty of Love; and therefore no wonder if our Apostle when first he speaketh of it both prefixeth a proaemium, declaring its antiquity and affixeth a peroration, discovering its congruity to all sorts of Christians.

Finally, Others refer these Verses to that prohibition Est. in loc. of worldly Love, which followeth in the fifteenth, sixteenth, and seaventeenth Verses; and so it lookethDr Hamm. paraph. forward, and is as it were an exordium to make way for that inhibition, which he knew would be so unwelcome to the most, though it concerned them all.

And now though by what is already said, I conceive the middlemost of these most rational, yet since none of them are either improbable or unprofitable, I shall handle each.

1. If we extend this writing to the whole Epistle, that which would be observed, is the community of the holy Scriptures. This Epistle was written by St John not only to strong but weak Christians, to old but young men, nay little children; and if it was written, certainly it was intended that it should be read to them publikely, and by them privately for their edification. Nor is this less true of the other writings of this Apostle, of the writings of the other Apostles, and of the Prophets; and therefore Vorstius layeth it down as a generalVorst. in loc. doctrine from this Text, Sacra Scriptura [...]mnibus fidelibus cujusconque aetatis aut conditionis (dummodo [Page] capaces doctrinae) est destinata: The Holy Scripture is written for all ages and conditions of Christians, who are capable of instruction.

It is very observable to this purpose what care Saint Paul took for the publike reading of his Epistle to the Colossians, and not only to them, but the Laodiceans, Col. 4. 16. what a solemn charge and adjuration by the Lord he gives, that his first Epistle to the Thessalonians be read to all the holy Brethren. This practice of publike reading was used by the Jewish Church who had Moses and the Prophets read in their Synagogues on the Sabbath day, and accordingly it was followed by the Christian Church in the primitive times. Justin Martyr assureth us,Just. Mart. Apolog. 2. that in the publike Assembly on the Lords day, [...], some of the Apostolical and Prophetical writings were read to the people, and Tertullian saith, Convenimus ad Tertull. Apol. literarum divinarum commemorationem, one end of our meetings is the commemoration of the Holy Scriptures. Rhenanus quoting this passage in his Annotations uponB. Rhenan. Annot. in l. de coronâ militis. Hier. in Ps. another Book of that Fathers, breatheth forth that pious wish, Utinam redeat ad nos ista consuetudo, Oh that this custome were in use among us. That note of St Hierome upon those words of the Psalmist, The Lord shall count when he writes up the people, as translated by him,Psal. 87. 6. would not be passed by, Dominus narrabit in Scriptura populorum, The Lord shall declare in the writings of the people, so he renders it, that is in Scripturis sanctis, in the Holy Scriptures, so he glosses it, and presently adds, Quae Scriptura populis omnibus legitur, hoc est ut omnes intelligant, The Scripture is read unto all the people, to the end all may understand it.

Nor are the sacred writings only to be read to, but by the people, of what age and condition soever. It is very observable to this purpose how the Psalmist inviteth every man, and as St Basil notes upon the place, (he Bas. in Ps. 1. [Page] doth not exclude the woman) to meditate day and night, (which supposeth reading) on the Law of God by a promise of blessedness. Nay St John in the beginning ofRev. 1. 2. that obscure Book of the Revelation asserts, Blessed is he that readeth and heareth the words of this prophesit, as if by that assurance of bliss he would invite every man to the reading of it. Indeed there want not express precepts Joh. 5. 39. in this kind; it is our Saviours command concerning the Old Testament, Search the Scriptures; andCyr. Alex. in Joh. saith St Cyrill, [...], Christ gives this charge to the people of the Jewes: nor is his assertion without plain proof. For those to whom Christ speaks these words, were they who sent to John, andVide Cae [...]ar. Arelat. Episc. hom. 20. in Bibli. pat. T. 2. they who sent the Priests and Levites to John, were the common people of the Jewes: nor are we to imagine this as a peculiar indulgenc [...] to the Jewes at that time because of their incredulity, unless a preceding prohibition can appear, denying the search of the Scriptures to them; which since it is not to be found, we truly affirm it toOrig. hom. 22. in Es. be a general mandate. And Origen inferreth thence an affectionate desire concerning Christians, Utinam omnes faceremus illud quod scriptum est, scrutamini scripturas, I would to God we would all follow that command, Search the Scriptures: S [...] Paul speaking of the New Testament, which is most peculiaaly the Word of Christ, adviseth the Colossians, and in them all sorts of Christians, Let it Col. 3. 16. Hieron. ibid. dwell in you richly in all wisdome: and S [...] Hierome notes on that place, In hoc ostenditur verbum Christi non suffitienter sed abundanter etiam Lai [...]os habere debere, Hereby is asserted that the Laity ought to have the Word of Christ in them not only sufficiently but abundantly: and S [...] Chrysostomes exhortation upon those words is veryChrysost. hom. 9. in Col. generall, [...], Hear all you that are employed in the things of this life, get Bibles, at least the New Testament; nor are we to think that the Fathers zeal transported him so far as to press [Page] that as a duty, which yet was not consonant to reason, or to put the people upon doing what the Church forbad them.

Both these to wit the reading of the Scriptures to, and by all sorts and ages of Christians being clear, it will be needless to insist upon the necessity of translating them into the languages of several Countries, since otherwise the reading of them to the unlearned would be in vain, and by them impossible. Indeed when the Church was confined to the nation of the Jewes (in whose language the Old Testament was written) there was no need of translating it; but since the Christian Church spread over all the world, there have been various translations of particular parcels, yea the whole Bible into several languages, that those writings which belong to, may be in some measure understood by all.

Indeed when we seriously weigh those several metaphors to which the Word is compared, especially those of a light, and food, and a sword, we may easily discern of how necessary use it is for all Christians. David cals it a lanthorn to his feet, and a light to his paths, and surely then there is no traveller to that celestial Canaan, but hath need of this light to direct him in hisPsal. 119. 107. journey, and discover to him his way. What food is to the body, that is the Word to the soul; yea it is such as affoards both meat for men, and milk for babes, according to S [...] Pauls distinction. Est in illis (saith SaintAug. ep. 3. ad Volusian. Austin of these writings) quod perfectus c [...]medat, est etiam quod parvulus sugat; there is in them what the perfect Christian may eat, and what the weakling may suck. No wonder if that divi [...]e Poet saith of the Holy Scripture, ‘—Nullis animis, nullis non congruit annis. Prudent.’ it befits all minds and years. Finally, S [...] Paul reckoning [Page] up the pieces of our spiritual armour, calleth the Word of God, the sword of the Spirit; and of all weapons, none more common then the sword; no warriour, from the Generall to the meanest Officer, nay common Souldier, goeth without his sword; and since all of all ages are engaged to the Christian warfare, there is great reason why this spiritual sword should be affoarded to them.

By what hath been said, the practice of the Church of Rome in withholding the free use of the Scriptures from the common people appeareth very unjust and impious. Look as it is Tyranny in the Commonwealth (to use Chamier's comparison) which causeth jealous Rulers to depriveCham. de Canone disput. the people of their Armor; so is it superstition in the Church which denyeth ordinary Christians the reading of the Word, which is their best piece of Armour: Indeed what do they by this meanes but render the Bible useless, whilest it is a fountain sealed, or a Treasury locked up, whence no benef [...]t can be expected?

The only plausible argument which the Papists urge in defence of this practice, is that abuse which ignorant and prophane persons are apt to make of the Scriptures, for the patronizing both of errours and vices, whereby it is that they wrest them to their own perdition.

That thus it too often falls out, is not to be denyed, but that therefore the free use of the Scriptures is to be interdicted, cannot be granted. When S [...] Peter tels2 Pet. 3. 11. us, that unlearned and unstable souls did wrest many things in St Pauls Epistles and other Scriptures to their own perdition, he plainly intimateth that there was then given a liberty to the unlearned of reading the Scriptures, else how could they have wrested them; nor doth he from the wresting infer a prohibition of reading, but only an advice to those to whom he writes, that they were not led away with the errour of the wicked.

To clear this further, you may please to know that,

[Page]1. This perverting is only an accidentall consequent, not a necessary or naturall effect of reading the Scriptures. St Paul saith expresly, The whole Scripture is profitable for Doctrine, for Reproofe, for Correction, and for instruction 2 Tim. 3. 15. in righteousness: for these ends it is intended by God, to these it tends in its own nature; and if any contrary use be made of these Books, it is an eveut, but not an effect, and they only a occasion, but no cause.

2. That the accidentall evill of what is in it self good, and by its proper efficacy produceth a good, greater or as great as the evill, is no just ground for the denegation of the good. True it is, evill must not be done that good may come of it, but it is as true, that good must not be left undone though evill come of it. The practice of that King was no way commendable, who cut down all the Vines in his country, because some men were drunk with the wine. It would be a mad edict which should forbid men their meat and drink, because many surfeit through excess. Hezechiahs destroying the brasen Serpent because some men idolized it, had not been justified if there had been the like benefit by, and use of it in his as in Moses his time. It is an excellent rule of Tertullian, Multum differt inter causam & culpam, statum & excessum; non institutio bonae rei sed exorbitatio Tertul. adv. Marc. l. 1. reprobanda est, to give you the sence of it in short English. The evill abuse of a good thing is no sufficient cause for the totall dis-use, especially where the use counter vaileth the abuse. That so it is in this present case is evident, the good which men generally reap by reading the Scriptures being far greater then the evill which some men occasionally draw from it. If then this sword which is put into the hand of any Christiah for his defence against his spirituall adversaries, be by some mad men turned upon their own and others breasts; the guilt must lye upon the wicked abuser of this sacred weapon, nor must the rest of Christs [Page] Souldiers be debarred of it.

Indeed, This liberty which I have now pleaded for, must be both given and taken with a restriction by putting a difference between the reading and interpreting of Scriptures, every one may read the Bible, and every one must labour to understand what they read; but every one may not, ought not to undertake the expounding of it; none may be wise above what is written, nor must weak novices think themselves so wise, as to interpret what is written: little Children and young Men must ask the Fathers, private Christians must enquire of the Pastours and Doctors of the Church, whom God hath appointed in a peculiar manner for that end. Just therefore is that complaint which St Hierome made of his times; and I would to God it did not fit this present age, whereas in secular matters every man followethHieron. Ep. ad Paulin. Horat. his particular occupation, ‘—Tractant fabrilia fabri.’ as the Poets expression is, The Smith meddleth with his Anvill, the Carpenter with his Rule, the Shoomaker with his Last, Sola Scripturarum ar [...] est quam sibi omne▪ vendicant, The profound art of opening Scripture is that which all sorts presume to assume to themselves. Every pratling Gossip, and doting Foole, and malapert Boy, will be medling with the Scriptures, and instead of deviding, mangle it; expounding, wrest it, taking upon them to teach, whilst yet they have more need to learn. Politicians say that Anarchie is worse then Tyrany, and it were better to live where nothing, then where all things are lawfull; and truly in the Church it is hard to determine which is worse, the Papisticall Tyrannie of forbidding all to read, or the Anabaptisticall Anarchie of allowing all to expound the Scriptures.

To cl [...]st up this, How great is our happiness (did or would we know) who live in the bosome of such a Church, which as she denyeth an unjust, so she indulgeth [Page] to us our just liberty; and how great is both our unhappiness and wickedness, whilst some boldly intrenchAug. Serm. 5. de Temp. upon the one, and more carelesly neglect the other. Let it then be the practice of all both old and young to read these holy writings; thinke it not enough to hear themDamasc. de Orthod. Fide. l. 4. c. 18. read in the Church, but In domibus vestris aut uos legite aut alios legentes requirite, at home either read them your selves, or cause them to be read to you; let not any excuse themselves saying, Non sum monachus, I am no monke seculars are bound to this duty, Non novi literas, I am not book-learned, the greater thine and thy Parents negligence: and however, thou maist obtain to have them read to thee. And when in reading or hearing these sacred Books you meet with difficulties, repaire to the Priest, whose lips preserve knowledg; knock once and again by Prayer for the spirit of illumination, and in this case make use of Solomons counsell leane not Prov. 2. 5. to thy own understanding.

These things are written to you Fathers, be not you strangers to them, exercise your selves in these Books, make them with David your delight, and your counsellers: they are written unto you young Men, follow the Psalmists counsell, and by taking heed to this word, learn to clense your waies. They are written to you little Children, do you begin to acquaint your selves with them. It is recorded for the praise2 Tim. 3. 15. Chrysost. ibid. of Timothy, that from a Childe [...] from his first years, wherein he was capable of learning, and instruction, he knew the holy Scriptures. It is observed that the 119th Psalm is disposed according to the letters of the Hebrew Alphabet; perhaps to intimate that Children when they began to learn their Alphabet, should learn that Psalm. The Jews (asEspenc [...]us In Tim. a learned Popish Bishop hath noted) Filios suos quinquennes ad saera Biblia adaptabant, began to acquaint their Children at five years of age with the Bible, [Page] and pudeat Christianos, what a shame is it for Christians not to begin as early as the Jews. It was the charge Ignatius gave to the Parents, that they should bring up their Children in the nurture of the Lord, and toIgnat. Ep. ad Philad. that end, [...], that they should teach them the holy Scriptures. What if Children cannot for the present understand? yet they can remember what they read in the Scriptures, and the reading of them maketh such impressions upon their minds, which are of singular use to them afterwards; nor is it any prophanation of those holy writings for Children to take them into their mouths, though they cannot read them with that knowledg and consequently devotion as is required in, and expected from young Men and Fathers. It is very unlikely that those Children knew the meaning of Hosanna, whom yet Christ forbade not to utter it. It is both piety and prudence to deal with little Children according to their capacity; let them first be accustomed to read, and then to remember; and by this meanes in due time they will be brought to understand and affect those holy writings.

Though withall, prudence adviseth that in reading there be a graduall order observed, beginning with such parcels of holy writ as are most necessary and easie to be known; The Lords Prayer, The Commandments, The Sermon of Christ upon the Mount, many of the Psalms of David, Proverbs of Solomon, and such like Portions of Scripture, would first be taught to Children, and young Men would be advised to be conversant in, not attempting to look into the more darke and mysterious parts of Scripture, till they have attained by being Catechized, by hearing Sermons, and other godly helps, some good measure of divine knowledg; and then in reading what they cannot understand, with humility to admire, and modesty to enquire into the sense and meaning of such Scriptures.

[Page]2. But further, If we refer this [...], I write, to that command of Love which is prescribed in the preceding Verses, that which is here intimated is, that Love is such a command as belongs to all sorts of Christians and ages of Men.

1. It belongs to all sorts of Christians, little Children, weake Christians are obliged to Love: patience under the Cross, joyfullness in tribulation, spiritualness in duty, and such like qualifications; are not attained till we come to be young men, nay, Fathers; but Brotherly Love is to be Practised by, and is expected of them who are but little Children in Christianity. Indeed this is one of the first graces which discovers it self in a Saint, and even then when a weak Christian cannot say I beleeve in Christ, yet he can say I Love my Brother. Nor is this duty to be laid aside, when we come to be young Men, yea, Fathers; strong, yea, perfect Christians; since as we abound in other graces, so especially we must abound in this; and the perfecting of a Christian, consists much in the perfecting of his Love. Indeed when many other graces shall cease, Love shall remain, the great employment of glorified Saints being to praise God, and Love one another.

2. It belongs to all ages of Men, none but ought to practice and have need to be admonished of it. The poyson of anger and hatred is apt to creep into us betimes; little Children are prone to fall out, and quarrel and fight one with another; and young Men being in heat of blood very often boyle over with rage; yea, old Men are apt to be peevish and froward, so that every age stands in need of this bridle of Love to restrain their passion; one of the first lessons a little Childe is capable of learning is Love; and old Men when they can do nothing else, yet may Love; it is that grace which is never out of season, it is that grace which will fit [Page] all Sexes, all sizes, all Ages, and is never out of fashion.

3. Lastly, If we take this [...], I write, as a Preface to the following dehortation, it implyeth the generall concernment of avoiding worldly Love.

1. It concerneth all sorts of Christians: the first part of that duty which the grace of God teacheth is, to deny all ungo [...]iness and worldly lusts. Self-deniall which includeth a renouncing of the world, is the first step in the ladder of Christianity which Christ hath erected; and yet withall, it is that which even young men and fathers grown perfect Christians have need to be minded of. It is very hard to walk upon snares, and not be intangled; nor have the best Christians their conversations so in Heaven, but they are apt to be enamoured with earth; and whilst they find strength to deny ungodliness, they still find cause to complain of worldly lusts; no wonder if St John write to all sorts, Love not the world.

2. It concerneth all ages. Love of the world is that which begins betimes to take hold of our hearts; little Children no sooner begin to know any thing, but they are taken with these present visible sensuall Objects: young men that are as it were entring upon the world, have much to do in it; and no marvell if they be too much taken with it; nay, which is both strange and usuall, old Men though they are going out of the world, do yet cling in their affections about the world; herein their minds resemble their bodies, which the older they grow, still they bow down more towards the earth: one wittily compareth them to the Rivers, which the nearer they come to the Sea, which is their end, the broader they are, and the more water they suck; oh how greedy are many old [Page] Men of this world, as if they were to run a new race of fourscore years longer, when they are ready to drop into the Grave? Quo minus viae restat, eo plus viatici quaerunt; the lesse way they have to go, the more provision they crave for their journey. Good reason then had our Apostle, writing about this sinne, to admonish all ages to beware of it. And thus I have given a dispatch to the second Generall part of this Scripture, the Act performed. The last and greatest part yet remaineth to be diseussed in the following discourses.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 12.‘I write unto you little Children, because your sinnes are forgiven you for his Names sake.’

IT was the peculiar prerogative of the Disciples that they were fellows of Christs Colledg. It is the common priviledg of all Christians that they are Students Vide Zanch. Miscell. l. 2. de stud. Christ. in Christs Church. The studies wherein they are chiefly to be conversant are two; namely, of Faith and Repentance; how to obtain pardon of sin past, how to attain strength against sin for the fature. These studies are each of them very choice and excellent, and withall of that nature, that they cannot be severed: in vain doth he study for pardon [Page] who striveth not against sin; and yet it is not future Obedience will satisfie for former guilt. As therefore we must be solicitous for grace that sin may be prevented, so we must be studious for mercy that guilt may be absolved. To help us in both these studies, namely, To quicken our Repentance, and to strengthen our Faith, is the great designe of our Apostolicall Tutor in this Epistle: in reference to the former he saith in the first Verse, These things I write to you that you sin not, and in regard of the latter he saith in the twelfth Verse, I write to you little Children, because your sins are forgiven.

The Reasons of our Apostles writing to all Christians Part 3. in generall, and each age in particular, are now to be handled.

1. That with which I am to begin is the Reason of his writing to the little Children, the Christians in generall as it is expressed in the close of the twelfth Verse, Because your sins are forgiven you for his name sake.

For the further discussion whereof, I shall consider it two waies,

As a Consolatory Assertion, Your sins are forgiven you for his names sake.

As an Hortatory Reason, enducing them to observe what he wrote to them, in the word because.

These words, Your sins are forgiven you for his name Consid. 1. sake, contain in them an excellent comfort, a singular blessing, concerning which we are to take notice of its

Quality, sins are forgiven,

Propriety, your sins,

Efficiency, for his name sake.

Of each in order, with all perspicuous brevity, beginning with

1. The Quality of the blessing here assured, forgivness of sins; it is the Subject which I have already [Page] had occasion to discourse of in the former Chapter, but considering both the sweetness and the largeness of it, ISee part. 1. p. 290. could not here pass it by. Remission of sins is so sweet a comfort, that like a pleasant tune it affects the more by the iteration; and yet withall, it is a Doctrine of such ample extent, that notwithstanding what hath been already said, there is somewhat still remaining to be said; yea, when I have said all I can, I must confess my self unable fully to explicate the nature of it. That I may give you a further account concerning this excellent benefit, you must know that sin is to be considered three waies, in it self, in reference to God, and to the sinner.

1. There are two things observable to our present purpose in sin absolutely considered, to wit; its essence, and its property, the one whereof is constitutive, and the other consecutive, if it be allowable to make use of those phrases, when we speak of a privation.

That wherein sin doth primarily consist, is the breach of the Laws prescription; that which doth inseparably attend upon it, is its desert of the Laws curse; now neither of these are properly the Object of forgiveness; and the reason is plain, because it is impossible, ex naturâ rei, and such as implyeth a contradiction that a sin should not be a breach of the Law, or being a breach should not deserve the curse. Indeed it is with the forgiven person in some respects, and as to some accounts quasi, as if his sin were no sin, as if the Law had never been violated, nor the penalty deserved; the breach shall not be imputed to, so as that the penalty shall be inflicted on him; but the forgiven sin is in it self as truly a sin, and as deserving punishment after as before: it is one thing to acquit a malefactor as not guilty, and another thing to absolve him from the punishment due to him for his guilt: when God forgiveth a sinner, he cannot (be it spoken with an holy reverence▪) peccatum [Page] non peccatum facere, make a sin to be no sin; and therefore those phrases which express forgiveness to be a taking away iniquity, so as though sin be sought for, it cannot be found; yea, a making Crimson, Scarlet sins to be white as Snow, and wooll, are not to be pressed too rigidly, but construed with a tanquam; sin forgiven is as if it had never been and were utterly extinct.

2. In sin considered with reference to God there are two things further to be observed, namely, the aversation from, and the offence to God, which are its concommitants.

1. By sin we run away and wander far from God. Some of the Schoolemen define it to be an aversion from the Creator to the Creature, and the remedy of this is not Remission but Conversion; indeed none have their sins forgiven, but they who turn from their sin to God; yet the turning a sinner from his sin, and the pardoning to a sinner his sin, are distinct acts.

2. By sin we offend and displease God. Indeed sin being against him cannot but displease him; and being a breach of his Law must needs incurre his wrath, insomuch that he is both offended with the sin, and the sinner for his sin. Now in forgiveness.

On the one hand, the offence against the sin is not removed. Not Gods toleration, no nor yet his absolution is any approbation. Gods pure nature cannot but hate sin, and that in those to whom he forgiveth it; far be it from us to imagine, that whilst God punisheth the sins of the wicked, he is well pleased with the sins of believers; sin in whomsoever it is cannot but offend Gods holiness.

But yet on the other hand, The displeasure against the sinner is taken away, and every forgiven sinner is in a state of Reconciliation. To this purpose it is that we find those two are joyned together, [...], [Page] and [...], God was in Christ reconciling the world to himself, not imputing their trespasses, [...],2 Cor. 5. 19. and [...], he hath graciously accepted us, and we have forgiveness of sins, so that sin being forgiven, the sinner is reconciled to God.Eph. 1. 6, 7.

And yet this must be understood with a distinction of Gods anger, into judicial and paternal; when God forgiveth sin, he is no longer angry as a Judge, but still he hath a Fatherly anger, whereby it is that he ofttimes corrects those whom he forgiveth. True it is, those corrections which God inflicts on forgiven sinners, are called Judgements, but not because they are layed upon them by him as a Judge (as a late Writer inconsiderately glosseth) but because they are moderated with Judgement; in which notion Judgement is opposed to judicial anger, as appeareth by the Prophets prayer, Oh Lord correct me, but with judgement, not in anger. To this purpose it is very observable that S Paul saith, When we are judged, we are chastened of the Lord, not when we are chastened, we are 1 Cor. 11. 32. judged, where the [...], plainly noteth the chastisement of a Child by his Father, so that the Apostles manifest assertion is, Whatsoever Judgement befalls Believers for their sins, they are only the chastisements of a Father, and so far distant from and preventive of the punishment of condemnation which he inflicts upon the world as a Judge: and therefore we need not doubt that when sin is forgiven, Gods judicial anger is appeased.

3. Lastly, In sin considered with reference to the sinner, there are three things further observable; the spot defiling, the guilt oblieging, and the punishment attending.

1. The spot or blot of sin is either in respect of the person who is thereby deprived of that state of innocency and purity wherein before he was, or in regard of the [Page] nature which is bereaved of that excellency and beauty which before it had. The former of these can never be taken away, it being impossible to affirm of one who hath sinned, that he is an innocent person; for that were to say he is one who never sinned; even of those who are glorified Saints in heaven, it must be acknowledged that they were sinners upon earth, so that in this respect Adam before his fall had that innocency which cannot be attributed to those who are invested with glory. The latter of these is that which is removed not by remission, but renovation; justification, but sanctification, and therefore till sanctification be compleat, is not perfectly taken away.

2. The guilt obliging is that whereby the sinner is actually bound to undergo the punishment due to him by the Law, and passed on him by the Judge for the breach of it. This is that which is called by the Schools the extrinsecal guilt of sin, to distinguish it from the intrinsecal, which is included in the deordination of the act, and which (as is already affirmed) is inseparable from the sin; and if you would know wherein the nature of forgiveness immediately and primarily consists, it is in the taking of this obligation, and discharging the sinner from it. Hence it is that the pardoned sinner Psal. 51. 8. is said not to be under the Law, that is not under the curse, the sentence of condemnation belongs not to him. Isa. 45. 25. According to this notion all Scripture phrases are to be construed, by which forgiveness is expressed: God Mic. 7. 19. when he forgiveth sin, is said to cover them, to remember Heb. 16. 12. them no more, to cast them behind his back, throw them into the depth of the sea, blot them out as a cloud, hide his face, turn away his face from them; by all which expressions, we are not to think that God doth not know, se [...], take notice of, or that seeing, he is not displeased with such sins, and believers for them; but that he will not so take notice of them, as to enter [Page] into judgement with the persons for them; so that the forgiven sinner is free from obligation of the punishment, as truly, as surely, as fully, as perfectly free, as if he had never committed the sin, but were altogether innocent: in which regard we may say with the Poet, Quem p [...]nite [...] peccasse penè est innocens, He that is paenitent, and so pardoned, is in a manner innocent, to witSen. Trag. in respect of his exemption from any obligation to the curse of the Law, otherwise due to him for his sin.

3. And then which followeth upon the former; there is the punishment it self.

To open which briefly▪ know,

1. That punishment is a natural consequent of sin, [...], vengeance dogs the sinner at the heels, the Hebrewes by one word express both, they are so near a kin; if thou dost ill (faith God to Cain) sin, (that is the punishment of sin) lyeth a [...] the door, readyGen. 4. 7. to seize upon thee.

2. That punishment which is the attendant on sin Mat. 22. 12. 18. 36. extensively reacheth to all the miseryes which men endure, but especially to the torments of the other world, as appeareth by the sentence denounced against the intruding guest, and the uncharitable servant, which chiefly respect the estate of the damned, and contain in them allegorical descriptions of hell.

3. Finally, This punishment is not only for a time withheld, but wholly taken away when sin is forgiven; a reprieve only suspends and deferr [...]s, but a pardon takes off, and prevents [...]e execution. That which is most principally the punishment, to wit of the damned, shall never be inflicted, and whatsoever miseries and afflictions may befall a pardoned sinner, though they areSee this enlarged in p [...]. 1 p. 294, 295. materially, yet they are not formally punishments, because not for satisfaction of offended justice.

And thus, with what brevity this weighty point would [Page] admit, I have discovered to you the nature of this mercy; and surely by what hath been said, we may easily see how precious a blessing it is, as being eminently the Queen of mercies, the Ocean of blessings, the Quintessence of comforts, and vertually all blessings whatsoever we can stand in need of, or long after. Till sin be forgiven, no good can be expected, and therefore they are put together. Take away all iniquity, and do Hos. 14. 3. us good: either God withholds mercy, or else the mercy proveth a curse to the unpardoned sinner; sin being forgiven, there is no evill which we need to fear, not Gods wrath, not the Laws curse, not Satans malice, not Hels torments; when the Angell said of Jesus, He shall save his people from their sins, he implyethMat. 1. 21. salvation from all evils, which are the proper effects of sin: since according to that known Maxime, Sublatâ causâ tollitur effectus, the cause being removed, the effects cannot but cease. And as there is no evill which we need feare, so neither is there any good which we may not hope. Zanchy observethZanch. in loc. upon the Text, that by a Synecdoche forgiveness of sins is here put for all blessings: sure I am, all good goeth along with pardoning mercy: it is not so in mens pardons, the forgiven malefactor is not therefore received into favour, or advanced to honour: but grace and glory, yea, all blessings attend those whom God forgiveth. Indeed it is only sin which stops the current of mercy, no wonder then if sin being removed mercy flows in a pace. Reconciliatio [...] to, acceptation with God, both of our persons and services, freedome of access to the throne of grace, and a mercifull audience of our Prayers, supplies of all needfull comforts, and a turning of all afflictions to our good; Finally, the sonship now, and the inheritance hereafter, do all belong to him whose s [...]ns are forgiven. ExcellentlyFulgent. de Remiss. peccat. l. 1. c. 4. Fulgentius to our present purpose, Non de re parvâ [Page] disserimus, nec vile aliquid quaerimus cum de remissione peccatorum disputamus, it is not a light matter, an unworthy Subject we discourse of, when we speak of Remission of sins; by this we are freed from eternall punishment, that we may enjoy eternall bliss, by this that weight of [...]n which either by nature or life hath been contracted, is removed, and Christ giveth ease to the weary and laden; by this the ungodly is freely justi [...]ed, his faith being accounted to him for righteousness. Finally, by Remission of sins men are graciously differenced from those who shall be eternally tormented with, and by the Devill, and joyned to those who shall eternally reign with Christ: Oh then (according to Ferus hisFer. in loc. pious counsell) Hoc ipsum pro maximo dono & gratiâ repetimus: let us esteem this the highest favour, and the greatest gift whereof we can be partakers; and withall, labour we to be among that number to whom this priviledg belongs. And so I am fallen on the

Propriety of the Persons in the word, your. Forgiveness Part 2. of [...]ns, as you have already heard, is a great, but withall it is a speciall blessing. There are some benefits which are common to elect and reprobate, good and bad; such is that whereby God doth spare sinners, and withholds the execution of punishment from them: for so St Paul speaketh of goodness and forbearance to those Rom. 2. 5. who d [...]sp [...]se it. But then there are peculiar benefits which are the portion only of the good so confer'd o [...], as that they a [...] confined to the regenerate, among which is this o [...] [...]rgiveness, and therefore it is said here your sins.

Forgiveness of sins may be considered three waies;

1. In the decree and purpose of it, which was before the begining of the world, from all eternity.

In the plenar [...] completion and open publication of it which shall not be till the end of the world, when time shall be no more.

[Page]In the particular application of it to severall persons which is time by time in this present world, and is not vouchsafed to any till they are regenerated.

To unfold this more fully, take this your both exclusivè and inclusivè, by way of restriction and inlargement, yours, that is, none but yours, yours, that is, all your sins are forgiven

1. Yours and none but your sins are forgiven. This bread of life is for Sons, not Slaves; this kiss of Love is for Favourites, not Rebels; this Sunbeame of mercy for the Children of the Day, not the Night. Indeed we must distinguish between the collation and the oblation, the conferring and the offering of this benefit; forgiveness of sins is offered to all, upon the condition of believing and repenting, but bestowed only upon them who actually believe and repent: and therefore in the publication of this mercy, Ministers must write a bill of divorce to all wicked sinners, that so (according toJer. 25. 10. Gods command) they may seperate the precious from the vile, and in the Applica [...]io [...] of it, every one must take heed lest he too rashly, hastily, and presumptuously lay hold upon it. Blessed is that man (saith the Psalmist) whose sins are forgiven; ey but miserable isPsal. 32. 1. that man who thinketh his [...]ns forgiven when they are not; yea, he is so much the more miserable, because he thinketh himself happy; We need to be very cautelous how we pass the sentence of absolution, and you have no less reason to be carefull how you [...]pply the promises of pardon least a vain presumptio [...] [...]f mercy betray you to endless misery.

2. Yours and all your s [...]ns are forgiven you, whither Fathers, or young Men, or little Children: That is

1. In a literall sense, li [...]tle Children having received Baptismall regeneration, are cleansed from their Originall [Page] sin; young Men turning to God, have the folli [...]s of their Childhood pardoned; yea, to Fathers repenting the sins of their former ages shall not be mentioned.

2. In a spirituall notion, not only strong but weake Christians are capable of this benefit: I will remember Heb. 18. 12. their iniquities no more, is a branch of the n [...]w Covenan [...], and truth of grace entituleth us to the Covenant. Indeed we must distinguish between the collation and the manifestation of this mercy, Christians whilst they are but novic [...]s are weake in faith, nor can they clearly apprehend that their sins are forgiven, but still the benefit no less truly belongs to them, then to gro [...]n Saints.

As then before I disswaded the wicked from presumption, so now I must warne the weake of despaire, those are too apt to lay hold upon, and these are too ready to refuse pardon, nor is it more hard to driv [...]: these from, then to draw those to eate of this tree of life. But tell me oh drooping soul, Why dost thou frowardly put that comfort far from thee, which truly belongs to thee? though thou art a stripling, yet thou art a Childe, Why shouldest thou distrust thy Fathers clemency? True thy weakness exposeth thee to oftner faylings, but doth not debar thee from mercifull indulgence, which as it is confined only, so it is extended to all the Children of God.

3. The efficiency of the benefit cometh last to be considered, as it is expressed in those words, for his names sake: f [...] the better explication of which I shall briefly discuss it both Negatively and Affirmatively.

1. Not for your own sakes, Sin is not forgiven without our desiring, God will have us aske, and seek, and knock for it, it is one of the petitions our Saviour teacheth us to use in his Prayer, Forgive us our trespasses; [Page] but still it is without our deserving, their being nothing that is, or can be done by us in order to forgivness, which is in the least degree meritorious of it. Do we confess, bemoane, and forsake our sins? these are no compensations of the wrong we have offered by them to the divine Majesty; our sins deserve punishment, but ou [...] sorrow cannot satisfie for the offence, nay, could we for the future performe exact unsinning obedience, it is no more then what we are bound to observe, and therefore no satisfaction for the former breaches of the Law. It is not then any thing in us which induceth God by way of merit to confer a pardon on us when he forgiveth sin,

2. For his names sake: where the [...], may have a double reference, either to God, or Christ; nor is it much materiall to whom we refer it; indeed insomuch as Christ is the Proxime antecedent▪ and withall it is usuall with our Apostle, to speak of Christ in the third person by one or other of these pronouns, it is most probably refer'd to Christ, but yet I shall take in both considerations, as being neither improbable, nor unprofitable.

1. For his, that is, Gods names sake, it is that which Allmighty God himself asserts in this very perticular by the Prophet Isaiah, I even I am [...]e that blotteth Isai. 45. 25. out your iniquities for my name sake, and accordingly it is that argument by which David pleadeth withPsal. 25. 11. God for remission, For thy names sake pardon my iniquities. And according to this reference, name may be taken in a double construction.

1. It is a very usuall notion by name to understand honour and glory; when God saith to David, I have made thee a name like the name of men that are in the earth; when the Church saith to God, thou didst get thee a name as it is this day; it is manifest that by name, glory is intended. Sutable to this it is, that famous men are [Page] called by the Hebrews, [...] and by the Latins, Virinominum, Men of name, in which sense the Poet Gen. 6. 4. adorneth it with these Epithets, ‘—Magnum & memorabile nomen,’ of great and memorable. Thus when God forgiveth sin, he doth it for his names sake, that is for his own honour and glory. Indeed Gods own glory is the ultimate end of all his actions, as he is the first, so he is the last, the efficient and the finall cause, nor is any thing done by him which is not for him. The end of our actions must be his glory, because both our being and working is from him, but the end of his work is his own glory, because his being and acting is of and from himself.

Among all divine works, there is none which more setteth forth his glory then this of remission: sin by committing it, brings God a great deale of dishonour, and yet by forgiving it, God raiseth to himself a great deale of honour: it is the glory of a man, and much more of God to pass by an offence; as acts of power, so acts of grace are exceeding honourable. The attributes of Gods grace, mercy, goodness, clemency, shine forth in nothing so much as in pardoning sins. St Paul speaketh of riches, of goodness which attend Gods forbearance; how much greater riches must there needs be in forgiveness? nay, indeed God hath so ordered the way of pardon, that not only the glory of his mercy, but justice; yea, of his wisdome in the wonderfull contemperation of both these is very illustrious, Nomen quasi not a men, quia notificat. The name is that which maketh one known, and by remission of sins, God maketh known his choice and glorious attributes, and for this end it is that he vouchsafeth it.

It is a consideration that may be our consolation. Since God forgiveth sinnes for his names sake, he will [Page] be ready to forgive many sins, as well as few, great as small; indeed the more and greater our sins are, the greater [...]s the forgivness, and consequently the greater is Gods glory: and therefore David upon this consideration of Gods name and glory, maketh the greatness Psal. 25. 11. of his iniquity a Motive of forgivness. Indeed to run into gross sins that God may glorifie himself by forgiving them is an odious presumption, but to hope that those gross sins we have run into, may, and will be forgiven by God to us, being truly penitent for his names sake, is a wellgrounded expectation, and such as may support our spirits against the strongest temptations to dispaire.

2. By Gods name in Scripture is sometimes understoodPs. 119. 55, 132. his word, when David saith, I have remembred thy name oh Lord in the night, and again, Look upon me and be mercifull unto me as thou usest to do unto them that love thy name: No doubt we are most congruously to understand by it Gods Word, of which he discourseth throughout the Psalm. And indeed so primarily dothPsal. 138. 2. this title of name agree to the word that the Psalmist saith to God, Thou hast magnified thy word above all thy name, and in this acceptation the sense is, that God forgiveth sins for his words sake. He hath been pleased1 Joh. 1. 9. to oblige himself by promise (which he cannot falsifie) to pardon the sins of his Children, in which respect our Apostle saith in the former Chapter, He is Sec. the first part. faithfull to forgive; and indeed both these acceptions of name are involved, are within the other since, God forgiveth sins for his words sake, because his glory is concerned in making good his word.

2. For his, that is, Christs names sake, and thus there is again a double construction of the word name, to wit, for person, and [...]or power.

1. Name is sometimes taken for the person, thus where it is said, the number of the Christians was an [Page] hundred and twenty names; and again, Thou [...]st [...] [...] names in Sardis, it is manifestly meant of perso [...] ▪ Acts 1. 15. sutable to this is that of the Poet, ‘—Nomina magna,’ for great persons, and often in Livie, Nomen Latimum, Rev. 2. 3. Romanum, for a Latine a Romane: and thus frequently in Scripture, the name of the Lord andJoel 2. 32. Christ is as much as God and Christ. Calling upon the Lord, is sometimes exprest by calling on the name of the Job 1. 21. Lord, and blessed be the Lord, by blessed be the name of Acts 4. 12. the Lord. When St Peter saith there is no name under Heaven but the name of Christ, he explaineth it in the preceding clause of the person, neither is there salvation in any other, and when Christ speaketh of for saking houses, land for his names sake, of being hated of all Mark 9. 37. men for his names sake, of receiving his little ones for his names sake, it is as much as for his sake. In this sense we may take it here, and it lets us see in, and through whom remission is vouchsafed; namely, [...]n and through Christ, commission of sin came in by the f [...]rst Ad [...], Eph. 1. 11. 4. ult. and remission by the second: so St Paul expresly, In whom we have redemption even the forgivness of [...] sins, and again, God for Christs sake hath forgiven you.

2. Name is very frequently taken for power and strength, In thy name (that is, by thy power) we will Psal. 44 5. 1▪ Sam. 17. 45. tread down our enemies, saith the Church. I come against thee in the name (that is, in the might) of the Lord of Hoasts: so David to Goliah▪ In the name (that is, in the strength) of Jesus Christ of Nazareth arise Acts 3. 6. Matth. 16. 17. and walk▪ saith the Apostle to the [...]ipple. Finally, In my name (that is, in my might saith Chris [...]) t [...] shall cast out Devils. In this sense it may well be [...]- [...]red here, and so the meaning is, that through the virtue and power of Christ this benefit of remission is obtained: [Page] so Carthusian glosseth, virtute & merito Christi, by the virtue and merit of Christ. IndeedCarthus. in loc. there is a double power in Christ procuring forgivness; the one of merit, and that is in his Passion which satisfied Gods justice for our sins; the other of intreaty, and that is in his Intercession which pleadeth with God for sinners. By the one, remission is purchased for, and by the other it is applyed to us. For his names sake, for the Merit of that Blood which he shed, by the efficacy See part 1. p. 208. and p. 354. of that Intercession which he ever maketh, our sins are forgiven, both which I have already had occasion to discusse.

To winde it up therefore

1. In a sorrowfull sense of our manifold sins learn we

1. To call on, to aske in the name of Christ for this mercy of forgiveness: it was the assurance our Saviour gave his Disciples, (and in them us) That whatsoever they did aske the Father in his name should be given to them. When ever then we put up any Prayer to God, and especially this petition for Remission; let us be sure to present it in Christs name: it was in Esaus name that Jacob got the blessing, so must we this blessing of pardon in Christs name.

2. To trust in this name of Christ, as that which willProv. 18. 10. undoubtedly procure our pardon, The name of the Lord (saith Solomon) is a strong tower, the righteous run unto it (to wit, for protection) and are safe▪ The name Acts 10. 43. of Christ (may I say) is a strong tower, and the sinners, penitent sinners run to it, (to wit, for remission) and are glad. Through his name (saith the Apostle Peter concerning Christ) whosoever beleeveth in him shall receive Remission of sins. All other props are bruised Reeds, only the name of Christ is a strong Buckler to them who trust on it▪ Indeed whatever confidence is placed on God himself, his mercifull and gratious nature, [Page] for Remission of sins; if it be not with reference to Christs name and merit, it will prove but a vain hope, since there is no mercy to be expected from God, but only through Christ; and surely much more vain will all that confidence prove, which is built upon the rotten foundation of our own righteousness, which is so far from being available to procure the forgiveness of our sins, that it self hath those sins accompanying it which need to be forgiven.

2. In a comfortable sense of the Remission of our sins, learn we to give unto Christ the glory due to his name. Per cujus nomen, saith the Father upon the Text, Through whose name are your s [...]ns forgiven? Through the name of Austin or Donatus; no, (who is Augustin? Aug. in loc. or who is Donatus?) nor yet through the name of Paul or Peter, but only the name of Christ; and therefore not to us, not to us oh blessed Jesus, not to our Prayers or tears, not to our confessions or good works, but to thy name and merit be the glory of this grace whereby our sins are forgiven.

Having given you this account of the first considerationConsid. 2. of the words, to wit, as they are a consolatory assertion it remaineth that I now proceed in a few words to the other, which is

As they are an Hortatory reason for so much the causall particle implyeth, I write to you, because your sins are forgiven you for his names sake, and here we shall take in the threefold reference of the Act.

1. I write this whole Epistle, the chief scope whereof is to perswade holiness of life; because for Christs sake your sins are forgiven. Gods mercy in remitting sin, should not make us the more licentious in committing sin, because our old score is wiped off, far be it from us to encourage our selves to run upon a new one: no rather, since God for Christs sake is so gracious as to [Page] wash away our former sins, we should be the more watchfull least we defile our selves again. What servant will not in reason think himself obliged to serve his Master so much the more faithfully, when he hath passed over his former negligence, riot, and dishonesty, and is not the case the same between God and us; it is true with ill minded and perverse natures, the forgiving of past injuries is an invitation to another, but that which clemency leads to, and works upon an ingenuous spirit, is a care not to offend any more.

2. I write to disswade you from the love of the world, because your sins are forgiven you for his names sake, Pudeat quod factum infectum reddere: so Beza. WhyBeza in loc. should you ungratefully undo what God hath mercifully done? Those sins are remitted to you, which whilest you loved the world, were admitted by you. Oh take heed that you do not forfeit your pardon by runing into the same sins again, Vos am [...]te dimissorem iniquitatum vestrarum, so St Austin, You are Aug. ibid. bound to love him who hath forgiven you your s [...]ns. So our Saviour saith of Mary Magdalen, Much was forgiven L [...]ke 7. 47. her, for (which is no doubt there as much as therefore) shee loved much, and Quomodo poterimus amare Deum si ama [...]us mundum? How can we love God if we love the world? Can the world do that for us which Christ hath done? It draweth you into many sins; but it cannot obtain the pardon of one sin. Oh then shall we not adhere to Christ, for whose sake our sins are forgiven, and forgo the world?

3. Lastly, and principally, I write to you this Commandment of loving your Brother, because your sins are forgiven for his names sake. Indeed it is that which this argument presseth in three severall waies.

1. In a way of imitation, the Brethren are Gods Darlings, he loveth all men so far as to forbear them, but he loveth them so as to forgive them; and surely [Page] fit it i [...], that where God forgiveth, we should; and whom he loveth, we should▪ Besides God loveth us so as to forgive us, and forgiving, to give all blessings to us, and shall not we be mercifull, and kind, and loving to one another after his pattern.

2. In a way of Gratulation, Thus Na [...]gorgeus urgethNaogorg. in loc. it. So great a benefit as forgiveness, Facilè persuadet ut e [...] benefaciamus, strongly perswadeth that we should returne somewhat to him, who, and for whose sake we are forgiven, Non Christo quidem sed membris, this we cannot to him in himself, but in his Members; Quibus ille jussit, To whom he hath commanded us to shew our affections. Indeed the good Christian cannot but thus reason with himself. If God hath at my request forgiven me pounds, and given me Talents, shall not I at his command forgive my Brother pence, and give him Mites? That love he hath shewed to me is infinitely surpassing that love which he expected I should shew to my Brother. So that it is impossible for him who is truly affected with his Fathers goodness not to be inflamed with Brotherly kindness; as therefore the cold stone or iron being warmed by the [...]ire casts forth and reflects that heat which it hath received, upon that which is adjacent to it; So doth the sincere Christian reflect the heat of Gods Love which is shed abroad in his heart, and sheds it abroad in Love to his Brethren.

3. In a way of Impetration. The comfort of this benefit of forgiveness lieth in the knowledg of it. Indeed whosoever hath his sins forgiven is Really, but he only who is assured that they are forgiven is sensibly blessed▪ A well grounded assurance cannot be obtained, but by finding those graces wrought in us, which accompany Remission, amongst which, this of Brotherly Love is not the least. If I can justly say, That I Love my Brother for his names sake, then, and not till then, I can comfortably say, My sins are forgiven for his names sake [Page] When therefore we finde these passions of hatred, envy, [...]lice, and uncharitableness to boyle in our hearts against others, for tho [...]e injuries which either they have, or at least we concei [...]e they have offered to us: What better Antidote can we use, then a serious meditation of Gods free and full underserved and unmeasutable Love towards us, notwithstanding our manifold sins against him? Which that we may duly imitate, for which, that we may be truly thankfull, and of which, that we may be comfortably assured it concerneth us: and accordingly St John writeth to us to Love the Brethren.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. 13, 14. VERS.‘I write unto you Fathers, because ye have known him that is from the beginning. I write unto you young Men, because ye have overcome the wicked one. I write unto you little Children, because ye have known the Father.’‘I have written unto you Fathers, because you have known him that is from the beginning. I have written unto you young Men, because ye are strong, and the Word of God abideth in you, and ye have over come the wicked one.’

PHilosophy not unfitly distinguisheth of a threefold naturall Life, Vegetative, Sensitive, Rationall. The first discovereth it self by growth, and Augmentation. The second by Motion and Sensation. The third by Discourse and Ratiocination. The first is only in Plants, the first and [Page] second in Beasts, all three in Man: nor would it be passed by, how Man doth as it were gradually put forth these severall Lives, living in the Wombe the life of growth; so soon as he cometh into the World the life of sense, and after the expiration of some years, beginning to live the life of reason.

And as thus there are three Lives, so there are three Ages of Mans life, which are to be reckoned from that time he begins to act as a man, and make use of his reason; Namely, Childehood, Youth, old Age; Our life is a day, whereof Childehood is the Morning, Youth the Noon, and old Age the Evening. After which succeedeth the night of death: our life is a journey which consisteth of three Stages, Childehood, wherein we go up hill; Youth, in which we run forward; and old Age, in which we run down hill to the Grave. Finally, Our Childehood is as a budding Spring, our Youth as a flourishing Summer, our old Age as a withering Autumn, after which followeth the Winter of death. With all these our Apostle hath here to do; and as every one of them is capable of instruction, he directeth his writing to them, not only joyntly bu [...] severally; in the words now read, I write to you Fathers, because ye have known, &c.

The particular Reasons why our Apostle wrote to every one of these Ages, do yet remain to be discussed; and before I enter upon them in particular, there are two things I will briefly premise:

1. That two of them are repeated, namely, that which respects Fathers and young Men, whereas that to little Children is only once mentioned, and if we well view it, we shall finde there might be good cause for the Iteration of them, and so no need to blame the Scribe, as if the fourteenth Verse were beedlesly added.

Besides that one, namely, that which concerneth [Page] young Men is not a naked Repetition, but withall an Amplification; there is a double reason maybe assigned, why he writeth to Fathers, and young Men twice, and but once to Children.

1. Because his discourse was principally intended for Fathers, young Men; look as in our Preachings though sometimes occasionally we instruct little Children; yet we must frequently direct our discourse to those who are drawn up to years of discretion; so no doubt our Apostle designed this Epistle for, and therefore directeth his writing to the young and old Christians.

2. Because the things about which our Apostle writeth are such which young Men, and Fathers have more need to be minded of then little Children. There is not so great danger of little Childrens being infected with the world, because they know not what belongs to it; whereas young Men having so much imployments in, are apt to be entangled with the world, and old Men having been so long acquainted with, cannot easily weane their affections from it. Little Zanch. in loc. Children are not so sensible of injuries, and therefore not so apt to be enraged with hatred as young Men and Fathers are: No marvell if he write again and again inculcating the argument, by which he would perswade them to Love their Brother, and disswade them from the Love of the World.

2. That all of them are laudatory Characters, commending that good which he observed in them, the Fathers for their knowledg of Christ, the young Men for their victory and spirituall strength, and the little Children for their knowledg of the Father. A fit pattern for all Ministers, for all Superiours, yea, for all to follow. Indeed to flatter bad men in their sins is abominable; God pronounceth a curse against such Prophets, who daube with untempered Morter, and by [Page] their smooth language strengthen the hands of evill doers; but to commend good men for their graces is commendable, and hath not only the pattern of the Apostle, but of Christ and God himself to warrant it.

The truth is, Praise is a due debt to Virtue, and therefore it is an act of Justice: it is not unfitly observed, that our Apostle joyneth these two together, If there be any virtue, If there be any praise, to intimate,Phil. 4. 7. that praise ought to attend on virtue. Nor is it only a debt, but a spurre, and therefore an act of prudence. When a good man is commended, others are incouraged, and si non amore virtutis, at dilectione laudis accenduntur, many have been allured with the Love of praise, whom the Love of virtue could notGr. Mag. Mor. perswade: however the person himself being commended is thereby animated, nor is it unlawfull for men to be Moved in a subordinate way with a desire of praise, and much respect. St Bernard upon those words in theBern Serm. 47. ex parv. Proverbs, Hast thou found honey? Eate so much as is sufficient for thee, saith Potest in hoc lo [...]o non incongrue mellis nomine favor humanae laudis intelligi, in this place by honey may be understood not unfitly the favour of humane praise, Meritoque non ab omni sed ab immoderato ed [...]lio prohibemur, nor are we prohibited all, but only an immoderate desire of glory: No wonder then if the Ministers of Christ whom he hath appointed Fishers of men among others make use of this bait of praise, that commendation may make way for their commands, and a well-done may encourage their Auditours to do better. This no doubt was the designe of St John, that by this Artifice of praise, his instructions might have the stronger influence upon them to whom he writeth.

Come we now to the severall Reasons by which he bespeaketh the severall Ages:

1. The first respects the Aged Fathers to whom he [Page] wrote, because they knew him who was from the beginning, as it is expressed in the thirteenth and fourteenth Verses.

In handling of this Character I shall consider the goodness and the fitness of it; the goodness of it in it self, by inquiring what it meaneth; and the fitness of it, both to the Subjects to whom, and the Objects about which our Apostle wrote.

1. Consider we this Character in it self, and we shall finde it not only good but excellent. Indeed in this one there are two Characters, to wit, of Christ and the Christian, which offer themselves to our view; of Christ, that he is from the begining; of the Christian, that he knoweth him, who is from the begining: of each in order.

1. Our Apostle here affirmeth concerning Christ that he is from the begining. Indeed Illyricus refersIllyr. in loc. this to God, who is said to be from everlasting to everlasting, and to inhabit eternity: and is called by Clemens Cl. Al. p [...]d. l. 2. c. 3. Alexandrinus, [...] and [...], the most ancient of all things, because before all things, yea, the Creator. And sutably Plato putting the question, What is the most ancient thing? answereth, God. But I conceive it is most sutable to the Apostles scope to understandCalv. in loc. Aret. in loc. Zanch. in loc. it with Calvin, Aretius, and the most, nay, best Interpreters, of Christ. And thus (as Zanchy well observeth) this may be asserted of him in a double respect, quo ad virtutem salvi [...]cam, and quo ad personam: in respect of virtuall efficacy, and personall subsistence.

1. Christ is from the begining, to wit, ordained Rev. 13. 8. and purposed to be the Mediatour of his Church, in which sense he is called the Lambe slain from the foundation of the world. Whence it is that though he dyed in the fulness of time, yet the virtue of his death as it extendeth forward to the end, so backward to the begining of the world.

[Page]2. But principally, Christ is said to be from the beginning, inasmuch as his subsistence is from eternity; to wit, in respect not of his humane, but divine nature. Thus St Austin appositely, novus Christus in Aug. in loc. carne, sed antiquus in divinitate, Christ as to his manhood Oecumen. ib. is new, but as to his Godhead ancient: and Oecumenius expressely, [...], who is it Joh. 1. 1. Isa. 9. 6. Mic. 5. 3. that is from the beginning but God the Word? In this respect justly is the Messiah called by the Prophet Isay, the everlasting Father; and the Prophet Micah saith of him who was to be born in Bethlehem, that his goings forth have been of old from everlasting. Upon this account the Authour to the Hebrewes asserts him to beHeb. 13. 8. Anselm. ibid. yesterday, to day, and the same for ever; where saith Anselm, by yesterday is denoted the time past, and the vast space of eternity preceding; by to day the time present; and by for ever that which is to come. Finally, unto this that metaphoricall Character which our Apostle giveth of Christ, is plainly to be referred, where he saith his head (that is his Divinity, so Pererius)Rev. 1. 12. Perer. ibid. and his hairs were white like wooll, as white as snow, to which in regard of its antiquity, for so Daniel callingDan. 7. 9. God the ancient of dayes, presently addeth, the hair of his head was like pure wooll, namely for whiteness, which is the badge of old age. Not to enlarge upon this point because it is only collateral in the Text, I shall in a few words discuss these two propositions which are plainly intimated in this clause, and clearly, expressed in Scripture.

1. That Jesus Christ had a being before he was born of the Virgin Mary; indeed he then began to be man, but he did not then begin to be, when his Mother conceived and brought him forth into the world. It was our blessed Saviours positive assertion concerning himself, Before Abraham wa [...] I am, and if he had a being before Abraham, certainly he did not begin to be when heJoh. 8. 58. [Page] was made man: That this was the meaning of our Saviour, is clear in that it is returned by him, as an Answer to the Jewes Objection, which is manifestly drawn from the short date of his personall existence, Thou art not yet fifty years old, and hast thou seen Abraham, tov. 57. Aug. in Joh. tract. 48. Phil. 2. 6, 7. which Christs words cannot be a full Answer, if they intend not that he had a personal being before Abraham, and so no wonder if Abraham were known to him; and that the Jewes so understood him, is evident, in that they took up stones to cast at him, as conceiveing him a blasphemer, in so saying, upon which accoun [...] the Father saith excellently; Ecce Judaei intellexerunt quod non intelligunt Arriani, Behold the Jewes understood that which the Arrians will not, but fondly and impiously endeavour to obscure. Very con [...]derable upon this account is that of St 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. Joh. 1. 14. Gal. 4. 4. 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, [Page] 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, Joh. 17. 5. 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 ( [...]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 suchMat. 25. 34. like.

No less doth it tend to the confirmation of this truth, that the Evangelist saith concerning Christ, All things Col▪ 1. 5. 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 c [...]rere substantiâ, Tertul. in prax. quod tantas substantias fe [...]it, he that gave being [Page] 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 [Page] 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 Eph. 3. 19. 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 orEst. in loc. 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. [Page] Indeed knowledge considered absolutely is a rare and precious endowment, and that which a rationall nature cannot but set an high value upon, and industriously seek after. Of all the trees of the garden none more desirable then that of knowledge; such is its magicall sweetness, that we cannot but fall in love with it. What made the Queen of Sheba come from far to hear the wisdome of Solomon, but that she might gain knowledge? Indeed what light is to the eye, that is knowledge to the mind, not only delightfull, but necessary, for as the eye cannot see without light, so neither can the minde judge and discerne of things without knowledge.

Knowledg at large is very amiable, but especially in reference to this Object, in comparison▪ of which all other knowledge is nothing worth. I may here veryProv. 31. 29. well allude to that of the Wise man, Many Daughters have done vertuously, but thou surmountest them all. There are severall kindes of knowledge, and all of them delectable, but this transcendeth them all. No Logick like to the knowledge of him who is [...], the divine reason. The science of the stars is pleasing; but far short of the knowledg of this star of Jacob, the Sun of Righteousness; the skill of Lapidaryes is choice, but the knowledge of this pearl of great price is far above it. Finally, To know antiquities is vety desireable, but much more to know him that is from the begining.

Let then no knowledge content us without this, and let us seek after this though we want other knowledg. Indeed it is the excellency of this knowledg, that whereas Ex quovis ligno no fit Mercurius, every man is not fit to make a Schollar, nor are some braines capable of all Arts and Sciences: this knowledge is that to which every man may, and ought attain in some measure; and therefore wisdome inviteth the simple to turn into her Schoole. Indeed (which is though a riddle, yet truth) [Page] it is ofttimes seen that mean, vulgar, ignorant persons are better versed in the experimentall saving knowledge of Christ then great Rabbies, and Learned Doctors.

Let then none despaire, but all indeavour after this knowledge, and whilest some are for the earthy knowledge of secular affairs, others for the watry knowledge of humane Arts; and others content themselves with an Airy speculation of divine things; let us laboure for a fiery knowledg of Christ, which may not only enlighten our mindes, but warme our affections, so as to make him who is from the begining, the end of all our desires, indeavours, the whole and sole Object of our trust, and love, and service.

2. By this time you have seen somewhat of the goodness of this Character, proceed we now to consider the fitness of it, and that in a double reference, to the Subjects, and the Objects of our Apostles writeing.

1. To the persons to whom he writeth, namely, Fathers, old Men. It is that which I shall here once for all take notice of, that the Characters here specified are such as belong to Christians of all Ages, Fathers asCalv. in loc. well as young Men must be strong and overcome the wicked one, young Men as well as Fathers must know him that is from the begining, Fathers and young Men as well as little Children must know the Father; but yet withall, there is a peculiar apitude in each of the Characters to the severall ages he mentioneth. This is eminently observable in this which is here given to the Fathers: For

1. Senibu [...] competit notitia, the act of knowing Est. in loc. here specified is such as in a speciall manner belongs to old Men, with the ancient is wisdome, and in length of daies Job 12. 12. Isai. 3. 2. understanding: so Eliphas, in which respect the ancient and the prudent are joyned together, Tum deni (que) animus scientiâ floret cum corpus temporis longinquitate marcessit, [Page] saith Damascen in his parallels, old Men have o [...]ttimes flourishing mindes, in withering bodies: and toDamasc. parallel, l. 1. c. 38. use the Phylosophers phrase, the eye of their soul is quick sighted when their corporall eyes are dull: for this reason it is that as Quintilian observeth, Militem Socrat. in Symp. [...]lut. eligimus juvenem imperatorem senem, a Souldier should be young, but a Generall old, and that City is said to be happy, where there are consilia senum, and hastae juve [...]um, old Counsellers, and young Warriours. Knowledge, though not alwaies, yet for the most par [...] goeth on three legs, and seeth with four eyes: and it was a true saying of a Learned Divine, A few gray Mr Gataker. hairs will do more worke then many young loakes: and surely then St John could not give a fitter commendation of these Fathers then that they were endued, Non vulgari prudentiâ, with divine knowledge.

2. Praecipu [...]m est aetate provectiori antiquiora nosse, old Men are versed in the knowledge of ancient things, and therefore it [...]s they love to discourse of things done long-agoe, and beyond the cognisance of those who are younger then themselves; this then must needs highly commend these Fathers, that their knowledge looked as farre as the begining, Namely, to him who is from the begining, or if with some you will referre the [...], from the beginning, to the Act that their knowledge of him was not of Yesterday, but▪ from the begining of their life they had been trained up in the knowledge of [...]hrist.

And now I would to God there were no cause of turning this commendation into condemnation. I Job 33. 7. said daies should speake, and multitudes of yeares teach wisdome said Elihu of Jobs friends. Indeed so it should be; but how seldome is it so, whilest many who have multitude of years, instead of [Page] speaking and teaching, have need to hear and learne divine wisdome, [...],Bas. M hom. 24. he that is a Childe of understanding, little differeth from a Childe in years, saith Basil the great: and alas, how many Fathers areSen. de Tranquill. l. 1. c. 3. in that sense Children? Turpis & ridicula res est senex elementaris, how ridiculous a sight is an old Man going to Schoole? and yet how many old Men have need to learne the A. B. C. of Christianity. How fitly may I apply to such that rebuke of the Author to the Hebrews, For the time Heb. 5. 10. they have had they might have been teachers, and yet they need to be taught the rudiments of Religion. Bern. in lo [...]. It was the complaint of St Bernard concerning many old Men in his time, I wish it were not too sutable to ours, Caput canum, cor cavum, facies rugosa, lingu [...] n [...]gosa; notwithstanding their gray heads, and wrinckle faces, they have frothy tongues, and empty hearts. Oh how many are there who do senescere, and yet both se & Christum nescire, are Ignoramuses, knowing neither Christ nor themselves; perhaps indeed they have attained some dexterous knowledge in the things of this life, they are well skild to get and keep their gold, heap up wealth; but alas they have not yet learned what treasures of grace and wisdome are in Christ. For one man that liveth to be old, how many dye young, and for one old Man that knoweth Christ savingly, how many are altogether unacquainted with him? Indeed if you question their Faith you shall find them very strong in confidence of being saved by Christ, and yet if you examine their knowledge, you shall finde them ignorant of that Christ by whom they believe to be saved▪ Solomon saith, A Eccl. 4. 13. poore wise Childe is b [...]tter then an old and foolish King; will not many knowing Children rise up in [Page] judgement one day against ignorant Fathers, whilest a Childe of ten years old, shall give a better account of Christian Religion, then some old men of sixty. I know not whither I shall chide or weep, declaime against the folly, or bewaile the misery of such old Men; when I consider the dismall threatning uttered by St Paul, That God will come in 2 Thes. 1. 8. flaming fire, rendering vengeance to them that know him not; and which will certainly render the account of these old men the greater, and vengeance hotter, who live within the Pale of the Church, in that they have not only had time, but meanes and opportunity of gaining this Heavenly knowledge, but they neglect them.

Oh then you Fathers receive a word of admonition, though whilest you were young men, you were careless of divine things, yet now surely it is time to look afterCypr. abus. grad. them: it is one of St Cyprians twelve horrid abuses, Si sine religione senex esse inve [...]iatur, for an old man to be irreligious, and a stranger to Heavenly things; you are almost at the end o [...] your daies, on labour to know him which is from the begining; your naturall life through Gods goodness is prolonged. I but it must at length be ended, let nothing content you without the knowledge of the Joh. 17. 3. true God and his Sonne Jesus Christ which is eternall life. Why should you be as bad Apprentices that having served seaven years, are still to learne their Trade, heare so much, and so long, and yet know so little of Christ? Assure your selves the only comforts of old age, are Conscientia bene peractae vitae, & scientia Christi experimentalis; the conscience of a well lead life, when you are able to reckon not only daies and years, but good workes done in those daies, and filling up those years, and chiefly the experimentall knowledge [Page] of Christ; whereby as good old Simeon you embrace him in your armes. This will be both your comfort and your honour, An hoary head being Vide Chrysini. Ps. 50. a crown when it is found in a way of righteousness and knowledge. As then God is pleased to adde to your daies, do you adde to your knowledge. And though old age cause your strength of body to cease, yet strive that souls may more and more increase in this and all other graces of the holy Spirit.

2. There is yet another fitness which would be considered in this Character, and that is in reference to the matter about which he writeth, especially the praecedent and subsequent Doctrines; that thereby we may see what influence the right knowledg of Christ hath upon those excellent duties of contempt of the world, and Love of the Brethren.

1. Because you have known him which is from the begining, love not the world. It is that which may very well be urged upon a double account, by an argument drawn.

1. Ab Indecoro, It is a very unbeseeming thing for you who have known him that is from the begining, and have been so long Scholars in Christs Schoole to love the world. That they who know no better should soare no higher, it is no w [...]nder, and therefore if Heathens, Pagans, Infidels, should be earthly minded, it is no more then what is to be expected, but for them who know Christ, and knowing him, cannot but know what an excellency there is in him; and what a vanity there is in the world to dote upon it is very incongruous. A Bristol stone is very glorious in his eyes who never saw a Diamond, but he would deservedly be accounted stupid, who should prefer a Bristol stone before a Diamond; all Christians especially Aged ones cannot but experimentally know Christs fulness and the worlds emptinesg; and therefore [Page] it must needs be a very irrationall affection in them to Love the world.

2. A Cantrario, The knowledg of him that is from the begining; and the Love of these things that have both begining and ending▪ are contrary to, and so inconsistent one with another; and the reason is plain, because (as hath been already intimated) the true knowledg of Christ is inseperably attended with Love to him, [...], Loving is caused by seeing, where the Object is amiable; Christ is altogether Lovely, so that it is impossible to see him and not to Love him. The Orator saith of virtue that it is so desirable, that if men could with bodily eyes behold it, they would be ravished with it; sure I am, he that with spirituall eyes beholds Christ, cannot but be enamoured with him. Now the world must needs be vile to him to whom Christ is precious; if the knowledg of Christ attract us to him, it cannot but weane us from the world; so that whosoever professeth to know Christ, and loveth the world, he giveth his profession the lye, and plainly discovereth his knowledg to be such, which though it have light, hath no heat, and is none of that knowledg which Christianity cals for.

2. Because you have known him which is from the begining, loue the Brethren; and this likewise is that which may be strongly pressed by a double enforcement.

1. Ab Object [...], The knowledg of him who is from the begining, carryeth with it a knowledg of that Love which he had from the begining toward us, and did manifest in the fulness of time to us, and no such obligation to Love, as Love, of our Love to the Brethren, as Christs Love to us. It is very observable how St Paul perswadingEph. 5. 2. to walk in this path of brotherly love, doth not only direct but incite to it by Christs example, But walk in Love as Christ hath loved us. Indeed he that knoweth [Page] the Love of Christ, cannot but be in some measure sensible how free, and how full it is; and surely that Love which is both sine merito, and sine modo, (to use St Bernards phrase) both undeserved and unmeasurable, may well engage to a return of Love, in whatsoever way he who hath so loved us, should expect and direct i [...].

2. Ab Effecto, Inasmuch as Brotherly Love is, though not an immediate, yet a genuine effect of the knowledg of Christ, the account whereof, take briefly thus. Our Brethren (to wit) by grace are Christs Brethren, and if we love Christ, we cannot but love his relations. All Christian Brethren have the Image of Christ stamped upon them, and if we love Christ, we cannot but love his Image; where then there is a true and sincere affection to Christ, there cannot but be a love of the Brethren, and where there is a saving knowledge of Christ, there (as hath been already manifested) cannot but be a sincere love to him.

That therefore it may appeare, our knowledge of Christ is not meerly notionall, but experimentall, such a knowledge of him as is accompanied with a sense of his love to us, not barely speculative, but practicall; such a knowledge of him, as is attended with our love to him, let us show it by love to our Brethren.

To close up this discourse, It is an excellent advice of St Hierome, discite [...]am scientiam in terris cujus cognitio perseverat in caelis, seek after that knowledg on ear [...]h, which will persevere in Heaven, let us now begin, and not only begin, but according to St Peters counsell, Grow in the knowledge of our Lord Jesus Christ, who is from the begining, which shall be consummated in the end, when we shall enjoy that beatificall vision, which shall need no increase, and know no end.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. 13, 14. VERS.‘I write unto you Fathers, because y [...] have known him that is from the begining. I write unto you young Men, because ye have overcome the wicked one. I write unto you little Children▪ because ye have known the Father.’‘I have written unto you Fathers, because you have known him that is from the begining. I have written unto you young Men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one.’

AMong others, there are two speciall qualifications of a good Minister, the one, that he be faithfull, and the other that▪ he be pr [...]dent. His faithfullnes [...] consists in delivering those things that are true; and his prudence in making choice of such things as are fit. The fitness of a Ministers [Page] discourse lyeth chiefly in a double reference. To the season and the persons. All both words and works receive [...] great deale of beauty from their opportunity, it was not without reason that he said, Omnium rerum est primum, the chief in all actions is the fit time: and Solomon concerning a word spoken in due season, mentioneth the goodness of it with a question, as if itProv. 15. 42. were beyond any positive expression. How good is it? Nor is there [...]ess regard to be had to the condition of the Auditors, then the fitness of the season: since hereby a discourse becometh not only seasonable but sutable. Physitians, though (unless necessity enforce) they have a regard to the season, yet especially, and alwaies they have respect to the different constitution of the patients in administring their po [...]ions, and no less doth it befit us who are spirituall Physitians to accommodate our Doctrines to the condition and disposition of those to whom we preach. Excellent to this purpose is thatRa [...]. Maur. de instit. l. 3. c. 37. of an Ancient, Pro-qualitate audientium formari debet serm [...] doctorum ut per singul [...] singulis congruat & à commu [...]i [...]dificationis arte nunquam recedat. The Preachers Sermon ought to correspond to the Auditours condition, so as may best tend to edification. Look as in Musick all the strings of the Instrument though they are touched with the same hand, yet not with a like stroake; so in Preaching, all sorts of persons are to be dealt with, but not in the same way; Aliter admonendi sunt viri aliter faeminae, aliter in opes, aliter locupletes, aliter juvines, aliter senes, as he excellently goeth on, one admonition is fit for Men, another for Women, one for the Rich, another for the Poore, one for the Young, another for the Old. This discreet Application of our instructions, is that whereof the holy Apostles set us a pattern: and among the rest St John, especially in these Verses, wherein we may observe him bespeaking severall ages, and that in severall addresses sutable [Page] to those ages, I write to you Fathers, &c.

2. The reason by which our Apostle inculcateth his writing upon the Fathers being already handled, that which we are next in order to insist upon, is that by which he presseth his writing upon the young Men; as it is mentioned in the thirteenth, and again, both repeated and amplified, in the fourteenth Verse.

To put them both together as expressed in these words, You are strong and have overcome the wicked one, and the word of God abideth in you. You may please to consider them two waies, Absolutely, as a commendation, and Relatively, as an incitation.

Consider the words as a commendation, and so thatConsid. 1. I may make use of the metaphor, in the Text, be pleased to observe these foure particulars.

The Enemy, The Conquest, The Aids, and The Combatants.

The Enemy is Characterized by that term, the wicked one.

The Conquest is Ingeminated in that phrase, have overcome.

The Aids are specified in these words, strong, and the word of God abideth.

The Combatants are included in the you, who are just before expressed to be, young men.

1. Begin we with the Enemy, who is called The wicked one. There are three grand adversaries of our salvation, and all of them have this Epithet given to them: the world is called by St Paul, an evill world, and the flesh which is the corruption of our nature, isGal. 1. 4. called the evill treasure of the heart, and the Devill frequently the evill one, the wicked one: in this respectMat. 12. 38. Zanchy conceiveth by the wicked one here to be understood Synecdochtically, all our spirituall enemies; butZanch. in loc. I rather incline to that exposition, which interpreteth the wicked one here mentioned to be the Devill, he it [Page] is who not only here, but twice more in this Epistle, is so called by our Apostle; and no doubt he learned it from his Master, who giveth him this title in the parable [...]. Chrysost. in orat. dom. Tertul. de pat. c. 4. de cultu faem. c. 5. de [...]uga in persec. c. 8. of the Tares; yea St Chrysostome and others of the Fathers, are of opinion, that the evil from which our Saviour teacheth us to pray, that God would deliver us, is the Devil, and accordingly Tertullian renders several places of Scripture which mention the Devil by malus, malignus, nequam, evil, wicked, malignant.

It is a name which no doubt is given to the Devil, antonomasticè, by way of eminency; [...] ▪ saith Illyricus Illyr in loc. is more then [...], and noteth one who is exercitatissimus in omni malitiae genere, exercised in all kind of wickedness; [...], is more then [...], and noteth one who is insigniter improbus, infamously, notoriously wicked: As though holiness be a quality communicable to the creature, yet God and Christ are emphatically called in Scripture the holy one, because according to Hannahs saying, there is none so holy as the Lord; [...]o though there be many evil and wicked persons in the world, yet the Devil is the wicked one, because there [...] none so evil as the Devil; and therefore St Chrysostome Chrysost. ibid. g [...]eth this reason of the appellation, Christ calleth hi [...] the wicked one, [...], beca [...]e of that hyperbolical wickedness whereof he is gu [...]y.

[...]r the better explanation of this, I shall briefly resolv these two Queries,

How he came to be so?

[...]here [...]n he appeareth to be so?

It [...]ould be a little enquired into, how the person Quest. 1. here s [...]ken of came to deserve this title, the answer to whi [...] I shall returne.

1. Natively, he was not so by creation? The Devil, if you loo [...]pon him in his first original was Gods creature, [Page] and therefore good, yea in the highest form of creatures, an Angel, and therefore excellent. Indeed the Angels are creatures whom God placeth near to himself, they stand about his royal throne, from whom he keepeth nothing but the regal diademe, and their nature most fully resembleth the divine, who is goodness it self. Upon this account St Austin asserts,Aug. de civit. Dei, l. 19. c. 13. and truly, Ipsius diaboli natura in quantum natura est non est mala, the nature of the Devil is still in it self good, yea very good, because angelical: the Mani [...]hees and Pris [...]illianists very confidently affirm, that the Devil was created by an evil God, and so evil from the beginning; but when our blessed Saviour saith non stetit, it manifestly implyeth, a fuit in veritate, he did not stand, that he was in the truth, a state of goodness and integrity. To this purpose Tostatus well observeth,Tostat. in Mat. that the Devil is called the wicked one, not as if he were simpliciter & absolutè malus, absolutely evil; God indeed is called the Holy one, because he is so essentially not so the Devil the wicked one; and there fore,

2. Affirmatively, it is not by creation but defecti [...] and apostasie from that state wherein he was creat [...]. That the Devil is become so evil he may thank himself for it; God made him an Angel of light, but [...]e hath made himself an Angel of darkness. It is t [...]e, God made him mutably good, inasmuch as he made his will free to choose or refuse, but this freedome was only the occasion, it was his own abuse of that li [...]erty was the cause of his wickedness. Indeed to be by [...]ture unchangeably good, is an incommunicable prope [...]y of the Deity, and the reason is plain, because it [...] only the will of God, which is the adequate rule of go [...]dness, so that there is nothing good but what he wi [...], and whatever he wills is good; no wonder then if th [...] creature whose goodness consists in a conformity to t [...]e will of [Page] God, be capable of a deflection from the rule, but still inasmuch as by creation it is invested with a power of willing a conformity to the rule, and walking according to it, this actual defection is not to be ascribed to God, but it self, which abusing its innate liberty, chose to swerve from the divine Law, and so became abominably wicked. And now by how much the more excellent a creature the Devil was at first, by so much the more vile and evil he is become: It is a known saying, corruptio optimi pessima, the best wine maketh the sowrest vinegar, quanto gradus altior, tanto casus grandior, the higher the place, the greater the fall; and therefore the Devil being by creation the best, must needs by transgression be the worst, and so deserve the name of [...], the wicked one. Quest. 2.

It would further be enquired, wherein it appeareth that the Devil is so wicked? The discovery whereof is manifest in these f [...]ve particulars.

1. He is the wicked one, because he is the first in wickedness, and the ringleader of rebellion against God, [...], i. e. perditum illum & scelestum malorum inventorem, Justin. in loc. Joh. 8. 44. so Justinian, the wicked one, that is the desperate inven [...]r of all evil. Observable to this purpose is it, that our blessed Saviour calls him, the father of lies, he that is the first inventer of any thing, is in the Hebrew phrase stiled, the father of it: Jubal who invented musick is called, the father of all such as handle the Harp and the Organ, so is the Devil the father of lies, because he made the first lie; indeed if you survey the pedegree not only of that but all sin, you will find him to be the father of it: our first parents were great sinners, but yet they sinned by perswasion, Eve by the Serpent, Adam by Eves solicitation, but the Devil had no tempter, the Angels are said to leave their own habitation, net keeping their first state (to wit) voluntarily of their own accord, apostatizing from that [Page] state wherein God had created them, and so rebelling against the divine Majesty. Now look as it is a great honour to any one to have been the inventer of any thing that is excellent, the first in finding out any rare secret, so it is a great aggravation of the Devils wickedness, that he was first in transgression.

2. He is the wicked one, because he is obstinately and immutably wicked; so Tostatus, Quia in malo firmatus, Tostat. in Mat. Brug. in Mat. and Brugensis, Cujus voluntas immutabilis à malo ad bonum, as he was the inventer of, so he is a persister in wickedness. By creation he was, and (as hath been already shewed) must be mutable from good to evil. By corruption he is become immutable from evil to good, God justly denying him that grace which should change his will. Indeed we read in St James his Epistle, that the Devils tremble, to wit in respect of the punishment to which they know themselves reserved; but we read not of their repenting, no not so much as relenting in respect of the sin they have committed, though they cannot but know and be fully convinced what they have done, and how repugnant it is to Gods Law, and consequently to right reason.

3. He is the wicked one, because he is malitiae studiosissimus, so Illyricus, most industriously wicked, [...], is derived from [...], what pains and labour doth theIllyr. in loc. D [...]vil take in wickedness. Among other titles by which sin is called, this is one, that it is, the work of the Devil, sin being indeed the Devils work which he doth most unweariedly pursue. Devil in our English language is qua [...], do evil; indeed for this many thousand years it hath been his continual employment, never resting day nor night to perpetrate and promote wickedness. The most notorious wicked man is sometimes at rest, and alloweth himself at least a sleeping time, but the Devil is alwayes active in sin; and as he is never well employed, so he is never idle; Christ went about doing [Page] good, and he compasseth the earth doing evil: In one word, he is sins sworn servant, drudge, slave. It is true, sometimes this wicked one transformeth himself into an Angel of light, maketh a show of holiness, but it is as true that then he is then most wicked; nor is the Devil more a Devil at any time, then when he is wrapt in Samuells mantle, hypocrisie being a duplicated iniquity.

4. He is the wicked one, because conatur malos efficere, so Tostatus, he is a tempter to wickedness, [...],Tost. in Mat. because [...], he is not content to be bad himself, but he draweth others to it; being himself fallen into misery, he envied mans felicity, and therefore seduced him to impiety; as he was the first sinner, so he was the cause of sin; he tempts all persons at all times, in all places, and for no other end, but either to hinder them from good, as he did Paul, who tells the Thessalonians, he would have come once and again, but Thes. [...]. 18. Satan hindered him, or else to allure them to evil, as he stirred up David to number the people, and put it into Judas his heart to betray Chsist. Indeed the Devill is called in Scripture both a tempter and an accuser, this being his method first to draw men to, and then to accuse men for sin. It was the brand set upon Jeroboam, as denominating him a very bad man, that he made Israel to sin, how abominably wicked then is the Devil, who maketh persons, nations, yea the whole world to sin?

5. And yet lastly, that we may take the heighth or rather fathome the depth of his wickedness, he is the wicked one, inasmuch as he vigorously pursueth and constantly persevereth in wickedness, because it is wickedness, not out of any pretended benefit which may accrue to himself, but because it is dishonourable to God, and injurious to man. Indeed pleasure and profit and honour are the arguments by which he perswadeth, [Page] and the baits by which he catcheth the sinner; but none of these are any motives in regard of himself: meerly the Antipathy he beareth to God, and hatred he hath of goodness, putteth him upon endeavours to promote sin in the world; therefore he delights in evil, because God abhorreth it; therefore it is his joy, because it is Gods dishonour; Finally, therefore it pleaseth his will, because it defaceth Gods image. To live in any sin though because of a seeming advantage, is odious, but to be wicked because it is wickedness, is abominable; no man ever came to such a state of wickedness, but he committed the sin against the Holy Ghost. How desperately wicked then must the Devil needs be, who sinneth not only though, but because he knoweth it to be sin?

To wind up this then; we all pretend to hate the Devil; oh then why do we love sin! It is an argument which God himself useth to perswade to holiness, because it is his Attribute, Be you holy, for I am holy; surely it should be a prevalent disswasion from wickedness, because it is the Devils property; as we abhorre to be like the Devil, let us abhorre to be wicked. Indeed we all defie Satan as he is the pursuivant of divine justice, but yet I fear we dei [...]e him as he is the God of this world, and the Head of the carnal State. Oh remember if we do his lusts, we own him as our Father, whilest yet we pretend to abhorre him as an enemy! as therefore we would not be the Devils children, let us cast away our sins.

And especially take we heed of those degrees of wickedness which denominate him the wicked one: farre be it from us to make wickedness our trade, our business, by customary committing it; as those do who are called workers of iniquity; to make it not only the work of our hand, but our brain by inventing it, as they were whom the Apostle characterizeth to be inventers [Page] of evil things; yea not only of our heads, but our hearts by delighting in it, as they of whom Solomon speaketh, that rejoyce to do evil; and which is yetRom. 1. 20. Prov. 2. 14. Act. 13. 10. worse, to take the Devils office out of his hand, by tempting others to sin, as Elymas who stirred up Sergius Paulus against the truth, whom therefore Saint Paul called the child of the Devil, and an enemy of all righteousness.

In one word, Let us be so farre from imitating the Devil, as that we learn not to hearken to him, but rather when he tempts, to answer him in Christs language, Get thee behind me Satan. Be sure if the Devil perswade thee to any thing, it is either in it self wickedness, or for a wicked end; whatever show of amity he may profess, or promises of good he may make, yet believe him not; he is thine enemy, and it is though an apparent good, yet a reall evil to which he sollicites thee: for he is the wicked one.

2. Having given you a view of the enemy; that which next cometh to be considered, is the conquest which all true Christians have over this enemy, You have overcome the wicked one. To give you the full extent of this word, consider it two wayes.

1. As opposed to making peace; it is not you have made a league with, but you have overcome the wicked one, since there is no way to deal with the Devil but by victory; indeed in temporal wars the case is different, Bellum geritur, ut pax acquiratur, a good peace is the end of every just war; yea and a peace where it may be obtained, is rather to be chosen then victory, that the effusion of bloud may be prevented; but in this spiritual war with Satan, nothing less then a conquest must suffice. The truth is, every Christian souldier must either [Page] be victor, or victus, a conquerour over, or else conquered by the wicked one. The Devil will not make peace with us upon any terms; but that he may be Lord over us; all his fair promises are upon that condition he made with Christ, If thou wilt fall down and worship me; so that if wee make a league with, wee are overcome by the Devil.

2. As more then fighting: indeed conquest supposeth a battel, and victory is preceded with a fight; if it be not so alwayes in temporal warres by reason of the cowardize of the enemy, yet it is, in spiritual; since the Devil is too much a Lion to be overcome without a combate, Quid aliud quotidiè in mundo, quam pugna adversus diabolum geritur? saith St Cyprian, we must continually makeCypr. de Mort. account to be engaged in a war with Satan: So that what is threatened to Asa, may be justly said to new born Christians, From henceforth thou shalt have war with the Prince of darkness; and indeed this is that which maketh for the honour of Christian souldiers. For as Maximus Tyrius saith of Hercules, if you take from him, [...], the savage beasts, and cruel tyrants with whom he grappled, you deprive him of the reputation of his valour; so the graces of a Christian would not be so illustrious, were it not for theRom. 8. 38. Devils temptations. Christians then are fighters, and more then fighters, for withall they are conquerours; nay, if you will believe St Paul, they are conquerours, and more then conquerours.

Indeed it may seem somewhat strange that our Apostle should speak of this victory, as of a thing already accomplished, when as (they of whom he speaketh being young men) the war was as it were but begun. It is (and justly) accounted a presumption in other wars [Page] to sing a triumph before the victory, and promise a victory before the fight, like Lucullus, who in the begining of his fight against Tygranes and Mithridates cryed out Vicimus, and Caesar, whose usuall boast was veni, vidi, vici, I came, I saw, I overcame. But in this war our Apostle doubts not to affirme of those young Souldiers, they had overcome, and that not without good reason: For

1. They are said to overcome the Devill whilst theyNon tam ad spiritualem pugnam incitat quam certam illis victoriam pollicetur. Fer. in loc. are yet in the fight, because they are sure to overcome, it is not unusuall in Scripture to express, that as accomplisht which shall surely be fulfilled. Thus the Prophets often spake of Christs sufferings which a long time after were to be undergone, in the Present and Preterperfect Tense: for this reason might St John thus express this victory. Indeed it is not so in other battels, Alea belli incerta, the success of war is dubious, ofttimes the less number, weaker side, and worst cause gets the day, in this respect it is justly said, Let not him that Infirmus hostis qui non potest vincere nisi volentem. Hier. ad Demet Diabolus suadere & sollicitare potest cogere omnino non potest non enim cogendo sed suadendo nocet nec extorquet a nobis consensum sed petit. Aug. l. 7. hom. 12. Jam. 4. 8. Matth. 4. 2. Hier. Ep. 8. ad Demetr. puts on his armour, boast as he that putteth it of, they that have gone into the field big with hope, have returned home with shame. But in this war its no more but fight, and the conquest is certain: St James position is express, resist the Devill and he will flie from you; If we stand to it, he runs away, Satan cannot conquer us without our own consent; it was his word to Christ, cast thy self down, he could not cast him down, we may give our selves into his hands, otherwise he cannot captivate us. Indeed Christ hath wrought the victory for us, so the first promise telleth of him, that he should breake the Serpents head, that is, his power and policy: so the Evangelicall History records, how he overcame in the wilderness Satans impetuous assaults, Ut oppressum at (que) contritum tradat discipulis concul [...]andum: as St Hierome excellently, that he might deliver him bruised and subdued to be trampled on by his Disciples. Finally, [Page] So St Paul asserts of him, He spoiled principalities and powers, and again, Through death he destroyed him Col. 2. 19. Heb. 2. 16. that had the power of death, to wit, the Devill. No wonder then if all Christians being ingraffed into Christ, overcome by the blood of the Lambe. It is safe fighting with a disarmed man and captivated Enemy, Vide Chrysol. Serm. 2. well may we be sure of the day who wrestle with a conquered adversary.

2. They are said to overcome, because they have begun the conquest; look how believers are said to have eternall life, because the spirituall life in them is the begining of eternall: So they are said to overcome, because they begin that conquest which shall never end. Indeed the Church Triumphant is on the other side the Sun, nor shall a compleat victory be obtained till this mortality put on immortality. The Israelites march out of Aegypt, was an Emblem of our taking the field against Satan: and when had they prevailed? Not till they lodged their colours in Canaan. Only glorified Saints are aboveAliud est iutra regnare aliud est extra oppugnare. Aug. in John tract. 12. the Devils reach; but withall we must distinguish between Satans commanding, and assaulting power; every converted Christian is delivered from the one, but not from the other; Satan is not so conquered, but that he still layeth siege, yet he is so conquered, as that he is turned out of the Castle; the Devill still rageth, and more then before, but his dominion is taken away; so that notwithstanding renewed assaults, and particular f [...]yles he hath no fixed rule in the heart. As therefore St Paul who bids the Colossians Mortifie their earthly Members, asserting of them just before you are dead, meaneth according to Davenants gloss, Mortifiecare Daven. ibid. caepistis, you have begun to dye: So St John intends by this you have overcome, that is, you have begun to overcome, Col. 3. 3. yet so as that we must not be weary, but still prepare for more assaults, and so persevere fighting to the end.

[Page]3. They are said to overcome as inchoativè, so interpretativè. In Gods account and estimation, our striving against the Devill is a conquest over him; look as Abraham is said to offer his son Isaack, when yet a Ram was sacrificed, because his will to offer him was esteemed by God as if he had done it. So a Christian indeavour to overcome the Devill, (though we cannot fully master him, nay, are sometimes mastered by him) is accepted as if it were a victory; when the Childe taketh the bow in his hand putteth the Arrow into the Bow, and draweth as far as it can, the Father accounts it as if the Childe had hit the marke; so doth our gracious God look on the strugling of his servants with Satanicall temptations, and our continuing to combate is (in his mercifull acceptation) a gaining the Conquest.

To end this, what an incouragement should the consideration hereof be to us in our Christian warfare? What though the victory be difficult; not to be obtained without sweat and bloud? Yet it is possible, nay, certain, if the difficulty discourage, let the certainty incourage. Indeed there be many inducements to this combate. The Authority of our call, having a commission from the King of Kings, The justness of our cause, as being against him who is both ours and Gods enemy; above all the assurance of success as being such a fight as shall unquestionably end in conquest.

The truth is on the one hand, If we yield to him he is an imperious Tyrant; and on the other hand, If we resist him, he is a timorous coward. The Historian said of Alexander, that he was [...], and [...], a formidable warriour, and a gentle Conquerour; but the devill is a cruell Conquerour, and a faint warriour. This Lyon to use St Bernards expression,Bern. in Psalm Qui habit. Serm. 13. Rugire potest, ferire non potest, may roare but cannot teare, Rugiat quantum vult, tantu [...] non fugiat ovis Christi, let him roar as much as he will, only let not Christs sheep run [Page] away; fight therefore (according to St Pauls counsell) this good fight, which is good as in the cause, so in the event, Pugnate ut vincatis vincite ut coronemini (according to St Austins exhortation, fight that you mayAug. in loc. conquer, and conquering be crowned: which that you may be enabled to do, furnish your selves with choice and excellent weapons: and so I am fallen on the,

Next considerable the helps whereby this victory is attained in these words, You are strong, and the word of God abideth in you. This wicked one in the Text with whom we are to encounter, is such an adversary, as wants neither power nor policy, strength nor skill to set upon us, in regard of the one he is compared to a Lion, of the other to a Serpent, and truly in both these respects it may seem strange that we should overcome him; but these words return an Answer to such an Objection, letting us see that true Christians have that strength whereby they can grapple with the Devils power, and by the word dwelling in them, they have that wisdome which can discover and defeate the Devils subtilties. The participation then of a divine strength, and the inhabitation of Gods word, are the two singular helps by which the wicked one is overcome.

1. Begin we (and at this time end,) with the first of these as it is briefly couched in these words, you are strong.

For the unfoulding whereof I shall briefly dispatch two things, namely, the necessity and nature of this strength.

1. You are strong, and great need there is you should be so, nothing more necessary for a Souldier, then bodily, for a Christian, then spirituall strength, and that especially on a threefold account.

1. Souldiers are put upon long and tedious marches, which they cannot performe without strength; it is [Page] no wonder if the weak sickly Souldier throw down his armes, or lie down in the way, as being not able to march forward; what else is a Christians life but a journey, a march, wherein he is to continue to the last? but alas how should he do this without strength? Among theGal. 6. 10. many Caveats given us in Scripture, none more frequent Heb. 12. 18. then those against weariness and fainting in our minds, of back-sliding and drawing back from Christianity, thereby intimating, how hard a work it is to performe, and how apt we are to fayle and faint: and therefore in this respect we have need of strength.

2. Souldiers are exposed to the scorching heat, and the nights cold, to hunger, and thirst, and watching; in a word, to much hardship, and this they cannot indure2 Tim. 3. 12. without strength: St Paul asserts it concerning all who live godly in Christ Jesus, that they must suffer persecution, Rom. 8. 37. and elsewhere he reckons up a Catalogue of evils very incident to Christians, tribulation, distress, persecution, famine, nakedness, perill, sword; and if we cannot do good, much less can we suffer evill without this strength; it is the strong back that can beare an heavy burden, a strong ship which can abide blustering stormes, the strong Christian who must take up his cross and undergo afflictions.

3. Lastly, And most sutable to our present purpose, Souldiers are to encounter with their enemies, receive and give assaults, and many times the enemy with whom they are to wrestle is very potent, so that without a considerable strength, there is no expectationPsal. 103. 20. of a victory: upon this account Christians stand in greater need of strength, since he with whom they fight is (as St John stileth him) the great red Dragon, yea,Rev. 12. 10. Eph. 2. 2. (in St Pauls language) the God of this world. Indeed when we consider, that this wicked one is for his nature a spirit, an Angel, a Creature which excels in strength, [Page] hath for number a legion of Devils at his command, and if he please to beleagner one simple person wants not power (if God let him loose) to make use of all Creatures, as the engines of his temptation, we cannot but acknowledge, his strength is great, and therefore there is no overcoming him without a greater and surpassing strength.

2. But that which would chiefly be considered is, wherein this strength of a Christian lyeth, by which he overcometh the wicked one? In answer to this know that it consists in three things.

1. In a due preparation, The strength of a Souldier lyeth much in his weapons, so doth the Christians. When our blessed Saviour would let us see the Devils might, he cals him the strong armed man, therefore strong because armed: and when St Paul exhorts the Ephesians to be strong, he presently adviseth them to put on their armour. IndeedEph. 6. 10. what hopes of conquest without our weapons over an armed adversary? What the severall pieces of our armour are, we shall finde there reckoned up, but among them all, that which St Paul bringeth in with an [...], above all, and which S. Peter singleth out, is our Faith, Whom resist stedfast in the Faith. Indeed as the Father excellently, Increduli timent diabolum quasi leonem, in fide fortes despiciunt quasi vermiculum, whilst unbelievers feare Bern. the Devill as a Lyon, the faithfull contemn him as a worme.

2. In a firme resolution, strength of body, of Armes will little privaile, where there is not strength of Minde, and a magnanimous spirit, Say to them that are of a fearefull heart be strong, that is, beIsai. 35. 4. couragious, and accordingly they are put together, be strong and very couragious, to which agreeth that of the Apostle Paul in his militaryJosh. 1. 7. [Page] precepts, Quiet your selves like men, be strong, it is not all the wiles and assaults of the Devill can2 Cor. 13. 7. beat off a fixed Christian, he saith with Christ, Ge [...] thee behind me Satan, or in words, much like those of David, Depart from me thou uncleane spirit, for I will Psal. 119. 115. keep the Commandments of my God: in one word, he that goeth out with resolution, and marcheth on with courage, holdeth out with constancy, and cometh off with Conquest.

3. Lastly, In the spirits assistance, it is very observable that the Apostle when he would have us be strong, presently addeth, in the Lord, and in the power of his might, thereby teaching us where, and in whom our strength lyeth. Indeed the preparation we make for the battle is from the Lord, and therefore our Armour is called the Armour of God, not only in respect of institution, it being that armour which he appoints us: but constitution, because it is that armour which he giveth us. Besides this, that resolution that is in us, is put into us, it is God must strengthen our hearts, and when both these are wrought, there is still required the spirits concurring assistance to enable us in the resistance; he that worketh in us to will, must also work in us to do, and he that helpeth us to put on, must teach us to use our armour: look as sometimes when the Army which cometh against a City or Country is numerous, there is a necessity of procuring forrain supplies; so is it alwaies with a Christian in his combate with Satan, there is a necessity of calling in Heavenly aide.

To end this then, Whensoever oh Christian, thou art assaulted by this wicked one, what shouldest thou do but labour to strengthen thy self against him? but be sure thou presume not upon thine own strength. Remember Peters deniall, and trust not to thine own ability, he is the [Page] best Souldier in the spirituall warfare that fighteth upon his knees, seeking to God for grace. Bewaile then thy own weakness, depend on divine strength, implore the spirits enablement, and doubt not bus he that begins will finish his good work, and as he cals thee to the fight by his command, and assist thee in it by his spirit, so he will crown thee with success and victory after it.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. 13, 14. VERS.‘I write unto you Fathers, because ye have known him that is from the begining. I write unto you young Men, because ye have overcome the wicked one. I write unto you little Children, because ye have known the Father.’‘I have written unto you Fathers, because you have known him that is from the begining. I have written unto you young Men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one.’

THis is now the sixth time that I have read this Scripture in your ears, not that I like the humour of dwelling upon one Text, when the sacred Book affords so much variety, but because I have met with so much variety in this one Text. Indeed in these Verses our Apostle seemeth [Page] as it were to erect a Schoole, wherein are three forms, the first of experienced Fathers, the second of vig [...]u [...] young men, and the third of hopefull little Children. And no wonder if it aske some time to examine these formes and instruct them in their severall lessons: or if you please, you may behold him building three Taber [...]acl [...]s, or rather raising a Fabrick of three stories, the uppermost whereof is of old Men, the middlemost of young Men, and the lowest of little Children; in each of which there are severall Roomes and some of them very spacious. No wonder if it require many hours to walk through and take a view of them and their inhabitants. Finally, I may call this Scripture, a Book consisting of three large and faire leaves; for the instruction of old, young, and little ones; well may it be often read and perused, I write to you Fathers, &c.

The reason why our Apostle writeth to young Men, is that which we are yet in handling▪ in which (considered as a commendation) we have observed foure particulars, and that which is next in order to be discussed is the

2. Second branch of the third particular, as it is expressed in these words, and The word of God abideth in you. It is a clause which must be looked upon two waies, in it self, and in its connexion.

1. Look upon the words absolutely, and so they set before us the Character of a true Christian, he is one in whom the word of God abideth. And that you may see what this meaneth, take a short view of each word.

1. The word] is s [...]t down indefinitely, it is i [...] ded universally for the whole Doctrine of the Gospell which consists of Precepts, promises, and threatnings. It is the Prophets Isaiah [...] invitation to the embracing of the Evangeli [...]al [...] Doctrine, Come to the waters, buy wine Isai. 55. 1. and milke: And m [...]thinketh in these three Metaphors [Page] are fitly shadowed the three parts of the word, the Precepts are as water cleansing, the promises as milke nourishing, and the threaining as wine searching, all of which we must buy, and having bought, lay up or rather drinke in. Indeed Hypocrites only suck in the milke, lay hold on the promises refusing to drink the wine aud waters, but the true Christian saith of every part of the word with Hezekiah, Good is the word of the Lord, and accordingly hath regard to it.

2. Of God] Therefore the word finds entertainment with a godly man, because it is Gods word, it being divine authority which aweth the good heart, so that it dares not neglect, much less reject; and hence it is that both whatsoever appeareth to be Gods word, and only that which so appeareth finds acceptance.

3. Abideth] Nor yet is it a slight entertainment which is given to Gods word, it not only lodgeth for a time, but taketh up its constant abode, as it is received, so it is retained, according to that gloss of Estius, Fidem Est. in loc. Evangelis constanter retinetis, then the word of God abibideth in, when the faith of the Gospell is constantly retained and maintained by us.

4. In you] That is, within you, not only in the eyes by reading, ears by hearing, understanding by knowing but in the heart, the judgement by esteeming, the memory by remembring, the will by consenting, the affections by loving delighting, and the conscience by subjecting to it.

I cannot better illustrate this Character, then by taking a short view of those severall Metaphors, by which it is expressed of hiding, eating, graffing, keeping, dwelling.

David saith to God, I have hid thy word in my Psal. 119. 11. heart, where the Hebrew word signifieth to hide as a treasure. Conceive then the word as the treasure, the heart as the chest, this as the Cabinet, and that as [Page] the jewell, nor doth the covetous man more carefully locke up his treasure or jewels then David did, and every good man doth Gods word.

Jeremiah saith to God, Thy words were found, and I did Jer. 15. 16. eate them. Conceive then Gods word as the souls food, which must be eaten, that is not only tasted by the mouth, which is hearing, but taken down into the stomach and concocted, which is meditation.

Our blessed Saviour describing the good ground, and distinguishing it from the rest, sets it forth by this Character, Hearing the word of God with a good and honest Luke 8. 15. heart, and keeping it. The word being as the seed which must not only be cast upon, but covered in the ground, and that is, when it is not only heard with the eare, but kept by the good heart.

St James cals the word [...], an ingraffed Jam. 1. 21. word, intimating, that as the graff is set into, whreeby it becometh incorporated with the tree, so ought the word to be received into our souls.

Finally, St Paul exhorts the Colossians, Let the word Col. 3. 16. of Christ dwell in you, thereby teaching us, that the word must not only stand at the doore of our ears, but enter into the chamber of our hearts, and that not as a guest to tarry for a night, but as an inhabitant to dwell with us for ever, and then it is that the word not only is, but abideth in us.

And now what should be the care of every one, but that this word may take possession of, and abide in our souls; Gods mercy hath hitherto continued the sound of it in our Churches, Oh let us labour to finde the power of it in our hearts! since it will little benefit, may much prejudice us to have had it among us, if withall it abide not in us.

If we would know whether as yet the word have thus far prevailed, it will best be discovered by reflecting on the forementioned metaphors. If the word abide in us [Page] as a treasure, it will inrich us with Heavenly grace. If as food it will strengthen us to the performance of spirituall duties. If as seed it will make us fruit full in good works. If as a graff it will transforme us into Christs own likeness. If as an inhabitant it will cast out sin and Satan, and powerfully rule in our hearts; oh let us indeavour to finde this effectuall operation of the word upon the hearts, and that it may be so, take notice, that there are foure things necessarily requisite.

1. Apertio, The opening not only auris of the eare, (concerning which David speaketh, and which is a necessary antecedent) but cor dis of the heart, whereofPsal. 40. 6. Acts 16. 14. the Apostle speaketh concerning Lidia. There can be no graffing without opening the tree, nor can the word enter till the heart be opened; to which end there must be contritio a breaking of the heart; as the earth is opened by plowing and breaking it into clods, so is the heart by contrition, which is a spirituall plowing; the doore of the soul is so fast barred, that there can be no opening without breaking open. To him will I looke (saithIsai. 66. 2. God) that is of a contrite spirit, and trembleth at my word▪ whereby is intimated, that Gods word is most carefully received by the contrite spirit; indeed a broken vessel lets the liquor go, but a broken heart is the best preserver of Gods word.

2. Purgatio, Besides the opening of the heart by contrition, there must be a cleansing it by reformation; whilst the stomach is full of ill humours, it either cannot receive, or else will presently cast up the best foode. Gods word cannot indure a filthy heart, nor will a filthy heart indure Gods word: no wonder if St James exhorts to lay apart all filthiness and superfluity of naughtiness, James 1. 21 that we may receive with meekness the ingraffed word.

3. Preparatio, Nor yet is this all but the heart being [Page] opened and clensed, must be furnished and fitted for the entertainment of this Heavenly guest. Indeed what provision the Shunamite made for the Prophet, we must in a spirituall sense make for the word, a Chamber, a Table, a Stoole, a Candlestick, and a Bed; a Chamber and that a large one, our whole soul, a Table and that not of stone, an heart of flesh; a stoole and that a low one, an humble spirit; a Candlestick, and that a bright one, an enlightned minde, Finally, a Bed, and that a soft one, even a tender conscience, so will this word vouchsafe to enter in, and dwell with us.

4. Cautela, And yet once more there must be a diligent care that this word after it is received be not lost; if we would have this word abide with us, we must according to St Pauls phrase to Titus, [...], hold it fas [...], to wit, against all opposition, whereby our enemy seeketh to despoile us of it, and according to that Apostolicall Caveat, Take earnest heed to the things which we have heard, [...], least (as leaking vessels) at any time we let them slip, and so instead of staying with us, like a flowing river they pass away from us.

2. Having thus given you a positive aspect of this clause, be pleased to view it in reflection upon the victory here asserted, which lets us see that

By the abiding of the word of God in us, we overcome the wicked one. Among the severall pieces of our spirituall armour which St Paul reckoneth up, the the sword of the spirit is not the least which is the word of God, because like a sword it cuts and woundeth the Devill to the heart, and as the sword doth no execution unless taken into, and managed by the hand, so neither doth the word unless received into the heart. That encounter of David with Goliah is a fit embleme of the Christians combate with Satan, and as he took five stones [Page] out of the brooke, by one of which thrown out of a sling he dashed Goliah in the forehead, so must we have in readiness those five stones of promises, precepts, prohibitions, threatnings,, and examples, and throw them upon all occasions in the sling of faith, against the wicked one. Indeed which way soever the Devill sets upon us, Gods word in the heart, is of singular use and service; if as a Lion by violent assaults, it is a chaine to fetter him; if as a Serpent by fraudulent wiles, it is a charme to disappoint him; whatsoever Satan tempts to, the word armeth us against it, since it is some sin or other to which he prompts us, and there is no sin against which it affords not powerfull Antodotes.

This the Devill well knoweth, and therefore one of his principall designes, is to hinder us from hearing and receiving this word; no sooner had God given a wordGen. 2. 19. to Adam, but Satan striveth to subvert his faith in the threat, and thereby divert him from obedience to the command; no sooner were the Tables of the Law Vide Rivet. in Exod. written, but the Devill endeavoureth to have them broken; for so some conceive that the Devils aime in tempting the Israelites to idolatry was, that thereby Moses might be inraged, and the Tables broken. Those fowles of the ayre in the parable of the sower, what are they but the Devils of Hell, whose work it is to pick up the seed of the word which is sown among us, that it may may not abide with us, and all this because he knoweth it is our best both offensive and defensive weapon.

It is true sometimes the Devill striveth to turne this sword into a shield, alledging (as he did to Christ) Scripture for the justifying of his temptations, but how falsely and perversely is obvious in that perticular instance, but still the Scripture verities are undoubtedly contrary to his diabolicall lies, discovering the subtilty and weakning [Page] the energy of his assaults.

How carefull then should every one of us be both to get and keep Gods word, whereby we may be enabled to resist the Devils temptations. Because he continually watcheth to devoure us, let us every day gird this sword upon our thighs, that he may never find us unprepared. Believe it Christians, Gods word is the richest treasury to supply our wants, and the strongest Armory to oppose our enemies. This weapon was that which the Captain of our salvation madeIdeo Jesus omnes tentationes solis sacris Scripturis vicit ut doceret nos sic pugnare & vincere. Cajet. Gr. M. in Cant. choice of, for so you finde him in the wilderness refelling Satans renewed solicitations with a Scriptum est; and surely it is fit that we who are the common Souldiers, should make use of the same defence, since Christ purposely so dealt with the Devill, that he might thereby give us an example. Indeed as the Doves (to use St Gregories compa [...]ion) seeing the shadow of the flying Hawks in the water, by casting themselves upon it escape their fury: So holy men beholding in Gods word Satanical subtilties, and addicting themselvs to those sacred counsels avoid his snares. And as those that live in Royall Towers, and Armories (to borrow S Chrysostoms metaphor) are secure from thieves [...]hrysost. hom in Matth. and robberies: So where these spirituall Books dwell, diabolicall power is weakned, and poyson expelled. The truth is, no Arrow's so sharp as those which are fetched out of the Lords quiver, those darts which are taken out of Gods Armorypier [...]e deepest, and it is the sword of the spirit which cuts best; and therefore however the Devill change his weapons, yet let us keep ours, making use of this upon all occasions against all temptations. And so much shall suffice for the third considerable, namely the helps in the battell.

4. The last but not the least, nay chief observable is yet behinde, namely, the Combatants in the You, to wit, young Men whom he highly commends in that [Page] they were strong by the Word of God abiding in them to overcome the wicked one: and here is something both implyed and expressed.

1. That which is implyed, is that the wicked one is especially an enemy to young men; none are in greater danger then they, to be drawn to wickedness by this wicked one.

1. He well knoweth that young men are most capable Nulli aetati ita insidiatur diabolus, ac adolescentiae. Fer. in loc. Beza ibid. of doing either God or him service; then they are in the prime of their dayes, the faculties of their souls most vigorous, the members of their bodies most active, and so fit for employment; no wonder if he chiefly strive to divert them from Gods, and draw them to his service.

2. Besides he subtily observeth, that that age of all others is most prone to corrupt affections and actions. Psal. 119. 11. Cereus in vitia flecti monitoribus asper. Horat. 1 Tim. 5. 23. Job 13. 26. Ambr. de inter. Job l. 1. c. 7. When David saith, Wherewithall shall a young man cleanse his wayes, whenas yet the question and answer belongeth to every man, what doth he imply, but that young men are very prone to defile their wayes? When St Paul exhorts Timothy (who yet was very weak [...] in body) to flie youthfull lusts, what doth he, but intimate that lusts are especially incident to youth? It is St Ambrose his note upon those words of Job, Thou makest me to possess the sins of my youth, Pul [...]hré id Aug. de Temp. Serm. 246. Hier. ep. 1. [...]tatis arripit ad qu [...]relam, quae magis ad vitium lubrica esse consuevit, very fitly doth he complain of that age, as being most apt to fall into sin. In this respect youth is called by S Austin, flos [...]tatis, periculum mentis, as the flower of age, so the danger of the mind, the mind being then in danger; (as S Hierome observeth) now of dashing on the C [...]ribdis of luxury, and then of being plunged into on the Scilla of lust; yea innumerable are the vi [...] which do cleave fast to this age.

St Austin comparing childhood and youth and old [Page] age together, well inferreth to this purpose; if childish and old age be not free from temptations, of which the one is but entring into, and the other is going out of this life, that but now was not, and this ere long will not be, Quid sentiendum est de flagrantiâ juvenilis aetatis, Aug. l. d. what may we thinke of young age, no mervaile if it be shaken with the windes and waves of various assaults. Indeed those lusts which Children are not come to, and old age is past, young men are prone to be carried away with: not much unlike is that observation of St Ambrose, Habet pueritia innocentiam, senectus prudentiam, &c. Childhood hath innocence, old age prudence, only youth is rash in counsels, weake against temptation, and fervent in evill. Thus as the boyling pot sendeth up most s [...]um, so in flaming youth are the strongest inclinations to passion, uncleanness, intemperance▪ Aristotle observeth of youth, that it is eager in desire, bold in enterprizes, changeable in minde, prone to anger, confident in hope, and presumptuous of its own knowledge, qualities which very much dispose them to evill, besides men in youth begin to embrace humane society, mutuall converses, and alas how easily are they entangled with evill company, and no wonder if the Devill having so great advantages against, doth with the greatest violence set upon young men.

It is a meditation which should teach young men to be so much the more watchfull, carefull, fearfull, least they be caught in the Devils snares. Indeed there is no time wherein we can be secure, but we have most reason to feare in youth, because we are then most in danger. This old Serpent loveth to entwine himself about young men, this Archenimy of man thinketh no triumphs like to those wherein he leads youth captive; and therefore of all ages, let young Men walke in an holy fear of, and vigilant preparation against diabolicall assaults.

[Page]2. That which is expressed is, That these young men to whom our Apostle wrote, had prevailed against the Devill, through the strength of Gods Word and Grace.

There are three excellencies which especially belong to young men, and whereof they much glory, to wit, strength of body, firmeness of memory, victory in war, and all these our Apostle here attributeth to these young Men in a spirituall and consequently most excellent sense.

1. Adolescentes delectat & ornat fortitudo corporis, saith Ferus upon the Text, bodily strength is an ornament of, and delight to youth, the name for young men here usedFer. in loc. Justin. in loc. refers to it as Justinian observeth, and it is Solomons assertion, The glory of young men is their strength. Lo hereProv. 20. 29. St John commends these young men, in that they were strong, and that not so much outwardly as inwardly, in body as minde, in might as grace.

2. It is a great honour to young men that they have as quick wits, so good memories, whereas Children and old men are forgetfull; it was the evcellency of these young men, that their memories were well imployed, to wit, about divine oracles, they had the word of God abiding in them.

3. The young is the warlike age, youth Gloriatur in viribus gaudet in luctis, Glorieth in strength and boasteth in combats, such was the Romana juventus, the Romane youth a people given to war, and delighted in victories. Behold these young men are happily engaged in an incounter with the worst of enemies, over whom they obtain the conquest. And surely whilst valorous attempts and exploits in civill wars deserve due praises, spirituall victories challenge it much more. Honourable are those young men, who are famous for the naturall endowments of strength and memory for the warlike atchievements of victories and triumphs, but happy, yea, thrice happy are those young men who [Page] excell in those heavenly ornaments of strength and grace, retaining Gods word and victory over the wicked one.

And n [...]w Advos mihi sermo O Juvenes (to use St Austins expression) O young men let me address my discourse Aug. de Temp. Serm. 246. to you, you are strong in body, I but are you not weak in grace, you haue Marrow in your bones, blood in your veines, I but have you Gods were abiding in your hearts? you are perhaps valorous and victorious in wars with men, but are you not cowards in resisting Satan; Instead of being victors over, are you not slaves to him; you delight in victories, but are they not such as proclaime you his captives; the assaulting of beauties to overcome their chastities, the conquering of one another in cups and oaths, or such like impieties. There is no tempoation with which the Devill doth more frequently beset young men, then that of procrastination. The Devils voice is, [...],Naz. Orat. 40. Bas. M. In eos qui differunt paenit. Aug. Serm. 71. ad fratres in ereme. Cl. Al. hort. ad gentes. so Gregory Nazianzen, [...], so Basil the great: that Vox corvina, as St Austin calleth it, the Crowes note, Cras, cras, give me to day, let God have to morrow, give me the time present, let God be served hereafter; And alas how are the greatest part of youth miserably overcome by temptation, whilest (as Clemens Alexandrinus sadly complaineth) whereas in other matters we are hasty, yea too oft precipitant, in business of serving God, we are very deliberate long before we resolve, and when we resolve before we put it in execution.

Oh that all young men would receive this seasonable word of exhortation; Begin betimes to acquaint yourselves with Gods word, and ingage in the war with this wicked one. To this end ponder a while on these ensuing considerations.

1. Possibly, nay probably you may not live to be old; old age is that which none can assure himself of, and [Page] comparatively few do partake of it; if the first death overcome us before we overcome the Devil, we must needs be hurt of the second death; and if we overcome not whilest we are young, death may prevent our being old, and so cut us off while we are in the Devils jawes. Oh who would run so desperate an hazard, considering to how many diseases, casualties, the young are subject!

2. If you do live to be old; yet consider,

1. The conquest over this wicked one will be the more difficult, by how much the longer it is delayed; the Proverb saith, a young Saint, an old Devil; but I am sure, it is hard for a young Devil to become an old Saint. Dost thou think it will be so easie to cast out this strong man, when he hath had so much time to fortifie himself? Wilt not thou every day become weaker and the enemy stronger, and must not then the victory be harder? It was much (saith St Chrysostome) that Jonah Chrysost. ad pop. Antioch. after three dayes imprisonment escaped out of the Whales belly; but it is much more to see an habituated sinner extricate himself out of the Devils snare. Sin and Satan are not like Tenants at will, to be gone at a Quarters warning, the best wisdome is to crush the [...]ockatrice in the egge. Oh take heed of accustoming thy self to the Devils yoak, since then it will not be a facile work to throw it off! Nay further,

2. God may hereafter deny that grace to thee, which now thou [...] denyest to thy self, and then it will not be only difficult, but impossible to overcome him. It is a sad doom which God uttereth concerning Ephraim, He is joyned to Idols, let him alone; what if God say so of thee, He is addicted to the Devils service, let him alone? it is but just when men give themselves over voluntarily, God should give them over judicially to Satans power, and then there is no possibility of escaping out of his hands. Me thinks it is very observable, [Page] that only he who first stepped into the po [...]l Festinare debet unusquisque ad deum ne si dum potest noluerit omnino cum voluerit non possit, Aug. after the moving of the waters by the Angel, was cured: Post est occasio calva, time must be taken by the forelock. Oh then make hast to list thy self a souldier under Christs command, least if now thou maiest, thou wilt not; when perhaps thou wouldst, thou shalt not.

3. If through divine grace thou shalt hereafter prevaile against this wicked one, yet oh what grief and anguish of heart will it be then to thee, that thou wast so long bewitched with the Devils temptations? How bitterly dothPs. 25. 7. David deprecate Allmighty God? Remember not against me the sins of my youth. No doubt out of the deep sense he had of, and sorrow for them. Quae fuerunt Ambrose. inania Juventutis gaudia, haec sunt acerba senectutis gravamina; the vanities of youth will be the vexation of old age, and if the one be a comedy all upon pleasure, the other will prove a tragedy of sorrow.

4. Finally, The only [...]t and most acceptable time for this spirituall conflict and conquest is the time of youth. It Lam. 3. 27. is good for a man that he bear the yoke in his youth, (saith the Church) Indeed then he is most able to bear it. This yoke as St Hilary excellently, Non expectat frigescentis Hilar. in Psal [...] 118. lit. Ee [...]h. senectatis annos, nec emortuam jam aetatem pro vitiorum cousuetudin [...], is not for the weake shoulders of old men, who are so much the weaker, because sin through custome is become stronger; yea, as St Ambrose truly,Ambros. ibid. Quid potest habere laudis? what thanks is it, if when our body is enervated through pleasures; and the cold frost of old age hath seased on it, we should then offer it to God as a Sacrifice? It is St Basils note, that whereasBas. M. de inscrip. [...], is an inscription prefixed before many Psalms, it is omitted before the fifteenth, which is a breviary of morall Precepts, the practise whereof must not be defer'd till the end of our lives. Indeed Mane as one wittily observeth is the Devils Verb, who tempts [Page] us to continue still in his service; but Gods Verb, who expects the morning of our youth to be devoted to him. What the fat was in the sacrifice, that is, the strength of youth in Gods service; very acceptable to him, oh let it be offered by us.

The truth is, a young Christian Souldier is both most terrible in the Devils, and amiable in Gods eyes; The figtree putteth forth her green figs, and the vines Cant. 2. 14. with the tender grapes give a good smell, they are Christs words to his Church. Indeed no smell so sweet in his nostrils, as that which comes from the tender Bern. Serm. 60. in Cant, grapes: and withall (as St Bernard observeth) Hic odor serpentes fugat, venimous Creatures cannot endure the sent; but so soon as the vines put forth they remove, Quod volo attendant novitij nostri, a comfort to young Saints who pertake of that spirit whose first fruits the Devils abhorre. In one word, as it is Gods honour and the Devils terror, so it will be our comfort.

Assure thy self oh young man, it will be no grief of heart to thee in thy old age, that thou didst begin in youth to engage thy self in this sacred war against the wicked one. Temporis preteriti bene impensi suavis est memoria. Oh how sweet is the remembrance of youth well spent? What a joyfull Harvest doth the old man reap from the seedtime of a Religious youth, and with what abundant contentment doth he gather those ripe fruits of virtue which budded forth in his youthfull daies? Oh then be wise you young m [...]n and instructed, you that are of tender years for Gods sake; nay, for your own sake, for his glory, and for your own comfort and sa [...]ety, give no place to the Devill, resist him speedily, resolutely, so shall you overcome him gloriously.

And now if you be such young Men as my Text describeth,Consid. 2. the instructions here given cannot but be welcome to you; no wonder that our Apostle by these qu [...] lifications as by so many arguments inciteth to the practice [Page] both of the precedent precept, and the subsequent prohibition.

1. Love not the world because you are strong, and the word of God abideth in you, and you have overcome the wicked one.

He that is given up to the world is wicked, and he that is entangled with it is weake; a strong Saint is so far from loving, that he contemneth it, having his conversation in Heaven; they that by waiting on the Lord renewPhil. 3. 2. Isa [...]. 40. ult. their strength, Mount up with wings as Eagles, and so are free from deaths snares. Worldly love will not suffer the word of God to abide in us. This diverts us from hearing and reading the word; as the Farme and the Oxen kept them in the Gospell from coming to the Feast; or if not so, it keepeth us from loving and conforming to it; as the thornes in the parable did choake the good seed. Herods lust of voluptuousness, Judas his lust of covetousness, would not let the word take place in their hearts, though it entred into their ears; indeed it is impossible that the heart which is clogged with the weight of worldly Love should be lift up to Gods Commandments.

2. Again, If we will overcome the Devill, we must not Love the world, there being no stronger engine by which the Devill gets and keeps possession of our hearts. When he would allure us to any sin, what are his enchantments but the pleasures of the world? when hee would affright us from any duty; what are his weapons but the reproaches and persecutions of the world? so that in order to this victory, nothing is more needfull then the alienating of our affections from the world.

2. Love the Brethren, because you are strong, and the word of God abideth in you, and you have overcome the wicked one.

Where there is strength of grace, there cannot but be fervent Love, as to God, so to the Brethren: it is for [Page] weake and sickly persons to be froward; none are more prone to contention and faction, then those that are weak in grace and knowledge; strong Christians are ever studiou [...] of amity and unity. Indeed this is the way to increase1 Cor. 16. 13, 14. our spirituall strength; and therefore when St Col. 3. 15. Paul adviseth to be strong, he presently addeth, Let all things be done in love; and charity is called by him the bond of persection.

Again, If the word of God abide in us, we cannot but love one another. Charity is one of the principall fruits which this seed produceth, a lesson which this Schoole Master teacheth. Excellent to this purpose is that saying of Lactantius, Da mihi hominem iracundum & uno Lactant. verbo Dei reddam placidum, ut ovem. This word turns Leopards into Kids, Lions into Lambes, and sweetly cements hearts together in one.

Once more, If we overcome the wicked one, we cannot but love our Brethren; the Devill is that envious one who soweth the Tares of dissention; though he preserveth unity in his own Kingdome, yet he endeavoureth to create and frame discord among men; so that as we cannot more gratifie the Devill then by malice; so neither can we better overcome him then by charity. The truth is, every envious and malicious person is the Devils slave, but the charitable Christian is his conquerour.

3. Having thus run through the reasons which our Apostle alledgeth why he wrote to Fathers, and young Men, it now remaineth that we give a brief dispatch to the last which is the reason, why he wrote to little Children, as it is expressed in the close of the thirteenth Verse in those words, Because you have known the Father.

In the handling whereof I shall briefly consider three things:

The Quality specified, to know the Father.

[Page]The Energy intimated, knowing the Father, is that which engageth not to love the world, but to love the Brethren.

The Congruity to the persons mentioned, little Children you have known the Father.

1. Having had occasion already once and again, to insist upon this grace of divine knowledg, it will not be needfull to enlarge: only know in brief that

1. It is no other then an Evangelicall knowledg of God, which our Apostle here intends: to know the Father is to know God to be the Father of Christ, and in and through him a mercifull Father to all true Christians. It is one thing to know God as a Creator, or as a Law-giver; and another to know him as a Father: so only the Gospell revealeth him, and accordingly we come to know him.

2. It is less then an operative knowledg, so to know the Father, as to depend on him for Fatherly protection from all dangers, and provision of all necessaries; as to give him filiall love, fear, service, subjection, to all his Fatherly commands, and submission to all his Fatherly chastisements. They that know thy name (saith the Psalmest) will trust in thee, and not only trust, but serve andPsal. 9. 10. honour thee.

3. It is not a graduall, but initiall knowledg. It is not unworthy our observation, that the knowledg of God and Christ is a qualification attributhd both to the Father, and the Children. Indeed God is both the [...], and the [...], the first and last; and therefore he must be known by us in our first and last age; but yet these two knowledges differ in degrees; old Christians have a deep draught; whereas little Chidren have but a taste of this Heavenly nectar; and therefore the expression is varied; Fathers are said to know him that is from the begining, as being well versed in the misteries of Christian Religion, [Page] whereas little Children are only said to know the Father, as having but some generall apprehensions of God reconciled in Christ.

2. This knowledg of the Father among many others cannot but produce these two choice effects, to wit, contempt of the world, and the love of the Brethren. On the one hand as the twinkling stars are obscured by the light of the glorious Sun; and therefore they disappear in the day time; so the beames of this Heavenly knowledg darken all Creature excellencies in our apprehension, and consequently our estimation of, and affection towards them must needs be diminished; on the other hand, this fountain of celestiall knowledge cannot but send forth streams of love, and that as chiefly towards the Father, so secondarily to all who are the Children of this Father, and so our Brethren.

3. This Qualification of knowing the Father is very congruously attributed to the Children. Infantibus & pueris nihil magis necessarium quam ut patrem habeant & cognoscant saith Ferus well; nothing is more needfull forFer. in loc. Cualt. in loc. Dan. in loc. Lor. in loc. Infants and Children, then that they should have and know the Father. The weakness of little Children needs the conduct and government of another, they cannot consult for their own safety and benefit, and therefore their Parents undertake it for them. By this means it is that the Childe first taketh notice of his Father and Mother, according to that of the Poet, ‘Incipe parve puer risu cognsocere Matrem.’ and hence those pretty Monosyllables by which Father and Mother are exprest, are first taught and learnt by their Children so soon as they can speak. And surely as it becometh little Ones so soon as they are capable to know and own their Parents, so is it an amiable excellency in them to attaine some knowledge of God [Page] as their Father: nothing more naturall to Children (when once reason begins to act in them) then to defire knowledge; no knowledge to which a Childe sooner taketh, then that of the Father: but oh how joyfull and happy a thing is it when through instruction they begin to apprehend him who is the Father of us all, and this is the commendation of these Children that they know the Father.

To winde up this,

1. It is that which should be in the first place an item to Parents that they be carefull to traine up their Children in the knowledge of the Father. Oh Parents you are industrious to provide wealth and riches for your Children, but why are you not more solicitous to obtain grace and knowledge for them? You take a great deale of care to enrich their bodies, but why so little for the adorning of their souls? what is this, but (to use Plutarchs comparison, as if one should be veryPlut. [...] curious about the shooe, and neglect the foote; or exact id triming the glove whilst the hand is foule: perhaps you endeavour that your Children may attaine some kinde of knowledge, to wit, in the tongues, or arts, and sciences, in a trade and calling; and herein you do well, learning being a far better portion then riches, without which the wealthiest heire, is but an Ass laden with gold; but oh Parents, why stay you here? there is one thing more needfull then either of the other, and that is the knowledge of the Father; what difference is there between a Pagan and a Christian Parent, if your only care be to acquaint Children with secular affairs, or educate them in Philosophicall studies: oh let it not suffice that your Children are instructed in humane, whilst they are ignorant of divine learning.

Tell me I beseech you, is it not a sad thing, and yet I would to God it were not too common, that little Children through your negligent education should swear [Page] so soon as they ean speak, and learn to blaspheme that God whom yet they have not been taught to know; such Parents (saith S [...] Chrysostome,) are worseChrysost. l. 3. in iaud. vitae Monast▪ then Homicides, nay, then Parricides; for these take away only the bodily life of their Parents, but those do what in them lyeth to cast the souls and bodies of their Children into Hell; and whilst by generation they were the instruments of their temporall life, through neglect of good education they become at least the occasion of their eternall death. It is a dolefull story which is reported by Gregory the great to this purpose, of a Childe Gr. M [...]dial. l. 4. c. 18. of five years old, which being carelesly or rather wickedly brought up, was given to blaspheming Gods holy name; and being a little after smitten with death, the poore Childe cryeth to the Father, Help, help, the Moors are come to take me away, and so blaspheming God it died, no doubt to the horrour and perplexity of the wicked Father. It is a sad thing when Children in their old age shall have cause to complaine that their Parents had no care to bring them up in learning; but is it not far more sad, that Children in Hell shall cry out against their Parents, because they had no regard to instruct them in the knowledg of God?

Let then all Parents be admonished of this necessary duty which they owe to their Children. Children are sometimes called pignora, pledges, so they are of Gods love to us in bestowing them on us, so they ought to be of our love to God in consecrating them to him. TheyPs. 127. 4. are compared to Arrows as they are at first directed, so afterwards they fly [...]. Oh let it be your endeavour that they may be directed upwards towards Heaven by divine knowledg. It much conduced to Alexanders prowess and victory in his wars that his Father Philip caused him to be brought up (as it is were from his radle) in Military discipline: Oh let it be the prudent piety of all Parents to teach their Children betimes the knowledge of [Page] the Christian warfare, and to that end to begin with the knowledg of the Father.

2. But secondly, Let me turn my counsell from the Parents to the Children, whom I cannot better bespeake then in Davids words, Come ye Children, hearken unto Ps. 34. 11. me, and I will teach you the knowledg and fear of the Lord. You know your earthly Parents, I but labour to know your Heavenly; you know the Fathers of your Flesh, ey but strive to know the Father of your Spirits; you are expert it may be in Homers Odes, Virgils Ecl [...]gs, Cicero's Orations, oh but strive to get understanding in Davids Psalms, Solomons Proverbs, and the other plaine Books of holy writ. Manna was to be gathered in the morning, the Orient pearl is generated of the morning dew, Aurora musis amica, the morning is a friend to the muses. Oh remember thy Creator▪ know him in the morning of thy Childehood. When God had created the Heavens and the Earth, the first thing he did was to adorne the world with light, and seperate it from the darkness; happy is that Childe on whom the light of saving knowledg begins to dawn early. God in the Law required the first born, and the first fruits, so he doth still our first daies to be offered up to him. They are Wisdomes own words, They that seek me early Prov. 8. 15. shall finde me. Where a Rabbin observeth a [...] is added to the Verb more then usuall, which in numbring goeth for fifty; with this note that early seeking hath not only twenty, or thirty, but fifty, nay, indeed an hundred sold recompence attending on it. He that is long before he seeketh God, I will not say he shall not at all, but it may be long ere he finde him: oh begin early whilst yet you are Children to seek the knowledge of God.

The better to endu [...]e you hereunto consider my good Children,

1. You were in your very Infancy, almost as soon [Page] as born, dedicated to the Father; being baptized in the name of the blessed Trinity, Father Son, and holy Ghost: and will you not now that you begin to have the use of your understanding; endeavour to know the Father? you are already his sworne servants, and souldiers, will you be ignorant of him to whom you are sworne?

2. If you do not now begin to know the Father, you will be less docible hereafter; alas how hard is it to instill knowledg into old years? Can it be imagined that that tree which doth not bud nor blossome in the spring, should bring forth fruit in Autumn, or should flourish in Winter? Now in your Childhood your wits are fresh, your apprehension quick; oh imploy them in studying and gaining the divine knowledg, so much the rather, because hereby you shall put to shame those ignorant old ones: who have lived long, and yet with the Ninivites know not the right hand from the left.

3. Your Parents may prove unnaturall and forsake you, however they are mortall, and when death comes, must leave you; but your Father in Heaven liveth for ever, and if you know and serve him, he will love you, and take care for you, he will never leave you nor forsake you. The Hen is not more tender of her Chickens, nor the Sheapheard of his Lambes, then this universall Father, (as Clemens Alexandrinus cals him) isCl. Al. paedag. l. 1. c. 5. of his little ones, towardly and hopefull Children. You may guess at Gods love by Christs respect, who commanded little Children to be brought unto him, and blamed those that kept them from him. It was Davids Ps. 27. 10. comfort, When my Father and Mother forsooke me, then God tooke me up; it may be yours my little Children if you endeavour to know and love the Father, when your Parents either cannot or will not help you, he both can and will provide for you.

Once more, your dear Redeemer and blessed Saviour Jesus Christ began himself betimes, and was so well skild [Page] at twelve years old, that he disputed with the Doctors in the Temple; hereby giving you an example, which though it cannot be expected you should equalize, yet it is required you should follow; we finde in the Gospell little Children going before Christ, and following after him with Hosanna's: and it is the praise of Jereboams 1▪ King. 14. 13. Childe, That there was found in him some good thing toward the Lord God of Israel. Oh little Children write after these coppies, so much the rather, because with Jereboams Childe, you may dye early, and what a comfort will it be to your selves and Parents, if then there shall be found in you some knowledg, and love, and fear of your Father which is in Heaven?

To end all, What remaineth but that all of all ages, Fathers, young Men, little Children, make use of this Scripture, as a looking glass, whereby they may see what they are, at least what they should be, that they may beIsai▪ 54. 13. all according to the gracious promise taught of God, from the greatest to the least, eldest to the youngest? AndPs. 148. 12. then the Psalmists exhortation will be readily embraced, young Men and Maids, old Men and Children, let them praise the name of the Lord from this time forth for evermore.

Amen.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 15, 16, 17.‘Love not the world neitherr the things that are in the world; if any man love the world, the love of the Father is not in him.’‘For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.’‘And the world passeth away and the lust thereof, but he that doth the will of God abideth forever.’

THe Subject of this Scripture is one of the chiefest and most needfull lessons in all practicall Divinity, since it is Removens prohibens, a document of removing that which is one of the greatest hinderances in the exercises of Christianity. Indeed what the stumbling block is to th Traveller in the [Page] way, the weight to the runner in his race: or to use St Austins comparison, limetwigs are to the Bird in itsEst quod ad [...] profectum amatur & est quod ad impedimentum amatur. Quod ames in terrâ impedimentum viscus est pennarum spiritualim, &c. Aug. de diversis, Serm. 114. Calv. in loe. flight; that is, the love of the world to a Christian in his course, either wholly diverting him from, or greatly entangling him in, or forcibly turning him out of it. This is one of the fetters which keepeth so many from entring into the path of piety. This is one of those suckers which hinder others from growth in godliness. Finally, This is that which like a contrary winde to the ship, beateth back many from their former profession. The truth is, (as Calvin well observeth on this place, Till the heart be purged from this corruption, the eare will be deafe to divine instructions. Hercules could never conquer Antaeus, Donec â terrâ matre [...]um levasset, till he had lifted him up above his Mother earth; no more can the spirit of grace subdue us to the obedience of the Gospell, till he hath lifted up our hearts from earthly Love. Heavenly truths glide of from carnall mindes as water from a sphaericall body: No wonder then if the Apostle Paul exciting the Hebrews Heb. 12. 1. to run he race which is set before them, adviseth them to lay aside every weight, to wit, of worldly care. And here the Apostle John intending chiefly in this whole Epistle to advance a Christian conversation, indeavours in these words to take men off from worldly affections, Love not the word, nor the things of the world, &c.

The discourse of these words moveth upon two principall wheels, namely

A command peremptorily inhibiting, which is Propounded in the beglning of the fifteenth Verse, Love not the world nor the things of the world.

Expounded in the sixteenth Verse, All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life.

[Page] An Argument strongly enforcing, which is drawn from two considerations;

The one in regard of worldly love, its direct contrariety to that which is divine as it is

Asserted in the end of the fifteenth Verse, If any man love the world, the love of the Father is not in him.

Proved in the end of the sixteenth Verse, For it is not of the Father, but of the world.

The other in regard of the world it self, its fleeting instability which is

Affirmed in the begining of the seaventeenth Verse, And the world passeth away and the lusts thereof.

Amplified from its contrary, the permanent felicity of the religious, in the end of the Verse, But he that doth the will of God abideth for ever.

So that though the grand wheels of this period are but two, yet we finde many lesser wheels, yea, Rotam in rotâ, every wheel having another within it.

The first main wheel is the prohibition, and in that is another wheel, the exposition. The second wheel is the argument; and in that two wheels, the double motive, each of which hath a wheel within it: whilst the first motive is backed with a probation, and the second with an illustration. May that blessed spirit of grace vouchsafe to drive the Chariot of my discourse, which shall run in order upon these wheels; and then I doubt not but we shall attain that which is, (I trust) the Goale of my Preaching, and your hearing, namely, our reformation and salvation.

The prohibition is that which I am to begin with:Gen. 1. and that

1. As propounded in these words, Love not the world, nor the things that are in the world.

This is in order the sixth step of that walking in the [Page] light, which (I have heretofore told you) is the chief design of this Epistle to delineate. The first, whereof is a sorrowfull confession of sin past. The second,Chap. 1. 9. 2. 1. 3. 6. 10. a cordiall forsaking it for the time to come. The third, an obedientiall keeping the Commandment. The fourth, a sedulous imitation of Christ. The fifth a Christian Law of the Brethren, and now, The sixth is an alienation of our head from the world, Love not the world, &c.

What the intent of this prohibition is, will best apapear by inquiring what is the proper notion of the word world in this place. Not to trouble my self and you with giving an account of its severall acceptions in sacred writ, Be pleased to know to our present purpose.Aug. in Johan. That (to use St Austins similitude) as an house is taken sometimes for the wals, and roomes which constitute the house; and sometimes for the family which inhabiteth the house: so by the world is meant sometimes, the things, and sometimes the persons of the world, and both these constructions Expositors make use of here.

Some by the world understand the men of the world, Zanch. in loc. and so conceive that which followeth the things of the world to be distinct from the world, and that this Act of Love is here forbiden about a double Object.

Others by the world understand the things of the Didym. ibid. world, and accordingly conceive the latter to be an explication of the former that whereas when he said love not the world, it might have been inquired, What oh blessed Apostle is this world which we must not love? to prevent this Objection he presently addeth, nor the things of the world.

1. The former of these interpretations is neither improbable, Interp. 1. nor unprofitable, and therefore I shall not wholly pass it by; Love not the world, that is, Love not the Men of the world: for the right understanding [Page] of which prohibition observe these three things.

1. Though world be here taken for the men in it, yet this must be construed not [...], but [...], generally for all men, but with restriction to wicked and ungodly men: for in this sense it is frequently used by this Writer, as it were easie to instance in severall placesJoh. 1. 10. 15. 18. of his Gospell, and in some of this Epistle, especially the first Verse of the next Chapter, wherein I shall (God willing) enlarge upon this appellation, as given to the wicked; for the present it may suffice to know, that if we here interpret the world of persons, it must be confined only to the unregenerate and ungodly of the world.

2. This world of the wicked men which we are not to love, is not to be understood of the men, but their wickedness; when the Devill is said to be the Prince of this world, by our Saviour; and the God of this world, by St Paul, it is no doubt intended as only of the wicked of the world, so in regard of their wickedness: and inSi naturam spectes, diligendi: si vitia non item. Justin. Joh. 12. 20. 2 Cor. 4. 4. the same restraint it must be here taken when we are enjoyned not to love them. Look as when the Apostle Paul forbids us, to be conformed to the world, his meaning is, that we should not conforme to their sinfull manners, vitious practises: so when the Apostle John forbids us to love the world, if we refer it to men,Rom. 12. 2. it is to be unnerstood as intending to forbid a love to their sins, not to their nature. The truth is, as men they are the works of Gods hand; and so to be loved on his score, they are our own flesh, and so to be loved upon our own account; only as wicked they are the Devils Children, and so not to be loved but hated. Very observable to this purpose is that expression of St Paul to the Ephesians, Have no fellowship with the unfruitful workes of darkness, he meaneth, have no fellowship Eph. 5. 11. with the workers, but yet he very aptly saith the works, since it is in reference to their works, that we [Page] ought to avoide fellowship with the workers.

3. Once more, we must distinguish of a double love, to wit, Amor benevolentiae, & complacentiae, a love of benevolence, whereby we wish well to, and a love of complacency whereby take delight in another. The love of benevolence is commanded, and that in regard of wicked men, toward whom we must exercise compassion, for whom we must make supplication, desiring and endeavouring their eternall wellfare. But the love of complacency is forbidden; since we ought to avoid, nay abhorre all familiar society with the ungodly; and so this love not, may very fitly be expounded by that have no fellowship, not that all kinde of commerce and communion with the wicked is prohibited, but that this commerce must be a matter of necessity not of choice: we cannot but live among them, but we must not delight in them, we may upon just occasion have society, but we must not love the company of the wicked. This is that Precept whereof holyPsal. 16. 2. 119. 63, 115. David hath set us a pattern when he saith, All my delight is in the Saints, and the excellent of the earth. again, I am a companion of all them that feare thee▪ and again, Depart from me you evill doers, for I will keep the Commandments of my God. Upon which the gloss well, Abigit tanquam muscas molestas, He driveth them away as so many troublesome flies. Thus must we keep at a distance from wicked men, and shun all familiar intimacy with them.

And surely would we seriously [...]onsider the great danger of loue to▪ and familiarity with the wicked, not only in regard of suspition that we are as they, which brings a scandall upon our names, but of infection, and destruction: since we can hardly escape without being involved in their iniquities and calamities, it could not but be a strong inducement to the observation of this Apostolicall Canon, Love not the world, that is, [Page] the wicked men of the world.

But not to insist on this exposition, proceed we to theInterp. 2. other which to me seemeth more genuine; and that because both the distribution of this worlds love into severall sorts of lusts; and likewise the arguments by which it is disswaded, especially that of the worlds passing away with its lusts, are most congruous to this latter construction, Love not the world, that is, not the things of this world.

In the unfolding whereof, I shall plainly proceed by these five steps.

1. When we are forbidden to love the world and the things of it, it is to be restrained to this sublunary and terrestiall world. Mundi nomine intellige quicquid ad Calv. in loc. presentem vitam spectat. So Calvin aptly, By the things of the world, we are to understand those things which belong to this present life. We cannot have a better expositor of St John then St Paul, and then the [...], willCol. 3. 2. be the same with the [...], elsewhere the things of the world, that is, the things which are upon the earth: those things which appertain to our animall and sensitive life, in opposition to Heavenly and Spirituall things, and if you please to distinguish the world and the things of it, you may with one upon the place by the world understand this life or our abode in this world, and by the things of it, all those contentments which this life can afford to us.

2. It is not unfitly taken notice of by Ferus, thatFer. in loc. the Apostle doth not say, Exite mundo, but Nolite diligere mundum, Leave the world, but do not love it. Excellent to this purpose is that of St Gregory, Sic teneamus ea quae sunt hujusmodi, ut tamenper ea non teneamur. Gr. M. Hom. 36. in Evang. We must so possess the things of this world, that we be not possessed by them. Indeed for the leaving of the world, and the things of it; we must have a just and speciall call, or else it becomes sinfull; we must not go out [Page] of this world at our own pleasure, but waite Gods leisure, saying with good old Simeon, Lord lettest thou thy seruant depart in peace. Sapiens non debet fugerè vitâ sed exire, said Seneca, A wise man must not breake prison doores, only be willing to go forth when they are set open. We cannot stay longer in, and we must not go sooner out of this world then God pleaseth▪ We must not needlesly devest our selves of those comforts which God affoards us in this life; since it were both unthankfulness to the giver, whom we basely undervalue by casting away his gifts, and an injury to our selves the receivers, who hereby should be difinabled from being so seruice [...]ble as we might in our generation.Mat. 19. 29. That forsaking of House, Brethren, Sisters, Father, Mother, Wife, Children, Lands, to which Christ promiseth an hundreth fold and eternall life is when it is for his names sake: So that either we must deny his name, or lose life, and leave these secular injoyments; otherwise the generall prohibition is not, possess not, but love not.

3. It is very aptly observed by St Austin, that theAug. l. 5. contra. Julian. Apostle doth not say, Nolite uti mundo, but Nolite diligere mundum, do not use the world, but do not love it. He that not loving the world useth it, useth it as not abusing it: Inasmuch as he useth it not for it selfe, but in order to that which he loueth, as the Father excellently enlargeth. So long as we live in, we cannotCuncta temporalia usu non affectu possideamus. G [...]. M. in Ezek. hom. 20. l. 2. Beda in loc. but have use of the world, and the things in it; we stand in need of them, we cannot subsist without them, and consequently not only may, but must make use of them. But as [...]eda well glosseth, Ʋtamur mundo ad necessitatem & non ad volnntatem, Use the world for the supplying your necessities, but not for satisfying your lust. With Gideons three hundred Souldiers we may lap the waters Judg. 7. 5, 6. of this world with our tongues, but we must not with the rest bow down our bodies to drinke of them. One [Page] hath wittily observed of the three ages of man, that Children [...]reep on all soure, being unable to stand of themselves, young men go on two legs, and old men on three, being necessitated to use their staffe; it may be here applyed, wicked men are wholly carryed downwars to this world: the Saints in Heaven trample upon the world, the godly whilst in this world use it only as a staffe for their necessary support. Excellent to this purpose is that of St Austin concerning these temporallAug. mus. l. 6. c. 14. things, His tanquam tabulâ in fluctibus bene utendo cavebimus, We must looke upon them as so many plankes in the waves, which we neither rest upon as firme, nor yet cast away as needless, but use as helps to carry us to the shore.

4. It is observed by Suidas, that the Greek wordSuid. in dict. [...]. [...], (which is the word in the Text,) hath two significations, the one whereof is generall, and the same with [...], noting only an ordinary affection, the other speciall amounting to as much as [...], To be so pleased with any Object that we desire nothing else: according to this, that note of St Aug. in loc. Austin upon the Text is very apposite, Non te prohibet Deus amare ista, Sed non diligere ad beatitudinem, It is not every kinde of love which is here prohibited, but so to love them, as to make them our chiefest good.

For the further explicating of which be pleased to know: That

1. Love, as an Ancient hath well defined it, is Delectatio Lib. de substantiâ dilectionis. in Aug. T. 4. cordis ad aliquid per desiderium currens per gandium acquiescens, the enlargement of the heart toward any Object, so as to run to it by desire, and rest in it by delight. So that indeed love is a compounded mixt affection, made up of desire in craving, and joy in having the Object we love: and accordingly some Criticks observe of the Verbe [...], here used, that it is as much as [...], or [...], to be very earnest [Page] after, and pleased with that which is beloved.

2. It is not unlawfull to look upon the world, and the things in it, as Objects of our love, both in regard of desire and delight. When our blessed Saviour command us to pray, Give us this day our daily bread, Matth. 6. 12. by which Syne [...]do [...]hically, all temporall conveniences are intended; He doth hereby plainly intimate that we may desire them, prayer being an expression of desire. When Solomon saith, (and that not in the person ofEccl. 2. 14. an Epicure,) There is nothing better for a man, then that he should eate and drinke, and that he should make his soul injoy good in his labour: What doth he but insinuate that to delight our selves in earthly things is allowable. Indeed whatever is good may justly be the Object of love, and consepuently when absent, of desire, when present, of delight: so that inasmuch as there is a goodness, and that originally implanted by God in those things which are the works of his hands, they cannot but rationally attract our love.

3. But then lastly, There is a great deale of difference between ordinata Charitas, and inordinata cupiditas, an ordinate charity, and an inordinate love, and though that is commendable, this is to be condemned; so that the true meaning of this prohibition will best appear in two propositions.

1. Love not the world, nor the things of the world, that is, When you want them, desire not inordinately after them. Desire them we may, but not

1. In an unjust way, so to covet these things as to seek them, perfasque, nefasque, by indirect and unlawfull meanes, that we choose rather to breake the rules of the word, then to want the things of the world is sinfull and abominable; the streames of our affection may move towards the world; but then it must be in the right channell in Gods way, only in the use of [Page] those meanes which he alloweth us.

2. With an undue measure, so to long for any thingGen. 30. 1. in this world, as that we will not be content without if; like Rachell that cryed, Give me Children or I die, norProv. 30. 16. yet content with it; like the Horse Leech that still cryeth, give, give is immoderate and consequently inordinate; the streame of our affections after this world, must not rise too high so as to overflow the bankes.

3. To an unfiting end, when we crave the things of this world, upon base and sordid accounts, Asking (as St James saith) to consume them upon our lusts, Jam. 4. 3. our love is exorbitant, the streame of our affection toward the world, must not turn aside into by creeks, but run into the maine Ocean of Gods glory.

2. Love not the world, nor the things of it, that is, When you have them, delight not inordinately in them. Delight in them we may but not, Sine Deo, without God; so as if we enjoy them it matters not for Gods presence, Supra Deum, above God, so as to give the pith, the marrow, the cream of our affections to them, only propte [...] Deum, in and for God. Delight in them we may, but as the Cisterns, not the Fountains of our good, as they may be meanes, not as the chief end wherein our bliss consists: In one word, All the things of this world as they are benefits conferd by God on us; and as they may be helps leading us to God, may be loved by us, but not under any other notion, for then it is irregular and cometh within the compass of this prohibition.

5. Lastly, This of St John, Love not the world, nor the things of the world, may very well be expounded by that of St Paul, The world is crucified to me, and Gal. 6. 14. I to the world; and if so, then there is more intended then expressed: this Negative will include an Affirmative, love not, that is, contemn, disdaine, scorne, hate the world and the things of it, when they would [Page] alienate thy heart from God. Indeed then is the world crucified to a Christian when it is to his heart what a crucified dead carkase is to his eyes, to wit, odious and loathsome. Then is a Christian crucified to the world, when he is as unwilling to move according to the solicitations of the world, as a crucified man is unable to stirre hand or foot; and he that is thus affected, is so far from being in love with the world, or addicted to, that he is altogether estranged from, yea, enraged against it: and thus I have given you a short, and yet a just account of the design and latitude of this prohibition. To winde it up in a brief Application.

You see the sin forbidden, now view your practice. I would to God that all, even the best of us had not just reason to charge the guilt of this sin upon our selves. Worldly love is an Epidemicall disease, and such as good men sometimes fall sick of, even they who would not enjoy this world with the loss of a better, are yet unwilling to enjoy the other world with the loss of this: gladly they would have the honey and milke of Canaan, and yet loath they are to part with the Onions and Garlick of Aegypt. Indeed some there are who raile upon this world, as a place of trouble and disquietment; but yet still they love; like the buyer who saith, It is naught; it is naught, but when he is gone he Prov. 20. 14. boasteth; to wit, how good a penyworth he hath got. If you aske any man whom he loveth best? his answer will be, God; and yet if many, nay most men would put the question seriously to themselves; the answer must be the world; yea, he that hath made the best progress in learning this lesson, will finde upon due search, that he loveth the world too much.

The better to help you in this inquiry, be pleased to observe these ensuing particulars.

1. Would you know your delectation, take notice [Page] of your meditation. David affirmeth of the blessed man, His delight is in the Law of the Lord, and he confirmeth it by this Medium, and in his Law doth he meditate Psal. 1. 2. 119. 97. day and night, it is his assertion concerning himself, O how I love thy Law, and the proof followeth, It is my meditation all the day. The truth is, Ubi amor, ibi oculus, where there is fervency of love, there is frequency of thoughts. Oh then consider what is it your thoughts most run upon; what are your morning and evening Meditations? do not the things of this world lye down in the evening, and rise up with you in the morning? nay, walk with you all the day, whilest your minds are still busied either about getting, or keeping, or increasing them, and if so, can you acquit yourselves from this inordinate love?

2. Would you discern your affection, view your election; our love saith St Austin is never so fully tryed,Aug. in loc. as when two Objects are proposed, whereof the one must be embraced, and the other refused, the one taken and the other left; whilest two men walk together, you cannot tell whom the Dog followeth, but when the time of parting cometh, then the Dog manifesteth who is his Master. Put the case oh Christian to thy self, what if the absence of Gods love, and the enjoying of the worlds comforts come in competition, which wouldst thou cleave to? Certainly, eligere, and diligere go together, that which is thy choice is thy love; Oh how many with Demas forsake the faith, 2 Tim. 4. 10. that they may embrace this present world?

3. Would you finde out the Mistresses haunt, trace her Handmaids, fear and grief are the two attendants upon love. The Poet saith

Res est soliciti plena timoris amor, Doloris will stand in the Verse too, and is as true of the thing. Love is full both of feares and teares, afraid least it should loose, and troubled when it hath lost its beloved Object. [Page] How solicitous was David for Absoloms safety, and how perplexed at the news of his ruine, and whence this but from his indeared affection towards him. When Christ wept for Lazarus, the Jews presently cryed out, See, how he loved him: and when we see menJohn 11. 36. so fearfull of death, which taketh them out of this world, and if all those evils which spoile them of these present contentments; yea, when we behold them so exceeding sorrowfull and heavy under outward crosses and losses, may we not justly say concerning them, see how they loved this world and the things of it.

4. Would you know the frame of your hearts, observe the language of your lips, Ʋbi amor, ibi lingua, as well as oculus, not only the eye, but the tongue are guided by the heart, Out of the abundance of the heart (saith our blessed Saviour) the mouth speaketh: and may itMat. 26. 73. not be said to many as the maid did to Peter, Thy speech bewrayeth thee; whilst their communication is earthly and sensuall, chiefly, nay, only about inferiour Objects? Surely the things we are most frequent in talking of, we take most delight in. How great lovers must they be of the world, whose discourse tends to nothing else, yea, even upon holy daies, when they rest from servile workes, yet they will not cease from secular words? Indeed the worldlings breath [...]avoureth of earth; you may trace his tongue from the Market to the Exchange, thence to the Key or Wharfe, thence to the Custome-house, and thence to the Ware-house, but seldome to the Church. And doth it not plainly argue, the vessell of the heart is full of the liquor of worldly love when it runs so constantly over in worldly language?

5. The fervour of our contention clearly manifests the intension of our love: it is St James his Question and Answer, Whence come wars and fightings among you? James 4. 1. come they not hence, even from the lusts that war in your [Page] members? and St Austin is positive, Qui de mundo contendit, perspicue ostendit, quod illum diligit, men doAug. in loc. not use to contend about what they care not for, whilest your emulations, strifes, quarrels are so great and fierce one with another about worldly matters; it strongly argueth, they have possession of your hearts: she for whom the gallant adventures his life in the field, is very probably concluded to be his Mistris; surely the world commands thy heart when it engageth thee in litigious quarrels.

6. Lastly, You may very rationally judge of your affections by your actions, your love by your care, your delight by your service. When we read that Jacob served an hard Apprentiship to Laban, and that no less then fourteen years for the gaining of Rachell, we may certainly infer, that he loved her greatly: men would never lay out their time and strength so uncessantly in the worlds drudgery, were she not Mistris of their affections; yea, which doth the more fully proclaime their love, their labour is a pleasure; they are never in their element, but when like the fish they are swiming in these waters, or like the mole they are digging in the earth.

By all these considerations we may be able to discern whither our love be not inordinate towards this world, and the things thereof; and therefore such as we ought to be deeply sensible of, affected with, and humbled for.

And now what remaineth, but that to this word of Conniction, I annex a word of Dehortation, that we all endeavour to wean our hearts from the love of this world? Oh hearken, and again I say hearken to this sprituall and Heavenly voice, (as it is called by St Cyprian) Love Cypr. de discipl. & habitu. Sen. Ep. not the world, nor the things of the world. Indeed as Seneca saith of sorrow, I may say of love, I do not require that you should not love it at all; but I earnestly intreat, take heed that you love it not too much: the truth [Page] is, our affections in regard of worldly matters are very prone to excess: in Heavenly things it is impossible to exceed, in Earthly things it is difficult not to exceed▪ our grief quickly degenerateth into anguish, our fear into trembling, our desire into impatience, our delight into jollity, and our love into dotage. Oh therefore be wise to watch the out goings of your hearts after worldly Objects, and remember that as it is of the two best, when brotherly kindness erreth on the right hand, by louing too much, so when worldly love offends on the left hand by loving too little.

Oecumenius upon the Text conceiveth that [...],Oecumen. in loc▪ the Apostle writeth, these things as to Children, who are most apt to be taken up with ensuallJustin. ibid. Objects: but doubtless as one well gl [...]sseth, Optimè omnibus congruit, there are none of any age but stand in need of it. Beware that you be not engaged and fettered with worldly love: we read concerning the living Creatures mentioned by the Prophet Ezekiell, Ezek. 1. 7. that the Soles of their feet were like the soles of a Calves foot. The Caldee paraphrase readeth it like round feet, the feet are an emblem of our affection, and it is observed of Sphaericall bodies, that if you set them upon the ground, they only touch it in one point; so should our affections touch this world not too much cleaving Dioscord. to, or leaning on it. Dioscorides maketh mehtion of an Herh which he calleth the Indian leafe, and observeth that it groweth in moorish fenny places, Aquae sine ullâ radice [...]nnatans, swimming in the water without taking any root in the bottome. Let this Herb be our emblem whilst we live in, let us not love the world; and though we make use of it to swim in for a time, let not our hearts take root by an inordinate love.

The main disswasives from this sin we shall meet with in the Text; only consider for the present, that this worldly love is unreasonable, injurious, ingratefull, and unchristian.

[Page]1. It is unreasonable, There are two eminent laws of love which are directly broken by this practice; the one is simili gaudere, the other is diligentem diligere, like loveth like, and love requireth love: but alas when we love the world, we love that which is unlike; there being no proportion between our noble souls and this worlds good. Indeed our souls were made after the divine image and similitude, and therefore not made for the love of this inferiour world; Besides, when we love the world, we love that which as it doth not give, so neither can it repay love; at the best it is only capable of serving, not of loving us, and why should we so pervert the nature of love as to love the world: But further

2. It is injurious to our selves, as well as incongruous to love, since by loving the world, it becometh our enemie; it seems strange, yet it is a truth, the world is only a [...]oe to them that love her, if we use her, she is an obsequious servant; but if we love her, she is a malicious enemy: it is observed of the shadow, Sequentem fugit, fugientem sequitur, if you follow it, it flyeth from you, if you flye from it, it followeth after you. It is proportionaby true of the world, if you contemn it, it will fear you, if you love it, it will domineer over you; and that known Proverb of fire and water may justly be applied to the things of the world, they are good servants, but bad masters: Adde to this

3. It is ingratefull to God, as well as injurious to our selves; all these things of the world are the largesses of Gods bounty, the streames of his goodness; and is it not an odious ingratitude to dote upon the gift, and neglect the donor? Very apposite to this purprse is St Austins Aug. in loc. similitude, If an Husband being in a far Country should send a Ring to his Spouse out of his ardent affection to her, would he not, might he not justly take it ill at her hands if she should forget her Husband and fall in love with the token? Thus do we when we cast God [Page] behind our backs, and set our eyes upon this world.

Finally, It is unchristian there being nothing more unbeseeming a Christian profession, then a worldly conversation; being Christians we profess the Faith, and hope of a better world, and shall we fall in love with this, we intitle our selves the Children of God, and shall we live and love as the Children of this world? It is our Saviours argument to his Disciples, After these things do the Matth. 6. 33. Gentils seek; and because they do, we should not, at least wise not as they do it, with such immoderate affection: and therefore whilst Mammonists like Ravens feed on garbage; like the Lapwing, make their nest in order; or like Beetles, never sing but in a bed of dung; let us have higher thoughts, nobler desires, purer joyes, learning of this holy Apostle, not to Love the world nor the things of the world.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 15, 16.‘Love not the world neither the things that are in the world; if any man love the world, the love of the Father is not in him.’‘For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.’

THe passions of the soul in their own nature are neither; in their exercise, are either morally good or bad. Look as a Painters Colours, according to the severall Pictures which they draw, represent a chast Matron, and a wanton Strumpet, or as the winds according to the severall corners whence they blow, serve to drieve the ship forward, and backward; so the affections according to [Page] the Object whereabout they are conversant become either helps or hinderances, virtues or vices; yea, what the Astrologers say of the Planet Mercury in the Horoscope of mans nativity, if it be in conjunction with a fortunate Planet it is the better, if with an Ominous the worse; is more truly affirmed of the passions, when they are joyned to good Objects they advance virtue, and when to bad, they increase vice.

No wonder then if the holy Scripture take so much care about regulating our affections. Indeed the Stoicks would banish and extirpate them, and therefore sayGen. 26. 16. to them as Abimelech to Isaack, Go from us for thou art much mightier then we, but the Christian Religion would only confine or rather refine them by defining their proper Objects. There is no need of draining up these waters, only of diverting them into their right channell; of plucking them up, only planting them in a good soile. We must not use them as Joshuah was to deale with the Amalekites, wholly cut them off; but as he did byExod. 17. 11. Josh. 9. 23. the Gibeonites, make them hewers of wood, and drawers of water for the House of God. Indeed as one wittily, man fallen, is the Anagram of man created, his affections (like letters) misplaced, so that there is no need of blotting them out, only placing them in their right order.

Upon this account it was that we finde in sacred writ both precepts, and prohibitions, commands, and caveats, exhortations, and dehortations, in reference to the same affections, sometimes in the same Verse; So Christ to the Disciples, Feare not, but feare; to the Women at the Cross, Weep not, but weep: ofttimes in the same Chapter, as in this concerning the affection of love; if you cast your eyes in the foregoing Verses, you shall finde those two Objects which we are to love. God and our Brother, and here in this Verse that single Verse 5. Verse 9. though comrehensive Object which we must not [Page] love, Love not the world nor the things that are in the world, &c.

Having dispatched the generall proposition in the begining of the fifteenth Verse, we are now according to the proposed method to descend to the particular exposition, as it is set down in the former part of the sixteenth; All that is in the world the lust of the flesh, the lust of the eyes, and the pride of life.

This clause which I call the Exposition you see is aConcupiscentia pro re concupiscibili. Zanch. in loc. distribution, intended no doubt for a further and fuller explication of that prohibition; but whether of the Object or the Act, is somewhat questionable; since on the one hand the word world refers to the Object, and on the other the word lust refers to the Act. Interpreters conceive that lust is taken metonymically for the Object lusted after, and so account it a distribution of the Object; but withall it is of the Object in reference to the Act. And when I observe that this all is positively denied to be of the Father, I thinke it more rationall to construe this [...] by [...], all to be every lust that is in the world, and so take it as a distribution of the act: discovering the severall channels in which worldly love runeth.

It is inquired by the Schoolmen whither this distribution Al. Alens cum alijs. do compleatly enumerate the causes of all sin, and it is affirmatively resolved. Calvin upon the Text conceiveth it not much materiall, whether it be exact or no: no doubt these are the principall, and all sins may some way or other be reduced to one of these.

If you please, take a short view of the severall references of these lusts whereby they are differenced one from another.

Serrarius upon the Text hath thus ranked them: thatSerrar. in loc. good which is immoderately desired, is either such as is really received into us, about which is conversant the lust of the flesh; or which is only transmitted by [Page] species to the sight, and so the Object of the lust of the eyes; or which is neither received by it self, or by species into us, but is altogether without us, and to this tends the pride of life.

Alexander Hales, out of St Austin goeth another,Al. Al. pt. 2a. 9. 159. and in some respect a contrary way; asserting exorbitant lust to be either about bonum inferius, some inferiour sensuall good, which is the lust of the flesh; or exterius, some externall visible good, which is the lust of the eyes; or interius, some inward opinionated good, which is the pride of life.

Aquinas distinguisheth the inordinate appetite ofAquin. ta. 2ae. 9. 8. Art. 5. man to be after good, either as considered absolutely, or as it is attended with difficulty: the former is the inordination of that which is called the concupiscible appetite; and this is either in respect of those things that please the body, which is concupiscentia naturalis, the naturall desire; but in the excess, the lust of the flesh, or of those things, which by sight delight the imagination, which is concupiscentia animalis, an animall desire; and in the excess, the lust of the eyes; the latter is the irregularity of the irascible apetite, and is the pride of life.

Some not unfitly allude to that distinction of sins into carnall, spirituall, and of a mixt nature; those sins which take sensible delight in sensible Objects, are purely carnall; and these belong to the lust of the flesh; those which take mentall delight in mentall Objects, are purely spirituall sins, and belong to the pride of life, those which take an inward delight in outward Objects are of a mixed nature, and belong to the lust of the eyes.

The most plain and usuall reference of them, is of the lust of the flesh, to sensuall pleasures; of the lust of the eyes, to riches; and of the pride of life to honours: and so the voluptuous, covetous, and ambitious are the sinners [Page] guilty of these lusts. This Grotius looketh upon as the genuine meaning, and so much the rather, becauseVide Grot. in loc he conceiveth this sentence to be borrowed from the ancient Hebrews, whence Pythagoras received it, and from him Clynias who mentioneth these three as the cause of that unjustice among men, [...], correspondent to which is that of Philo on the Decalogue, asserting it is the Fountain of all wars among men to be, [...], the evill lust either of wealth, or honour, or pleasure. But what the large extent, and withall, the principall intent of these severals are, will best appear in the distinct handling of them.

The number you see is threefold; and before I go further, I shall a while d [...]seant upon them joyntly.

If you cast your eyes upon the fifteenth Verse of the third Chapter of St James, you shall finde a tripartite James 3. 15. Gerard. de consummat. saecul. division of worldly wisdome into earthly, sensuall, and devillish; to which me thinketh very fitly corresponds this division of worldly love, the lust of the flesh being sensuall, the lust of the eyes earthly, and the pride of life devillish.

We read in the foregoing Verses of three ages of men to whom our Apostle wrote, namely, Children, young Men, and Fathers; and each of these lusts is especially incident to each of these ages. Men in the begining of their daies are most prone to the lust of the flesh, in the progress of their age to the pride of life, and in their old age, to the covetous lust of the eyes.

In the close of the fourteenth Verse of this Chapter St John speaketh of overcoming the wicked one, that is,Gen. 3. 6. the Devill; and if you would know what are the chief temptations, with which he doth assault, and which if we repell, we overcome him, they are here presented to us. The fruit with which he tempted our first Parents [Page] in the Garden was good for food, that was a lust of the flesh; pleasant to the sight, and so came in the lust of the eyes; and to be desired to make one wise, and that was the pride of life. After foure thousand years experience the Devill could not finde out better weapons, and therefore with these he sets upon the second Adam in the wilderness, tempting him to the lust of the flesh, when he would have him turn the stones into bread to satisfie his hunger; to the lust of the eyes, saith St Austin, Aug. de ve [...]â re [...]ig. c. 35. when he bid him cast himself down out of curiosity, say others: and more probably (with the leave of that reverend Father,) when he shewed him all the Kingdomes and glory of the world; and to the pride of life, when he perswaded him to cast himself down, which was no doubt for that end, to lift him up with arrogant presumption.

With these temptations it is that he doth still assault the Children of men, so that I may not unfitly compare them to Solomons threefold cord, by which he draws men to iniquity; to the fleshooke with three teeth, by which the Priests servant robd the Lords Sacrifice; to Hippomenes three golden Apples, by which he indeavoured to hinder Attalantas race; to Jobs three darts, by which he wounded Absalon to the heart; to the Caldeans three troops, (with St Bernard) by which theyBern. 8a. pasch. Serm. 1. Rev. 16. 13. plundered Job of his goods; or to St Johns three unclean spirits crawling upon, and defiling us.

It is Christs call to his Spouse, Come with me from Lebanon, Cant. 4. 8. looke from the top of Amana, from the top of Shenir and Hermon, from the Lions dens, from the Ghisler. ibid. mountains of the Leopards. Ghislerius understandeth by these three mountains, these three lusts: the pride of life, by the mountain of Lebanon, which is exceeding▪ high, and upon which grow the tall Caedars; by the top of Amana from whence they might see a great way, the lust of the eyes; by the top of Hermon a fruitfull [Page] hill, the lust of the flesh; and these are the mountains on which wicked men range like Leopards, and the dens of those Lions, the Devils.

These are those lusts which oppose the three grand designs of our life, our own salvation, others good, and Gods glory. Whilest the lust of the flesh warreth against our soul, the lust of the eyes maketh us uncharitable to others, and the pride of life robs God of his glory. Correspondent to these three great sins it seems not improbable that God hath appointed those three sore judgments. The Famine as a punishment of the lust of the Al. Al. Ps. [...] ta. flesh; the Plague (which causeth botches and sores) of the lust of the eyes; and the Sword (which bringeth Nations low) of the pride of life.

As Armour against these three darts, the Papists superstitiously use a threefold annoynting in Baptism, to wit, of the loyns, the breast, and the head; but (which is far better) the grace of God teacheth to live soberly, in opposition to the lust of the flesh; justly in opposition to the lust of the eyes; and godly (which is a walking humbly with God) in opposition to the pride of life: And which is best of all, our blessed Saviour prescribes three duties (which by the Schools are made the three parts of satisfaction) Fasting as a remedy of the lust of the flesh; Almes as an eye salve for the lust for the eyes; and Prayer as an antidote against the pride of life.

To draw yet nearer. These three are all that is in the world, they are the worlds cursed trinity: according to that of the Poet,

Ambitiosus honos, opes, & foeda valuptas;

Haec tria pro trino numine mundus habet.

Which wicked men adore and worship as deities: in which regard Lapide opposeth them to the three persons in the blessed Trinity. The lust of the eyes to theLap. in. loc Father, who is liberall communicating his essence to [Page] the Son, and the Spirit; the lust of the flesh to the Son, whose generation is spirituall and eternall; the pride of life to the holy Ghost, who is the Spirit of humility. That golden Calfe, which being made, was set up and worshiped by the Israelites in the Wilderness; is not unfitly made use of to represent these; the Calfe which is a wanton Creature, an emblem of the lust of flesh; the Gold of the Calf refering to the lust of the eyes, and the exalting it, to the pride of life. Oh how do the most of men fall down before this golden Calf which the world erecteth.

If you please you may conceive the world as making a Feast to entertaine her Lovers; and here are the three courses which she provideth for them; the first for food, the lust of the flesh; the second for sight, the lust of the eyes; the third for state, the pride of life: or as entertaining them with a musicall consort, which is made up of three parts, the Base, the lust of the flesh; the Tenor, the lust of the eyes, and the Treble the pride of life.

Once more you may very well call these three lusts the elements of the sensuall world; the lust of the flesh, being as the fire in regard of its burning violence; the lust of the eyes, as the earth, because about things which the earth affoards; and the pride of life, as the ayre, or winds which pufs or swels men up.

Not to inlarge further, The world is here represented to us as an Hydea with three heads, or like Cerberus that three headed Dog, which the Poets faine to be the Porter of Hell. Worldly love is here set forth as a tree spreading it self into three main boughs, whence sprout forth the bitter fruit of all s [...]ns; or as a Mother bringing forth three monstrous Daughters, with which the most of the Sons of men fall in love with.

At this time I shall only give you a view of

1. The Eldest Daughter which is the lust of the flesh; [Page] for the better understanding whereof I shall discourse of it first in Generall, then in Particular.

1. In Generall be pleased to take notice,

1. That this word flesh is used severall waies in Scripture, as Cassian hath observed. I shall not mentionCass. Collat. 4. c. 10. all its acceptions; only know that it is taken in sensu optimo, possimo, medio; in a good sense for a tender frame, and soft disposition of the soul; whereby it is capable of receiving the impression of grace, and ready to yield obedience to Gods commands: in this notionEzek. 36. 26. it is the matter of the promise, I will give you an heart of flesh.

In a very bad sense for the native and inbred corruption which overspreads soul and body, whereby we become averse to all good, and prone to whatsoever is evill; and of this St Paul speaketh when he saith, in Rom. 7. 23. me, that is, in my flesh dwelleth no good.

In a middle sense for the inferiour part of man, his body which chiefly consists of flesh and blood; and thus we read of Cleansing our selves from all filthiness of flesh 2 Cor. 7. 1. Calv. in loc. and spirit, that is, of body and soul; and in this sense Calvin not unfitly here taketh it.

2. That the lust of the flesh is used in Scripture two Id. ibid. waies; sometimes very largely, as comprehending in it all vitious lusts whatsoever; in which notion flesh is to be understood of originall corruption, and is as the Fountain of lust: and inasmuch as there is no evill, to which our naturall pravity doth not incline us, the lust of the flesh in this sense is as it were the genus, whereof, the severall evill desires which arise in our hearts, are the species: and in this notion is that of St Paul to be construed, Walke in the spirit, and you shall not fulfill Gal. 5. 8. the lust of the flesh. And indeed for the most part, where we read of the lust of the flesh, it is to be construed in this large acception.

But in this place flesh being put for the body, and the [Page] lust of the flesh being a contradistinct member to the other two, it is doubtless to be restrained, and (as Estius Est. in loc. well observeth) signifieth Desiderium eorum quae pertinent ad carnem, a desire of those things which belong to the flesh. So that flesh here is rather to be construed Objectivè then Effectivè, not as the principle from whence this lust flows, but the Object whereabout it is conversant; and thus all sinfull desires after bodily pleasures, especially those which the two sences of tasting and touching are taken up with, are they which our Apostle designeth to comprize under this head the lust of the flesh.

3. That there is a double lusting after the flesh, andCum natura poscit supplementa quae desunt non vocatur libido sed fames aut sitis, &c. Vide Aug. contr. Julian. l. 4. c. 14. those things which are gratefull to it, namely; naturall and sensuall: there is an appetite which ariseth meerly from natures indigence; and this though vehement (as in hunger and thirst) is not sinfull: nature teacheth every living Creature earnestly to desire the conservation of the individuum by nourishment, and of the species by propagation, and therefore this kinde of desire had been in man, even in the state of innocency. But then there is an appetite which sensuall indulgence exciteth, and this being alwaies immoderate beyond its due bounds is prohibited. Indeed neither Religion nor reason do abridg us of all bodily pleasure; but they forbid us to serve pleasure, so as (according toS [...]n. l. de vitâ Bea [...]â. c. 15. Seneca's phrase) to be perplexed in the absence, or strangled with the abundance of it: in one word, the desires which proceed from the want, the delight which tends only to refresh the flesh, is allowable, but all desires and delights which proceed from, and savour ofAmbros. de offic. l. 2. c. 21. wantonnes, are culpable and comprized under this head the lust of the flesh.

2. More particularly it will be needfull for the further discussing of this usefull truth, to set before you the severall kindes of this fleshly lust; for though she be a [Page] Daughter, yet withall, she is a Mother of many Brats, and it is such an Arme of this tree of worldly love, as hath many branches sprouting forth of it, such as are incontinency, intemperancy, and idleness,

1. The first and worst of these lusts is incontinency, that which is called by St Paul, the lust of concupisence, 1 Thes. 4. 5. 2 Pet. 2. 10, 18. and by St Peter, the lust of uncleanness, yea, the same Apostle speaking of false teaches, that they allure through the lust of the flesh, and presently adding, through much wantonness, plainly intimates wantonness to be a lust of the flesh; and inasmuch as he useth the Plurall number, he insinuates that there are severall wanton and unclean lusts of the flesh.

For methods sake be pleased to know, that this lust of the flesh, is conversant either about a wrong or a right Object.

1. The chiefe excursion of this carnall lust is after wrong Objects, concerning all which I shall in generall premise.

That not only that wicked disposition of minde, which by St Paul is called [...], whereby men burne with impetuous desires after libidinous acts, resolving to lay hold of every opportunity of satisfying their lusts; Nor yet only all those contemplative delights, whereby men please themselves with inward fancies and imaginations of that wickedness which either for feare or shame, they dare not out outwardly commit: but also all kinde of desire, though not plenarily consented to by the will, nor fully resolved upon for the performance, yea, all those first motions which arise from the vitiated appetite, though not at all consented to, are within the compass of that which is called by St Paul, [...], inordinate affection, and here by St John [...], the lust of the flesh.

In Particular, The Object of this desire is irregular two waies.

[Page]1. When the Object is such as doth privare ordine [...] natura, transgress the order of nature, and this either.Al. Al. pt. 2•. 9. 14. membr. 4.

Simply, and Absolutely, and is most properly called unnaturall uncleanness, whether it be with our selves (the sin of Onan) that secret pollution, which (though hid from mans) is open to Gods eye, or with the same Sex, Men or Women, Dishonouring their bodies between themselves (the sin of Sodom, and those Gentiles concerningGen. 18. 9. whom St Paul writeth) both which are unnaturall, because contrary to natures end, to wit, generation; or which is yet more unnaturall, because it tends only to a monstrous generation, that which is between rationall and meerly sensitive Creatures, the bestiall sin of buggery, things that are as horrenda factu, so pudenda dictu, abominable to be done, yea, shamefull to be named.

Or as limited and restrained after the multiplication of humane nature. Of this sort are all incestuous lusts after those neare relations, whether by affinity or consanguinity, such as are between Brethren and Sisters, Ʋnkles and N [...]e [...]es, Ants and Nephews, Parents and Children, or grand-Children, whether naturall or civill, all which are manifestly forbidden by the divine Law, and repugnant to natures Dictates. Nor are they the less filthy, but rather the more odious when they are covered with the vaile of matrimony; to which purpose St Ambrose disswading the marriage of aAmbros. l. 8. Ep. 66. Brother with his sister's Daughter, though by another Mother thus reasoneth; Interdictum est naturae jure, interdictum est lege quae est in cordilus singulorum, interdictum est immutabili praescriptione pietatis & necessitudinis; It is forbidden by natures Law, by the Law within every mans heart, by the inviolable praescription of Piety, and that regard which is due to propinquity. Nor will either the necessary examples of the first men, when Brothers and Sisters were inforced to marry for the propagation [Page] of mankinde; or the example of the Jews, in Brothers marrying their Brothers Wife, to raise up seed by vertue of a speciall Law; or those heroicall examples (as Luther calleth them) of any of the Patriarchs in any ofLuth. in Gen. c. 29. these kindes (which being dissonant from the Law, are not to be imitated by others) be found sufficient warrants or excuses for them who shall give way to any incestuous conjunctions.

2. When the Object is such as doth privare ordinem virtutis, transgress the order of the virtue of chastity, such are all lusts after any person, whom we may not justly call our own: And thus,

1. If it be after any more then one, though in a matrimoniall way, which is polygamy, it is unlawfull as being against the Primitive institution by God, of one woman, for one man (which the Prophet Malachy saith, was because he sought a godly seed) and therefore notMal. 2. 15. justifiable in the Patriarchs, much less excusable in us by their pattern.

2. If it be without Matrimony, any lust after any persons whether one or more, married or unmarryed is a lust of the flesh. And in the pursuit of any one of these,

1. When the one party is altogether dissenting it is a rape wherein only the Agent is the guilty sinner, and the patient is an innocent sufferer.

2. When either both or one of the parties is marryed, it is adultery in that party. A lust so much the more vile, because it is a willfull shipwrack abroad, when there is an harbour and safe remedy provided at home.

3. When one of the persons is s [...]ngle, it is in that person fornication, and when both, it is that which is called simple fornication.

Indeed it is questioned by some whether this latter be a lust of the flesh or no? and the most plausible argument which they alledge is, thatActs 15. 20. in the decree of that Apostolicall counsell; fornication [Page] is reckoned with things strangled and bloud, which are in themselves of an indifferent nature. But how invalid this consequence is, will easily appear, if weAquin. 2a. 2ae. 9. 154. Art 3. consider that as Aquinas hath well observed, the reason of joyning these together is not as if there were no more morall guilt in fornication then the rest, but because the rest would be offensive to the Jews as well as fornication; and so equally cause a Rent in the Christian Church, which consisted of converted Jews and Gentiles. The truth is, though both persons are single, it is a breach of chastity, and consequently a lust of the flesh; nay, yet more, though the persons are not only resolved upon marriage, but contracted each to other; yet the desire of carnall copulation is a fleshly lust: for contract is but Jus ad rem, it is Matrimony giveth Jus in re, contract bindes to marriage, but alloweth not to touch before; contract is like Articles agreed upon, but marriage puts to the seal, so that it is as the taking of possession of a mans own without due course of Law, and therefore unwarrantable.

2. You have seen the principall outgoings of this lust, but withall you must know that the Object may be right, and our desire in this kinde a lust of the flesh, when it is (though between persons lawfully married) either intempestive, or intemperate, in a season prohibited, in a measure not moderated, or a manner not ordained, or for an end not warranted: upon this account it is that St Hierome saith, quoting the speech ofHier. l. 1. contra Jovinian. a Pythagoraean Physopher, Adulter est in suam uxorem amator ardentior, an excessive lover of, is an adulterer with his Wife, and St Austin quoteth it as a saying ofAug. l. 2. contra Julian. St Ambrose, Uxoris adulterum esse qui in usu conjug ali verecundiae, temperantiae & honestatis nullam rationem habeat; that he is an adulterer, who useth the marriage delights without regard to modesty, decency, and temperance. I confess these are harsh expressions, since a man [Page] can no more be an adulterer with his own wife, then a thief with his own goods; and adultery according to the notion of the Latine word is, Ad alterius thorum accessus, the coming to anothers not his own bed. But yet it is thus far true, that its a breach of the seaventh Commandment, which is exprest by that phrase, Thou shalt not commit adultery: for though conjugium purum, marriage be an undefiled estate; yet conjuges impuri, the marryed persons may be uncleane, and so guilty of the lust of the flesh.

2. The second sort of fleshly lust, is intemperance, which is the excess of the appetite in reference to meat Rom. 13. 13. and drinke, and is called by St Paul, Gluttony and drunkenness. Very fitly is this annext to the former, since, the satiating of intemperate is the exciting of incontinent lusts; according to that of the Israelites, Aug. Serm. 56. de Temp. They did eate and drink, and rose up to play; Irrigata corporis nostri terra spumis libidinum germinabit; the soyle of our body being too much [...]atred sends forth theHier. in Ezek. 16. weeds of luxury, Venter benè pastus cito despumat in libidinem, the full fed belly boyleth over with the s [...]umme of uncleanness. Isidore Pelusiota being asked by Thalass [...]us the Monke, why S. Paul seemeth to call Esau fornicator, when no such thing is mentioned in the old Heb. 12. 15. Testament, answereth, that he is branded for a glutton, and thence we may easily infer he was a fornicator. Indeed fasting spittle is the best cure of this itch, according to that known saying, Sine Cerere & Baccho friget Venus, if you will know where Lady Venus liveth, it is at the signe of the Ivye bush, Gula vestibulum luxuriae, intemperance is her gallery, through which she walketh to her bed of sensuall pleasure.

And now as the former respecteth the pleasure of the touch, so this of the taste, and because the inordination of this lust is in most things of the same nature, both in regard of eating and drinking, I shall handle these [Page] two sins of gluttony and drunkenness together.

Among all these secular things none are more necessary, for mans preservation then meat and drinke, since without them we are not able to subsist a few daies; hence it is that nothing is more naturall, then a desire Isid. pelus. l. 1. Ep. 320. of those comforts, nature inclining every thing to desire its own preservation.

But the truth is, we are very prone to unlawfull desires about lawfull Objects; nor do we more frequently or heinously offend then in these things which are so needfull for the body; not that the food, but our appetite is in fault, not the naturall appetite; for a little satisfieth that, but our sensuall desire which is very prone to exceed.

St Gregory enumerating severall waies whereby theGr. M. sup. Gen. 25. Isid. Hispal. de conflictu. virt. & vit. lust of intemperance puts it self forth, enlargeth them to five; Isidore Hispalensis reduceth them to foure; I conceive we may very rationally contract them into three heads; namely, the quality and quantity of that which is eaten and drunke, and the time of eating and drinking.

Our desire after meats and drinks is then a fleshly lust,

1. In respect of quality, when not contented with common wholesome food, we long for strange delicacies, and must be fed with dainties; thus the Israelites are fed with Heavenly bread by a miraculous providence, and yet they fall a lusting after Quailes, which God gave them, but in wrath. Indeed it sometimes so falleth out, that the choice of meat and drinke ariseth from the weakness of the stomach, as in sickly persons, that the earnest desire of strange food is that which nature prompts to, as in women with Childe; that the use of various and costly both meats and drinks is convenient for that state and place wherein God hath set men, as at the Table of Kings, Nobles, and great Ones, all [Page] which are allowable; but when it is meerly the wantonness of our appetite, which calleth for delicacies, spreading its net (as Clemens Alexandrinus his phraseCl. Al. paedag. l. 2. c. 1. is) over the whole world, causing Sea and Land to be ransakt for its provision, yea, engaging Art continually to invent new drinks, new dishes for its delight, this is justly to be condemned as a lust of the flesh. And which is yet a further degree of this lust, when it is after a frequent use of such meats and drinks as serve to be incentives of sin, provocations of uncleanness; especially in young men whose bloud is boyling, and most especially when it is for that very end, that thereby they may be the more fit for wanton sports, it is very odious and abominable.

2. In regard of the quantity, When our lust is not satisfied with a competent measure of meats and drinks, but puts us upon feeding to fullness, and drinking to excess, so as we may be said rather to swallow then drinke, devour then eate. Indeed there is an extream desire after meat, which is called by Physitians, the Doglike appetite, and after drinke which is called the dropsie; and these arise a malis humoribus, from bad humours in the body, and are diseases not sins, unless when (as too often) they proceed originally à malis moribus, from intemperate manners. And when not the distemper of the body, but the disorder of the minde, engageth men to an immoderate use of these Creatures, it is a fleshly lust.

For the understanding whereof it will be needfull to enquire, Wherein the inordinate use of meats and drinks doth consist. In answer whereunto, you must know in generall, that the proportion which temperance requireth is not Rei but Personae, in respect of the things, but the persons; since according to the constitution of mens bodies, that which is too much for one, may be too little for another. But more particularly, eating and [Page] drinking is excessive in any: Whenas

1. It oppresseth nature: To eate and drinke more then the stomach can well digest, and that not through any accidentall distemper of the stomach, or venemous quality, or antipathy in the food, but only the great quantity; so as either it is thrown up again, or with a great deale of trouble concocted, is undoubtedly excessive, since whereas the proper end of eating and drinking is to repaire; this tends to the impairing of nature.

2. It disturbeth reason, To eate or rather to drinke (for this more especially concerneth drunkenness) so much as wholly devesteth us of the use of reason (as in men that are dead drunke) or subjecteth reason to any passion either of anger and rage, or mirth and jollity, or lust and venery, (as in men that are mad drunke) is unquestianably excessive: the worst degree of drunkness is to intoxicate, and the next to that to inflame: since whereas the principall end of eating and drinking is to render us the more fit for Gods service, by this means we are more unfit both for the duties of the generall and particular calling.

Nor must I here forget to adde, that they who are mighty to drinke wine, and men of strength to mingle strong drinke; Though they do not manifestly either overcharge their stomachs, or overturn their brains, are in Gods account drunkards, and have therefore a woe denounced against them; but yet this is only true where either it is an acquired strength by frequent compotations, or being naturall, it is made use of customarily, to the devouring of great quantities, and which is worst of all to the triumphing over weake braines.

In summe, sicut aeger ad medicinam sic ad sumendas August. dapes debet unus quisque accedere, non in illis voluptatem appetens sed necessitati succurrens, is the rule of the Father; Every one must look upon his food as his [Page] Physick, seeking in meat and drinke not what may please the appetite, but supply necessity. After the example of that temperate person mentioned by Socrates, letSocrat. Hist. l. 4. c. 18. us use our meat and drinke, [...], not as a set busines, but only a triviall matter not worth the expending much time upon. Nor yet would I hereby forbid all use of these comforts beyond what nature requireth for its necessary sustenance, as being a rigidity which neither Religion nor reason exact. It is very probable at that marriage Feast where Christ was present, as variety was provided, so they did eate plentifully; and it is more then probable, that they had well drunke before Christ miraculated wine in the vessels: nor is it to be imagined that Christ would have wrought that miracle (though it were for the glory of his power,) had it been unlawfull for the guests to drinke it, when as yet necessity of nature did not, could not require it. To eate and to drinke therefore at some, particularly, festivall times, not only for the support, but refreshing of nature, for necessity, but hilarity, is allowable; yet with a great deale of circumspection, especially in drinking, least hilarity exceed the bounds John 2. 1. of sobriety, and become a slippery step to ebriety: and when our desire after these Creatures carryeth further then moderate refreshment, so as either for the meats and drinkes, or companies sake to indulge the over free use of them, it is a sensuall sinfull lust of the flesh.

3. In respect of the time, and it is a lust of the flesh, when our desire after meats and drinkes is such, as that. 1. We will at no time forbear the totall use of them (though yet the strength of nature will bear it,) no not for Religious ends. 2. We indulge to our selves a liberall use of them at such time when the Churches distress calls for fasting, weeping, and mourning. 3. Finally, [Page] We expend too great a part of our time on them (with the rich glutton,) Faring deliciously every day, Luk. 16. 19. Eccl. 10. 6. feasting too often, with those Princes, Eating in the morning, beginning too soone, and with those Israelites rising up early that we may follow strong drink Isai. 5. 18. and continuing till midnight, staying too long. It is1 Pet. 4. 3. very observable, that not only [...], excess of wine, but [...], and [...], banquetings and drinkings are reckoned among the lusts in which the Gentiles walked, though we do not eate till we are so pursie that we cannot go, or drinke till we are so giddy that we cannot stand, yet if we delight so much in, and have such a desire after, that it causeth us to spend too much time in comessations, and compotations, it is a lust of the flesh. Solomon blameth them who tarry long at Prov. 23. 30. Ʋulg. the wine, when men dine all day, and sup all night, eate and drinke away a third part, nay, the better halfe of the time. These men according to the vulgar translation of the wisemans forementioned expression, Student calicibus epotandis, make their cups their books and drinke their business, meditate nothing but their Trenchers, and lock up their Souls in the Kitchin, and the Cellars: according to St Gregory Nyssens phrase, they have [...], their reason Greg. Nyssen. in Eccl. Hom. 5. Tertull. adv. Psych [...]. c. ult. in their throat, or to use Tertullians phrase, Agape in Cacabis fervet, fides in Culinis calet, spes in ferculis jacet; Their love boyleth in their Caldrons, their faith is warme in their Kitchins, and their hope lyeth in their Dishes. Like the Serpent (to allude with St Ambrose)Ambros. l. de parad. c. 15. they creep upon their bellies, yea, with that Fish whereof Clemens Alexandrinus speaketh, they have their heart in their belly, as if like Bonosus, they were borne not to live, but to drinke, or like the Megarenses, they did not eate to live, but live to eate.

3. Besides these which are the principall branches of this arme Ebullitions of this lust of the flesh; there is yet a [Page] third which must not be passed over in silence, and that is idleness, a lust which renders men lyable to temptations of the former kinde, incontinence and intemperance are no strangers to an idle bosome. The Poet gives this as the reason, why Aegistus was an adulterer? ‘—In promptu causa est desidiosus erat.’ because he was sloathfull; standing water putrifieth, so doth the lazie person, he that loves to doe nothing will soone doe worse then nothing.

Now this lust of idlenesse▪ expresseth it selfe two waies, by an inordinate desire of sleep, of play: of each a word.

1. It is a true saying of St Austin, God hath givenAug. in Ps. 62. to man sleep, Quo reparentur membra corporis ut p [...]ssint vigilantem animam sustinere, by which the strength both of body and minde may be repaired. Indeed sleep loveth Prov. 20. 13. mans nature, chearing, refreshing, coroborating it, but yet man must not love sleep too affectionately: it is the cry of the sluggard in the Proverbs, Yet a little sleep, a little slumber, a little folding of the hands to sleep, which the Syriack readeth, Ponit manum super pectus, he puts his hand upon his breast, shewing how dear and pleasing his sleep is to him.

If more particularly you would know what love of sleep is immoderate? I answer,

[...]. When we are so greedy of, that we will not sometimes interrupt it for acts of devotion, after the example of David, Who rose at midnight to give thanks to God, and of Christ, who sometimes prayed all night; nay, we suffer sleep to interrupt us whilst exercised about Religious duties, like Eutyches upon whom an heavy sleep fell whilst Paul was preaching, and an heavy▪ hand of God whilst he was sleeping, a sad warning for all Churchsleepers, to all whom me thinketh Christ saith as he did [Page] to Peter, Could you not watch with me one houre.

2. When we give such way to sleep on our Couch by day, or our bed by night, that it is rather sepultura suffocati, then requies lassi, a suffocating then a refreshing of the spirit, a dulling, then a quickning of the body. It is St Ambrose his assertion of the blessed Virgin Mary, Non prius dormire cupidit as quam necessit as fuit, she was rather inforced then willing to sleep. Indeed vigilancy teacheth not to sleep sooner nor longer then [...]eed requireth, and it is Chrysologus his advice, Indulgendum Chrysost. Serm. 24. somno ut corpus reparet non resolvat ut vires revocet non enervet, Sleep must be indulged to so far as may repaire nature, and recall not weaken strength, or else it is a lust of the flesh.

2. As to sports and pleasures it is not to be gain said, but that there is a convenient use of them, [...],Aristot. Eth. l. 10. c. 6. Pind. saith Aristotle truly, It is impossible that the bow should be alwaies bent, and therefore Pindar fitly calls play, [...], the best [...]ure [...] of our labours, but yet excessively to love it is a lust of the flesh; in which respect saith the Greek Father excellently, [...], I do not forbid relaxation, Gr. Nazant. orat. 6. but I condemn want of moderation Now our lust after sport is inordinate.

1. For the matter or Object of it, whenas we love to sport with things unlawfull, which are impious, or cruell, or dishonest, or of bad report among judicious and sober Christians, Ludus noxius in culpâ, they are fools (saith the wiseman and justly) who make sport of sin, and they are unwise who prefer their sport before their credit.

2. For the manner, when as men pursue their play with too much earnestness, and unrestrained enlargement, as if it were to be [...], the end of their desire. It is a good advice of St Ambrose, Caveamus ne dum relaxare Ambros. Offic. animum volumus solvamus omnem harmonians, we had [Page] need take care least by letting the strings down too loose we spoile the harmony; we may take recreation as sauce, but not be as greedy of it as if it were our meat; it is excellent to make our bus [...]ness a play; but infamous to make play our business.

3. For the Time when men are so eager; that according to Seneca's phrase, Agitur vita per ludum, they play away their lives, squand [...]ing dayes and nights, moneths and yeares in play; and take so much time, that they rob God of his due, neglect their calling, play when they should pray, and sport when they should work. Cicero saith divinely, we must not indulge toCic. Offic. our sports, Priusquam gravibus seriisque rebus satisfecerimus, till we have discharged more serious and weighty affaires: in which respect Aristotle adviseth, [...] to make choice of fit opportunities for recreation.

And thus with what perspicuous brevity, these various & serious subjects would affoard, I have unfolded the latitude of this evil, which is here called the lust of the flesh.

To winde up this discourse in few words.

How great a predominancy this lust of the flesh hath in the world, the gluttonies, drunkenness, and uncleane practices of the most do sadly proclaime. Seneca complained that the men of his time were Inter vinum & oleum occupati, altogether taken up with wine and oyle. I would to God such were only to be found among Pagans, but alas these swarme in the Christian world, nay, which is yet more sad in the Reformed Protestant Church of England: Oh that Papists and Sectaries had not too just cause to say, A great part of the English Protestants are uncleane, adulterous, gluttonous epicures, quaffing drunkards, riotous gamesters, so that whilest they profess the purest faith they leade the most debauched lives. For these Bastard Sons doth their Mother the Church mourne, and suffer at this day: and yet, as if all her sufferings were not worth their [Page] pitty, they still renew and multiply these sins to the dishonour of her profession, and the prolongation of her miseries.

Indeed according to that known Proverb, Venter non habet aures, The belly hath not ears; voluptuous persons are deafe to divine instructions: and as St Hierome truly speaking of these sins, Eò deponere est difficilus quò eis uti est dulcius, they are therefore very difficult Hieron. to leave, because so sweet to enjoy: so that as Solomon observeth of the Adulterer in particular, it is too true of all those sorts of sinners, they are hardly, and thereforeProv. 2. 19. rarely reclaimed, but yet I will not wholly despaire even of their conversion; however for others prevention I shall propose these following considerations; The lust of the flesh is defiling, debasing, destroying, and consequently not only to be abandoned, but abborred.

1. It is defiling, True it is as our Saviour saith, That which goeth in at the mouth (the Object of these lusts) doth not defile a man, but it is as true, that which cometh from the heart (the lust after these Objects) doth defile. Indeed all sin is of a polluting nature, but especially these; and therefore one of these lusts in a pecular manner is called impuri [...]y and uncleanness. The gross acts of these sins defile the body, and the very lust after them defileth the soul.

2. It is debasing, Indeed nothing is more naturall then a desir [...] after these Objects, but yet nothing is more unnaturall then the inordinate lust after them; and what a shame is it that the grace of God should not teach us to deny these lusts, which the light of nature teacheth Heathens. It is observed that of all living Creatures, Man hath the narrowest Wombe, and the straitest Throate, as if nature would thereby teach us to be the most abstemious. The truth is, the lust of the flesh is not only unchristian because contrary to the precept and practice of our Lord and Master, but inhumane because [Page] opposite to the dictates of [...]eason, so that we may truly affirme, men by the fulfilling of this lust, become like the beast that perisheth, whilest gluttony transformeth them into Tygars, drunknness into Swine, uncleanness into Goats, sloth into Dormouses, and laziness into Asses; nay, shall I adde, they are worse then the Beasts, for whereas these Creatures cannot be made to eate, or drinke more then their naturall appetite requireth, and observe their usuall times of conjunction; voluptuous men regard neither season nor measure in the satiating of their lusts. Add to all this,

3. It is destroying, And here I might enlarge in severall respects, this lust of the flesh, being that which destroyeth the credit, the state, the body; yea, (without sincere repentance) the soul of him that indulgeth to it: Solomon saith of the Adulterer, and it is as true of theProv. 6. 33. Glutton and Drunkard, A wound and dishonour shall be get, and his reproach shall not be wiped away; sensuall25. 26. lusts whilest they please the flesh, blot the name, and23. 21. though the execution of them content the sinners taste and touch, they make him to stinke in the nostrils of God and Man. Again the Wiseman warning the young man not to lust after the whorish woman in his heart, saith, That by meanes of an whorish woman a man is brought to a piece of bread, and elsewhere in one Verse he tels us, That the Drunkard and the Glutton shall come to poverty, and Drousiness shall cloath a man with rags. The full cup makes an empty purse, and the fat dish, a lean bag, a soft bed, a thin shop, and the costly Mistris, a thredbare servant; yet again Solomon saith of the Adulteress, she hunts for the precious life, it is no less true of banqu [...]tings, drinkings, revellings and such like. It is not seldome seen that men by satisfying these carnall lusts, endanger their lives, ruine their healths, and hasten their ends. Finally, The Wiseman saith of the unclean sinner, that he destroyeth his own soul, [Page] and it is verified of the rest. The Gluttons table is a snare as well to his soul as his body; the Drunkards cup spoileth him of grace as well as wit; the Gamester staketh his soul as well as his state; and the Sluggard by consulting his bodies temporall ease, hazardeth his souls eternall rest.

And now my Brethren, if upon all these accounts you are at last willing to bid farewell to this lust of the flesh, remember what is hinted in the begining of this discourse, namely, that it is a fire, and therefore you will do well to take the same course in subduing this lust, which men do in putting out a fire.

More particularly take notice of these foure directions.

1. Extinguish it whilest but a sparke, least when a flame, it become too powerfull; resist the very beginning, since if you give the least way to, you will be entangled by it; Verecunda peccati initia, sensuall desires at first are modest, but if consented to, and delighted in, are more and more craving, yea, at last commanding. Indeed Sensim sine sensu, by little and little insensibly this lust gets ground of us, therefore let us be watchfull betimes to espye and prevent it.

2. Substract the fewell which feeds and increaseth it. S [...] Peters counsell is, Abstaine from fleshly lusts, which1 Pet. 2. 10. is best done by taking away that which foments them: what St Paul saith of the legall Ceremonies, touch not, taste not, handle not; that I may fitly apply to sensuall lusts, take heed of the occasions inducing to them; Eradenda sunt pravae cupidinis alimenta, if you would not have lust to fatten, do not feed it. Not to launch out into those many particulars which might be reckoned up in this kinde, beware especially of evill company. It is Solomons advice, Be not amongst wine bibbers, amongst Prov. 23. 20. riotous eate [...]s of flesh; The way not to be of them, is not to be one among them; men seldome imagine till they [Page] finde it by woefull experience, what an infectious breath there is in evill society, to corrupt their mindes and manners.

3. Poure out water, even the water of the penitent tears for thy former impurities. The heads of Dragons are broken in the waters, Draconum capita vitia capitalia, the heads of Dragons are capitall sins, among which incontinency and intemperance are the chief; and look as the greater the flam [...], the more water must be poured on; it is not drops but buckets, nay, flouds of water must quench the raging fornace: So according to the greatness of thy sins proportion the multitude of thy tears, and if thou hast been a notorious offender in this kinde, thou must be a dolorous mourner?

4. Lastly, Strive to blow out this fire of lust by the breath of thy Prayers, solicit the throne of grace for chastity, sobriety, vigilancy, temperance, those virtues which are directly opposite to this lust, yea, beseech the Spirit of God that he would breath into thy soul, and thereby extinguish the flame of thy lust. Indeed the breath of the evill spirit maketh this fire the hotter, but a blast of the good spirit will put it out, at least much slacke it, and therefore laying hold on the gracious promise of giving his spirit to them that aske, give not over Praying till thou hast obtained the spirit of grace, whereby thou maist mortifie this lust of the flesh.

Amen.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 15, 16.‘Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him.’‘For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.’

THat God of this world, Prince of darkness, and arch enemy of mankinde, the Devill, as he wants not virulency, so he is full of subtilty. Indeed it is his most usuall practice to take sinners in the snares of temptations, nets of circumvention, and ambushes of destruction; No wonder [Page] if St Paul mindes the Corinthians of his [...], as well as [...], devices as well as strong holdes.

Among all his cunning stratagems, none more politique and prevalent then those by which he taketh advantage from our selves against our selves. To this purpose it is that he observeth the age of our lives, quality of our outward condition, the complexion and constitution of our bodies, the abilities and endowments of our mindes, dispositions and inclinations of our hearts, and accordingly fits his temptations, whereby too often he overcometh us. The last of these and not the least St Basill taketh notice of where he saith,Bas. M. hom. 23. [...], he useth our own lusts and desires as weapons to fight against us. And no wonder if the winde of his temptations blow us on amain when it joyneth with the tide of our own desires. Good reason had St John, having encouraged young men, and in them all Christians to battle with, and a victory over the wicked one, to warne them of those lusts, which if not mortified, would be prejudiciall unto them, and serviceable unto him, The lust of the flesh, the lust of the eyes, and the pride of life.

We are now in order to proceed to a second Daughter of worldly love, namely, the lust of the eyes; but what St John meaneth by this expression admits among Expositors of severall constructions.

Illyricus conceiveth that our Apostle intendeth, Potissimum Illyr. in loc. libidinosos aspectus, chiefly lust full lookes, uncleane aspects, wanton glances. This was that with which St Peter charged the false teachers, that they2 Pet. 2. 14. had eyes full of adultery; and of which our Saviour affirmeth that to looke on a woman (so as to lust after her) is a committing adultery with her in the heart. But since this more properly is referd to the forementionedMatth. [...]. 28. lust of the flesh, and withall is too narrow a restriction of the Apostles meaning, I shall pass it by.

[Page]There are two interpretations, the one whereof is St Austins and venerable Bedes, the other most generally Beda in loc. Aug. in loc. & l. 10. Confess. & de Relig. c. 35. Aquin. 2a. 2ae. 9. 153. received by ancient and modern Authors, both of which being probable I shall reject neither.

Indeed I think we shall do best with Aquinas to look upon them as two members of one exposition, and so if you would know what this lust of the eyes is? the Answer is, curiositas, and cupiditas, a desire of knowing, and of having curiosity and covetousness, the latter of which I shall insist upon, because it is that which I incline to as most genuine.

1. By this lust of the eyes, We may very well understand curiosity, or an inordinate desire of knowledge; and whereas there is a double knowledg, to wit, intellectuall and sensitive, both which may be inordinately desired, this lust of the eyes may very well include both; inasmuch as the minde hath its eyes as well as the body, and so this lust is both of the mentall eyes after intellectuall, and of the corporeall after sensitive knowledg.

1. There is a lust of the eyes after intellectuall knowledge, not but that knowledg is sutable to, and consequently des [...]rable by the minde of man; nor yet is every earnest desire after knowledg, to be charged with curiosity. Indeed it is such as cannot be had without, and therefore must be [...]ought for with diligence; but if you would know when it is a lust of the eyes? I answer, the inordination of this desire is discovered severall waies.

1. When it is a desire after knowledg for a bad end. Bern in Ca [...]t. Serm. 36. St Bernard observed in his time, and it is still true, Sunt qui scire volunt tantum ut sciant, Some desire to know that they may know, and such a desire is irregular because it maketh knowledg and end, whenas it is designed to be a meanes of a furrher, and better end.Aquin. 2a. 2ae. 9. 167. Aquinas observeth that there are two accidentall effects [Page] of knowledge which are very evill, namely, to puff us up with pride, and make us expert in wicked-ness; and when those accidentall effects of knowledg are the intentionall ends of our desire, it is a lust of the eyes; the truth is, knowledge is desirable chiefly in order to practice, and that of good, and therefore to desire it only as fuell for our self conceit, or which is far worse, as an help to wicked devices, that we may be wise to do evill, it is deservedly censured as exorbitant.

2. When it is a desire after knowledg by magicall Arts and diabolicall Helps. It is far better to be ignorant, then to go to Schoole to the Devill. That knowledg we gain by him is far fetcht, because from Hell, and deare bought, because with the hazard of our souls.

3. When by desires and endeavours after the knowledge of the things that are less needfull, we are hindred from the knowledg of what is more needfull; thus when men preferre humane before divine, and in divine, speculative before practicall knowledg, it is justly blameable. They who are diligent searchers into natures secrets, undervaluing the mysteries of Religion: They who content themselves with the knowledge of Creatures, but are not by that led to know the Creator: They who are desirous rather to breake their teeth against the bones of difficulty, then feed their souls with necessary truths; who are inquisitive after the manner of the [...]reatures groaning, but little desirous of experiencing those groanes of the spirit in their own hearts which cannot be uttered; who are more solicitous where the soul of Lazarus was, whilest his body lay in the Grave, then where their own souls shall be when their bodies must dwell in the dust; when and where the last judgement shall be, then how they shall appear in that day with boldness, are most deservedly charged with curiosity. Indeed as Eagles when they rest, and Lions when they walke, pull in the one his tallons, the other [Page] his claws, to keep them sharpe against such time as they meet with a prey; so it would be our wisdome to reserve our wits and studies for things of most weight, and not busie them in matters of less concernement.

4. Lastly, When we desire to know what is without our spheare, and above our reach. For illiterate Mechanicks to busie themselves in expounding the darke places of Scripture, in fathoming the depth of Theologicall Controversies: For the most learned Doctors to be wise above what is written, to endeavour to make windows in Gods Closet, and unclaspe his secret Books, and so seek after the knowledg of what God hath concealed, it is no other then a lust of curiosity. And therefore St Austins counsell is very prudent, Compescenda Aug. contra Manich. l. 6. c. 1. est humana Temeritas, id quod non est non quaerat, ne quod est non inveniat; we must bridle our temerity, and check our curiosity, least whilest we pursue what is not revealed, we finde not that which is. Take we heed of soaring too high, least we be scorched, and wading too deep least we be drowned; there are some things we may Nescire sine crimine, not know without blame, which we cannot Scire sine discrimine, know without danger: and in respect of these, a learned ignorance is to be preferred before an ignorant learning.

2. There is a lust of the eyes after sensitive knowledg: and thus we may extend it to all the senses; curiosity studying to please them all in their severall waies; and so the eyes being the most noble sense, the lust of the Amos 6. 4, 5, 6. eyes may (Synecdochically) comprehend the rest. We read concerning the sinners in Sion, that they did lye upon beds (or Bedsteds) of Ivory, by which their eyes were delighted; stretch themselves upon their Couches, for the pleasing of their touch, eate the Lambes out of the flocks, and the Calves out of the midst of the stall, and drinke wine in bowles, to the satiating of their taste; [Page] chant to the sound of the Viall, and invent to themselves instruments of Musick for the ravishing of their Eares; and annoint themselves with the chief Oyntment, that their smell might have its sweet savour; so curious are sensuall men in giving content to all their senses. But seeing according to this notion, the lust of the eyes will in some sort comprehend the lust of the flesh; I conceive it will be better confined to that particular sense, and so denoteth a curiosity of seeing. In reference to this notion it is that this lust of the eyes is phrased, Nugacitas spectaculorum, the vanity of seeing showes, the affection of delectable sights. This seemeth to have been the curiosity of Eve in looking on the forbidden fruit, of Lots wife in looking back on flaming Sodom, Gen. 34. 1. and of Dinah in going forth to see the Daughters in the Land. Not that all desire of seeing rare and pleasant Objects, whither of nature or art is unlawfull, but when our desire and consequently our delight is too passionate even to admiration, and that joyned with forgetfullness of the great Artificer, when it is not carried ad aliquid utile, imò ad aliquid noxium, (as the Schooles determine it) to such sights as may occasion good, yea, rather in [...]ite to evill in any kinde, it is no other then a lust of the eyes: upon which account Seneca said truly, Nothing prove [...]h more prejudiall Sen. Ep. 71. to good manners, then vain and foolish sights, by which vices steale into the minde.

As an Appendix to this, is that curiosity of trying (to see being as much sometimes as to make tryall,) whereby men will needlesly put themselves or others upon such experiments, as may probably prove prejudiciall in any kinde, which is no less then a tempting of God; to this the Devill tempted our Saviour, when he bad him cast himself down from the pinacle, which is referred by St Austin, as hath been already observed to this head, the lust of the eyes.

[Page]2. But the other branch of the Interpretation seemeth to me most probable, and therefore upon that I shall insist, which by the lust of the eyes, understandeth covetousness, that is, The inordinate desire of gold, silver, goods, lands, houses, and all possessions, which denominate men rich in this world.

And now for the better discovery of this it will be needfull to resolve two Queries.

Why this lust is called the lust of the eyes?

When our desires of these things becometh the lust of the eyes?

1. It may not be unfitly inquired, why our Apostle calleth covetousness the lust of the eyes? To which a double answer may be returned, because the eyes are both the inlets and the outlets of this lust; by the eyes as a doore, this lust gets into, and by the eyes as a window it looketh out of the soul. That expression of Solomon, Eccl. 2. 10. (Whatsoever mine eyes desired, I kept not from them,) may at first sight seem strange, the heart being the seat of desire, and yet it will appear very rationall, if we consider that the eye is the instrument of desire, by which it is first excited and then cherished.

1. This lust enters in at the eyes. It is that indeed which is true of other desires as well as this. The [...]e is the souls burning glass, in which the beames of visible Objects, being as it were contracted, the fire of lust in several kindes is kindled in the soul: in which respect the eyes are well called by Seneca, Irritamenta malorum Sen. de remed. fortuit. Prov. 23. 31. duces (que) scelerum, The ringleaders of evill and incentives to wickedness. When the Wiseman forbids To looke upon the wine when it is red, when it giveth its colour in the cup; He thereby intimateth, saith Cassiodorus, thatCassiod. l. 12. var. 3. not only dulcedo, but pulchritudo, its sweetness to the taste, but pleasantness to the eye is apt to allure to excess. Job 31. 1. Ex visu nascitur amor. This Job was aware of in regard of the lust of uncleanness, and therefore he saith, I made a Covenant [Page] with my eyes, that I might not looke upon a maide. And yet more particularly the eyes are usuall and prevalent meanes of stirring up covetous lusts. When Solomon Prov. 23. 5. speaking of riches puts the question, not Why wilt thou set thine heart but thine eyes? when yet he meaneth the heart, what doth he but imply that by our eyes our hearts become enamoured with them? You know the story of Achan, who seeing the wedges of gold, and the Babilonish garment was bewitched with, and laid hold upon them. Indeed there is a strange attractive force both in gold and silver, being looked upon to gaine desire, for which reason perhaps it is that the Hebrews derive the Noune, [...] which signifieth silver, from the Verbe [...] which signifieth to desire.

2. This lust goet [...] out at the eyes. Covetous men very much please themselves in beholding their riches: and indeed this is in a sort peculiar to this lust. For though the Objects of the lust of the flesh, be visible and delightfull to the eye, yet the other senses of taste, and touch are chiefly pleased, and the lust after them rests not till those senses be pleased, as well as the eye; whereas riches are so the Objects of the eye, that the other senses have no carnall pleasure by them; yea, theAquin. t [...]. 2ae. 9. 87. greatest satisfaction a covetous man giveth his lust, is looking upon them: hence it is that he so often when alone, openeth his Chest that he may look upon his white and yellow earth; like that Roman Emperour who had his severall houres in the day of telling over his money, and carrying it from one Chest to another; or like the covetous old Man in Plautus, who could never indure to have his pot of Gold out of sight, for this cause it is that he loves to walke in his Garden, ride through his Lands, that he may take a view of his possessions; so good reason had our Apostle to phrase it the lust of the eyes.

Indeed there is an Objection here started by a Schoolman, [Page] to wit, how the covetousness of a blinde man, can be said to be the lust of the eyes. Al. Al. Ps. 2a. 9. [...]44.

To which the answer is easily given, by reassuming that forementioned distinction of the corporeall and intellectuall eyes, since as he well observeth, Licet color non possit pervenire ad visum, tamen cognitio hujus visi potest pervenire ad oculum mentis interioris, Though the colour of the gold and silver cannot come to his outward eye, yet the knowledg of th [...]se visible Objects may come to his inward eye, and so he feeds his lust by the contemplation of his wealth.

Having cleared the passage by giving an account of the first, we may now more easily proceed to a discussion of the second and principall Question, which will give further light to the reason of the appellation, and so to the resolution of the former; and if you would know when our lust after wealth is a lust of the eyes, and so irregular, be pleased to know

That this lust must be considered in a double reference, to wit, respectu acquirendi and retinendi, in regard of getting and keeping wealth, craving and saving it. Indeed as the Grave is said to have both a mouth, and an hand in Scripture, so hath this lust of the eyes a mouth to receive, and an hand to retaine, and accordingly it is made up of two ingredients, Rapacity, and Tenacity.

1. Rapacity, Which is the lust of getting riches offends either respectu Objecti, or mensurae, in regard of theAquin. 2a. 2ae. 9. 118. Art. 1. matter or the measure.

1. The desire of getting is the lust of rhe eyes, when it is conversant about either aliena, or superflua, those things which duly belong to another, or those things which are superfluous and needless for our selves. Zanch. in loc.

1. To lust after other mens estates is undoubtedly sinfull, and not improperly called, a lust of the eyes, since (as Zanchy observeth,) such persons, Quicquid [Page] bonorum mundi vident cupiunt & sibi usurpare student, like longing women, they lust after whatsoever they see, and though it belongs to another, strive to make it their own. Thus Ahab seeth Naboths vineyard,1 Kings 21. 1. and presently is sick for it, nor can any thing cure his distemper but Naboths dispossession: this is that which is expresly forbidden in the last Commandement, and that in a most extensive phrase, Thou shalt not covet Exod. 20. 17. any thing that is thy Neighbours.

Indeed there are some things of this world that are as common as the ayre, and water, wherein all men partake without prejudice one to another; but there are some things proper, as Lands, Monies, Goods, in which every legall possessour hath a peculiar interest, and to which he hath a just right; and when we look upon others enjoyments, not only with an evill, that is, an envious eye, repining that they are theirs; but with an evill, that is, a covetous eye, wishing they were ours, that is a lust of the eyes. The Rabbins have anPaulus Fagius sentent. Heb. excellent saying to this purpose; He that saith, mine is thine, and thine is mine, is an idiot; He that saith, mine is mine, and thine is thine, is moderate; He that saith, mine is thine, and thine, is thine is charitable; but He that saith, thine is mine, and mine is mine, is wicked: I though it be only saying it in his heart to wish it were so. Not Beloved that all desire of what is at present anothers, is a covetuous lust; but when as I desire that from another which is as expedient for him, as it can be for me, or which he taketh delight in, and so is unwilling to part with, or which if it were my own case I should be loath to forgo to him or any other that should desire it of me in the like kinde, it becometh a sinfull desire of the eyes.

2. Not only to lust after what is anothers, but after what is superfluous is the lust of the eyes, and fitly so called, inasmuch as what is more then for our just use, [Page] is only for our eyes: covetousness is not simply a desire of having more, and therefore more must be added to its definition; it is plus velle quam sat est, a desire of having more then is enough, not for our desire, but conveniency: observable to this purpose is that Prayer of Agur, Give me neither poverty nor riches, but feed me with food Prov. 30. 8. convenient for me; where the right Object of a lawfull desire is food convenient, and consequently a desire of riches, that is, a greater measure of wealth then is convenient, is sinfull: if Gods providence cast super abundant riches upon us in the exercise of our callings, we are gratefully to accept them: but we may not desire and seek after them. Sutable to which is that gloss of Estius upon1 Tim 6. 10. Est. ibid. these words of St Paul, They that will be rich, it is not they who are rich, but they who will be; Cupiditates accusat non facultates, saith St Austin, Riches are gifts in Aug. Hom. 3. wisdomes left hand, not the having, but the craving them is blame worthy. Congruous hereunto is that of Reyn [...] rus, there are some who have them, but love them not; and others who neither have nor love them: both these especially the former are to be commended. Again, There are some who have and love them, and others who want and love them, and both these are to be condemned, not the one, for the having, or the other for the wanting, but both for the loving them.

The only Question which is here necessary to be resolved is, what are those superfluous riches which we ought not to desire?

The answer to which will be best returned by the resolving of another Question, namely, what is to be accounted necessary and convenient? the measure of which is taken from a double reference, to wit, to our selves and others?

In regard of our selves, there is a threefold necessity.

1. Naturae, What is requisite to procure Foode, [Page] Rayment, and Habitation, without which we cannot subsist?

2. Personae, What is needfull to provision, for those who belong to us, Wife, Children, and Servants; who are to be accounted as it were a part of our selves?

3. Statûs & conditionis, What is competent to, and convenient for the place to which God hath called us, and station wherein he hath set us.

In regard of others, there is a double necessity, to wit,

1. Publica, What is needfull to render us subservient to the maintenance of the Magistracy and Ministry of Church and Common-wealth?

2. Privata, What may enable us in some measure to releive the indigence of those poor persons amongst whom we live?

And now to desire more then what may fit us for a convenient discharge of these severall obligations, is an unlawfull lust, inasmuch as it carryeth us after a wrong Object.

2. The lust of getting is a sinfull lust of the eyes, when as it is excessive in measure, which we may well call the greedy eye, according to the derivation of Atarus from ave, and aurum: and this excess appeareth especially in three things: When as it is

1. Resolute, or rather Absolute; That we will have these things (as it were) whither God will or no; this seemeth to be the Emphasis of that forementioned phrase, They that will be rich, that will be so by any meanes, all is f [...]sh that cometh to their net, though it be a Snake instead of a Lampr [...]y; they will attempt any exploits, be they never so unlawfull, rather then not obtain their desire.

2. Hasty, Impatient of delay, that we will not wait Gods pleasure, or stay his leisure. The Poets [Page] faine, that when Plutus which is riches, was sent from Jupiter he limpeth away, goeth slowly; but when from Pluto (which we may moralize to be the Devill) he runneth: no wonder if Solomon saith, He that Prov. 28. 10. maketh haste to be rich, shall not be innocent; He that hasteth to be rich, hath an evill eye. Indeed evill men usually for haste leave the Kings high way, and leap over hedg, and ditch, take indirect courses, and ofttimes the more haste, the worst speed.

3. Discentented, So that if our desires succeed not we are froward and peevish like Jonah; or heavy and melancholy like Ahab; grieved, nay, mad, that we cannot have our will especially, when being crossed in our designs, we shoote the Arrows of our rage against Heaven and repine at God himself. And thus I have given you an account of the first branch of this lust of the eyes.

2. This sinfull lust discovereth it self no less by Tenacity, then Rapacity. To understand which aright know,

1. That all desire of keeping is not culpable; we may, nay, ought to be carefull of provision, not only for our present but future uses; it is the Ants wisdome which Solomon would have us imitate, in Summer to lay up for Winter: more especially if God bless us with posterity, we are bound to endeavour the keeping in stone, a proportionable competency, that they may have wherewith to subsist when we are gone. For to this no doubt that of the Apostle extends, He that provideth not for his family (to wit, as he is able) is worse then an Infidell. If therefore you would know what desire of keeping is Tenacity? I answer

1. When we are impatient at the loss o [...] riches: Alexander desiring to know whither Apelles was in love with Campespee, caused a [...]oy to come in whilest they were discoursing, and cry out, Apelles, your shop is on [Page] fire, at the hearing of which he presently cryed out, If the Picture of Campespee be burnt, I am undone, by which he knew he vvas in love with her: So are vve with riches, if upon the loss of them, we thinke our selves undone, and are so far from learning with Job to bless God, as that according to his Wifes counsell, we curse him in our hearts, because he taketh these things away from us.

2. When we thinke our treasure is never full enough, laying up abundance, that we may leave our Children a vast estate, which too often proves a lure for Birds of prey, betraying them to the fauning of flatterers, embracing of harlots, society of the riotous, so that what was niggardly kept by the one, is as prodigally spent by the other: and much more when having no posterity, a man layeth up wealth only that it may be said he died rich. This is he of whom the Wiseman speaketh, There is one alone, and there is not a second, Eccl. 4. 8. yea, [...]e hath neither Childe, nor Brother, yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he for whom do I labour and bereave my soul of good?

3. Chiefly when we are loath to part with our estates upon fitting occasions. It is the Psalmists caution, If riches increase, set not your hearts upon them; and this we do when we are not willing to expend them for good uses, and are so solicitous for the future, that we lay out nothing for the present, caring for wealth, as (our own) earnestly, using it (as anothers) sparingly. Indeed whereas the wise Graecians call riches, [...] ▪ from [...], to use, covetous men, looke upon them as [...], from [...] ▪ to possess.

1. Some there are who out of great estates will not part with any thing for necessary uses, such are they who will not affoard themselves conveniences, Parv [...] Bellarm. cont. [...] vivunt sordissimè vestiuntur, they fare hard and go meanly, [Page] and so are in debt to back and belly; the covetous man Corpus extenuat ut lucrum extendat, keeps his body empty, that his purse may be full: and so to use the Greeke Poets comparison, He leads a Mules life, or if you will, an Asses life, who being laden with gold, feeds on Hay. Little better are they who grudge to maintaine their relations in such a way as is convenient both for their comfort and their own honour; denying to their Wives fitting supplies, suffering their [...]hildren to go in rags, feeding their servants with mouldy Crusts, more fit to be thrown to Dogs, then set before Men.

2. Others there are who will not expend their estates in just uses, who though they have money in their Chests, yet will not pay Caesar his Tribute, nor the Minister his Tithes, the Creditor his Debts, nor make restitution to those whom they have injured, till they are enforced.

3. Finally, Very many there are, who though they are willing to expend for necessary and just, yet will part with nothing, or at least nothing proportionable for pious and charitable uses: Like the ground whence their gold and silver is dig'd, they are barren of good works: out of their thousands they hardly part with hundreds, no nor scores of pounds, for the relief of their indigent Brethren. La [...]an and Nabal are one the Anagram of the other, both covetous Churls, the one whereof would not part with his sheep to Jacob, though it was in point of honesty according to his own agreement; and the other would not give his bread and wine to David and his men, when in great distress. And this was the avarice of the rich man in the Gospell, who though he laid out his estate for his own dilicious food, yet would not allow poore Lazarus his crums; these men if they exchange their money for oyle to make their own countenance chearfull, yet [Page] they will not for wine to make glad the hearts of the afflicted.

All of these are justly to be charged with tenacity. ForAristot. Eth. l. 4. c. 1. whereas the two chief ends of riches (as Aristotle observeth) are [...], discharging of costs, and conferreing of guifts, these do not employ them for either, at least not for both; and indeed as the former, so this is very fitly called the lust of the eyes, that the lust of a greedy, and this of a needy eye, which thinketh not abundance a sufficiency, and therefore though it have much, will part with nothing; by which means it is that such men solos oculos pascunt, instead of feeding their own and others bellies, only feed their own eyes, and have no other use of all their wealth, but to behold it: so that as Asterius Aster. hom. de Avaritiâ. hath well observed, whereas no man goeth to Sea, for it self, but to fetch or traffick; no man tills the ground for it self, but to reap a gainefull Harvest; a covetous man gets wealth for it self, not to expend but keep, do good with, but look upon: so that according to the Poets phrase,—Pictis tanquam gaudere tabellis; Horat. sat. l. 2. He maketh little other use of his coyne, then men do of their Pictures, which only serve to please the eye: in reference to which we may apply that of Solomon, What good is there to the owner thereof, saving the beholding Eccles. 5. 11. of them with their eyes?

And now Beloved, I could wish that my discourse of this Subject were impertinent, and of no concernment to any here present; but as when our Saviour Joh. 8. 7, 9. bad him that was without sin among the people Cast the first stone at the woman taken in the act of Adultery, they went out one by one, so that Christ and the Woman were left alone, being as the Text tells us convicted in their own consciences, to wit, that they were all sinners; so I doubt were this Congregation put to the test, they would go out one by one, as forced upon due search to confess themselves guilty of this lust. The truth is as [Page] many wear Gods Livery, who yet are none of his Servants, so there are many servants of this lust who yet will not weare its Livery. All will acknowledg covetousness to be a sin, but not themselves to be covetous; and whenas the lusts of the flesh carry their names in their foreheads, Avarice weareth the badge of good husbandry, the Complexion of frugality, whereby it is that men excuse themselves from the guilt of it. But whilest, if every man were his own judge, no man would be nocent, I fear the great Judg will scarce finde any man innocent. Oh who almost is not bitten with this mad Dog. Some are given over t [...]o, and most are given to this lust. One would thinke rich men should not be troubled with it, and yet you may as soon put out fire with fuell, as covetousness with riches: one would scarce imagine old men should be infected with it, and yet (an Ancient observeth) Dum membra frigescunt, Aster. l. d. cupiditas calescit, care senescit, affectus juvenescit, finis vitae vix imponit finem avaritiae; The desire after gaine is young and hot, whilest the man groweth old and cold, nor doth this lust extinguish before life. If we look into the Scripture we shall not finde any good man taxed with Avarice; Noah was drunke, L [...] [...]cest [...]ous, and Peter treacherous, but not (as Judas) out of covetousness, whereas in this age none more greedy then they who call themselves the Godly. The truth is, Though the power of godliness be opposite to, yet the form of godliness will easily consist with it: No wonder if it too often lurke under holy garments and rellgious shows. Indeed this disease is become Epidemicall, both poore and rich, young and old, prophane and Hypocrites, are sick of it.

For your further conviction, give me leave to put a few Queries to you concerning this particular. 1. Perhaps you do not use unlawfull means to be rich, but are you not discontented because riches do not flow in upon you? you covet not what is unjust, but do you not [Page] crave what is superfluous? you do not avidè rapere aliena, greedily snatch at what belongs to other; but do you not cupidè servare vestra, too niggardly lock up what is your own? Many think they cannot be too blame for saving their own; but men sin as well in not giving what they should, as in getting what they should not: and there is little difference in making wine of another man [...] grapes, and being drunke with our own. 2 Perhaps you are not as bad as Vespasian, who exacting tribute of the people for urine said, Bonus odor lu [...]ri e [...] re qualibet, gain is sweet ovt of any thing. Yet is not the gaine of wealth more sweet, to you then that of grace, and your desires far greater, [...], then [...], after gain then after Christ? 3. You are not such holdfasts as to abridge your selves of conveniences; but do you not forget the necessities of others? You say, you are only good husbands, but whilest you pretend to be good husbands, are you not bad Christians, neglecting Gods service to follow the world, scraping all you can for your relations, and imparting little or nothing to Christs Members? Were these Questions duly pondred, I feare few would be able to acquit themselves from this lust, and whilest there is no Christian but condemneth covetousness, covetouseness will condemn many, nay most Christians.

Suffer then I beseech you a word of Dehortation, Ne cor tuum terrae vivus infodias, Bury not your selves alive in earthly desires. This world is as the high way, and it sounds 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 s [...]uls. Indeed there is none, not the bes [...] 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!Greg. Nyss hom. 1. in [...]ccl. happy is the man who (to use Gregory Nyssins comparison) [Page] is like the Sea which notwithstanding the greatest flowing in of riches keepeth its bounds whichAmbros. l. de Jacob. c. 5. 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,Eccl. 5. 10. 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 theEccl. 14. 19. Poet; ‘Crescit amor nummi quantum ipsa pecunia crescit;Antioch. hom 8.’ 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 Prov. 31. 15, 16. 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 n [...]t using what he gets, he maketh that to be actually present, and necessary which before [Page] was but future, contingent and possible. Hence it is that according to that knowne saying, Deest Chryss. Ser. 104. 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 Sen. Ep. 119. dicimur cum illa nos habeat, as a man is said [Page] to have a Feaver, that is, his Feaver hath him: whereas they should (to use St Hieromes phrase)Hieron. Ep. 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 Cypr. Ep. 2. supplicia, glorious fetters: and by Diogenes to be [...], golden Halters: and mostP [...]sp. de vitâ contempl. l. 2. c. 11. 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 Aug. Serm. 110 de Temp. 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 Isid. Pelus. l. 2. Ep. 233. 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

[Page]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 M [...] da [...] 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 givingMat. 5. 3, 11. a Title to blessedness. The Mammonists hunger and thirst is not after Righteousnesse, but Gold, instead of a pure heart, he hath a foule dirty soule, he is a mourner, but it is only when his trading doth not thrive, and riches increase; he careth not for poverty of spirit, but fullness in his purse, all his mercy is to pitty and spare his Gold; he is so farre from being a Peacemaker that he will go to Law for a penny, and he resolveth to suffer no persecution, but what is from his own fretting and raging lust. Indeed the one of these qualifications is true, but it is only in part, men revile him and speak evill of him, but it is not falsely but justly, for Christs sake, but his Monies sake, and therefore his reproaches are so farre from rendring him blessed, that they make him the more cursed; and however this wretched catiffe like him in the Poet, applaude himself while the people point and hisse at him, yet the time will come [Page] when God shall upbraide him with his folly, laugh at his calamity, and then though too late, he shall bewaile and abhorre, and condemne himselfe.

What now remaineth, but that since the denying this worldly lust appeareth so reasonable we resolve upon it, and for our better execution of this resolution remember these Lessons;

1. Get a contented minde: The Author to theHeb. 13. 5. Hebrews hath aptly joyned them together, Let your Conversation be without covetousness, and be content with such things as you have. Requiring no doubt the latter in order to the former: what are all of us in this world, but as so many strangers and Pilgrims; why should we care for more then Money to defray our charges? we are under the providence of a gracious Father, why should weFortunam velut tunicam proba magis concencium quam longam. Ap [...]l. not be content with what he seeth convenient for us? Certainely that Shooe is not best which is the greatest, but which is fittest for the Foote, nor that Garment which is longest or most gorgeous, but that which sets closest to the Body; let our portion content us, and then the lust of the eyes will not domineer over us.

2. Labour for a charitable Heart, make not the Mammon of unrighteousness your friend by loving it, but make you friends of the Mammon of unrighteousness by giving it, one desire will thrust out another, the good lust of giving and distributing will expell the bad lust of getting and keeping: St Austins counsell concerning riches is excellent, Si absint ne per mala opera quaerantur in terra si ads [...]nt per bona opera serventur in [...]aelo; If they be wanting, seeke them not in earth by evill workes, if they be present, lay them up Mat. 7. 14. in Heaven by good workes; if you will needs be laying up of riches, let it be in the safest place in Heaven (as our [Page] Saviour directeth us) and that is by laying them out for the poores relief; if you must needs see your riches, let it be upon the backs of the naked, and the tables of the hungry, this is the only commendable lust of the eyes.

3. Judge righteous judgement concerning those things with which you are so enamoured; to which end, shut the eye of your sense, and open the eye of your reason. Tully writeth of a people, who when they went to the field, were wont pugnare clausis oculis, to fight with their eyes shut; it might be cowardize in them, it would be wisdome in us, to shut our eyes, not to look too much on those Objects, least they ensnare us. When the Devill thought to tempt Christ to the utmost, he shewed him all the kingdomes and glory of the world; it is ill looking on the world, especially when it putteth on its Holy-day apparell. No wonder if David when he desireth that his heart may not be inclined to covetousness, prayes also, Turn away mine eys from beholding [...]anity; or if you will looke upon these things, let it be with the eye of reason, or rather faith to see the vanity and vexation of them; looke not upon ther pompous outside, but their rotten inside, and then you will finde them like hangings, which on the one side have pictures of Kings and Queens curiously wrought, but on the other side rags and patches.

4. Finally, Lift up your eyes to Heaven, by a due meditation of things above. Anatomists observe, that there is a muscle in mans eye, more then in any other Creatures, by which he is able to looke up. Man in the Greeke language is called [...], and Plato Plut. in Crat. saith, [...] is as it were [...], one that lifts up his countenance: to which agreeth that of the Poet;

Os homimi sublime dedit—

Oh let our bodily constitution minde us of an Heavenly [Page] disposition▪ Terram despicit qui Coelum aspici [...], he will have Earth under his foote, who hath Heaven in his eyes.

In one word, As Moses, so let us [...], looke off from this land we possess, to the promised Land; thatHeb. 11. 26. having respect to that recompense of reward, we may disrespect the treasures of Aegypt; and taking daily walkes upon Mount Sion, all these things, silver, gold, houses, lands, goods, riches, may be little and vile in our eyes: so shall we be delivered from this second venemous corruption, The lust of the eyes.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 15, 16.‘Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him.’‘For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.’

AMong those many excellent rules, which belong to the divine Art of Preaching, this is not of least concernment, that Ministers should not content themselves with Generalities, either in disswading evill, or perswading good. Virtues and vices are then rightly handled, when our Sermons [Page] are not like shadows which represent obscurely, and confusedly, but as glasses, or rather Pictures setting them forth in their distinct lineaments. It is a known maxime in Logick, Latet dolus in universalibus, There is a great deale of ambiguity, and consequently deceit in universall propositions. And though exhortations at large to serve God, mortifie the flesh, and contemne the world, are in themselves true and good; yet if not more particularly discussed, the Auditors will be too apt to deceive themselves, by imagining they have learnt those lessons to which perhaps they are meer strangers. For this cause it was that S [...] Paul exhorting the Colossians Col. 3. 5, 6. to mortifie their earthly members, proceeds to a punctuall enumeration of those members, and not only those of the grossest and worse sort, but those which seem at least in mans eye of less guilt; and to instance no further for this very reason, no doubt it was that our Apostle contents not himself in generals to dehort worldly love, but annexeth a speciall discovery of the severall lusts, by which it reigneth in the hearts and lives of the wicked; Love not the world, for all that is in the world, lust of the flesh, lust of the eyes, &c.

The third and last of these lusts is that which now cometh to be handled. For the unfolding whereof I shall discuss the Quid nominis? and the Quid rei; the Reason of the phrase, and the Nature of the thing.

1. In reference to the phrase here used, [...], the pride or [...]stentation of life, there are three Queries to be resolved,

1. Why doth not the Apostle continue the same phrase of [...], it being a sinfull lust which is reproved in this, as well as in the former? To which I conceive may rationally be answered, that it would have been too narrow an expression, since the seat of pride extends it selfe further then the desire, whereas the lust of the flesh [Page] lodgeth in the sensitive, Pride is in the rationall part; and whereas the lust of the eyes resideth in the affective, Pride (as will appear in handling) is as well in the intellectuall, as in the affective faculty.

2. Why doth not the Apostle rather make choice of Al. Al. l. d. [...], a word that signifieth the inward as well as the outward pride, then [...], which (as we shall afterwards finde) most properly points at the outward. To which may be returned, that it is not as if the inward pride were excluded, which is indeed chiefly intended, but probably because this [...]in is of such a nature, as it usually loveth to shew it selfe: nor is it satisfied, unless others take notice of it; men are for the most part ashamed of the lust of the flesh, and therefore either they restrain or as much as they can conceale the actings of it, and the lust of the eyes loveth to lurke in corners, but pride knoweth not how to forbeare the discovery of it self to others; She delights not to stay at home, but walketh abroad to be seen of others, even then when she counterfeits humility, it is usually so gross, that it appeareth to be counterfeit.

3. Once more it may be inquired, Why it is called not barely pride, but the pride of life? In answer to which Interpreters do somewhat vary.

The note of Salmeron is too much strained, whoSalmer. would have it called the pride of life, because pride commands even life it self, and maketh men willing rather to lose their life then their greatness. Sure vvhat S [...] Paul saith of his religious glorying, the proud man saith of his vaine glorying; It were better for me to dye, then that my glorying should be void.

Alexander Hales his fancy is, That since per sevivere, to Al. Al. l. d. live of ones self is proper to an intellectuall creature and only an intellectuall Creature is capable of pride, therefore it is called the pride of life, but this is too far fetched.

Possibly there might be the same reason of the [Page] [...], as of the [...], therefore the pride of life; because this sin though it have its rise from the heart, yet it appeareth in the life.

Some conceive it is called the pride of life, becauseRiber. Semper vivit viget (que), it is a sin that is alwaies lively and vigorous, from first to last, from the Cradle to the Crutch: there are some sins that are peculiar to severall ages, but this first saluteth, and last leaveth us. Our Saviour, set a little Childe in the midst of his Disoiples, to teach them humility; sure it was a very little one, for even Children are apt to be proud, and as we grow in years, pride gets head, nay, it then flourisheth when the body withereth.

But lastly and chiefly, Therefore the pride of life, Quia quaesunt in presenti vitâ bona de quibus homo superhit, they are commonly the things of this life, which are the fewell of pride: to this agreeth the Syriack Version, the pride of this life, and that Animadversion of Vorstius, who observes, that [...], signifying both life and wealth, which is of greatest concernment to this life: it may be rendred either way, since as they are the things of this life, so wealth is that especially in which men are most apt to pride themselves.

Indeed there is a spirituall as well as a carnall pride▪ and this is a secret venome subtle evill (as the Father callsBern. in Psal. qui habet. it) being as a moath in our graces, and the rust of our virtues: in this respect it is truly said, that as repentance is the best fruit of the worst root sin; so pride is the worst fruit of the best root grace; but usually Birth, Beauty, Strength, Wit, Learning, Lands, Honours, and such like, become the incentives of our pride: thus Herod was proude of his eloquence, Achitophell of his policy, Goliah of his might, Nebuchadnezzar of his palace, Senacherib of his victories, and Haman of his honour. That the things of the other life, the graces of the spirit occasion pride, it is altogether accidentall, since in their own nature [Page] they prompt to humility, and therefore as boughs which are most laden with fruit, hang down their heads; and vessels that are fullest, make the least noise, so they that are richest in grace, are poorest in spirit; indeed it is rather the shew, then the truth, the appearance then the reallity of grace which lifts men up. They are the things of this present life, which as in their own nature they are apt, so through the compliance of our nature, they frequently do ingender pride, and thus not one or few but many; all the things of this life are such as men pride themselves in, the lust of the flesh is limited by its end, which is to content the flesh, the lust of the eyes by its instrument, which is the eye, but pride of life is of an universall and illimited influence. This whole life with all the things in it, is but spheare enough for pride to move in, the other lusts have their particular Objects; the lust of the flesh, sensuall pleasures, the lust of the eyes wordly riches, but pride of life, though it principally look at honours, yet it runs through the Objects of the other lusts: men being apt to glory in their furnisht tables in their replenisht Coffers, yea, in every good thing theyJer. 9. 23. enjoy: so great need is there of the Prophet Jeremiah's caution, Let not the wise man glory in his wisdome, nor the strong man glory in his strength, nor the rich man glory in his wealth. And thus I have given a dispatch of the Quid nominis, the reason of the phrase, which was the first thing proposed.

2. Proceed we now to that which is the principall, the Quid rei, the consideration to the thing; and inquire what this sin of pride is in its utmost latitude▪ for so we are here to look upon it, being set down as one of the three capitall lusts, which infect the race of mankinde.

For the resolution of which, I must make use of that distinction, which Peraldus hath framed to my hand,Perald. de virtut. & vit. and hath been already intimated. Pride is either internall [Page] or externall, that is, (properly) the pride of the heart, this the pride of life, that is, both in the understanding and the affection; and this (especially) in the words of the mouth, and the apparell of the body, all of which are within the compass of that which is here called the pride of life.

1. Begin we with internall pride, and that

1. As situated in the understanding, and so it is nothing else but a false opinion, and surpassing estimation of a mans own excellencies. This is observable in the Etymologie of [...], which is from [...] and [...], when a man appeareth to himself (and would to others) above what really he is, and of [...], (the word in my Text) which is from α, epitaticum, and [...], sumo, when a man doth assume to himself what belongs not to him. In this respect pride may well be called an unnaturall tumor, puffing a man up as if he had eaten a spider. Indeed what winde is to the Blather, leaven to the Dough, and poison to the Body, that is pride to the minde, swelling it up with high conceits of its own worth in the apprehension of what it either hath or doth, enjoyeth or performeth.

More particularly this overweening opinion is as the Schooles from St Gregory well observe, either

1. Ex parte rei, in regard of the things themselves, Greg. Mor. 23. Aquin. 1a. 1ae. 9. 26. Art. 4. whenas we thinke our selves to have that excellency which indeed we have not, to wit, either not at all, or else not in that measure which we fancy.

1. Some are so proud, that they attribute to themselves what is no way theirs; like the flye in the Fable, which setting on the Axle-tree of the Coach wheell, cryed out what a dust do I raise; this was the Laodicean temper,Rev. 3. 17. which said, She was rich, and increased with goods, and had need of nothing, when as he was miserable and wretched, poore, and blinde, and naked. What is this but as if a Blackmoore should fancy her selfe a Beauty, and a [Page] Pigmye imagine himselfe to be a Giant.

2. Others, yea very many looke upon themselves in multiplying and magnifying glasses, whereby it is that their pence seem pounds, mites talents, and according to the Proverbe, Geese Swans; this was the Pharisees pride, who thought himself holier, and Rabsakehs who accounted himself mightier, then indeed he was.

The truth is, An error in the defect is pardonable, to thinke more meanly, but in the excess abominable to thinke more highly of our endowments or enjoyments, then they deserve in themselves; for what is it but as if a Novice should pretend himself to be a Doctor, nay, as if a Peasant dreame that he is a Monarch.

2. Ex parte causae, In regard of the causall influence upon whatsoever excellencies is in, or belonging to us: and this is when men account themselves either as the principall efficient, or as the meritorious causes of any good.

1. Some are so proud as to sacrifice to their own nets, and look upon themselves as the originals of their own welfare. God complaineth of the Israelites, She did Hos. 2. 8. not know that I gave her corn, and wine, and oyle, reproving her ingratitude: but the proud man goeth further, and owneth himself as the Author of his enjoyments, and atchievements. Is not this great Babell which I have built saith Nebuchadnezxar. ‘Dextra mihi Deus & telum—’ said Mezentias, my own right hand got me the victory.

2. More are so proud as though they acknowledge their good things to be of Gods communicating, yet so, as that they are of their own deserving; these thinke God rather beholding to them, then they to him, and look upon all blessings, not as the gifts of bounty, but rewards of service; like to that proud Fryer who said, Da Domine [Page] quod debes, Lord pay what thou owest me, even when he desired admission into those Heavenly Mansions.

2. Besides this pride of the minde, there is yet further considerable a pride in the passions, of hope, love, and desire.

1. Pride as in the passion of hope is that which we call presumption: indeed presumption of Gods mercy is a fruit of infidelity, because we do not rightly conceive of Gods attributes, nor firmely believe his threatnings; but a presumption of our own ability, is a branch of arrogancy and pride: it is no wonder if self-conceit be accompanied with self-confidence, and he that assumeth too much to presume too much upon himself. Hence it is that men thinke with those Babell-builders, they can reare a Fabrick as high as Heaven; or with Antiochus, that they can saile on the Earth, and walk on the Water; do things which are impossible, far beyond the reach of their power, as if a fish should attempt to flye, or a beast to speak.

2. Pride as in the passion of love is a fond dotage uponAug. de Civit. Dei. l. 14. c. 32. our own excellencies: and this by St Austin is set down as the definition of that, which most properly is called pride. Amor propriae excellentiae, The immoderate love of a mans own qualifications: Narcissus-like, to be enamoured with our own shadow, and admire our own beauty. Indeed to be well pleased with our own condition whatever it is, is an act of humble contentation, and very commendable: but to be carried with an affectionate admiration of our own endowments, as if none were like them, is an act of proud affection, and justly blameable.

3. Pride as in the passion of desire is nothing else in generall but an inordinate and perverse appetite after excelling and going beyond others. Indeed in some kinde this desire cannot be perverse, though it be vehement: Namely

[Page]1. When it is in spirituals, A desire to go beyond others in virtue, to excell them in graces, is praise worthy; we must strive to be as holy and religious, as just and charitable, as sober and temporate as the best; and it is a commendable emulation to vie one with another in these practises.

2. When it is in mentals, In matters of knowledge (so it be not like Adams desire to be as God) we may desire and endeavour to outstrip others, to be as subtle as the acutest Sophister, as intelligent as the profoundest Doctor, as eloquent as the politest Oratour, is a lawfull endeavour. But in temporals and externals, a desire of surpassing others in any kinde, is very prone to be inordinate; and when it is so, deserveth no better a name then this of pride.

In particular there are two principall branches of this pride in desire, when it is of dignity above, and authority over others, or of praise and glory from others; the former of which is called ambition (and so St Cyprian Ambiti [...] saeculi. Cypr. reads the word here) and the latter vain-glory: of each a word.

1. The pride of ambition is an exorbitant desire of power and greatness. Indeed we may accipere, receive that dignity, which is cast upon us; but we must not arripere snatch at, and be greedy of preferment: it is not to be denied, but that there is a lawfull desire of power and place: St Paul saith, He that desireth the office of a Bishop, desireth 2 Tim. 3. 1. a worthy worke: and no doubt it is a worthy desire, if rightly qualified. But it is then the pride of life,

1. When as it is only praeesse, but not prodesse; that we may be great, but not that we may do good; only of the dignity, and not of the duty which attends it: Or

2. When men of low deserts have high desires of grasping that Scepter, which they are not fit or worthy [Page] to manage, soaring high, when yet they want wings. Or

3. When no place will content us, but the highest; so that we will not indure either superior or equall; as Alexander who told Darius the Heaven had but one Sun, and the Earth must have but one Alexander; this being the temper of a proud man, when he is got up to the top to pull up the Ladder, that none may come after him, but that he may rule alone, and have all in his own hands.

4. Or which is yet worst of all, when this desire puts men upon evill waies, and unlawfull meanes of attaining, making that of the Poet their principle, Violandum est jus regni gratiâ, right may be dispensed with, where it is to gain a Kingdome.

2. The other branch of this pride, is the desire of vain glory, from which the Apostle dehorts the Galathians. Gal. 5. 26. Indeed it is one thing to desire glory, and another to desire vain glory; great men may lawfully expect that honour and respect from others, which is due to the place and station, in which God hath set them. Every man may desire praise and commendation from others, for those good actions that are done by him: St Paul plainly alloweth it, when he assureth eternall life to them who by welldoing, seek for honour and glory. But if youLaym. Theol. Mor. l. 3. Art. 3. will know when it is a desire of vain glory, and so pride of life? I answer, with the Casuists, that the sinfullness of this desire is considerable three waies,

1. Ex parte ejus qui, in regard of him who desireth it: Whenas

1. He maketh it his principall aime terminating in himself: it is one thing to do good workes, so as they may be seen, another to do them that they may be seen; it is one thing to do them that they may be seen for our own glory; it is another to do them that they may be seen for Gods glory. Finally, It is one thing to make our [Page] own honour a subordinate incouragement to, and another to set it up as the ultimate end of our good actions: the former is allowable, but the latter abominable.

2. His desire after it is accompanied with a peevish anger at those who give him not the praise and honour he expects; like Haman, who was mad because he could not have Mordecays knee: and Achitophell, who is so discontented as to hang himself, because his wisdome was undervalued in the not following his counsell. Indeed the proud man, contrary to St Pauls rule of giving, is altogether for taking honour; and which is very absurd, though he will not give honour to others, yet he taketh it very ill, if others give it not to him.

2. Ex parte ejus de quo, in regard of that for which he desireth glory: Thus

1. When men according to St Pauls expression,Phil. 3. 19. glory in their shame, expect to be applauded for their evill deeds, and gather the grapes of praise upon the thornes of vices.

2. Or when they desire more commendation then their actions (though good) deserve, thinking that others should value them, as they do themselves; as if not the merit of our workes, but the estimation we have of them, were to be the rule of others judgement.

3. Ex parte ejus à quo, in regard of him, from whom we desire praise: And thus

1. When according to the Character, (which is given of the Hypocriticall Jew) Our praise is not of God, but of Rom. 2. 30. men, we regard more to approve our selves to the world, then to God; whereas our aime should be to find approbation, first in the Court of God, then of Conscience, then of Men.

2. When among men, we desire praise not of the learned, but the ignorant, who are no competent judges; not of the good, but of the bad, whose praise indeed is a dispraise; and by speaking well of us, disparage us.

[Page]And thus I have given you an account of the first kinde of pride, which I proposed to handle; namely, internall: by which it appeareth, that her Charret is drawn with foure Horses; selfe-estimation, arrogant presumption, ha [...]ghty ambition, and vain-glory.

2. Pass we on to the other sort, which is called externall pride. Not to enlarge in all those waies, whereby pride doth manifest it self, I shall only insist on two, which are most usuall, and to which indeed the word in the Text prompts us, namely, in Language and Apparell.

1. Pride having her imperiall throne in the will, commands the whole man, especially the tongue, to vent her swelling words. One of the Characters, which St Paul giveth of the men of the last times, is that they shall be boasters: where the word is from the same root, with this in the Text: Sutable to which it is that the Greeks tell us he, is properly [...], who useth stately 2 Tim. 3. 3. language, and a vain pomp of splendid words, in proclaiming his own worth and abilities.

Now this is either in praising or promising.

1. To praise our selves for what we either have or do, except when it is in way of a just and needfull apologie, is no other then the language of pride; and thereforeProv. 27. 2. it was good counsell of Solomon, Let another mans mouth praise thee, and not thine own. In the Law every open vessell which had no covering found upon it, was unclean; an embleme of the proud person, Qui per studium ostentationis patens, nullo velamine taciturnitatis operitur: who hath an open mouth to vent and vaunt his own virtues, though hereby he doth not, nay undoth what he is doing, discommending himself by his self-comendation. Those words of holy Job, If my mouth hath kissed my hand, Job 31. 7. Manus symbolum operationis. Pined. are not unfitly moralized to this purpose, Our mouth kisseth our hand, when (like Hens which Cackle when they lay) our tongue blazons our own actions. Indeed [Page] sometimes pride puts men upon dispraising and undervaluing themselves: but even then they put praise to usury, it being for this end that they may receive it from others with advantage.

2. It is no less evidently, a badge of pride, when men are golden tongued, and leaden handed; make large promises of things, which they are no way able to performe; learning herein of their Father the Devill, who showing Christ the Kingdomes and glory of the world, told him, all these will I give thee, when yet none of them were in his power to give. To this (as Ʋlpian tells us) the signification of the Greek word here used, extends; indeed such kinde of promises argue men at the worst deceitfull imposters; at the best, vain glorious boasters.

2. Besides this pride of language, there is another, which is farre more frequent; to wit, the pride of apparell. Indeed it is strange that any should make apparell the fewell of their pride: we all know that garments are but things about us, not inhering in, but adhering to us; so that to be proud of that, is as if an Horse should be proud of his Trappings; nay, more we are beholding for them to other Creatures; Sheep for the wooll, Wormes for our silke, and the like: so that to be proud of them, is as if a man should be proud of anothers parts; nay, which is yet worse, they were occasioned by sin: in which respect the Hebrews derive the Noune, [...] which signifieth a garment, from the Verbe, [...] which signifieth to deale perfidiously; so to be proud of them, is as if a Thief should be proud, because he is burnt in the hand. What more absurd, then to boast of what is extraneous, nay borrowed; nay to glory in that which is a monitour of our shame? And yet what more usuall then this kinde of pride? which would therefore so much the rather be reproved, because it is so commonly practised. Nor shall I swerve from my Text to meet with this [Page] sort of proud persons, since the Peacocks pride which is in her gaudy Feather; according to that of the Poet

Laudatas ostentat avis Junonia pennas,

Is an Embleme of this pride in apparell: and the Greeke Epithete, [...], which they give the Peacock on this account, is neare a kin to the word in my Text.

For the better understanding of this sort of pride, whereby we may pass a just censure upon our selves: (for I would have none too forward in judging others, upon this or any other account) Be pleased to take notice of these particulars,

1. It is not to be denied but that apparell in it selfe is of an indifferent nature, either as to morall goodness, or badness, whither it be of this or that matter, forme or colour; though garments came in by sin, yet they are not in themselves sinfull.

2. It is very laudable for some persons to weare costly apparell. God hath stored the wardrobe of nature, not only with induments, but ornaments, which may no doubt be accordingly made use of. When St Peter adviseth women that their adorning should not be1 Pet. 3. 3. the outward adorning of plaiting the haire, of wearing of gold, or putting on of apparel, it is not to be understood as an absolute, but a comparative prohibition: otherwise, no doubt it is necessary to put on apparell, and lawfull for some women to weare gold, and use outward adorning.

3. It is not unlawfull in some sort to conforme to the fashion of the place, wherein we live; when S [...] Paul would not have us conforme to the world, he meaneth in things sinfull, not indifferent. The truth is, there is a possibility of pride in not following the fashion, to wit, when it is through affectation of singularity, and there [Page] may be a following the fashion without pride, to wit, when it is only to avoid being singular, yea in one case it may be necessary; namely, where there is an intervening injunction of a superiour, (as King, Husband, Parent, or the like) in reference to any fashion which is otherwise indifferent.

4. But still there is nothing more true then that there is a great deale of pride in apparell, and that both in the costliness and fashionableness of it.

1. In the costliness: If you ask what is worth most and cost least? I answer Humility; if what is worth least and cost most? I answer Pride. The proud man expends so much upon his cloathing, that whereas our Saviour saith, The body is more worth then raiment, it may be said of him, his raiment is more worth then his body; like the Bird of Paradice, whose Feathers are of more value then the Carcase. More particularly this costliness of our apparell is a signe of pride; Whenas it is

1. Above the measure of our estate: when they that are not able to buy cloth will weare silke, nay they will starve their bodies, to adorne their backs; and rather then this shall want superfluities, the other shall want necessaries.

2. Above the quality of our state: Soft cloathing is for them that are in Kings houses; it is not for Peasants Digna res risu imo planctu dominâ ancilla procedit ornatior. Hier. Ep. ad Demetr. to weare Robes, nor them that sit on the dunghill to be cloathed in Scarlet: in which respect St Hierome lookt upon it as a thing worthy of laughter, or rather sorrow, the Handmaides went finer then their Mistresses.

2. In the fashionableness: And thus to be curious and speedy; in following, much more to be ring-leaders and inventers of fashions, yea to conforme to any which are beyond the bounds of modesty and decency, is at best a badge of pride. And here I cannot but condemne all such fashions as are the attire of Harlots, or garbes of [Page] Ruffians, as tend to make us appear of another sex, or complexion, colour, shape; then indeed we are, to be at least indecent if not immodest, and so sad signs that i [...] not wantonness, yet pride dwelleth within.

I have at length drawn before you those severall lines which meet in this center. And now I would to God there were not just cause of a generall Humiliation for this sin of pride, it being that poyson which infects almost all of all sorts. The Question of Solomon, Who can say I have made my heart clean, I am pure from sin? may be truly put by every one to himself concerning this sin; he that saith he is pure from it, is probably most guilty of it. That in the Psalmes of sitting in the seat of the scorners, is read by the vulgar Latine, in the chaire of pestilence: upon which St Austin ingenuously observethAug. in Ps. 1. to our present purpose, the seat of the proud scorners, may well be called the chaire of pestilence, because that disease is infectious, and commonly proveth Epidemicall, Ita ferè nemo est, qui careat amore dominandi, & humanam non appetat gloriam, there is scarce any man, who is not in some kind or other desirous of preheminency and glory.

There want not some wicked men who are proud of their vices, please themselves in, and would have others applaud them for their black spots; and even good men are too often proud of their virtues: inProsp. Ep. which respect Prosper observeth, That they who have overcome other lusts, are yet foyled with this, whilst after their best deeds they are apt, In se potius, quam in domino gloriari, to glory not in the Lord, but in themselves. The Schollar is proud of his Learning, which like wine fumeth into his head; and the foole is ofttimes proud and self conceited notwithstanding his ignorance. Pride (especially that of apparell) hath been heretofore the sin of women; thus the Prophet taxeth the haughty Daughters of Sion; but in our daies it is no less the crime Isai. 3. [Page] 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 [Page] minde knoweth no limits; and what wiseman would give way to that which being boundless must needs beInnocent: de contemptu mundi. l. 2. c. 29. Bern. ad Eugen. l. 2. 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 Bern. saith of the proud Pharisee, (who said of himself) I am not as other men, therefore as the Devills: Apostatae angelo similis efficit [...], qui similis hominibus nolit esse. Greg. M. 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) outAdam dum rapere voluit divinitatem, amisit faelicitatem. Id. 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 Prov. 16. 18. 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 [Page] 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, presentlyHierom. in vitâ Hilarion. 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 [Page] 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 hereMundus nihil habet, quod animae accomodare possit. Fer in loc. 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 word, had we only to do with men, it might suffice to have a care of our words and workes, but since we have to do with God, there must be a regard of thoughts and desires.

3. Lastly, It is not the lust of the flesh, or the lust of the eyes; but, and, to intimate to us, that any one of these denominate a man a lover of the world; and therefore it is not enough that we are free from one, but we must be without any of these lusts, to wit, raigning and ruling over us. I have read a story of an holy man, to whom an [Page] Angell came with this message, Veni, & ostendam tibi operva hominum, Come and I will shew thee the workes of the Bibl. Patr. Apothegm. sonnes of men. To this end, he leads him first to a field, where he shewed him a man gathering sticks, making a bundle, and taking it on his shoulder to carry it; but finding it too weighty, he layeth it down and gathereth more, but then he could not so much as stirre it: Then he leads him to a river, where he shewed him a man taking up water, and pouring it into a leaking vessell, which let it out as fast almost as it was put in. Then he led him to a Temple, where he findes two men carrying a piece of wood cross, whereby neither could get into the Temple; whereas if one would have permitted the other to have gone before, both might have entered in. In these three sights we have a representation of these three lusts, the springs of those workes: The first of the voluptuous, who continually gather sticks of the Tree of pleasure, and are so bewitched, that they leave not gathering, till the burden of them become at last intolerable. The second of the covetous, whose insatiable desire is like a vessell full of holes, which yet he is still endeavouring to fill. The third of the proud, who whilest they will not suffer another to go before them, hinder each other from entring into that caelestiall Temple.

Some there are who prostitute themselves (so farre as they are consistent one with the other) to all these lusts. It is observed of the Swanne, that he hath a threefold habitation, the Water, the Earth, the Aire: a fit Embleme of many sinners, who swim in the water of sensuall pleasure; walke upon the earth by the feet of covetous affections, and flye in the aire with the wings of pride.

Others there are, who are only addicted to one of these lusts, whilst they are free from, nay haters of the other. Thus the voluptuous Epicure hateth [Page] to be covetous, the covetous Mammonist abhorreth to be voluptuous, and some proud men hate both; we all (saith the Prophet) Like sheep have gone astray, and turned every one to his own way. Though all naturally go in a bad way, yet not in the same; some in the path of pride, and others of curiosity, others of avarice, and others of sensuality. But, if the Enemy enter in at any one of these gates, he gets the Castle, [...]e that goeth in any of theseChrysost. hom. 5. in Matth. paths, is in the broad way, and he that is caught by any of these nets, is the Devils Slave. It will little availe the sensuall man to say, I am not proud or covetous, or the proud man to say, I am not covetous or sensuall; nor the covetous man to say, I am not 1 King. 19. 17. sensuall or proud. That threatning against Israel, Him that escapeth the sword of Hazael shall Jehu slay; and him that escapeth the sword of Jehu shall Elisha slay, may be here fitly alluded to, and is too often verified: Him that escapeth the lust of the flesh, the lust of the eyes slayeth: and him that escapeth the lust of the eyes, the pride of life slayeth. It is ofttimes in this case according toAmos 5. 19. that of the Prophet Amos, As if a man did flee from a Lion, and a Beare met him; or went into the house, and leaned his hand on the wall, and a Serpent bit him. Many a man that abhorreth the lust of the flesh, is ensnared by the lust of the eyes: and some as St Ambrose observeth, Quos nulla potuit vincere luxuria, nulla avaritia, subruere, ambitio facit criminosos, whom neither luxury nor avarice could overcome, pride hath surprized and subdued: and therefore let our abstinence be universall, or else it cannot be effectuall. Thus didHeb. 11. 24, 25, 26. Moses, when he chose rather to suffer affliction with the People of God, then to enjoy the pleasures of sinne, which are but for a season; when he esteemed the reproach of Christ, greater riches then all the treasures of Aegypt; when being come to years, he refused to be called the Sonne of Pharaohs Daughter. Thus did Christ when [Page] to satisfie his hunger, he would not command stones to be bread, when he would not fall down and worship the Devill, to gain all the Kingdomes of the world, when he would not vain gloriously cast himselfe down from the Pinacle, to shew himself the Sonne Matth. 4. 3, 10 of God. Thus must every Christian do in some measure: then and not till then are we good Schollars in the Schoole of grace, when we have learnt to deny all ungodliness and worldly lusts, namely, the lust of the flesh, the lust of the eyes, and the pride of life.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 15.‘Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him.’

WHat was the saying of those Jews upon the hearing of Christs discourse, I doubt is the thought of many Christians upon the reading of this Scripture; This is an hard saying, who can heare it? John▪ 6. 60. Promises of mercy tickle, but precepts of duty (such especially as are contrary to our lusts) grate the ears; the very hearing is irksome, but the practising much more. This is an hard saying, who can hear it? It is harder doing, who can performe it? True, [Page] the worke is excellent, but withall difficult: it is a matter of moment, but not acted in a moment. To divert our corrupt natures from worldly love, is no less then to turne a streame; and that will aske no little time and paines. No wonder then if our Apostle contents not himself with the bare mention of this duty, but withall annexeth strong inducements to the performance of it; that hearing, not only what we are to do, but what great reason there is why we should do it, we might with the stronger resolution set about it: Love not the world, for if any man love the world, &c.

It is that part of the Text I am now come to; namely,Gen. 2. the Argumentation which our Apostle adjoyneth to his Dehortation; which consists of two parts, or rather presents us with two Arguments.

1. The first whereof is drawn from worldly love, its contrariety to that which is divine; and this is both asserted in the end of the fifteenth, and proved in the end of the sixteenth; so that in this part there are two things offer themselves to our discussion.

An eminent point,

An evident proofe; or, if you will, here is a double confirmation;

The one Principall, which is the reason of the dehortation, in these words, If any man love the world, the love of the Father is not in him.

The other Collaterall, which is a reason of the reason, and is expressed in those words, Is not of the Father, but of the world.

At this time of the first, the principall confirmation; If any man love the world, the love of the Father is not in him; which words are so a proofe, that they are withall a point well worthy my discussion, and your attention. They are an universall negative proposition, wherein we are to take notice of the subject, and the praedicate, of whom, and what it is, that is here denied.

[Page]1. The Subject of this proposition is every lover of the world; it is that I shall not need to insist upon as having been already handled at large in the prhibition▪ only give me leave to minde you in a few words, That

1. On the one hand this is to be restrained to the immoderate lovers of the world, who wanting, excessively desire after; or having, unmeasurably delight in it. Indeed it cannot be denied, but that the very having of this world is dangerous, and therefore our Saviour asserts, its difficult for rich men to enter into Heaven; and St Paul saith, not many mighty are called. A large portion of worldly things, is like a long garment, which reaching to the foot, retards men in their walking; nay▪ sometimes maketh them stumble. But still, only the loving, not the having of this world; no nor yet the love of the world which is subordinate, but only that which is co-ordinate, and so inordinate, is inconsistent with the love of the Father. It is an excellent saying of St Bernard, Sic vult amari Deus, ut cunctae res simul am [...]n [...]ur Bern. in coenâ dom. Serm. 8. cum ipso, & sic vult amari ut nihil praeter ipsum ametur: God will be so loved, that all things else may be loved with him; and yet so loved, that nothing be loved besides him; that is, (as he fully explaineth it) he will have every Creature to be loved, as from him; and it is himself, he will have to be loved in every Creature; and only such a love of the world, as is in, and for God, consists with the love of God.

2. On the other hand, This is to be enlarged to all those severall lusts, which grow out of this root of worldly love: to wit, Gluttony, Ebriety, Luxury, Rapacity, Tenacity, and Curiosity, self Conceitedness, Ambition, and vain Glory: all of which where ever they are entertained, whither joyntly or singly, will not suffer divine love to have any roome in the heart; so that these words, If any man love the world, may be thus Paraphrased, [Page] and are accordingly to be understood, If any man inordinately lust after and take delight in the pleasures, riches, or honours which this world affords: or if you will more particularly, If any man live in Gluttony, and drunkenness, chambering, and wantonness, sloth, and idleness, rapine, and covetousness, pride and ambition.

2. But that which is here especially to be unfolded, is the predicate which is denied concerning all worldly lovers, to wit, the love of the Father.

The better to make way for the handling of this, Be pleased to know, That the love of the Father may be construed either Actively, or Passively: Actively, the Father is the Subject of this love, and him the Object; Passively, the Father is the Object, and him the Subject, and so here is a double Negative in this one.

1. The worldly lover hath no intrest in the Fathers love; he may be in the warme Sunshine, but it is without Gods blessing; or rather he may have the Moon light of outward comforts, but he wants the warme Sunshine of Gods favour. St Paul saith of the widow that liveth in 1 Tim. 5. 6. pleasure, that she is dead whilst she liveth; so are all voluptuous Epicures, as so many dead, nay, loathsome carkases in Gods account. The Psalmist mentioningPs. 10. 3. the covetous, fasteneth this brand upon him, whom the Lord abhorreth: he that sits in the Heavens, spurneth at them, who creep upon the Earth; Finally, St James James 4. 6. speaking of the proud, asserts, That God resisteth him, ( [...], a military phrase) he setteth himself as it were in Battle-array, bidding open defance and proclaiming war against the proud. In a word, he that will be the worlds Darling, looseth a Friend of God.

A sad truth, and such as may justly strike terror, and horror into the heart of every worldling. Indeed however men sooth up themselves in their present [Page] prosperity, not regarding Gods favour, whilst they enjoy the worlds treasure: yet the day is coming when they shall know and acknowledge how infinitely miserable their condition is, for want of a smile from Heaven: yea, when they would purchase a beame of Gods love (were it possible) with a totall and finall abdication of all secular contentments. Alas, poore wretches, notwithstanding all the comfort they have for present, it is but night with them; and when the time comes, that the Moon and Stars shall hide their heads, lose their light (methinks they should tremble to consider) in what a black night, of worse then Aegyptian darkness, they shall be for ever involved, and that because the Sun will deny his golden beames, God will eternally withhold his favour from them.

2. But though this be a very usefull meditation, yet I conceive it is not here intended, since it is not said, The love of the Father is on, but in him: and so the Negation here asserted is, That the worldly lover hath no love of the Father in him.

Before I proceed further in the discussion of this point, it will be needfull to take notice of the fitness of the phrase, which our Apostle useth, when he saith, the love of the Father.

That by the Father is meant God, I suppose is obvious Patris i. e. caelestis patris Dan. to every eye; nor would it be passed by that God is emphatically called the Father. Look as though there are other lives, yet the life to come is sometimes [...], called life; so though there are other Fathers, yet here God is stiled the Father, as he to whom this primarily belongs. Other Fathers are but the instruments, he is the principall efficient of our being. They are the Fathers of our flesh, he is the Father of our spirits: they are but earthly, he is our Heavenly Father; Finally, They provide for us only for a time, he taketh care for our eternall wellfare, and therefore eminently the Father.

[Page]Again, It would not be passed by, that our Apostle saith, not your, but the Father: since though he is a Father, yet not to them, who love the world. Indeed they are ofttimes so presumptuous as to call him Father, but they are none of his Children. These lusts whereever they rule, are not the spots of Gods Children.

But that which would be here especially observed is, that our Apostle speaking of the love of God, calls it the love of the Father: nor is it without good reason, and that upon a double account.

1. To informe us under what notion chiefly God is the Object of love. True indeed in himself, he is good, nay goodness, which is loves Object; but yet this goodness is known to us by its communication; and it is good as known which causeth love; so that we love God chiefly under those mercifull relations in which he stands to us; nor is there any relation of greater goodness towards man, then that of a Father. He is our King, our Master, our Judge: but under these notions he is especially to be feared; as he is our Father, principally he is to be loved.

2. To insinuate how greatly we are obliged to love God, rather then the world. The world, at the best is but a servant, at the worst our enemy; as our servant, it is to be used, not loved; at least not with a choice love: as our enemy, it is to be, not loved, but hated, and trampled on. Now God is our Father, and there is a naturall affection due from Children to their Parents, whom should we love if not our Father? so that to love the world before God is, as if one should preferre his Servant, nay his enemy before his friend, his Lord, his Father: then which what can be more monstrous? And when I find the Apostle here disswading from worldly love, upon the account of its inconsistency with the love of God; I am apt to believe that he purposely phraseth it, the love of [Page] 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 James 4. 4. 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 Divinus amor ubi venerit omnes captivat affectus. Bern. Serm. 13. in Cant. 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 [Page] 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 exprestGreg. Mor. l. 18. c. 5. it, Utra (que) s [...]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, brandsPhil. 3. 19, 20. 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 [Page] 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 assertionJames 4. 4. runs, Know you not that the friendship of the world is enmity with God, and that he might bring the charge home to their consciences, he repeats it with the change of the Abstract into the Concrete, Whosoever therefore will be a friend of the world, is an enemy of God. It is true (as hath been already intimated) he may be a seeming friend, but he is a reall enemy, and so much the worse enemy, because a seeming friend.

I know if this Question were put to many lovers of the world, Do you hate God? they would say in Hazaels language, Am I a dead Dog, that I should do this thing? I say my Prayers, frequent the Church: and thinke you I hate, nay do I not love God? But oh vaine man, do not deceive thy self; whosoever is the worlds friend, is at least virtually Gods enemy; and so farre from loving, that he doth in effect hate him; and all his servioes, are no better then a mocking (as much as in him lieth) of the sacred deity.

2. The love of the Father is not; nay not only is not, but cannot be in him; our blessed Saviour is express concerningMat. 6. 24. obedience; you cannot serve God and Mammon; and it is no less true of love, you cannot love God and the world, much less the world and God. The impossibility of the consistency of these two, will appear if you consider

1. The nature of love, It is an ingrosser appropriating [Page] the heart to the Object; love saith to its beloved, I am thine, to wit, wholly, soly; and therefore it cannot be anothers; when the streame runs into one channell, then it runs violently; vehement affection admits not of division. It is as possible for a direct line to terminate in two points, or for one member to serve two bodies, as for love intensively at once to minde two Objects.

2. The contrariety of the Obiects; God and the world, in the very next Verse, they are set one in opposition to the other. The Father is above, the world is below; so that to use a comparison of an Ancient, the same eyes may as well at the same time behold Heaven and Earth, as the same affection be carried towards God and the12. Abusionum gradus in Cypr. Aug. world. God is light, and the world is darkness; Fieri non potest (saith Damascen) It cannot be that divine and worldly love should cohabit, no more then that light and darkness should reside together. Two contrary formes Damasc. par. l. 1. c. 30. may as soon at once informe one and the same matter, and two contrary intense qualities meet together in the same Subject, as the love of the world, and the love of the Father dwell in the same heart. If I love another mans enemy and that as he is his enemy, I must needs be an enemy to him; the worldling loveth the world, not as in subordination to, but competition with; and therefore he can be no other then an enemy to God; so true is this of our Apostle, If any man love the world, the love of the Father is not in him.

That it may yet more plainly appear, that there neither is nor can be any true love of God in the worldling: take notice of these ensuing particulars.

1. Can there be any love of the Father in him, who hath no love to his name, especially his word which God hath magnified above all his name? and yet this is evident in worldly lovers; their lusts like thorns choak the good seed of the word, that it can take no root in their hearts; their proud necks will not stoop to put on [Page] this sacred yoake; the voluptuous mans eare is deafe to this Heavenly charme; and when the spirituall fishers would catch the covetous, he slippeth (with the Eele) into the mud of the world, and so renders all their pains useless.

2. Can there be any love of the Father in him, who doth not cleave to him with full purpose of heart, and will renounce his Religion, rather then suffer persecution? If any man draw back, my soul (saith God) shall have no pleasure in him; and it is as true, his soul hath no pleasure in God. Now the love of the world causeth men to grow lukewarme, nay at last, quite cold. St Paul observeth it, as the ground of Demas his Apostacy, he 2 Tim. 4. 10. hath forsaken me (and with him Christ) having embraced (to wit, with the armes of love) this present world. What made Judas so frozen, so false hearted to so gratious a Master, but the love of money? had not Moses instead of loving despised the pleasures and honours of Pharaohs Court, he had left the People of God. Danger and nakedness, want and penury, reproach and infamy, will quickly affright that man from his Christian Profession in whom the lust of the flesh, the lust of the eyes, and the pride of life raign.

3. He that hath any true love of the Father, will call the Lords day a delight; loves to converse with God by Prayer and other holy ordinances; but the worldly lover either wholly casts off holy duties, holy daies, holy things; or else he takes no joy in the performance of them; no time being worse spent in his esteeme, then that which is in Gods courts. Worldly men in Heavenly duties are like a fish upon the shoare, they faint and gaspe, and are never well, till they returne to the muddy waters. When will the Sabboath be gone, that we may sell and get gaine, saith the covetous; that we may take our pleasure, saith the voluptuous; that we may pursue our politique designs, saith the ambitious? Nay it is not seldome seen, that every one of these will not stick to fulfill [Page] their own lusts even when they should be imployed in Gods service.

4. It is impossible that the love of the Father should consist with sacriledge. No man ever looked upon a thief as his friend; to live in any sinne, much more in such a sinne as reflects upon God, must needs be repugnant to the love of him. Now worldly love puts men upon the commission of this great wickedness. Every proud man is a sacrilegious thief, robbing God of his glory, which he will not give to another; and it is not seldome seen that covetous and voluptuous men rob God of his Revenues. Belshazzer prostitutes the vessels of the Temple, to the lust of the flesh, by quaffing in them. Achan through the lust of the eyes, alienateth the devoted gold, and garment; wicked worldlings will not stick to be not only sellers and buyers in, but of the Temple, taking the houses of God into their possession.

5. Finally, He that setteth up any thing in the roome of God, cannot have a sincere affection towards him. The cursed Idolater as much as in him lieth, dethroneth the divine majesty, which surely cannot consist with amity. And yet it is an undoubted truth; every worldling is an idolater, to wit, in a spirituall sense, bowing down Vide Cypr. de 2••. martyr. though not with his knee to an Idoll, yet with his heart to the world. St Paul speaking of Epicures, who are given over to the lust of the flesh, giveth them this brand, whose belly is their God, and consequently their Kitchin is their Temple, Table their Altar, and Cooke their Priest. The same Apostle mentioning covetousness, presently addeth which is Idolatry. Indeed with a covetous man, seulpture is his Scripture; Bills and Bonds are his Bible; the Exchange his Temple, and Gold his God; as he saith to it, thou art my love, so likewise [Page] thou art my hope, my trust; The proper acts of naturall worship, which are due only to the Deity. He dealeth with it (as the two Giants sometime did with Mars,) first he looks it fast, and then worships it. Finally, The proud man worshippeth (though not images, yet) his own imaginations, and sets up himself in Gods roome, admiring and adoring his own (though but sometime fancied) excellencies; nay, which is yetJer. 48. 26, 29, 4 [...]. worse, he so sets himself above, that he sets himselfe against God; for so the Prophet accusing M [...]a [...] of pride, and haughtiness; proveth it by this Medium, Thou hast magnified thy self against God. In this respect it is enquired and resolved by the Schooles, Aquin. 2a. 2ae. l. d. that pride is the greatest of s [...]ns: for whereas in other lusts, there is directly a conversion to the Creature, in this there is a direct aversion from the Creator; by all which it appeareth, how injurious these lusts are to the Father, and therefore incompatible with the love of the Father.

To what hath been already said concerning the express and positive truth of this clause, I mustEst. in loc. not forget to adde, that there is another implicite and consequentiall truth wrapped up in it; namely, That if any man love the world, the love of the Brethren is not in him. Indeed the s [...]nse of these words, the love of the Father, may be rendred, the love which the Father requireth, and so it extends to Botherly love. Besides, the Connexion seemeth to intimate, that loving the world is forbidden as an enemy to Brotherly love, which is discussed a little before. Finally, Omne majus continet in [...]se mi [...]s, the less is involved in the greater: so that as E [...]ius well notes, since the love of the Father (which is the greater) the love of the Brethren (which is the less) is also to be denied of him, who loves [...]he world, S Paul speaking of charity saith, shee seeks not her [Page] own, whereas the worldling is altogether for himself, and therefore hath no affection to others; though to speake truth, as he is nomini bonus, good to no man, so he is sibi nequam, worse to himselfe.

To enlarge upon this a little, Consider the worldly lover, in reference to his Superiours, Inferiour, Equals, and you shall finde he hath no love to any.

1. He is so farre from loving, that he envieth those that are are above him, in place, in wealth, in power. To use the phrase of the Text, The Sixt. pap. l. de divitiis. love of the Father is not in him, not of the politicall Father, against whom he will not stick to rebell, when opportunity is offered. The proud man grudgeth Subjection; the Covetous man Tribute; and the Epicure Obedience to his Laws: Not of the Ecclesiasticall Father, whom worldly lusts prompt him to undervalue; yea if he reprove him to spurne against; nay ofttimes not of the naturall Father, whilest they who are tainted with these lusts, like Esau, wish, The daies of mourning for their Father were at hand; nay some like Absolom consult their Fathers ruine, that they may enjoy their honours and estates.

2. As for those who are under him, he is very apt to trample them under his feet; and if they be in want, very backward to reach forth an hand of succour to them. The Voluptuous layeth out so much upon his pleasures; the ambitious wants so much for the maintaining of his honours, and the covetous layeth up so much for the satisfying of his eyes, that they have little or nothing to spare for the needy; nay that too often they oppress and grinde the faces of the poore.

3. Instead of loving his equall, he is apt to contend [Page] and quarrell with them, Whence come wars and fightings among you? saith St James, and answering his Question he addeth, Come they not hence, even of the lusts that war in your Members? Omnia perfecte in pace consisterent si hominem imperandi cupiditas non teneret, said Valerius truly. It is the desire of being Valer. hom. 20. de Arasit. above others, that hindreth us from living in peace with others; and speaking of covetousness, he asserts, Hinc pullulare odiorum causas & amicitiarum faedera dissipari, it to be the breaker of amity, and begetter of enmity amongst men; nor is it less true of sensuall lusts, which very often blow the fire of discord into a flame.

In one word, what wrong will not men do to their Neighbours in their relations, names, estates, by fraud and treachery, by violence and cruelty, in words and works, for the base love of wealth, of honour, or pleasure, all which are directly repugnant to brotherly love?

To close up with some usefull inferences from the consideration of what hath been handled: Learne we

1. How desperate and dangerous a sin is worldly love. One upon this clause hath well observed,Lor. in loc. Lenis oratio, sed plena aculeo, it is seemingly a gentle speech, but carryeth a sting with it. For in saying there is no love of the Father, and consequently not of his Brother, in him that loveth the world, he saith in effect, he is one that breaketh all the Commandement; for if love be the fullfilling of the Law, to wit, love to God of the first, and love to our Neighbour of the second, he that neither loveth God nor Men, must needs breake both. It is very observable, that David praying God to incline his heart to his Testimonies, presently addeth, and not to covetousness; thereby implying, that if he were [Page] inclined to covetousnes, he could not love or keep Gods Testimonies. Moses brake the Table in pieces out of a zealous anger at the golden Calfe; and the worldling will breake the Laws written on those Tables, for the Gold upon the Calfe. The love of money, I and of honour and pleasure, is the rot of all goodness, and the root of all wickedness, the Moath of sanctity, the rust of virtue, the breeder and the feeder of vice. Ungodliness and worldly lusts are coupled together1 Tim. 6. 10. Titus 2. 11. 1 Pet 2. 11. Bern. in Psal. Qui habit. by St Paul; Abstaine from fleshly lusts, and having our conversation honest, are joyned together by St Peter: there is neither honesty nor piety to be found, where worldly love raigneth.

2. How great is the folly of Hypocrites, who thinke to joyne what here St John hath opposed) the love of the world, and the love of the Father together. Many there are (saith Isidore Hispalensis truly) who will flye to Heaven by a divine conversation, but yet they are loath to leave earthly contentments; Provocat eos amor Christi, sed revocat amor seculi; The love of Christ puts them a little forward, but the love of the world pulls them backward: and so (as Erasmus isMunst. Cosmog. painted by the Romans) they hang between Heaven and Earth. There is a City in Germany, which belonging to two Governments, was called Mindin, which is (according to the s [...]gnification of it in the Germane language) mine and thine. Thus the Hypocrite saith to God, thou art mine, and to the world, I am 1 King. 17. 32, 18, 11. thine: in which respect he is called a double minded man, and is said to have an heart, and an heart; like the Samaritans who feared the Lord, and served Idols, the Israelites who halted between God and Baal; those in the Prophet Zephany, who did sweare by the Lord and Malchom, and those lukewarme Laodiceans, Zeph. 1. 5. who were neither hot nor cold. But alas how vainly do such men deceive themselves! Indeed the false [Page] 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 whenSivis esse templum veritatis, fuge idolum falsitatis, &c. Aug. Serm 14. in festo sanct. 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 Greg. Mor. l. 18. c. 8. Leo Serm. 51. septimi mensis. 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 [Page] 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,Aug. in loc. 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 1 Sam. 22. 7. 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 [Page] 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, Aug. l. d. 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.

[Page]

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 [Page] 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 his1 Thes. 4. 3. 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 Tit. 2. 10. teacheth us to deny worldly lusts; not only to require, but1 Pet. 2. 11. 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 command, whither it be to avoid or do.

This is evident in the prohibition here given by St John concerning worldly love, which he contents not himself barely to propound, but strongly presseth as necessary, because else we cannot love the Father; and as just, because this world is of a short continuance. For all that is in the world, &c. And the world passeth away, &c.

In handling the Argumentation, we have dispatchtGen. 2. the maine of the first Reason, to wit, the principall confirmation which is drawn from the incompossibility of the love of the Father, with the love of the world; and now because this may seem a very strange assertion, our Apostle doth not only assert, but prove it in the close of the sixteenth Verse, which I am in order to discuss: And it is that which I call

The Collaterall Conformation, as it is set down in those words, is not of the Father, but is of the world▪ for the fuller handling whereof, I shall consider it both Absolutely and Relatively,

[Page]1. If we look upon this clause absolutely, we shall finde the design of it to discover the principle and originall of the All that is in the world, and that both Negatively and Affirmatively.

1. Negatively, The All in the world is not of the Father. Indeed if we understand this All of those things which are the Objects of our lusts; this Negation must have a limitation.

1. Pleasures, Riches, Honours, must be considered either in themselves and their own nature, or as they allure through their externall beauty to inordinate lust; in which latter respect they are not of God, since they were never made by him for that end, to be as it were the ba [...]ds of lust.

2. Either as lawfully or unlawfully acquired; in the latter notion they are not of the Father, except that it is by his permission they are enjoyed, which is no less true of all wickedness that is acted; in the former they are blessings of God, yet of his left, not his right hand; and so are dona Dei, the gifts of God, but not Patris of the Father. There are some things which God giveth as a Father in speciall love only to his Children, such are grace and glory. There are other things which he giveth as a God, out of common bounty to enemies as well as Children, and such are food and rayment, wealth, and preferment; in which respect (at best) in a strict sense they are not of the Father.

But I rather conceive that this Negative is to be understood of the lusts after these things: to which agreeth that of St Austin, We know that the Apostle did Aug. adv. Jul. l. 4. c. 13. not meane this world, the Heavens and the Earth with the things in them, when he saith, All that is in the world, is not of the Father. Indeed the poyson is not in the flower, but in the Spider which sucketh it; nor are the things themselves, but the lusts after them evill, and consequently not of the Father; nor yet is all lust after [Page] those things to be denied to be of the Father. There is implanted in every living Creature an appetite after those things which are sutable to its nature. Now the nature of man being partly Angelicall, and partly Bestiall: Spirituall in its upper, and sensuall in its lower faculties; there could not but be in man as created, Inclinatio ad sensibilia, an inclination to sensible Objects. But withall, This lust was such as was neither in it selfe evill, nor did of it selfe incline to evill.

I know I am here fallen upon a Controverse, whilst it is affirmed by the Romanists with others, that man inVide Bellarm. de amiss. gratiae l. 5. c. 14. puris naturalibus, in his pure naturals, had ex necessaria materiae conditione, from the condition of his matter, such a concupiscence, which rendered him prone to evill, and did need supernaturali quodam fraeno, a golden Bridle of supernaturall grace to restraine it. It being here urged upon them, that this concupiscence being naturall, is of God; and if it need a bridle, it is apt to be irregular and exorbitant, which exorbitancie must needs reflec [...] on God himself, who made man of such a temper: their only evasion is, that it is from the condition of the matter, praeter intentionem divinam, besides the intention of the Maker; by which means, whilst they endeavour to vindicate Gods purity, they calumniate his wisdome, it being no other then the voice of folly, to say, non putaram, I did not thinke of or intend such an event.

I cannot therefore but look upon it as most safe to assert with the Orthodox, that mans naturall concupiscence was not apt to be irregular, Nec fraenum nec calcar desiderabatur. There was no such tardity in the sensitive part as should need a spurre, nor yet any such impetuousness as should require a Bridle.

For the clearing whereof know, that the sensitive appetite of man being borne, sub regne, under the dominion [Page] was to be governed sceptrotionis, by the command of reason, so that whereas it is ranaturall in a bruit to be carried towards sensuall Objects, juxta impetum, in a way of violence; it is naturall to man to bend towards them, juxta imperium, according to the dictate Aristot. Eth. l. 1. c. 13. of reason. Upon this account even by the Philosopher, sensuality in man is asserted to be [...], reasons servant, and accordingly Damascen isDamasc. de orthod. fide. l. 2. c. 12. express, [...], the rationall part doth naturally rule the irrationall, so that though in man there be a necessary desire of thingsAquin. part 3ia. 9, 15. art. 3. sensible, yet it is, (as Aquinas well) Secundum modum & ordinem rationis, in that measure and order which reason prescribeth; the sensitive powers being not factious or rebellious, but readily subject to the higher powers, that is, the intellectuals.

The Proneness therefore of the sensitive appetite to extravagancy is not naturall but contranaturall, not from the Creation, but by transgression: and of those lusts which the vitiated concupiscense in fallen man doth send forth, is it here affirmed, that they are not of the Father.

Indeed that any sinfull lust should be of the Father, is inconsistent with the. 1. Purity of his nature which cannot endure, must less effect the least in. 2. Verity of his word which prohibiteth and threatneth all sin, and either those threats are not the declarations of his reall intention, (which is Blasphemy to imagine) or he cannot be the Author of any wicked inclinations. 3. Equity of his punishments, it being (as Fulgentius excellently)Justitia ea non est si puniendum reum non juvenisse sed secisse Deus dicatur. Fulgen. most unjust for God not to cleare the guilty, if he made them so. And therefore for the preventing Objections, and further evidencing of this truth be pleased to know,

1. It is one thing to make use of mens lusts, and another to stirre up those lust in men. It pleased God to accomplish his own ends by Pharoahs proud lust in punishing [Page] Israell, and Judas his covetous lust in betraying Christ, but he was no way the cause of these lusts. Thus whilest the holiness of the Father abhorreth evill, the wisdome 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 Psal. 105. 25. Verse 24. 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, 2 Sam. 24. 1. 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) we1 Chron. 21. 1. must expound that he to be Satan, or else we must construe that he moved, to be no more but he permitted [Page] 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, b [...] 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 Psal. 81. 11, 12. own hearts lusts, and they walked in their own counsels. And when those Heathens, Knowing God glorified him Rom. 1. 21, 24, 26. 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 James 1. 13. say when he is tempted, he is tempted of God. It is useless to cast the blame of our lusts upon others, but blasphemous [Page] 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 inBas. M. hom. quid Deus non est autor mali. 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; Plut. Mor. 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 [...]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 Justin. in loc. 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, James 1. 13. is drawn aside, and enticed of his own lust. Were it not for this, all externall temptations would (as balls [Page] 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 Oecumen. in loc. 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.

3. Be pleased then to remember what I have already told you that world may be either understood of persons or things, and accordingly both constructions may here not unfitly be made use of.

1. Of the world, that is saith St Austin, Ab hominibus Aug. in loc. mundi dilectoribus, of those men who are the worlds darlings, and thus these lusts are said to be of the world, as a pattern or exemplary cause, inasmuch as to walke in them, is according to the Apostles phrase, To walke according to the course of the world. The truth is, we are very apt to learn of, and conforme to the corrupt lusts and practises of the world. We do not with the Pelagians (farre be it from us) say, that sin came in only by imitation, but yet withall it is an undeniable [Page] truth that imitation is a cause of much sin, that corrupt nature which is with in us rendring us prone to follow others in their evill waies. This is that which those Dehortations both of St Paul, and St Peter plainly intimate, This I say and testifie in the Lord, that ye henceforth Eph. 4. 17. 1 Pet. 4. 7. walke not as other Gentiles walke; so St Paul, For the time past of our lives may it suffice us to have wrought the will of the Gentiles, So St Peter. Both imply, that we are very ready to walke in the way, do the will of the wicked among whom we live.

2. But that interpretation which I look upon as most genuine is by the world, to understand the things of the world, and therefore these lusts are said to be of the world, because by reason of our inbred corruption, these worldly things become occasions and inciters of lust Tit. 2. 10. To this purpose it is that St Paul calls these lusts, worldly lusts not only because they are conversant about the world: but because the world is in some sense a cause that is an externall moving cause of them. The Father of these lusts is the Devill, their Mother the flesh, the world is a Midwife to bring forth, and a Nurse to bring up these monstrous brats, no wonder if upon this account it is reckoned as one of the three grand enemies of mans salvation.

Learn we then that excellent admonition of St James James 1. 27. To keep our selves unspotted of the world. The truth is, mundus immundus, the world is uncleane and filthy, and if we take not heed, it will defile and besmeare us, if we be not very carefull where we tread, we shall soon step into a dirty puddle, if we be not very wary where we walke, we shall quickly be caught in a snare. Oh how hard is it to looke upon these things, and not long after them, to use them and not love them, to have them in our eye or hand, and yet keep them out of our heart? Oh therefore watch and be sober, so often as you are engaged about worldly things, keep a godly [Page] jealousie over your hearts, least they go out too much after them, for the world is very insinuating and too often creepeth into our hearts, the presence Chamber of the King of glory, in which respects these lusts are most truly said to be of the world. And so much for the two branches of this clause Absolutely considered.

2. Pass we on now to a Relative view, and thus it may have a double reference.

1. Some conceive it as an Argument why we should not love the world, and the things of it; and truly whither we understand the Subject of this proposition, All that is in the world is not of the Father, but is of the world, of the things themselves or the lust after them, it will hold good.

1. Love not the things of the world, because these things are not of the Father but of the world, Qualia sunt haec, saith Zanchy aptly, how low poor things are these, how unworthy of a Christian love? These are fromZanch. in loc. an earthly extraction an inferiour principle, Set your affections (saith St Paul) on the things that are above, and not on the things that are upon the earth, if you will love, let it be those things above that are of the Father, ofCol. 3. 2. a noble divine originall, not these earthly things which are of the world.

2. Love not the things of the world, because those lusts which are conversant about those things, are not of the father but of the world, the strength of which argument will better appeare if we consider who they are, namely, Believers, such as are not of the world but of the father, to whom this dehortation is given, it being very unreasonable that they who are not of the world but of the father, should harbour those lusts which are not of the father but Dan. in loc. of the world. When therefore oh Christian any desires arise in thine heart, put these two questions to them, whither tend they? and especially whence are they? if they be of the father, and so consequently tending upwards, [Page] embrace them, but if of the world, and so necessarily bending downwards refuse them.

2. But though I do not reject these Interpretations, yet I rather adhere to that exposition which looketh upon this clause, as a reason of the reason preceding, why the love of the world and the love of the Father are inconsistent, and the strength of the Argument may be drawn out two waies.

1. These worldly lusts are not of the Father, and therefore not to the Father. Things move in a circle where they begin, there they end. Rivers come from, and return to the Sea. These lusts the being not of the Father, cannot be toward him, nay indeed are against him, and therefore cannot consist with the love of him. The love of the Father carrieth the heart towards him, these lusts being not of the Father, turn away the heart from him, how can they agree together?

2. Where there is a love of the Father, only that which is of the Father, will finde acceptance, yea whatever is not of the Father, the soul that loveth him cannot choose but abhorre; he that loveth God truly hath a sympathy and antipathy correspondent to his; what God loveth he loveth, what God hateth he hateth; and therefore since these lusts are so far from being of the Father, that they are of the world, yea the Father instead of an Authour or an Abettour of them is an abhorer and opposer of them; no wonder if there be no sincere love of the Father, where the love of the world is predominant.

And this shall suffice to have been spoken of the first branch of the Argumentation drawn from the love of world, its repugnancy to the love of God. It now remaineth that we proceed to,

The other branch which is taken from the world it self, its short continuance as it is set down in the seaventeenth [Page] Verse, For the world passeth away and the lusts thereof, but he that doth the will of God indureth for ever; where there are two generall parts occurre to our observation, to wit, A

Thesis or proposition, For the world passeth away and the lust thereof,

Antithesis or opposition added by way of Amplification, but he that doth the will of God endureth for ever.

1. Begin we with the proposition, into which if you please to looke narrowly, you shall finde these three Assertions.

Of each in order.

The world passeth away,

The lust after the world passeth away,

The worldly lover passeth away.

1. The world passeth away: In severall places of Scripture we finde a division of worlds, into that which now is, and that which is to come; as for that which is to come, the Author to the Hebrews plainly intimateth, that it is a continuing City, where he saith, We have no continuing City, but we seek one to come, of this present world therefore is this assertion to be understood.

And thus if we take this world [...], in its largest and most comprehensive notion, for the whole Fabrick of the visible Heavens and the Earth; it is true, the world passeth away: yea, as Grotius noteth upon theGrot. in loc. Text, Eâ lege factus ut aliquando pereat, it was created corruptible, and is as sure to perish, as that it oncePs. 102. 25, 26. began to flourish. This is affirmed by the Psalmist, Of old thou hast laid the foundations of the Earth, and the Heavens are the worke of thy hands, they shall perish, yea all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed. By our Saviour himself, Heaven and Earth shall pass away, and byMat. 24. 35. 2 Pet. 3. 7, 10. St Peter, both the things and the meanes of accomplishing [Page] it are indicated. The Heaven and the earth that n [...]w is, are reserved to fire; and yet more fully, The day of the Lord shall come as a thief, in which the Heavens shall pass away with a great noise, the Elements shall melt with fervent heat, the Earth also and the workes that are therein shall be burnt up. This Witch (for so shee is indeed to the greatest part of men) shall be burnt up with all her baggage. This world (to use Isidore Pelusiot as comparison)Isid. Pelus. l. 2. ep. 6. 26. [...], reeleth to and fro like a Drunken man, till at last it falldown. So true is that of St Cyprian, Haec Cypr. ep. ad Demetr. sentent in m [...]nd [...] data, ut omnia orta occidant, This doome is inevitably passed upon the world, that as it had a beginning, so it shall have an end.

I am not ignorant that there is some contrarierty among Divines about the nature of this passing away, whither it shall be substantiall or accidentall.

Some expounding this of St John, the world, by that1 Cor. 7. 31. Ambrose ibid. of St Paul, The fashion of this world passeth away, affirme the passing away to be only accidentall: and to thisGr. M. Job l. 17. c. 5. purpose St Gregory is express, Ʋtra (que) haec (speaking of the Heavens and the Earth) Per eam, quam nunc habent imaginem, transeunt; sed tamen per essentiam sine fine subsistunt, Both these pass away as to their present shape, but in their essence they shall endure for ever.

Others conceive, That since at the last day the wicked shall be banished into everlasting flames, and the godly received into the Kingdome prepared for them, this present world will be useless as an house, wherein there is no inhabitant, it shall be puld down, and the very materials of it annihilated.

But after all debates upon this Question, it will be a presumption to determine it, because the Scripture is silent. I could wish as this, so many other disputes of the like nature, were either wholly silenced, or more calmely discussed. Why should we contend one with another about the manner, so long as we all believe the thing?

[Page]But that to which I rather incline, is to understand the world [...], in a morall notion, for those things of the world which are the Objects and Allurements of these lusts, it being most rationall to take the world in the motive, in the same sense in which it is understood in the Dehortation; so that the plaine scope of our Apostle in this clause, is to assert, that All these things of the world with which the Children of Men are so apt to be in love are of a fading, transitory nature.

Indeed the Greek word here used [...], admits of severall acceptions, each of which may very well be admitted in this place.

1. If we look to the derivation of the word (from [...], and [...],) it is most properly rendred, transversum agit, the world carrieth its lovers headlong contrary to the dictates of Gods word, and right reason. We are all Travellers, the world is an Horse, which whilst a man rideth with the bridle of moderation, it serveth to carry him on his journey; but when through too much love he layeth as it were the reines upon its neck, it carrieth him into cross waies, over hedg and ditch, till at last it throweth, yea overthroweth him. We are all Saylers, this world is as the Sea, and our affections as the windes, which being set upon the world, like a contrary blast, drive the ship of the soul upon rocks and sands, till it split and sinke into ruine. Sutable to which is that of St Austin, Ama saeculum, & absorbebit te, amatores suos Aug. novit vorare non portare, Love the world and it will drown thee, it knoweth how to swallow, not to beare its lovers.

2. The Greeke word among prophane Authors is usedThucyd▪ sed to signifie as much as to deceive or seduce by faire promises: and in this sense it is true of the world, which by its specious shews and subtle insinuations, deceiveth the fond lover. The world pretends to be a kinde Nurse to her Children, but if you draw her two [Page] Dugs, instead of milke, you shall finde nothing but the water of vanity in the one, and the winde of vexation in the other. No wonder if St Hierome compareHierome. it to Nebuchadnezzars golden Image, into which whosoever looketh will finde only an empty hollowness, and St Gregory to a rotten Nut, which how faire soever itGreg. M. seemeth, if you open it with the knife of truth, you shall finde it only full of Wormes. One being invited to a covetous mans house, who had a stately gate and an empty Hall, wondred that there should be so much without and so little within: a fit embleme of these worldly things, which promise much, and performe little: very fitly saith Seneca, (alluding to the stage) Omnium personata est faelicitas, all the comfort of these worldly enjoyments, is only personated, not reall. They seem to be what they are not, and to do what they cannot. In one word, The world is the greatest bankrupt, and at best doth but compound with its lovers, not satisfying the halfe of what it promiseth.

3. But the most usuall signification of the word especially in sacred writ, is to pass away: that it is so to be taken here, appeareth in that it is opposed to abiding in the next clause, and therefore in this notion, I shall now handle it.

1. It is that which is true of these things considered absolutely in themselves, they are of a fading nature:2 Cor. 4. 16. Eccl. 1. 2. Greg. Nyss. ibid. according that of St Paul, The things that are seen are temporall. Indeed as Gregory Nyssen well observeth, [...], that which is of slender substance must needs be of short durance, in vaine is perpetuity expected from vanity, and this all according to Solomons assertion is, vanity, yea vanity of vanities, where the Hebrew word signifieth a breath, yea the breath of an Infant which is scarce perceiveable. It is very considerable to this purpose, that the Wise man saith of riches, they are not, and our Saviour implicitely asserteth as much of [Page] honour, where he saith to the sons of Zebedee, Hitherto you have asked me nothing, when yet they had petitioned the one to sit at his right hand, and the other at his Aug. tract. in Joh. 102. left hand: upon which St Austin note is, Solum bonum spirituale estimari debet aliquid, only that which is spirituall, is reall; as for riches, honour and all worldly things, they are nothing, because of no intrinsecall worth, nor lasting continuance. Heraclitus compareth them, [...], to the running water which is still passing, so that we cannot go twice into one and the same water. St Gregory to those treasures of snow mentionedJob 38. 20. Greg. M. ibid. in Job, which after a great deale of pains in gathering together melt away. This world is not quercetum a thicket of Oakes, which stand long, but arundinetum, a place of willows, which soon bend. The Garden of Eden (which may well be called the Diamond of theCypr. de laude Martyr. worlds Ring) was situated by the Land of Nod, which signifieth instable, thereby intimating the tottering condition of all worldly excellencies. It is storyed of Edward the first, that after all his famous victories, he died on the borders of Scotland, at a place called Furbis Sands, wherenoteGen. 4. 16. saith the Historian, upon how sandy a foundation all worldly greaness is built. No wonder if that which hath a weake and infirme foundation, do not long continue.

2. Besides whilst these things in themselves continue, they pass away from their possessors, and change their masters. Nothing more usuall then for worldly things to pass like wild foule, from one mans field, or like the river, from one mans banke to another. The Apostle Paul calls them uncertain riches, (it is no less true of honours and pleasures,) because we have no certain tenure1 Tim. 6. 18. of them. The utmost we can injoy them, is Durante vitâ, during life, when the worldly lovers breath expireth these things to which he hath cleaved will leave him; but alas we are not sure to enjoy them so long: the marriage between the world and its lover is not [Page] like that between Husband and Wife, to have and to bold till death part, no nor yet is the possession of them certain, Quam diu quis bene se gesserit, so long as a man useth them well: they pass away from good as well as bad, so that the term of our tenure, is only durante beneplacito, so long as God pleaseth. And if you look upon the dispensations of divine providence what frequent changes may you observe it to ring in the Steeple of this world, soone turning plenty into scarcity, wealth into want, glory into ignominy, and honour into contempt?

3. Thus doe these things pass away, and that (as Zanchy well observeth upon the words) instar rapidissimi Zanch. in loc. Aug. in Ps. 110. fluminis, like a swift running river, or as (St Austin allegorizeth that in the Psalmes, he shall drink of the brook in the way,) a violent and impetuous torrent. We read concerning the tempter, that he showed Christ all the Kingdomes and glory of the world in a moment: uponLuke 4. 5. Ambrose ibid. which St Ambrose excellently, Non tam conspectus [...] leritas indicatur quam caduca fragilitas potestatis exprimitur, not so much the sodaineness of the sight, as the transitorines of the things themselves is thereby intimated, worldly power and honour passing away in a moment. The wise man saith of riches, they take them wings (not feet only) and flee away, to wit, speedily, sodainly, before we are aware. Worldly wealth (as St Gregory excellently) Difficile habetur, cito amittitur, is hardly got, and easily lost, like the cobweb, far longer in the spinning then it is in the sweeping down. The Spaniard Proverbe saith of sickness, It cometh on horse-back, and goeth away on foot, but wealth cometh on foot, and goeth away on horse-back; creepeth along like a Snaile, but flyeth from us like an Eagle. That similitude of the Psalmist concerning the grass, Which in the morning Psal. 90. 3. Ʋulg. Lat. groweth up and flourisheth, but in the evening is cut down and withereth, is a fit embleme of all worldly enjoyments, and the vulgar Latines reading which is with a [Page] double transeat intimateth, that it is passing from morning to evening; and in that the condition of these things is so much the more represented, which are continually in motion from first to last: and as St Austin excellently, Quò magis celeriter crescunt ut sint; eò magis festinant Aug. confess. l. 4. c. 10. Greg. M. l. 16. ut non sint, The longer they are enjoyed, the neerer they are to decaying. In one word, what St Gregory observeth of secular glory is true of all the rest. Dum nitet [...]adit; dum extollitur, repentino interrupta fine terminatur, whilest it glittereth and shineth gloriously, on a sodaine it vanisheth away. Like eares of corne, which the higher they grow, the sooner they hang down their heads. Indeed (to use Gregory Nazianzens comparison) what is this world, but a shew, a scene, a representation, which having pleased our eyes for a few minutes, is presently removed; agreeing with that parallel place of St Paul, The fashion of this world passeth away, and thus I have given you a short view of the worlds passing, which is the first branch of the position.

2. The next followeth, which is, that The lust of, or after the world, and the things of it passeth away. Indeed those who understand the world in the former clause largely, for the whole visible Fabrick; Expound this lust metonymically, for the things of this world lusted after, and so the sense is, that as the whole world in generall, so in particular the most desirable and amiable things in the world passe away, not only the field, but the flower of the field withereth. But I know no reason to recede from the plaine meaning of the word, and therefore I shall so discuss it; The lust, the desire after, and delight in worldly things passeth away. This is that which is true in a double consideration, to wit, whilst we live, and when we die.

1. Whilst men live their lusts pass away in a double sense,

1. They pass away, that is, they are abortive, as having [Page] no strength to bring forth: it is the difference between Heavenly or Earthly, spirituall and carnall desires: those shall certainly be sasisfied, but these are frequently disappointed; these for the most part end in a shamefull sadness; those in a gladsome success. God many times is pleased to blast the hopes, cross the desires, and evacuate the hopes and endeavours of wicked men in their sinfull waies, according to that threat in the Psalmes, The Ps. 112. 6. desire of the wicked shall perish. Hence it is that their desires create a great deale of sorrow and perplexity to them; and who would give way to such lusts, which prove so often suecessless, and being disappointed, end in grief and impatiency.

2. They pass away, that is, being fulfilled, they are soon glutted: in this sense, worldly men like Children are soon weary when they have what they desire. It is an excellent saying of St Austine, Laetitia seculi cum magnâ Aug. in John tract. 7. expectatione speratur, ut veniat; praeterit, cum venerit; men are big with hopes of a great deale of content, and joy in the accomplishment of their desires, and alas delight is no sooner come but it is gone: and to the same purposeSen. consol. ad polyb. c. 27. Seneca saith of worldly pleasures, Fluit & transit, & paenè, antequam veniat, aufertur; it is of a Fluid transient nature, and is taken away almost as soon as enjoyed. The truth is, many times whilst the things themselves stay with us, our lust to, love of, and delight in them ceaseth: in which respect the world may fitly be compared to the grass, and our lust to the flower of the grass: for as the flower fadeth away before the grass, so our lust passeth away whilst yet the worldly Object continueth; yea, ofttimes our longing is turned into loathing, and our love into hatred; witness the story of Amnon and Thamar. That observation of St Gregory is very apt to this purpose, concerning the difference between corporall and spirituall delights, these Cum non habentur, in fastidio, cum habentur, in desiderio, [Page] whilst we want them they are loathed, when we have them they are loved, but those Cum non habentur in desiderio, cum habentur in fastidio, whilst we want them, are desired, when we have them, they are loathed. Hence it is, that as weake stomachs must have choice of diet, so worldly desires call for change of Objects. Why did Solomon study such variety of pleasures, but because they soon satiate, and the wanton appetite is still calling for a new Object? Nothing more easie then to surfeit of earthly enjoyments, and for those things which being absent, were our earnest desire, by their continued presence, to become an heavy burden. Oh let us learn to abhorre these lusts which will of themselves at last end in abhorring.

2. Once more, Whatever enjoyment we may have of, or contentments in these lusts whilst we live, they shall all cease when we dye: When death cometh, the covetous man shall graspe no more wealth, the ambitious shall gape no more after honour, nor the luxurious neigh after his Dalilah. As there is no wisedome nor counsell, so there is no desire or delight in the Grave whither we are going. These lusts will leave thee when thou dyest, how much better is it for thee to leave them whilst thou livest.

3. There remaineth yet one branch more of the position, and that is, though not exprest, yet implyed concerning the worldly lover himself. For in the other clause the person who doth Gods will is said to abide for ever, and so by way of analogie, this passing away must be understood, not only of the things and the lust, but the person who lusts after these things.

Indeed we are all in this world, as in a ship, not only the ship it selfe moves, but the passengers are carried away in it; yea which is the Riddle, The Passengers go faster [Page] then the ship, since even whilst the world continues, the inhabitants pass away. Paulinus desired St Austin Aug. Ep. ad paulin. to write somewhat de statu humanae vitae, of the state of humane life, he presently corrects him, telling him he should have said, de cursu humanae [...]itae, of the course of humane life, our life being a swift race to the Goale of death. And well were it if we would still joyne in our meditations, our own, and the worlds passing away together. If these things do not leave us, yet we must leave them, and as Esau said, I dye, and what good will my birthright do me? so let us often thinke, I must be gone, and what good will my honours, riches, pleasures do me? It is the Question and Answer of St James, What is your life, it is James 4. 14. even a vapour, which appeareth for a little while, and then vanisheth away? some Expositors observe an emphasis in the your, you that are so much in love with this life, and the things of it, how brittle, fraile, and transitory, are they and it?

Nor yet is this all that is here implyed, since not only that which is common to worldlings with other men is here asserted, to wit, the passing away by death, but such a passing away, as is peculiar to him, in opposition to the happy estate of them that love God, and then the meaning is this, he passeth away, not only by a first, but a second death, he loseth this life, so as never to enjoy another; he so passeth away, as to perish, not by annihilation, but by condemnation, he passeth from the worlds joyes to Hells torments. Oh the dismall change which a worldling maketh, when he dyeth, all his good things are taken from him, and horrour, anxiety, despaire, and everlasting misery seize upon him: So true is that of an Ancient, Amor mundi non solum peritorius sed peremptorius, Worldly love is not only vain, but deadly, killing not only the body, but soul of the sinner to all eternity.

To bring this home in a brief Applecation,

[Page]1. Oh that every one of us would be convinced of the worlds instability. Indeed in this (as well as in many others) the world is a juggler, that though it be so inconstant yet it promiseth continuance. Fully to this purpose St Gregory, The vaine joyes of this present life, Quasi manendo Greg. M. l. 1. Bern. c. 12. blandiuntur sed amatores suos citò transeundo decipiunt; flatter us as if they would stay with us, and on a sodain by passing away they cheat us. Looke as the Sun, Moon, and Stars, (to borrow that similitude of Philo the Jew) though they move with a most swift andPhilo l. de confus. ling. rapid motion, seem to the vulgar eye to stand still, at least move slowly; so do these sublunary things in a worldlings eye. That rich man in the Gospell who said to himself, Soul thou hast much goods laid up for Luk. 12. 19, 20. many years, take thine ease, eate, drinke, and be merry; is called a fool, for so saying, a foole he was in many respects, in that he thought his soul could take any concent in his barnes, in that he expected to finde ease in the things of this world, which are as thornes, in that he supposed those things were only given him to eate, drinke, and be merry with, but the worst foole of all, in that he imagined he should enjoy these goods for many years. Such fools were those Drunkards who say, We will fill our Isai. 65. 12. selves with strong drinke, and to morrow shall be as to day, and much more abundant: and those Mammonists ofPs. 4 [...]. 11. whom the Psalmist saith, Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations. But oh when will we believe that which we so often see and heare, and acknowledg what daily experience confirmeth, that this worlds goods are (as they are called) moveables, yea all these worldly things mutable and inconstant. Alas my Brethren, the time will come when (too late) we shall see their vanity and instability, Vilia & sluida esse cognoscit amissa Gr. M. l. 8. c. 20. (saith St Gregory) quae, duri aderant magna & mansura videbantur. When we are strip [...] of all, the vain fugacity [Page] of these things (which whilst we enjoy, are so glorious and permanent in our eyes) will appeare. But oh how much better will it be for us, whilst yet they are present with us, to looke upon them as parting from us.

To this end, Pray we for a spiritually enlightned minde. It is the saying of Jamblicus, If a man could behold Jambl. this world in the light of divine knowledge, he will finde it to be a vanishing shadow, and Plato Etymologizing Plato. [...], which signifieth wisdome, saith it is [...], a due apprehension of the fluid motion of these terrene contentments, oh let us implore this wisdome from above. That blind man in the Gospell whose eyes Christ opened, saw at first men walking like trees, an argument of the weakness of his naturall sight, but in a mysticall sense (saith Chrysologus) it argueth the strength ofChrysol. Serm. 176. spirituall sight, to see all the things of this world, not as pillars, but as trees, and those not standing but walking in a continuall motion. It is very observable with what a different aspect our blessed Saviour looked upon the stones of the Temple from the standers by, they beheld Luke 21. 5. them as goodly stones, but Christ saw one stone not left upon another, thus whilst these worldly Objects appeare amiable to a carnall eye, the spirituall Christian beholds them as those which in a little time will perish and come to nought.

2. Being throughly perswaded of this truth, it will (I trust) make way for that which is the maine designe of our Apostle, namely, to disswade us from the love of the world, because it passeth away. It was a notable speech of Lacon [...]u [...] in Plutarch, when he was told of aPlut. Ap [...]t [...]g. ship richly laden that was come into the Port, I am not (saith he) much moved with that prosperity which hangeth upon ropes. Oh then why are we so much taken with this world, which is so uncertaine, quid strepis oh munde Aug. Serm. 29. de verbis dom. in mante. immunde, saith St Austin, oh thou filthy world, what a noise dost thou make, how would men dote upon thee if thou [Page] wert lasting, who love thee so well, though thou art fading. Alas Beloved, you may as well stop the running streame with your hand, blow back the winde with your breath, or cause the Sun to stand still, as hinder the passing away of these worldly things, and why will you hold that fast in affection, which you cannot long in possession. Swallows (they say) will not build their nests in an house which is ready to fall, which of you if the Carpenter should tell you your house would drop down within few daies, would not presently remove from it; oh let us leave this world, before it leave us, and possesse it as though we possessed it not, because ere long we shall be dispossessed of it. We sometimes laugh at Children that are pleased with paper Castles, which may be philipt down in a moment; have we not more reason to weep over our selves, who hold fast deceit, and set our hearts on those things which are so easily and sodainly snatched away from us. What is pleasure, wealth, honour, but as the sand; (so Gregory Nyssen aptly) and youGreg. Nyss. hom. in Eccl. know when Children have been running up and down in the sand, so soon as they are gone, no footsteps remaine of all their toyle. The truth is, how wise soever worldly lovers may account themselves, they are notorious fools even upon this account, that they leane upon a broken reed, feed upon the winde, and graspe at a shadow. Let therefore the counsell of devout Anselme be acceptable to us, Nolite constanter mundum, Ans. in Rom. diligere quando ipse quem diligitis non potest constare. Incassum cor quasi manenter figitis dum fugit ipse quem diligitis, Why should we so constantly love this world, whenas this world which we love is so inconstant, let not our foolish heart thinke to fix it selfe on that which is still ready to flye away.

Tell me I beseech you, Would any of you weary your selves in scraping up wealth, in compassing honour, pursuing pleasure, did you certainly know, that [Page] before to morrow, either you should die, or those enjoyments should be taken away from you? can any of you secure your selves that it shall not be so? yea, is there any thing more possible then that these things may presently or more certaine then that they shall ere long pass away? and therefore since the world passeth away Leo Serm. 5. de jejun. 7m i mensis. from us, let us according to Leo's counsell resolutely pass by the world, so as it may be only viaticum itineris non illecebra mansionis, a subservient handmaid, not a domineering Mistress.

And now that this Argument which our Apostle here useth, may have the stronger influence upon us, to disswade from worldly love, let me intreat you seriously to ponder upon these foure particulars;

1. What a disproportion there is, and that upon this very account between this world and our soules. It is a rule in marriage, that there should be a fit proportion as in other things, so in yeares between the persons, how unfit then is it for thy soul to be married to this world, whenas the world is transitory, and thy soul is immortall, canst thou be so sottish as to thinke that God did breath that immateriall spirit of thine into thee, to have only the happiness of a muckworme, which breedeth and feedeth in dung, or at best of an Indian Emmet, which glittereth in golden dust about it? Dost thou imagine what that soul of thine which is glued to this world, will do when this world shall be taken from it? surely as Philip said to his Son, Par tibi regnum quaere, seek a Kingdome sutable to thy greatness, so let me say to thee, seeke an Object proportionable to thy soul, and that cannot be the world, for it passeth away.

1. This world as in it selfe it is transitory, so it passeth away soonest from them who set their hearts upon it. I have read of certaine flitting Islands, which seem continually to move in the Sea, and if you saile towards them, the nearer you approach to them, the further [Page] they remove from you. A fit Embleme of these worldly things which many times are farthest from them, who seek most after them. In this respect what is observable of the shadow, sequentem fugit, fugientem sequitur, may be applied to the world, It often followeth him that flyeth from it, and flyeth from him who followeth it. Very apt to this purpose is that similitude of water, which the faster you thinke to graspe it in your hands, slideth away the sooner from you. Thus are covetous, ambitious, and voluptuous men frequently deceived in their expectations of enjoying this world, which they so dearely love. Indeed it is the usuall dispensation of divine providence, to take away from men those comforts which he seeth to steale away their hearts from him. It is high time for the Mistress to turne the Maide out of doores, when shee findeth her Husbands affections taken off from Her, and set upon the Maide; what more just then that God should pluck away those deligths from us, which alienate our hearts from him, so that in one word, the way to enjoy a comfort is to be willing to lose it, and the way to lose it is immoderately to love it.

3. This world passeth away from its lovers when they have most need of it; Solomon saith of riches, and it is true of honours and pleasures, they profit not in the day of wrath, and then it is we shall be in greatest want of comfort and support. When Absolom is caught in the thick bows of a great Oake, and is taken up between2 Sam. 18. 9. Drogo Host. in Serm. de dom. pals. the Heaven and the Earth, the Mule that was under him went away. Absoloms Mule is a fit embleme of this world, which then leaveth us when we are in the greatest streights. That similitude which Job applyeth to his deceitfull Brethren, may no lessJob 6. 19, 20 aptly be used in reference to these worldly things, as the streames of Brookes they pass away, for as these [Page] [...] [Page] [...] [Page] vanish away in the heat, so that the thirsty traveller which cometh thither for relief, is confounded because he hoped; so do those faile us in the day of distress, and shame sets upon the faces of those who loved and trusted in them.

4. Lastly, The world passeth away, with its lust, but the sting remaineth: the pleasure vanisheth, but the torment abideth. All these delights like the Candle, burne for a time, but when they go out, they leave a stinke behinde them: and oh how miserable is the worldlings condition, who when these things take their leave of him, hath nothing left but a dispairing remembrance of, and sorrowfull regret at his folly, in being bewitched with, and spending so much timeBern. de fallacia presentis vitae. upon these perishing contentments. Who would drinke of such waters, which though sweet as Honey in the mouth, are bitter as Gall and Wormewood in the belly. When therefore you finde these worldly Objects alluring your hearts, look upon them not as venientes sed abeuntes, coming, but going, flourishing, but withering, and then I am confident, your hearts will be weaned from them. Oh remember at the best they are but fading flowers, at the worst, they are pricking thornes, they are chaff, in the hand, light, in the eye, troubling; never any grasped them with affection, but found woe and vexation.

What therefore now remaineth, but that upon all these urging considerations, we every one at last resolve to bid this world farewell. Say then (oh my soul)▪ Hence you vanishing pleasures, I will no longer repose my selfe under your shadowes. Adie [...] you flying riches, I will no longer seeke for covert under your wings, farewell fading honours, I will no longer gaze upon your beauty; be gone all you gilded follies, your seeming splendor shall no more deceive me; It is now high time for me to looke after my soul, and I am sure you cannot make [Page] that happy; If I do not now leave you, I know ere long you will leave me, and if I make not provision before hand, what will then become of me? Henceforth I shall use you as Servants, but never more love you as Friends; Why should I forsake my own mercies, to observe lying vanities? And thus I have dispatched the Proposition of the worlds passing away, and hastening to an end▪ I should proceed to the Opposition, but the houre is passed away, and bids me end my discourse for this time.

THE FIRST EPISTLE OF St JOHN.

[Page]

CHAP. 2. VERS. 17.‘And the world passeth away and the lust thereof, but he that doth the will of God abideth for ever.’

IT is a known Maxime in Morality Voluntas non fertur nisi in bonum▪ The will is not carried towards any Object, but under the notion of good; Yet it is as true, that the good which the will embraceth, is many times not verum, but apparens; good in the reality of the thing, but only in the opinion of the person, to whose misguided judgment, it appeareth [Page] of another nature, then indeed it is. This is that which is evident in pleasures, riches, honours, about which the lust of the flesh, the lust of the eyes, and the pride of life are conversant. By their lovers they are esteemed not only good, but the only good things, in the fruition of which they place their happiness; and yet alas how miserably do their fond imaginations delude them; since those things (at best) are but in the lowest ranke of good; yea they rather have a shew, a shadow, a semblance, then any reality, solidity, or substance of good in them. This it is whereof our Apostle endeavoureth to convince the worldling in this Verse, and that by an undeniable argument, namely the short and fading continuance of all these things; whose goodnness (to borrow the Prophet Hoseas similitudes) is like the Hos. 6. 3. morning cloud, and like the early dew, it vanisheth away: for the world passeth away and the lust thereof, but he that doth the will of God, &c.

Having dispatch the position, in which the maine force of the Argument consists, that which now remaineth to be discussed is the opposition annexed by way of Amplification. But he that doth the will of God abideth for ever.

For the better handling of which clause, I shall consider it first in it self, and then in its connexion, with that which precedeth.

1. That which this clause presents us with, considered by it selfe, is the permanent faelicity of an obedient Christian, and in it are two particulars considerable;

The Qualification or duty required, implicitly in these words, ‘He that doth the will of God, The Remuneration or mercy assured in these, [Page] endureth forever.’

1. That which first occurreth to our discussion is the Qualification, for the handling whereof two things would be opened;

What will of God is intended?

What doing of his will is required?

1. In answer to the first, be pleased to know,

1. That will may be taken two waies; either for the faculty and act of willing▪ or for the Object, o [...] thing which is willed. When St Paul saith, God hath predestinated us according to the good pleasure of his will, it is plainly meant of the faculty and act of willing, which in God is the same with his essance. But in all those places where the Scripture speaketh of doing Gods Will▪ it must be referred to the Object of his will, and meaneth a doing of the thing▪ which God willeth to be done.

2. In respect of the things which God willeth to be done, Know further, that his will is secret, or revealed: Gods secret will, is his eternall counsell and purpose, either of permitting or effecting, either immediately or mediately, whatsoever is done in the world. This is that which is called by the Schools, voluntas efficax, that will of God which isIsai. 45. 10. alwaies done according as he saith himself, My counsell▪ shall stand▪ I will do all my pleasure. Indeed in this notion these two are convertible, whatever God wils is done, and whatever is done God wils; if it be evill, he wils to suffer it, if it be good, he wils either by himself, or his Creatures, to effect it. And the reason is plain, because if any thing could be done, Deo nolente, against Gods will, it must be either because he did not know of the doing it, and then he were not omniscient; or because he did know, and could not [Page] hinder the doing of it, and then he were not omnipotent; to deny either of which, is to deny him to be a God. According to this construction, the truth is, even wicked men do Gods will; whilst their designe is to fullfill their own mischievous lusts; they accomplish Gods righteous pleasure, whilst they intend to oppose the will of God which they know, they effect his hidden counsell. But since (as God saith of the King of Assyria, he meaneth not so) it is against their will, that they do Gods; yea their intention is to cross his, even when they do it; such a doing his will is no virtue, and therefore not the secret, but the revealed will of God is here intended.

3. Be pleased further to take notice, That the things which God revealeth to be his will, are of two sorts; either such as are to be done de nobis, upon us; or a nobis by us.

1. Gods revealed will concerning the things to be done upon us, is either pro, or contra; for or against us: and is manifest, either by the predictions of his word, whither promissory, or minatory; or by the execution of his workes, whither in mercies or judgements; and this will of God calls for the practice of severall graces, according to its various dispensation, both in regard of good and evill.

1. The Revelation of Gods will for us, is considerable, either as it is in the promise or the performance: as it is in the promise, it is that we are to hope and pray for, to trust in, and rest upon. Thus David, I have hoped in thy word: andPsal. 119. 67. again, Deale bountifully with thy servant according to thy word, that is, thy promise, which is a revelation of Gods gratious will. As it is in the performance, it is that we are to praise him for, [Page] and walke worthy of; nothing being more equall, then that when it pleaseth God to do us good, we should give him thankes, ascribing what we enjoy, not to the worthiness of our worke, but the goodnesse of his will: according to that Angelicall hymne, when the pleasure of the Lord was accomplished in the incarnation of Christ, Glory to God on high, good will towards Men. Luke 2. 10.

2. The revelation of Gods will against us, is likewise to be considered, either as it is in the threatning, or in the inflicting; As threatned, it is that we are to feare; when inflicted, it is that we are to beare. Before we know it to be his determinate pleasure, we may pray against it, so soon as it appeareth to be his pleasure, we must submit to it. Thus did Ely, when upon that dolefull message iterated by Samuell in his eares, he saith, It is 1 Sam. 3. 18. the Lord, let him do what seemeth good in his sight. Thus did Job, when being spoiled of all, he saith, The Lord giveth, and the Lord taketh away, blessed be the name of the Lord; yea thus did that divine Philosopher Epictetus whenEpictet. Arr. he said, I have submitted my will to Gods; if he will have me burne with a feaver, or labour with any misery, I am willing. Indeed the name of that Deacon to whom St Austin wrote, Quod vult Deus, ought to be the temper of every Christian; what God will; that we may be able to say in his severest dealings with us, what Harpalus said, when he was invited to a feast by Astyages, whereof one dish was the head of his Son baked, and the King asked him, how he liked it? what pleaseth the King, pleaseth me. But this is the will of God which we are to suffer with patience and chearfullness: And therefore

2. It remaineth, that the will of God here intended is [Page] his revealed will of those things which are to be done by us, that will in regard of which we are not to be Passive, but Active; to which we owe not patience, but obedience; a voluntary submission, but ready subjection. This is that will of God whichEst. in loc. is called voluntas imperans, or praeceptiva, Gods prescribing or commanding will, because it is revealed in his commands; and these both Affirmative and Negative, enjoyning what is good, that we may practice it; and inhibiting vvhat is evill, that vve may avoid it; so that if you vvill explaine one vvord by another, that vvhich in this and such like Scriptures, is called the will of God, is the same with that, which is called the Law of the Lord: and so much in Answer to the first Question.

2. That which cometh next in order to be inquired, is, what doing of Gods will is required? [...]n answer to which take notice,

1. That it is not [...], but [...], he that knoweth, but he that doth the will of God. Indeed we cannot do Gods will (at least not as Gods will) till vve know it: in vvhich respect that Apostolicall counsell is very necessary, Be not unwise, but understanding what the will of the Lord is; and to this end, vve must according to our Saviours advice, search the Scriptures vvhich are the Records of his will; and for this reason, no doubt, David so often prayeth, Teach me thy statutes, shew me thy waies, make me to understand the way of thy precepts. But still the end of our knowing must be doing, and therefore God bids Moses teach the Israelites his commands that theyPsal. 25. 12. 11. 27. might do them; and our Saviour tells his Disciples, If you kn [...]w these things, happy are you if you do them; it is St James his caution, Be not [Page] hearers but doers of the word, deceiving your own souls. Sitting Mary, and stirring Martha, areDeut. 6. 1. emblemes of contemplation and action, and as they dwell in one house, so must these in one heart: beautifull Rachell, and fruitfull Leah, are Emblemes of knowledg and obedience, and as Jacob was Married 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 ofMatth. 6. 10. 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. [Page] 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 Psal. 40. 6. 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 John 4. 34. 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 [Page] 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 [...] 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, Cic. parad. 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 Rom 12. 2. Micah 6. 8. 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 [Page] 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, Isai. 57. 1. the Righteous are taken away; your Fathers, where are they, the Prophets, do they live for ever? is the ProphetZach. 1. 5. 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 2 Cor. 5. 1. [Page] dissolved, we have a building made without hands, eternall in the Heavens. Consonant hereunto it is that Christ saith of the Believer, He hath eternall life, and I will raise him up at the last day, to wit, to the actuall fruition of that life in another, which he had only by faith and hope in this vvorld.

2. Or we may thus expound it, he abideth for ever, to wit, in his soul. When our Saviour saith, God is the God of Abraham, Isaack, and Jacob, andAgitur de vitâ animae. Dan. Matth. 22. 31. presently addeth, God is not the God of the dead, but of the living; he seemeth to intimate, that those Patriarchs do now live, to wit, in their souls; and weRev. 6. 9. read expresly that St John saw the soules of them that were slaine under the Altar, that is (as some gloss) with Christ, who is the Christians Altar, so that it is true both waies, He abideth in his soul for ever, without any interruption, and though he must go out of this world, he abideth for even in his person in the world to come.

2. But it may yet further be Objected, that this is a defective assertion, for what is there in this of reward to continue for ever. Are not the souls of the wicked immortall as well as of the godly? shall not the bodies of the bad be raised as well as of the good? will not the state of the disobedient in the other world be eternall as well as of the obedient? and how then is this annexed as a promise to the doer of Gods will, that he abideth for ever?

But to this it is justly answered, that more is intended Agitur de faelici & gloriâ mansione. Dan. Est. Heb. 10. 36. Verse 25. then is expressed, it is not a meer continuance of being, but an eternity of well being; you have need of patience (saith the Author to the Hebrews) that after you have done the will of God, you may receive the promise; and will you know what the promise is, our Apostle tells you in this Chapter, it is eternall life, so that we [Page] must expound this by that, it is not only abiding, but living for ever which is here assured. Indeed though the wicked shall continue for ever, yet when the Scripture speaketh of their future state, it is called a perishing for ever: if you would know where are the [...], the many Mansiens or abiding places; Christ tells his Disciples, it is in his Fathers house, that is,John 14. 2. in Heaven, in Gods presence; so that to abide eternally in the beatificall vision, in the place and state of happiness, is that which is here intended by our Apostle.

If any shall aske a reason how it cometh to pass, that by doing Gods will, we obtaine an eternity of bliss?

I answer both in regard of God, and his will, or word,

1. St Cyprian quoting this Text, addeth by way ofCypr. de Discipl. & [...]ab. Explication, Quomodo Deus manet in aeternum, He abideth for ever as God abideth for ever. And that this is implyed, will appear by the connexion, for as there it is expressed, that the world passeth away; so here it is implyed, that God abideth for ever, the comparison being made both between God and the world, and the lovers of God, and the lovers of the world. So then God is α, and ω, the beginning and the end, he inhabiteth eternity, and with him is no variableness or shadow of changing. And though eternity in its most comprehensive notion be peculiar to a deity, and incommunicable to any Creature, yet eternity a parte post, is that which God hath made rationall Creatures capable of, and as he abideth for ever, so will he grant to them that do his will, to abide with him for ever.

2. Danaeus commenting upon this clause thus Paraphraseth, sicut voluntas Dei est aeterna, ita qui facit voluntatem Dei, as Gods will is eternall, so he that doth it, must needs be eternall. St Peter having illustrated [Page] the frailty of man, by the resemblance of the grass and the flower, presently addeth, but the 1 Pet. 1. 24, 25. word of the Lord (which is his revealed will) endureth for ever. Now Gods will and word is said to endure for ever, not only because it is of eternall verity in it selfe, but because it maketh them ca [...]able of eternity who obey it: and the Apostle in the same place a little before affirmeth of Believers, that they are borne again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever, to wit, not only subjectivè in it selfe, but effectivè, making them who are borne again of it, eternall; and if you would know how we are borne again, our Saviour tells usLuke 8. 21. when he saith, He that doth the will of God, is my Mother, my Brother; to wit, by this new birth. For this reason it is that Christ calls his word the Meat that endureth to everlasting life, because beingJohn 5. 28. eaten by faith, and digested by obedience, it nourisheth the soul to eternity: No wonder that our Apostle here asserteth, He that doth the will of God abibideth for ever.

And now Brethren, If this consideration cannot induce us to the doing Gods will, what will? If any man should come and pretend to tell us how we might abide for ever in this world; we would readily receive, and speedily follow his advice. But alas the most learned and experienced Physitian though he may prescribe rules, De servandâ valitudine, of preserving health for a time, cannot give any De tuendo à morte, for the escaping of death. Whereas we set before you the way to an eternall durance, in a farre better world, and are forced to complaine with the Prophet Isaiah, Who hath Isai. 53. 1. believed our report? Is there any of us so brutish, as not to desire participation of a blessed eternity. [Page] Surely as Paul said to Agrippa, Believest thou the Prophets, I know thou believest, I may say in this, Desirèst thou to be happy, I know thou desirest it, and if so, see here by doing Gods will, thou shalt have thy own; if thou endeavour to fulfill his commands, he will satisfie thy desires. Doing Gods Precepts for a time on Earth, will obtaine the enjoying Gods face for ever in Heaven. What then was Maries e [...]mmendation, let it be our imitation, Shee chose that good part which shall not be taken Luke 10. 42. from her, that is saith Grotius, Cujus fruc [...]us perpetuò mansurus, whose benefit should remaine for ever? and will you know what that good part was, it appeareth by the context, to be sitting at Christs feet, for this end, no doubt that she may first learne, and then do Gods will. Learne we to do likewise, let our first care be to know, and our next to do what God hath required, that so we may now comfortably hope, and at last, happily enjoy what he hath promised, an eternall Mansion. And so much shall suffice to have been spoken of the clause considered in it self.

2. That which next presents it selfe to our Meditation, and would by no meanes be left out, is the Relative connexion of this with what precedeth. And here both parts of this clause would be looked upon; and it is not unworthy our inquiry, how and upon what account they are 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 l [...]sis, it would have been very congruous, but how this cometh in, [...]e [Page] that doth the will of God is not so obvious. Yet i [...] 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 Greg. M. 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 [Page] diligimas si odio ejus leges habemus, he that contemneth Gods Precepts, doth not love him, no more then [...]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 [Page] 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 transit [...]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 transit [...]ry; the other in regard of the worldly lover, that his f [...]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 [Page] if compared with eternity it is momentany. Surely as St Paul speaking of the afflictions of this present time, 2 Cor. 4. 17. 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 houre, but you can never reckon how much Eternity is longer then a Million; so that our Apostle could not have found out a fitter way of illustrating this truth then this.

There are many things which he might have compared the world to; we meet with them often in Scripture, and indeed they are very significant; but this that he compareth the present world with that to come, serveth farre more clearly to represent it. Indeed as a Dwarfe placed by a Gyant, seemeth exceeding little; or as a Mite weighed in the Ballance with a Talent, is exceeding light: so these worldly, when set by Heavenly things, appeare exceeding base, vile, and transitory.

Oh then let it be our frequent practice to meditate on the things above, deliberately to ponder [Page] their excellency, eternity, that so the things below may seem so much the more perishing and contemptible in our eyes. The first thing God made in this circular world was the Heavens, and the last was Man in a Circle, the beginning and the end meet and close together; so should Man and Heaven; and as to him that stands on an high Hill, Giants seem Dwarfes, so to the Man whose conversation is in Heaven, the greatest things of earth cannot but appear small. It is observed of Abraham, that addressing himselfe in Prayer to God, he calleth himselfe Dust and Ashes; no doubt in consideration of the divine glory and majesty: and to him who duly considereth that incorruptible inheritance, immarcessible Crown, and never fading Paradice, all the riches, honours, and pleasures of this world, must needs seem of a short, very short continuance, such indeed as is not worth the naming.

2. And as the worlds fugacity, so the worldlings folly, becometh hereby the more manifest. To build upon the Sands is foolish, but to preferre the Sands before the Rock, is yet farre more foolish to settle upon that which is flitting, argueth want of wisdome, but to do it with the contempt of that which is lasting, argueth most desperate folly; yet thus doth the worldling, an happy eternity is offered to him, upon the termes of doing Gods will, and yet to fullfill his own lusts, he maketh choice of this temporall prosperity. Like that wretched Duke, who would not change Paris for Paradice, he had rather have a short life and (as he calleth it) a sweet one on Earth, then an happy and everlasting life in Heaven. In one word (to use Gregory Nazianzens comparison) he fixeth uponGr. Naz. orat. 43. that which is transient, and passeth by that which is permanent, and can there be a greater madnesse? [Page] Indeed it discovereth him void, not only of grace, but reason; that whereas the Apostle saith a little before, If any man love the world, the love of the Father is not in him, we may adde, If any man love the world, the reason of a man is not in him. And more truly may every such man take up that concerning himselfe which Agur said, I am brutish and have not the understanding of a man, Angustum est Gillebert. Serm. 29. [...]n Cant. cor, (saith Gillebertus) that heart is too narrow which confineth it selfe within the bounds of temporall pleasures, but that is too narrow an expression, it is an Argument not only of a narrow heart, but a frantick braine, to dote on toyes, and neglect Pearls.

Oh then learne we at last to be wise, and set a right Sen. Ep. value upon things. Seneca saith excellently, it is a matter of no small concernment, Pretium rebus imponere, to put a just estimate upon things; and one, nay the chief rule by which the worth of things is to be measured, is their durance. Id bonum cura, saith the same Author pithily, quod vetustate fit melius; covet that good which the older it is, the better it is. Who would not prefer golden and silver before earthen and glassie vessels? and that as for others, so this reason, that these are soon broken in pieces, but those are little the worse for using. Oh that this reason might sway with us to take off our affections from Earth, and place them in Heaven.

Whenas Lysimachus being very thirsty, had parted with his Kingdome for a little water, he cryeth out, Ob quam brevem voluptatem summam amisi faelicitatem? how great a treasure have I lost for a short pleasure? Could you but lay your eares to Hell, you might heare the like despairing moanes from those damned spirits? What an eternity of bliss have we lost for a momentany contentment? fools, mad men that we were, to pursue those delights which are now ended in torments, and neglect those joyes [Page] which we might now have possessed for ever! But oh how much better were it for us now to be convinced of, and reclaimed from this brutish simplicity? Excellent to this purpose is that of St Bernard, Ne casuri gloriam mundi Bern. Ep. 64. quasi stantem aspiciatis, & verè stantem amittatis, &c. Oh you mortals, do not look upon the glory of the world as abiding, and in the mean time, lose that which abideth for ever. Let not your present prosperity so far bewitch you, as not to regard that future felicity, nor yet to take notice of that endless misery which is the end of it.

That Bruits which are led only by sense, should minde nothing but what is before them, is no wonder but God forbid that men whose reasonable souls are capable of seeing a far off, should only regard what is present. That Pagans who know little or nothing of the future eternity, should busie their thoughts, desires and endeavours about these perishing comforts, is no wonder: but as Leo well, Ad aeterna prae electos peritura non Leo. Serm. de resur. occupent, far be it from us Christians to regard these Objects, who are not only acquainted with, but ordained to eternall bliss. When Alexander heard of, and was resolved for the riches of India, he divided Macedonia among his Captaines; and shall not we who hear of, and hope for a glorious mansion, contemne these worldly cottages? When Serapion read in the Bible of the joyes of Heaven, he left his earthly possessions saying, hic liber me spoliavit, this book hath spoiled me. In that his zeale was too rash; but the assurance we have of those eternall joyes, should engage us (though not wholly to relinquish, yet) not to love these temporall contentments. Quis alius noster finis? (saith St Austin) quam pervenire ad Aug. regnum cujus non est finis? What is our ultimate end, but to come to that Kingdome, whereof there is no end? And shall we so live in this world which shall have an end, as if the world were to be our chief end? farre be it from us. So often therefore as the vanities of [Page] earth affect us, let our meditations flye upwards to the glories of Heaven: and according to the Fathers Inci pe esse ubi futuruses. Id. counsell, Let us begin to be there now in our thoughts and desires, where we hope at last to be in our Persons.

To draw to an end. In this Scripture our Apostle seemeth to put us to our choice, setting before us vanity and verity, instability and premanency; nay in effect, perishing misery, and abiding felicity. And now to use St Austins Interogation, Quid vis? what wilt Aug. in loc. thou? Whither wilt thou love the temporals and pass away with time? or not love this world, and live for ever with God? The truth is, as that same Father elegantly, Talis est quisque, qualis est dilectio, every man is such as his love is; if he loveth earth, earthly; if Heaven Heavenly; if the perishing world, thou shalt perish, if the eternall God, thou shalt live eternally. Love is an uniting, mingling affection, and according to that with which it is mingled, it is either pure or impure; so that look as silver if mingled with lead, is debased, if with gold, advanced; so thy soul, if by love mingled with the world, must perish, but if united to God, for ever happy. Oh therefore let it be the serious purpose of every one of us from henceforth to leave the world, and cleave to God, to abhore the lust of the one, and do the will of the other, that so in the end of this life, we may have the inchoation, and in the end of the world, the consummation of that happiness, which though it have a beginning, shall know no ending.

And thus I have at length (through divine assistance) finished this golden period worthy to be engraven upon the Tables of Epicures, the Chests of Mammonists, and the Palaces of great Ones. And though I have done with handling, yet I trust you will not with reading, remembring, and pondering it; yea I would to God that every Morning before you go about your [Page] worldly affairs, you would revolve this Scripture in your minde with a Prayer to God to imprint it on your hearts: Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away and the lusts thereof, but he that doth the will of God, abideth for ever.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. 18, 19. VERS.‘Little children, it is the last time, and as yee have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time.’‘They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out, that they might be made manifest that they were not all of us.’

THis present World is not without just cause branded as one of the greatest enemies of our Salvation, and that especially upon a double account; in as much as the things of this World by alluring our wills lead us into vice, and the men of this world by perverting our judgements draw us into errours: Both of these are so dangerous that it is hard to determine which is the worst. St. Pauls Epithites of lusts are foolish and hurtful, St. Peters character of1 Tim. 6, 7. 2 Pet. 2. 1. Here sie is damnable; these as well as those drowning men [Page] in perdition and destruction, no wonder if this holy Apostle caution those to whom he wrote, of both these Rocks; and as in the fore-going verses hee warneth them of being defiled with the mud of worldly lusts, so in these he taketh care that they might not be infected with the veno [...]e of Antichristian doctrins; Little children, it is the last time, &c.

The subsequent part of this Chapter, from the eighteenth verse to the nine and twentieth, hath a special reference to, and dependance on the exhortation which is mentioned in verse the four and twentieth, iterated, verse the eight and twentieth, and is in order the seventh step of that light some walk which our Apostles chief design is to delineate in this Epistle, namely a stedfast perseverance in the Doctrin and faith of Christ, in order to this it is that here are three things discussed.

1 Periculum, the great danger they were in of being with-drawn from the truth, by reason of the many Antichrists, which (this being the last hour) were now among them, who taught abominable lyes, denying both God and Christ, and this is handled in the eighteenth, nineteenth, and again in the two and three and twentieth, and again in the six and twentieth verse.

2 Auxilium, the chief help which God had afforded them against this danger, that sacred unction which did inform them fully of the truth, and thereby was able to preserve them from errour, and this is in the twentieth and one and twentieth, and again inculcated in the seven and twentieth verse.

3 Motivum, The strong inducements to perswade their constancy in the faith, that hereby their fellowship with God and Christ might bee continued, the promise of eternal life obtained, and their confidence at the comming of Christ strengthened, and this is enlarged in the four, five, and eight and twenty verses.

In these two verses which I have now read, the scope [Page] of our Apostle is double, namely,

To discover a danger, that they might not be ensnared by,

To prevent a scandal, that they might not he offended at those false teachers which were among them, the former in the eighteenth, and the latter in the nineteenth verse.

In handling the eighteenth verse, which is the discovery of the danger, that we may proceed according to the order of the words, be pleased to observe these three parts:

An Appellation, Little children.

An Affirmation, It is the last time.

A Confirmation, in the rest of the verse, And as you have heard, &c.

A word of the first, the Appellation, or Title here used, Little children. It is sometimes used as a word of imperfection, whether in regard of age, denoting such as are not come to maturity of years, or in regard of grace, such as are weak in faith, and in this sence Beza Beza in Loc. here construeth it; indeed this Caveat is very needful for such, who being children are apt to bee tossed to and fro with every wind of doctrin, but yet not only for such; and when I finde the Apostle commending (and thatVers. 21. doubtlesse without flattery) those to whom he writeth, for their knowledge of the truth, I cannot imagine that he intends the word Children in this notion. Rather with Danaeus, as I conceive, Omnes cujuscun (que) atatis hic monet, Dan. in Loc. he speaketh to all of all ages in Christianity, not only to children, but young men, and Fathers, and so the [...] here is of the same notion with [...] in the beginning of the Chapter. Suitable whereunto it is that the Syriack useth the same word in both places; and as Grotius well observeth, it is blanda appellatio, a word ofGrot. ibid. affection, by which our Apostle would let us see, that Parents are not more desirous of their little childrens safety, [Page] and studious of their welfare, than he was of theirs, and that tender love and parental care which hee had over them, induced him to warn them of those Antichrists, which would infest and infect them; but having once and again handled this Title in this notion, I shall insist no longer upon it, but passe on to the

2 Affirmation, as it followeth in the text, It is the last time.

The only Question here to be resolved, is in reference to what our Apostle asserts the time, in which hee lived, to be the last.

1 The general opinion of Divines referre it to the world, and so this clause seemeth to bee a proof of what is asserted in the former verse, The world passeth away, Probat quod dixit. Lap. for even now is the last time of the worlds duration, beyond which it shall not continue.

In this sense the whole space of time from Christs first to his last coming is the last time; those are the last days concerning which Joel prophesieth, that in them God Joel 2. 28. would pour out his Spirit on all flesh, for in the very beginning Acts 2. 17. of the Evangelical times the Apostle telleth us, that Prophecie was fulfilled; these are the last days in which the Author to the Hebrews saith, that God who spake toHeb. 1. 1, 2. the Fathers by his Prophets, hath spoken to us by his Son, who coming in our flesh, revealed his Fathers will to the world; and in this notion the assertion is true, that even in St. Johns days it was the last time of the world. This being taken for the meaning of the clause, it would rationally be enquired, upon what account this space of time (which hath already continued so long, and when it shall expire is unknown) may be called the last.

Oecumenius giveth a double answer, but neither satisfactory. Oecumen. in Loc.

1 He saith, it is called the last, because the worst, as lees and dreggs are in the bottom of the liquor: but though possibly the last time may be the worst, yet is it not therefore [Page] the last because the worst, or the worst because the last.

2 He addeth, that if we divide time into the first, the middle, and the last, whatsoever time is after the middle is the last, and accordingly all the time before Christ may be called the first, and since his coming the last. But though we read that God sent his Son into the world in the fulnesse of time, yet not that it was in the middle of time, and whether the world shall not last longer after, than the time of its continuance before the Messiahs incarnation is a question, which though some have rashly undertaken, yet I am sure none can justly resolve. As for that opinion, that as the world was six days in making, so it shall be only six thousand years in lasting, it is but a Rabbinical conceit, and a groundless dream; nor doth St. Peters assertion, that a thousand years is with 2 Pet. 3. 10. the Lord as one day, at all favour this opinion, since it seemeth rather to bee uttered on a contrary design, namely, to let us know, that how many thousand years soever the world shall last, yet God is not therefore slack, since with him they are but as so many days.

That indeed which seemeth the most rational account of this phrase in this notion is, that it is the last time, because it is the last period of time, and the Messiah being come, there are now no more changes or alterations of the external administrations in Religion to be expected. The life of man, the little world, is a fit embleme of the duration of this great world, and look as there are three ages of mans life, Youth, Manhood, and Old Age, so the world hath three periods, from Adam to Moses, from Moses to Christ, from Christs first to his last coming; and as Old Age (though it many times be as long as either, nay it may be as both) is called the last age, because death is that which next succeeds after it, so this period of the Evangelical time how long soever it may bee, is the last time, because that which closeth it is the Day of Judgement: [Page] in which respect St. Austin saith truly, Ipsa novissima Aug. in Luc. hora diuturna est, sed tamen novissima hora, the last time is long, but yet it is the last time. Look as theJob 42. 12, 16 time of Jobs continuance upon earth after his restitution to a prosperous estate, which was an hundred and forty years, and so a large part of his life, is yet called the latter end of Job, so may this of the Evangelical administration, though of a long durance, be stiled the latter end of the world.

And upon this account it may serve to discover the folly of that Generation of Seekers, which among the numerous brood of Heresies hath sprouted forth amongst us; in vain doe they expect a new Church, new Ordinances, new Administrations, when as this is the last time. St. Paul plainly tells us, that the Christian Church by administring the holy Sacrament must shew forth the Lords death till he come, that is, to judge the quick and the dead, and surely by way of Analogy it holds true of all the Evangelical institutions; there is nothing to be expected but the glorious appearing of the great God, and our Saviour Jesus Christ in the end of the world.

2 But though this interpretation may be true, it is very harsh, especially considering that the word which we translate, Time, signifieth that which is one of the shortest durations of time, an hour; and it may be very well looked upon as incongruous, that so large a space of time should be called an hour. I know Expositors endeavour to salve this, by telling us, that it is but an hour, Comparatione futuri saeculi (so Carthusian) in comparison ofCarthus. & Calv. in Loc. the duration of the other world; and to the same purpose Calvin, Siregni Dei [...]ternitas, &c. If we revolve in our minds the eternity of Gods Kingdom, the longest continuance will seeme but a moment; but though this be in it self an undeniable verity, yet it is not any more a reason why the time from Christs first to his last advent should be called an hour, than why the whole time of the world [Page] from the first to the last man should be so called. Upon this consideration perhaps it was that Cajetan conceiveth St. Johns meaning might be, that the time wherein hee lived was like to the last hour, and as it should be at the end of the world, so it was then: but this construction is too forced, nor is it rational to imagine that when St. John saith, it is, and again, by this wee know it is the last hour, he meaneth only a resemblance.

If then there be something else▪ to which this last hour may upon a more just account bee referred, doubtlesse that must needs be the most genuine interpretation, and this we shall finde to bee not the world, but the Jewish Church and state, whose end was then at hand; I confesse Socinus is the first in whom I meet with this construction, Socin. in Loc. but I shall not refuse to take up a Pearl though I finde it in a Dunghil, and as I shall never receive, so neither will I reject any exposition because of the person that bringeth it. Besides him, that learned Mr. Mede occasionallyMede Apostacy of latter times. speaking of these words, conceiveth it to bee the last hour of Daniels seventy weeks, and so consequently of the Jews Common-wealth; Suitable whereunto is the Annotation both of H. Grotius, and Dr. Hammond, to whom for their excellent illustrations of many Scriptures, this age is, and future will bee much beholding. The only objection that can lye against this interpretation is, that this Epistle was written after the destruction of Jerusalem, but this can only be said, not proved. True, St. John out-lived that desolation, but this Epistle might bee written before it, yea this text renders it very probable, and accordingly Mr. Mede conceiveth it might be written in the last of Daniels weeks, aboutJoseph. Jud. Bell. 1. 7. which time Jesu Ananiah began that woful cry, Woe to Jerusalem, woe to the Temple.

Taking the clause in this construction, the emphasis of this word Hour will prompt two things to our meditation, That the time of the Jews ruine was a set time, and a short time.

[Page]1 An hour is a measured part of time, consisting of a set number of minutes, whereby is intimated, that the time of Jerusalems ruine was fixed, and her years numbred, it is that which would be considered in a double reference; to wit, as the Jews were a Nation, and a Church.

1 Consider them as a Nation and People, and wee may see in them this truth exemplified, That to all Nations, there is an appointed time how long they shall continue; heeJob 38. 11. that sets bounds to the Sea, hithert [...] shalt thou passe and no further, sets periods to all the Kingdoms of the earth, thus long they shall flourish and no longer. The signification of that word Mene, which the hand wrote upon the wall concerning Belshazzar, God hath numbred thy Kingdom Dan. 5. 26. and finished it, carrieth in it a general truth concerning all Monarchies, Kingdoms, States, the number of the years for their continuation, and the term of time for their expiration, is determined by God. What is become of the Assyrian, Persian, Grecian, and Roman Empires, whose glorious splendor in a certain space of time vanished away? Indeed according to the Poets expression, ‘Momento permagna ruunt, summisque negatumClaud. Stare di [...]—’ Though some Nations flourish longer than others, yet all have their Autumn as well as Spring, Winter as well as Summer, and when the time registred in Heaven is accomplished on earth, the most potent Politick Kingdoms moulder away in a moment.

2 Consider them as a Church, and Gods people, it lets us see, that as Kingdoms, so Churches have their periods; indeed the universal Church shall not fayl, God will have if not in one place, yet in another, an Orb wherein the light of his truth shall shine (though not always with the same clearnesse) to the Day of Judgement, but still [Page] particular Churches have their doleful eclipses, yea their dismal settings, by the removing of the Sun of the Gospel from them. Those seven Churches of Asia are deplorable instances of this Doctrin, who though once golden candlesticks holding forth the word of life, are now inveloped in Mahumetan darknesse.

Oh see my Brethren, what sin will doe to Nations, to Churches, for though it is God who determineth, yet it is sin which deserveth their ruine. That which moveth God to remove the Candlestick from a Church, is their contempt of the light; That which provoketh God to put a period to a Kingdoms prosperity, is their heightned iniquity: and therefore when we behold (as wee of this Land at this day sadly doe) a flourishing Church withered, a goodly Kingdom overturned; oh let us so acknowledge Gods hand, as to blame our own demerits, since it is upon fore-sight of a peoples transgression, that God prefixeth a time for their destruction.

2 An hour is a short space of time, there are many parts of time longer, days, weeks, moneths, years, Jubilees, Ages, but there is only one shorter, to wit, minutes, nay the shortest time by which men commonly reckon is the hour, with its several parts, so that where our Apostle saith it was the last hour, he intends that it was but an hour, that is, a very short time, and Jerusalem should be destroyed. Look as when the duration of an affliction is set forth by an hour, it noteth the brevity of its continuance; so when the coming of an affliction is measured by an hour, it noteth the celerity of its approach; in the former sense we read elsewhere of an hour of temptation, andRevel. 3. 10 here in the latter, that it is the last hour.

Indeed if wee look upon the Jewes at this very time, we shall find they were very secure, not dreaming of so neer and great a destruction. The Characters which St. James giveth of the rich Jewes are, that they heaped treasure Jam. 5. 3. 5 together, they lived in pleasure, were want [...]n, and [Page] nourished their hearts as in a day of slaughter, they indulged to their covetous and voluptuous lusts, putting the evil day farr from them, and yet those were the last days, as that Apostle calls them, nay the last hour in our Apostles language. In this respect it is that our Saviour Matth. 24. 37 speaking of this destruction, fore-telleth it should be then as it was in the days of Noah, when they ate and drank, married, and gave in marriage, till the day that Noah entered into the Ark, as being over-whelmed with a general security, when ready to bee over-whelmed with the floud.

Thus may Judgement be at hand, when men think it farre off, and the Judge stand at the door, when the thief imagines hee is many miles distant; when they shall say peace and safety, then sudden destruction comes upon them, as travel upon a woman with child, and they cannot escape,1 Thess. 5. 3 is the sad threatning which Saint Paul utters against presumptuous sinners; wicked men are never more secure than when destruction is nearest, and destruction is never nearer than when they are most secure. Indeed when men through infidelity contemn, it is high time for God to execute his threatnings, that by hastening his wrath he may justifie his truth. It is but reason that they who will not beleeve should feel, and what they would not learn by the Word, they should finde in their own sad experience; take we heed therefore how wee look at the wrong end of the Perspective, which makes the object seem at a greater distance than it is. Alas, how soon may the brightest skie bee over-cast. Voluptuous Epicures, Job 21. 13 (saith Job) spend their dayes in wealth, and in a moment they goe down to the grave. When Judgement cometh, it cannot be avoyded, and too often it surprizeth men before it is expected. Whilst the wicked Jewes were encompassed with plenty, and promised themselves tranquillity, St. John fore-tells their misery, and that as approaching, It is the last hour.

[Page]To close up this clause with a moral application. M [...]net hoc verbo Apostolus, ut omnem horam veluti novissimam reputemus, saith Ferus piously; our Apostle dothF [...]r. in Loc. here admonish every particular man, that he should still think every hour to be his last; indeed the time of every mans life is fixed in Gods eternal Councel, it is Jobs Divinity, and that not only in regard of himself, but man indefinitely, or rather universally considered; is there not an appointed time to man upon earth? and again, his dayes Job 2. 1. 14. 5 are determined, the number of his moneths are with thee, thou hast appointed his bounds that he cannot passe; nor is it any long time which is allotted, and therefore the swiftnesse of mans life is elegantly set forth by several metaphors, both in the Book of Job, and other places of Scripture; indeed if the longest life be considered in reference to the eternity of that other life, it is but a day, nay an hour, a minute; that it cannot be long we are sure, and yet when it will expire we are not sure, and because wee know not how soon, we should make account of it continually, and though we cannot say of every hour, this is or shall be, yet to say, this may be my last hour; and if you mark it, this is prompted to little children, who (as Grotius well observeth) are apt to think they have time Gr [...]. in Loc. enough before them, and yet even with them it may be the last hour, since though the old must, the young may dye; no wonder if he speak to children (saith Saint Austin)Aug. ibid. Ut festinent crescere, that they make haste to grow in grace. That word in the Chaldee which signifieth an hour, is derived from a verb, which signifieth to have regard to, so ought every man to observe the hours of his life how they passe, there being none which might not be his last. And truly this consideration would have a great influence upon the precedent dehortation of not loveing the world, as Oecumenius observeth; A dying man Occumen. ibid. is not at all taken with the choycest dainties, richest treasures, highest dignities, no more would wee if wee did [Page] still look upon our selves as dying. Hee will not trifle away his hours in pursuing worldly vanities, who considereth how quickly they passe away, and how soon they may be at an end. In one word, happy is that man who so thinketh of his last hour, as that hee doth that every hour, which he would be found doing in his last, at least who doth nothing in any, which hee durst not be found doing in his last hour. And so much for the Second general part, the Affirmation, It is the last hour. I now hasten (lest I should exceed the hour) to the

3 Last part of the text, the Confirmation, as it followeth in the rest of the verse, and as you have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time.

Before I enter upon the severals of this General, it will bee needful to spend a little time in clearing the sense of [...], the Antichrist here spoken of. The generality of Interpreters observing the Article prefixed before the Noun, conceive that the Apostle intends by this [...] the same with St. Pauls [...], him who is transcendently Antichrist; and should I trace this exposition, I must fall upon another inquiry, in the solution of which Divines are of various opinions, namely who is this, The Antichrist.

The Ancients generally conceive that Antichrist shallIren. Greg. M. Hierom. come towards the end of the world, whom Christ shall destroy by the brightnesse of his coming.

Some late Writers imagine that the Antichrist cameGro [...]. Dr Ha [...]. soon after the plantation of Christianity in the world, and fix it, some on Simon Magus, others on Barchocebus, others on Claudius, and Nero, Emperours.

A great part of the Reformed assert the succession of Popes from the time that the Bishop of Rome usurped theCal. Jun. Polan, &c. title of universal, to bee the Antichrist, which began about six hundred years after Christ, and according to that Prophetical account of one thousand two hundred [Page] and forty days, they suppose the continuance to bee so many years.

Did I conceive that our Apostle designed this [...] to signifie an Antichrist which is so above all other Hereticks and enemies of Christ whatsoever, yet positively to determine who he is, I should not undertake, only thus much I look upon as rational, that according to the definition which our Apostle himself giveth of Antichrist a little after, he who most directly, expresly, vehemently denieth Jesus to be the Christ, and accordingly denieth both the Father, and the Son, hee is the Antichrist.

But that I may speak my thoughts freely, I can by no means be induced to beleeve that [...], the Antichrist, is here to bee taken singularly, and determinately, but indefinitely, and collectively; for the clearing whereof, observe,

1 That it is very usual for a word of the singular number to denote a multitude, yea not only without, but with the Article; take one instance among many, that2 Tim. 3. 16 of St. Paul, where he saith, The Scripture is given by inspiration of God, and is profitable, &c. that [...], the man of God may be perfect, whereby is not understood some one that was so eminently, but indefinitely any, or rather universally every man of God, and it seemeth our Translators understood this [...] no otherwise, since both here and in other places they renderVers. 22. & 23 it not The, but An, as also [...], a Lyar, suitable to which it is that [...] is presently explained by [...], he, that is, whosoever denieth.

2 That our Apostle in the very next clause enlargeth this singular [...], the Antichrist, by that plural [...], many Antichrists, as in the next Epistle at the seventh verse, he contracts the plural, [...], many deceivers, into the singular, [...],John Ep. 2. 8. a Deceiver, and an Antichrist.

[Page]I well know, that the Antichrist, and many Antichrists are by most Interpreters severally referr'd, but withall in so doing they force the sense, whereas if both bee referr'd to the same, the construction is plain, for by this means the [...], even now there are, answereth fitly to the [...], as you have heard, the latter clause testifying the impletion of the prediction alledged in the former; nay more, the [...] that followeth, by which we know it is the last hour, can have no solid strength in it, if the former be not thus interpreted, since unlesse that which our Apostle alledgeth as fore-told, that Antichrist should come, to wit, (before the last hour) were then accordingly accomplished, and so attested, when he saith, even now there are many Antichrists, it could have been no symptome by which they could conclude that it was then the last hour; That which serves further to justifie this construction is, that our Apostle, as here he asserteth the fulfilling of the Prediction by the plural, there are many Antichrists, so in this Epistle elsewhere he affirmeth in the singular [...], This is that spirit of Chap. 4. 3 Antichrist, which you have heard, shall come, and is now already in the world; I shall only adde, that this [...] which you have heard, is, if not only, yet without doubt principally to be referrd to that of our Saviour in the Gospel, wherein we find nothing concerningMatth. 24. the great Antichrist, but only those Antichrists which either were to precede, or else immediately to follow the destruction of Jerusalem.

No doubt then the plain design of this part of the verse is this, our Apostle having before affirmed, that it was the last hour of Jerusalems ruine, hee confirms it by this strong medium, that which our blessed Lord fore-told as an immediate fore-runner of that destruction (to wit, the coming of Antichrist) was now already fulfilled in the many Antichrists which were among them.

[Page]According to this construction there are three things observable in this part of the text.

A Prediction, whereof they are minded, you have heard that Antichrist should come.

An impletion of that Prediction assured, even now there are many Antichrists.

The significancy of that impletion expressed, whereby we know that it is the last hour.

1 Our Apostle mindes those to whom hee writeth, of our Saviours prediction, that Antichrist should come, whereby the great care of this chief Shepheard of the sheep appeareth, in fore-warning them of those Wolves which would devour them; it was that which Christ was pleased to doe upon a double account.

1 The one in regard of his Apostles, who were to be the Leaders of his Church, that they might bee so much the more vigilant in observing the rise of Seducers, and diligent in confirming the people in the orthodox faith▪ for this reason no doubt it was that St. Paul gathered the Elders ofActs 20. 30. the Ephesian Church together, and minded them of those perverse Teachers which would ere long infest the Church, and accordingly the inference hee draweth thence is [...], therefore watch.

2 The other in regard of the whole Church, and every member, that they might not be too much troubled when false Teachers shall arise, Tela pr [...]visa minus feriunt, Darts fore-seen are lesse terrible and hurtful. All evils are then most grievous when unexpected; that danger whereof we are fore-warned, may either bee more patiently sustained, or prudently avoyded. For this reason Christ fore-tells his Disciples of those Persecutions which would befall them in particular, that they might not think strange at the fiery trial; for this cause he foretold them of those Seducers which would endeavour to pervert Christians from the faith, that they might be lesse offended at them▪ and the more carefully take heed of [Page] [...] [Page] [...] [Page] them. Thus after Christs example, let all who are Spiritual Watch-men bee vigilant in giving notice to the Church Militant of the approach of her enemies, that being fore-warned shee may bee fore-armed to encounter with them.

2 What was thus fore-told by Christ is accordingly come to passe, even now there are many Antichrists.

Before I goe further it will not bee amisse to stay a while in this general meditation, to wit, the verity of divine Predictions, as you have heard, it is now come to passe; it is that which is, and shall be true of whatever Matth. 5. 18 hath been fore-told by God, by Christ, and his Prophets, Till heaven and earth passe, one jot, or one tittle shall in no wise passe from the Law, till all be fulfilled, so saith our blessed Saviour; where the stability of the Laws prediction is compared with, and exalted above the stability of the heaven and earth, for the heaven and the earth though lasting in their duration, shall passe away at last, but whatever is threatned or promised in the Law shall infallibly receive its suitable accomplishment. Among those many glorious attributes whereby God hath made known himself to the Sons of men, that of his truth and fidelity is not the least, which then shineth forth in its brightnesse, when he fulfilleth what hee hath said, since as the prediction giveth testimony to his praescience, so the impletion to his faithfulnesse.

Oh then with what fear and reverence should wee receive his threats? with what hope and confidence should we embrace his Promises? with what faith and credence should we adhere to all his Praedictions? you have heard, that God will come in flaming fire, taking vengeance on 2 Thes 1. 8 1 Cor. 6. 9, 10 them that know him not; That neither fornicators, nor Idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God; That at the last day Christ will say to [Page] all the workers of iniquity, Depart from me yee eursed; oh [...]eleeve, and tremble, for the time will come that all impenitent sinners shall say, As we have heard, so we find; wee sadly feel the execution of that vengeance which wee proudly contemned when denounced. Again, you have heard that sweet voyce, Come unto me all you that travel Matth. 11. 28. Joh. 3. 16. and are heavie laden, and I will give you rest; that Evangelical Charter, God so loved the world, that he gave his only begotten Son, that whosoever beleeveth in him shall not perish, but have everlasting life; that comfortable promise, unto them that look for him, hee shall appear the second Heb. 9. 28. time without sin unto salvation. Oh be not faithlesse but beleeving, for the day will come, when all beleeving Penitents shall say, As wee have heard, so we have seen. Psal. 48. 8. Indeed it were easie to multiply instances of this truth, how not only the substance, but the circumstances of Scripture Predictions have been exactly accomplished, as well in regard of the time as the thing; but what need we goe further than the text, wherein wee have the punctual impletion of our Saviours Prophecie, concerning the rise of Antichrists before Jerusalems fall asserted? Even now there are many Antichrists.

More particularly in this assertion, wee are to take notice of the quality, and the quantity, the temper, and the number of those Seducers which were in St. Johns time.

1 For quality, they are described to bee Antichrists, a word which according to a double acception of the Preposition [...], may admit of a double construction, the one restrictive, the other extensive.

1 The Preposition [...], sometimes signifieth as much as in the stead or place of, thus, [...] is one that falsly calleth himself a King, and [...], is one that sets himself up in the Generals room; in this notion, [...] is one that pretends himself to bee Christ, and is the same with [...], a false [Page] Christ. That such should be, our Saviour had told them, where he saith, Many shall come in my name, saying, I Matth. 24. 5. Acts 21. 31. am Christ. That such were (as Theudas, whom Fadus discomfited, and that Aegyptian mentioned in the Acts, with many others) Josephus testifieth in several places,Joseph. Antiq. l. 20. c▪ 2. Bell▪ Iud. l. 2. c. 12. 2 Tim 3. 3. and to these our Apostle here might have an eye. It lets us see how prone men are to arrogate to themselves that which they are not, whom the Apostle taxeth under the name of boasters; yea, to what an height of impudence such men sometimes grow, as to assume to themselves what is Gods, and Christs peculiar. But if it be odious for one who is of a base extraction to usurp Dominion, and being born a Beggar, to make himself a King, it is no less than blasphemy, for base mortalls to take upon them the name and authority of the Messiah.

2 The Preposition [...] most properly signifieth as much as against, so [...] is an opposition, or one axiome set against another, [...] is one who sets himself against another, and [...] is one who withstandeth and oppugneth Christ; this sort was also fore-told by Christ, where hee saith, many false Matth. 24. 11. Prophets shall arise; and that our Apostle chiefly intends, these, appeareth by the definition he giveth of these Antichrists, that they were such who denied Jesus to be the Christ, which many did, who yet did not assert themselves to be Christs: and to that Apostolical definition I shall referre the larger prosecution of this subject; passe wee on therefore from the Quality,

2 To the Quantity, in that it is not said, as you have heard that Antichrist shall come, even so now he is come, but now there are many Antichrists; indeed our Saviour speaking of both sorts, useth this very epithite, many false Christs, and false Prophets. There were several primipili, or antesignani of these black Regiments, as Epiphanius, and St. Cyril have recounted them, Simon Epiphan. Haer. Cyr▪ Catech. 6. Magus, Cerinthus, Menander, Carpocrates, with many [Page] others▪ and each of these had many followers; for Christ like wise fore-told they should deceive many, and St. Peter, that many shall follow their pernicious wayes. Indeed Heresie is of a spreading nature, so much St.2 Tim. 2. 17. Paul intimateth, when he saith of Heretical teachers, their word will eat as doth a canker, or gangrene, which stops not till it have infected and destroyed the whole body. A thing saith Estius so well known by sad experience,Esto. ibid. that it need not many words to attest it. There is but one truth, but there are many errours; there is but one Christ, but there are many Antichrists. False Teachers are compared by St. John to Locusts, a sort of creaturesRevel. 9. 3. Prov. 30. 27. of which Salomon observeth, that they goe forth by bands, yea the Hebrew word [...] which signifieth a Locust, is derived from [...] that signifieth to multiply, intimating the great multitudes of Locusts, in which respect they are a fit embleme of false Prophets. OurMat. 7. 15, 16 blessed Saviour speaking of such, implicitly, resembleth them to thorns and thistles, and the similitude holds in this, that as thorns and thistles grow every where in great numbers, so doe these abound in every place; of old there were four hundred lying Prophets which deceived Ahab, to one Micaiah that told him truth▪ four 2 King. 18, 19. 22. 6. hundred and fifty Prophets of Baal▪ to one El [...]jab; in the Primitive times, there were a multitude of A [...]rian Bishops to one Athanasius, and thus stil, numerous pejor major, The Antichristian party is the greatest.

Take we heed then how we doe, [...] (according to Gregory Nazianzens phrase) define the Church of Christ by multitude, certainly if number may carry the cause, Antichrists Synag [...]gue will farre out-vie the Christian Churches, and therefore it is St. Hieroms saying to a Pelagian Heretick. Multitudo Hier l, 3. adv. Pelag. sociorum nequaquam te Catholicum sed Hereticum esse monstrabit, The multitude of thy fellows doth not prove you a Catholick, but rather an Heretick; that way in [Page] which the most walk is for the most part, to be suspected as a false path, for wide is the gate, and broad is the way (saithMatth. 7. 10. our blessed Saviour) which leadeth to destruction, and many there be that goe in there at. Indeed, when the number of the Orthodox increaseth, and prevaileth, it should be our joy, but if the number of the Heterodox be greater, it need not be our wonder, only let our care bee, that as (according to Moses his precept) we doe not follow a multitude to doe what is evil, so neither to beleeve what is false; and so much for the second particular.

3 Lastly, by the coming of these Antichrists, according as they had heard, they might know it was the last hour, and that Jerusalems destruction was then at hand. To illustrate this briefly, know that there are three sorts of Signs. Some are memorative, to mind us of what was long ago accomplisht, for which end God hath set his Bow in the clouds; some are demonstrative, to discover something that is newly existent, such was that of a Child lying in a Manger to the Shepheards, in reference to the Messiahs birth; finally, some are Prognostick [...], to foretell something which is to come to passe; now of this sort some are only probable, as a red evening of a fair day; others are certain, as Jonahs coming out after hee had lain three days and three nights in the Whales belly, of Christs Resurrection; by those we only think and imagine, by these we know and are sure that the thing shall be effected. Again, some are remote and at a great distance, such was that which God gave Abraham, of deliveringGen. 15. 6. his seed above four hundred years after out of Aegypt. Some are nearer hand, and immediately preceding that whereof they are signs, as that to Hezekiah of his recovery; by those we see it shall be, butIsa 38. 7. not yet, by these that it shall be ere long; of this latter sort was the coming of these Antichrists in reference to Jerusalems ruine, for since Christ had fore-told it, as that which should a little precede that great desolation, it [Page] (being now come to passe) became not a probable, but a certain, not a remote, but an immediate sign, by which they did not only rationally conjecture, but infallibly know, and that not only that there would bee such an hour, but that then it was Jerusalems last hour.

To wind it up, It is no small mercy of God to a people, that when as he intends to bring ruine on them, before hand he giveth them warning. Among his many waies of warning, this is one, that hee fore-tells, and accordingly sends such signs which are fore-runners of their desolation, his design in which is, partly in regard of the wicked, that if possible their sleepy Consciences may bee awakened to see, and by repentance to prevent that approaching ruine; and oh how happy might Jerusalem have been, had they made use of these signs, partly in regard of the good, that they being hereby admonished might bee the better fitted to undergoe the temporal calamity, or (if Godopen a way) provide for their own safety, as the Story tells us, many of the godly Jewes did, by flying toJoseph. Antiq. Pella, before the City was sacked by the Romans.

And now (my Brethren) though we have not, nor must expect particular Predictions, or Signs given us of destructive Judgements, yet a wise observer and comparer of Gods Word and works together, may bee able to discern what is likely to come upon the place wherein he liveth, it is Solomons general assertion, The prudent man foreseeth Prov. 22. 3. the evil, this being that which every Spiritually wise man may attain to in some measure, and accordingly ought to endeavour after. Now the best means of obtaining this fore-sight is to observe what have been the signs and fore-runners of Gods Judgements on other Nations, especially those in Holy Writ, as in particular concerning Jerusalem, and if we finde the like to befall in our dayes, we may thence, if not undoubtedly, yet rationally, conclude our own destruction to bee at hand. Among others, there were two very observable signs of [Page] Jerusalems destruction, the one great warrs and rumours of warres, the other multitudes of false Christs, and false Prophets; and as we have for many years felt the one, so who doth not see the other? wee need not goe to Rome to find out Antichrist, wee have swarms of Antichrists among our selves, so that this Age, and Land, and City of ours, is become a sink of filthy and loathsome Heresies, yea which is the worst kind of Antichristianism, Pseudochristianism is the brand of our Times, whilst all these Antichrists pretend themselves to bee the only Christians, yea some of them assert themselves to be Christified and Deified, nay one of them is so sacrilegiously impudent, as to stile himself the Christ. What Christian heart bleeds not to hear of these Heresies, Blasphemies? James Nayler. and that as chiefly because of the dishonour done to Christ, so secondarily of that sad presage which they give of the mournful down-fall of this once flourishing Church, Kingdome, and City; But I would not bee a Prophet of misery to my Native Country, yea I should be glad to prove a false Prophet, and therefore instead of a doleful Prediction, I shall close up with an earnest supplication, that all these Antichrists may be either reclaimed, or suppressed, that the Orthodox Faith may be maintained, the Church restored, our warres ended, our sins reformed, and so our ruine prevented.

Amen.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 19.‘They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out, that they might be made manifest that they were not all of us.’

THe Gospel had no sooner ascended the horizon of the Gentiles, and dispelled that universal shade wherin they had been be nighted, but the Prince of the Air raised the clouds, or rather fogs and mists, of heresy, to obscure the lustre thereof. No sooner had those Apostolical Merchants erected factories in several parts of the World for the advancement of Christian Religion, but the Devil had his Emissaries in all places to interrupt the trade of truth. This our Apostle well knew, and therefore armeth those to whom hee wrote, both against the peril, and the scandal of Antichristian Teachers: when the Market is full of Adulterous wares, counterfeit coines, specious falshoods, there is great danger of being deceived, and therefore it concerneth us to [Page] be so much the more careful what wares and commodities wee take, what Doctrins wee receive as true; when the brats of ugly errours are laid at the door of the Christian Church, Satans design is to bring her in disgrace, and men are too apt to fancy her the mother of such monsters; great reason there is to take heed we be not offended, yea, through our [...]incogitant precipitancy stumble and fall at this block. The prevention of the former of these, namely, the danger, is the design of our Apostle in the precedent verse, and now in this verse hee goeth on to remove the scandal, letting the Christians know, That they went out from, but they were not of them, for if they had been, &c.

In the words these two particulars are plainly considerable.

The occasion, and the remotion of the scandal.

The occasion of offence, set down in these words, They went out from us.

The Remotion of this, as being no just cause, in the rest of the words, But they were not of us, &c.

Begin wee with that which first occurreth, to wit, theGen. 1. occasion of the offence, They went out from us; in which words there is something implyed, and something expressed.

1 That which these words imply, as Calvin, Danaeus, with others observe, is, that those Antichristian Impostors,Calv▪ in loc. Dan. in loc. had been in the bosome of the Church, and imbraced the Christian profession. Thus wee read of Simon Magus, one of the chief Ring-leaders, that hee beleeved Act 8. 6. and was baptized; and Nicolaus was one of those seven Deacons upon whom the Apostles laid hands; and Epiphanius Epiph. Haer. 28. affirmeth Cerinthus to have been very conversant with the Apostles and Elders at Jerusalem; and S. Paul tells the Pastors of Ephesus, that men speaking perverse Act. 20. 30. things should arise of their own selves: so that in this case that often falls out, a mans enemies are those of his own [Page] houshold. The Churches seeming members prove her worst enemies. As a lilly among thorns▪ so is my love among the C [...]nt▪ [...]. 2. Non dictum est in medio alienarum sed in medio filiarum. Aug. in Psa. 59. Daughters, saith Christ of his Spouse, where it is observed by St. Austin, that it is not said among strangers, that were no great wonder, but among her Daughters, even they who profess the Church to bee their mother, prove thornes to vex her, not onely they who are without (to wit, the pale of the Church) as having never received the Christian Faith, such as were Jews and Pagans, but many who are within, become false brethren; not only the wild Boar out of the forrest endeavours to lay waste Gods vineyard, but there are foxes within to pluck off, and spoil its grapes; nay, as St. Austin well observes, multae foris Aug. in Joh. tr. 45. oves, multi intus lupi, many without are sheep, such as belong to, and are at last brought into the fold, whiles many within are wolves, though in sheeps clothing, whose aim is to deceive and destroy. Even in Jerusalem, that is, the Church (saith Origon) are many Jebusites; in Gods field, Orig. in Josh. hom. 2. there want not tares sown by the envious man. The visible Church is as a net, wherein are bad as well as good Aug. quaest. super Ge [...]. 73. et Ser. de Temp. 78. fish; a garden, wherein are weeds as well as flowers; as Rebecca's wombe, in which are two sorts of people strugling, to wit, (as St. Austin moralizeth it) spiritual and carnal. In one word, to use St. Pauls comparison, in this2 Tim. 2. 17▪ 20 house of the Church, there are as golden and silver, so earthen and wooden vessels, of which sort were Hymineus and Philetus.

To end this therefore, It is a consideration which indeed may bee matter of sorrow, that there should bee such chaff among the Wheat, such Canaanites among the people of Israel, such vipers in the bowels of the Church, but yet it is no more than what hath been in all ages. God in wisdom permits it, the Devil in malice contriveth it▪ that Antichristian teachers should grow up among the Christians, non mirandum quod exurgant sed vigilandum, ne noceant, is St. Austins excellent advice, wonder not that they [Page] do arise, beware that they do not hurt, and though they are mingled with us, let us take heed wee bee not partakers with, and so infected by them.

2 But that which is here expressed, and would chiefly bee considered, is, that these Antichristian teachers went out from the Apostles; for the unfolding whereof I shall discuss these two things.

What this going out imports?

Whence it comes to pass?

1 The first Question to be resolved is, what this going out imports? to which end observe,

1 It is one thing to go out by vertue of a Commission, and another to go out in a way of desertion. Wee read of the King, that hee sent his servants, and bid them go out into Mat 22. 9. the high waies, to wit, to invite guests to the wedding, thus did the Apostles go forth from Christ as being sent by him to Preach the Gospel: but in this sense it cannot bee here understood, as if these Antichrists; went forth Commissioned from the Apostles, because that to these words, they went out from us, are opposed those, They would have continued with us. Now continuing with the Apostles if taken in opposition to going out from them with Commission, had been a crime, and would have deserved that check, why stand you idle? whereas nothing clearer than that this continuing with them is here intended, as that which was their duty to have done, and consequently the going out can bear no other sense than their forsaking the Apostles.

2 It is one thing to bee cast out, and another to go out, the former is a punishment or censure of the Church, consisting of various degrees, according to the quality of offences, some being [...]ast out è coetu participantium, of the number of the communicants; others not only so, but è coetu procumbentium, from prayers, as well as Sacraments: others è coetu audi [...]ntium, nay fidelium, not suffered so much as to hear the Word, or to converse with the faithful. These Censures [Page] (though none more deserve them than those my text speaks of) may for some gross mis-demeanours be inflicted on those who yet are true members o [...] the Church; indeed this judicial casting out is that which is done by the governours of the Church, not onely as an act of Justice, but mercy, with charitable and compassionate intentions, that the casting out may prove the casting down of the delinquent; and that casting down may tend to the raising up, and receiving in again of the penitent. But this going out is the act of wicked Apostates, a sin of a very deep dye, and hainous nature, nor can they who thus cast themselves out, ever call themselves in, yea, they are seldome, if ever, called in again.

3 This sin of Apostacy in going out from the Church is Pelluntur excommunicati, schismatici discedu [...]t, [...]retici exeunt. Lor. committed two waies, viz. by Heresy and Schism, a going out from the faith, and from the fellowship of the Church. Indeed Heresy and Schism like abortive twins in many particulars are coincident, and like Jacob and Esau one holds fast by the others heels. Haeresies in point of faith do easily produce a separation in the use of Ordinances, and formes of worship. So the Arrian Heresy brought in a different doxology: and schism in point of communion, frequently induceth into Heretical Doctrins, ut rectè ab ecclesiâ discessisse videantur, as St. Hierom excellently, that the Schismatick may thereby the better maintain his unlawful separation; and by both these waies did the Antichrist go out.

1 They went out, that is, they Apostatized from theAct. 14. 27 faith which was once delivered, and had been by them professed. That expression of the Apostle, The door of Faith, intimateth that faith is the door of the Church; so that by embracing, we enter in, by deserting the faith we1 Tim. 1. 19. [...]0. go out of the Church. Thus St. Paul saith of Hymeneus and Philetus, that concerning the faith they made shipwrack, that is, as Marriners in a storm cast their wares over board, so did they cast away the Orthodox Doctrine of Christianity; [Page] such were those whom the Apostle Peter chargeth for bringing in damnable Heresies, destructive to the foundamentals 2 Pet. 2. 1 of Religion, and the salvation of the people, against whom therefore the Apostle Jude exhorteth sincereJud. vers. 3 Christians to contend earnestly.

2 They went out, that is, they departed from the fellowship Hierom ad Tit. c▪ 3. of the Apostles, with whom they had held communion before. Having endeavoured to deprave the Churches Truth by Heresy, they disturb the peace by schism, rending themselves from that body of which they professed themselves members, such were those some whose mannerHeb. 10▪ 25 St. Paul tells us, was to forsake the assembly, and this is one of those brands which St. Jude marketh the false Jude 19. teachers with, that they did separate themselves, not willing to bee confined within the limits and bounds of the Churches Communion.

4 Once more, this phrase they went out from us is a [...], more being intended than is expressed, not only that they went out from, but that being gone out they did set themselves against the Church, and therefore hee calls them in the former verse Antichrists, which is far more than Apostates: their separation was not onely negatively a nen-communion, but positively a direct opposition, gathering to themselves parties, erecting, as it were, a Church against a Church, an Altar against an Altar, they did not onely forsake their colours, but did fight under the enemies banner, and charge desperately in their forlorn; in one word, not onely a falling from the doctrine and communion, but a rising against both, through an internal malicious d [...]testation, is that which is the extent of the accusation, which our Apostle intends by these words, They went out from us.

2 The next question which would bee resolved, is, how this came to pass that these schismatical Hereticks went out from the Church? nor need we goe further for an answer, than the fore-going verses, where the Apostle first dehorts [Page] in general from the love of the world, and particularly from the lust of the flesh, the lust of the eyes, and theVers. 15, 16. pride of life; all of which wee shall find to have a great influence upon Antichristian Apostates.

1 They went out from the Church, because they loved the world; it was St. Pauls charge against Demas, hee 2 Tim▪ 4. 10. hath forsaken us, having loved this present world. That heart which is tenacious of the world, will easily let goe its hold of truth. Our Apostle saith a little before, If any man love the world, the love of the Father is not in him; it is as true, the love of his Mother (the Church) is not in him. Indeed in the Primitive times, it so fell out, that by reason of Persecution, they could not cleave to the Church, unless they were willing to leave the world: and no wonder if the love of the world caused many of them to leave the Church.

2 But more particularly.

1 The lust of the flesh was a special cause of their Apostacy, the Churches bounds were too narrow, her Lawes too strict for those licentious Antichrists. Indeed it is frequently observable, that the great Rabbies against the Church, are extraordinary Chaplaines to theRom. 16. 18. Phil. 3. 17. Trencher. St. Paul describing those false Teachers saith, they were such as did serve their owne bellies; nay more, whose God is their belly: St. Peter characterizeth them2 Pet. 2. 10▪ 13, 14, 18▪ to bee such as did count it a pleasure to ryot in the day time, having eyes full of adultery, that cannot cease from sin, such as did allure through the lust of the flesh, through much wantonnesse; in a word, hee compareth them to Doggs and Swine, and calls them, the Servants of corruption. Finally, St. Jude affirmeth of those Separatists, that they were sensual, so great affinity hath Epicurisme with Antichristianisme, and Sensuality withJude, v. 19. Heresie.

2 The lust of the eyes (and that in both notions) is no less an incentive of this sinful departure. For,

[Page]1 Curiosity hath ever been a nurse of error, Prurigo sciendi scabies ecclesiae, the itch of knowing more than wee should, proveth too often an Heretical scab; when men are not content with truths revealed, no wonder if they wander into by-paths, and lose themselves in a maze ofP. Lomb. l. 1. Dist. 41. folly. Melior est fidelis ignorantia quam temeraria scientia, was a good saying of the Master of the Sentences, a modest ignorance is better than a presumptuous knowledge; as we must not be too credulous in receiving what is delivered, so neither curious in prying into what is concealed; it is not seldome seen, that as Thales gazing on the Starres fell into a pit, so men that meddle with Divine secrets, fall into the pit of errour.

2 But that which hath ever proved the most usual source of Apostacy, is Avarice; observe the Apostolical character of the Antichristian Teachers, and you shall still finde this to be one, they are destitute of the truth, (saith St. Paul to Timothy) supposing that gain is godlinesse; 1 Tim. 6. 8. 5. 10. and again, the love of money is the root of all evil, which while some have coveted after, they have erred from the faith. They teach things which they ought not (saith the same Apostle to Titus) for filthy Lucres sake. Tit. 1. 11. Through covetousnesse, they with feigned words make Merchandize of you (saith the Apostle Peter) and again,2 Pet. 2. 3. 14. 15. an heart they have exercised with covetous practices, which have fors [...]k the right way, and are gone astray, following the way of Balaam the Son of Beor, who loved the wages of unrighteousnesse. Thus Ignatius, St. Johns contemporary complained of some, that they were [...],Ignat. Ep. ad Trall. rather Merchants of Christ than Christians indeed carrying about the name of Christ fraudulently, handling the Word of Christ deceitfully, mingling with smooth words poysonous errours. Thus St. Cyprian accused that Apostatizing Heretick Novatus, Cypr. ad Novat. of whom he saith, that hee was avaritiae inexplebili rapacitate furibundus, not only covetous but ravenous, and [Page] insatiably greedy of gain. And Isidorus observing, that the Novatians stiled themselves the pure, saith, Mundams Isi. Orig. [...]. 8. se potius quam mundos vocarent, they should have called themselves not Puritans, but Mammonists. And however the Antichristian Apostates of our age have other pretences, to wit, of purity and godlinesse, yet who so diveth into the bottome of their departure from the Church, shall finde it to be the enriching themselves, especially with the Sacrilegious spoyls of her Lands andAvaritia fidem & probitatem subvertit ac Deum negligere & omnia venalia habere docuit. Sal. de conj. Catil. Revenues. It is a notable saying of Salust concerning avarice, that it subverts fidelity and honesty, it teacheth men to neglect God, and make sale of every thing; and what he found true in the Common-wealth, we may in the Church, that the love of gain causeth men to renounce the faith, and they stick not to sell their Religion, their Consciences, their Souls for money.

3 Adde to the two former, that which must by noMater omnium b [...]retico [...]um superbia. Aug. Epi. 165. means in this case be left out, as having a great hand in it, namely, The pride of life, and that double.

1 An arrogant self-conceit too often causeth men to depart from the Church; one sort of the Hereticks in the Apostles time were the Gnosticks, who were so called from their vain affectation, and opinion of their owne knowledge; no wonder if St. Pauls advise is not toRom. 12. 3. think of our ownselves more highly than wee ought. It is the observation of the Reverend and Learned Hooker, Hook. Eccles. pol▪ 5. c. 9. that the chief cause of those Heresies which infected the Easterne Church, was the restlesse wits of the Graecians▪ ever more proud of their owne curious and subtile inventions, which having once contrived, they knew how plausibly to vent: and Eusebius informeth us of thatEuseb Histo [...]. l. 2. c. 1 [...]. fore-mentioned Heretick Novatus, that he was a man blown up with pride and self-conceit, and Vincentius Lyrinensis of Nestorius, that such was his scelerata presumptio, daring boldnesse, as to boast himself the first andVincent. Lyr. c. 4 [...] only man. Thus doe Hereticks and Schismaticks go [Page] out from, because they account themselves above others, above Fathers, Councils, Antiquitie, Authority, Church, Scriptures, all, according to that proud speech of Abailardus, Omnes alii sic, ego autem non sic, All others Bern. Ep. 190 think thus, but I think not so.

2 An haughty desire of Honour and greatnesse, which because they cannot obtain in the Church, they seek after by going out of it. That [...] (as Eusebius Euseb. l. d. calls him) ring-leader of Heresy, Simon Magus, would bee [...], some great one, and therefore broachedAct. 8. 10. those hellish doctrines; Diotrephes loved the preheminence▪ and that opens his mouth in prating against S. John. It were easy to instance in Donatus, Arrius, and others,John Ep. 3. 10. who aspiring after dignities, and being discontented, the one that Cecilian Bishop of Carthage, the other that Alexander Bishop of Alexandria, were preferred into those seats which they aimed at, did thereupon desert the Catholick Church; look, as through ambition it was that the Devil himself stood not in the truth, so hee still carrieth his instruments to this pinacle, whence hee throweth them down into errours.

And thus I have given you a brief portraicture both of the crime and its causes, of which these Antichrists are accused, They went out from us.

This heinous charge is, that which the Papists at this day draw up against us, because wee have deserted them, condemning us as Hereticks, Schismaticks, Apostates, and such as have forsaken the communion of the Christian, Catholick, and Apostolick Church: But how causless and unjust th [...]s accusation is, hath been both of old and latter daies fo abundanly discovered by many learned pens, as that I shall not need to inlarge, onely give mee leave in a few words, to let you see how vast a difference there is between our going out from them, and the going out of these Hereticks from the Apostles.

1 These Antichrists in going out from the Apostles, [Page] and their followers, went out from the whole Christian Church, that had been planted by them in several parts, whereas wee in going out from the Roman, go out onely from a particular Church. I well know the Papists proudly arrogate to themselves the title of Catholike, but without the least show of reason; nay, it is with as great absurdity, as if a man should say, a part, nay a less part, is the whole: The number of Christians being far greater which renounceth, than that which imbraceth the Popish Doctrin.

2 These Antichrists, in going out from the Apostles, went out from those Ecclesiastical governours, to whom they owed subjection: but wee owe no obedience to the Bishop of Rome, and therefore have justly cast off his yoak.

Indeed hee most presumptuously assumeth to himself the title of Universal Bishop, and maketh himself the Vicar of Christ, upon the account that hee is the successor of St. Peter. But as it is no way to bee evinced from Scripture, that S. Peter had any more power communicated to him than what the other Apostles had, so neither can any reason bee given, why this power (if granted to S. Peter) should bee derived to his successor at Rome, rather than at Antioch; nay, why it should not have devolved from him to the Apostle S. John, who out-lived him, and so to his successors; that this universal power therefore belongs not to him of right, is manifest, and it is no less clear, that, defacto, it was never exercised by any Roman Bishop, for more than six hundred years after Christ, Boniface the third being the first who obtained of [...]asson▪ in vit. Bonif. that wicked Emperor Phocas, the title of Universal Bishop.

And whereas the Pope claimeth a peculiar right to our obedience, upon the score of having planted Christianity amongst us, and having had a concession of it from some Kings. To the former it is answered, that this Island [Page] was converted to the faith of Christ long before Augustines, preaching to the Saxons, either by Joseph of Arimathea, or Simon Zelotes, as our Annals tell us; and secondly, that though Augustine whom the Pope sent over, had been the means of our conversion, yet that is no argument for our subjection to the Pope; for by the same reason all the Nations converted by S. Paul and his ministry, are in all ages obliged to bee subject to that chair where S. Paul sate at the time of his sending out, or going himself to convert them; which as it hath no truth in it self, so would it bee very prejudicial to S. Peters Pastor-ship. To the latter it is returned, that either this power of that concession, was so originally vested in our Kings, that they might lawfully grant it to whom they pleased, and then as one King conceded it, another may recall it; or else, if it were not, then was the grant invalid, & being but a robbery in the giver, can devolve no right to the receiver. By all which it appeareth, that we have made no schism in with-holding obedience from the Pope.

3 Chiefly these Antichrists in going out from the Apostolical, went out from a pure Church, in which there neither wanted sound doctrin, nor good discipline: but wee in going out from the Papists, go out from a Church degenerated, and polluted with damnable heresies. To clear this, know

1 That when any Church or number of Christians are grown so corrupt a body, and so far infected, that wee canno communicate with it, without manifest sin, wee not onely may, but ought to go out from them. Indeed▪ it is necessa [...]y both by vertue of that precept which calls upon Gods people to [...]ome out from Babylon, and likewise as a means of preservation from that contagion, wee otherwise must needs receive: so that it is as needful to separate from such a Church in order to the souls safety, as it is for a man to go out of an infected house, or abstai [...] from a Lepers company, in order to his bodily health.

[Page]2 That the Church of Rome at that time, when we went out from her, was, and still continueth, a very corrupt Church. Many of her Doctrines directly contrary to the Scriptures, not heard of in the primitive Church, yet imposed as articles of faith; Her Wo [...]ship superstitious, Ridiculous, Incongruous to right Reason, Apostolical Practice, yea, D [...]vine precept, and yet pressed as necessary to bee performed; by which means it is, that they put upon us the sad dilemma of going from their communion, or going against the clear light of Divine Truth shining from Gods Word upon our consciences, in which respect wee justly say, they, not wee, have made the separation, and so the schism lyeth at their door.

To shut it up, what S. Austin said to the Donatists, wee say to the Romanists, Tollatur paries erroris, simul sumus, let the partition wall of imposing unreasonable opinions and practices upon us, bee taken away; and wee are ready to unite with them; wee divide not from them as they are a part of, but so f [...]r as they are divided from the Catholike Church; wee have done our part in reforming our selves, and it is their fault, that upon this followeth a breach of communion with them, who will not reform. They, not wee, are gone out from the Ancient Primitive and Apostolical Church, in which respect they are justly termed Antichristian; nor do we any further go out from them, than in those things wherein they are gone forth from the Apostles. When Jeroboam with others of the children of Israel revolted from their Lawful King, and Gods instituted worship, some of the P [...]iests, L [...]vits, and others, left their habitation, and went to Judah, that they might serve God, and their King, surely, not those who went, but those who stayed, were the Rebels and the Schismaticks: thus are the Romanists guilty for leaving the footsteps of the Apostles, not wee, for leaving theirs to follow the Apostles. Finally, wee still hold communion with them in votis, earnestly desiring that [Page] those just causes they have given of our Non-communion with them, by their Popes usurpation of Supremacy and infallibility, by their superstitious innovations, both in matters of Doctrine and practice, may bee removed, and to this end, that a general Council might bee lawfully called, and freely act, to whose determination wee are willing to submit, and therefore can acquit our selves from Schism, in the sight of God and man.

But whilst the Papists unjustly revile the Church of England, I am sure shee hath had cause of weeping over the multitudes of those who in this Apostatizing age have gone out from her; how justly may shee take up aIsa. 1. 2. complaint in Gods owne language? Hear O Heavens, and give ear O Earth, I have nourished and brought up children, and they have rebelled against me; They that have been baptized in her Font, educated by her Pastors, and sucked what knowledge and grace they have (if yet they may be said to have any) from her breasts, have now forsaken her, yea are risen up against her, Viper-like eating out her bowels. Oh what sad breaches have been made in the Doctrine and Disciplins of the Church by those wilde beasts (Socinians, Familists, Anabaptists, Quakers, and such like) who being made to goe out of the field, have trampled down the hedge, endeavouring to lay all waste?

And now, I would to God that all Sectaries would at length sadly consider these two things, how causelesse, yea how cursed this their departure from the Church of England is.

1 How causelesse their going out is, were easie to make appear by an induction of the several particulars, which are alledged as pretences, such as are Infants Baptisme, Episcopal Ordination, and Jurisdiction, Administration of the Lords Supper to all baptized persons of age, not convicted of any scandalous offences (which they call mixt Communion) as also those harmlesse, yea useful, because [Page] significant Ceremonies, which our Church retained, all which (though by them declaimed against as Popish) will be found upon due inqniry, some of them Apostolical, all of them ancient institutions, and practices of the Catholick Christian Church; though yet should wee grant some of them to bee pollutions, and spots in our Church, it would only inferre a lawful desire and endeavour of reformation, not warrant a Schismatical separation, since no corruptions in any Church can give allowance of going out of it, unlesle they be such as strike at the very foundation of Christian Doctrine and Worship. It may perhaps bee here pleaded, that as wee forsook the communion of the Roman Church, because we apprehended it guilty of such erroneous Doctrines and practices with which wee could not communicate without sin, so doe the Sectaries upon the same apprehension of the like in our Church, forsake ours, and therefore if their separation from us bee causelesse, ours from the Papists may seeme to be as unjust.

But to this we return, that neither have we given them the like cause, as the Church of Rome gave us, not have they the like rational conviction as wee had: Wee impose nothing to be beleeved in Doctrine as necessary to Salvation, which wee doe not demonstrate to have been the Doctrine of Christ and his Apostles, and the Catholick Church, and so ought to bee beleeved; wee require nothing to be done in matter of practice which is not of ancient usage in the Christian Church, and in its owne nature is at least indifferent, and so may bee done without sin; and therefore it is not a just conviction, but at best a deceiving perswasion, at worst a wilfulresolution, which causeth their separation, and so it is in truth causelesse.

2. Adde to this, that other consideration, namely how cursed it is, which is evident in several respects.

1 Of Christ and his Spirit, who is hereby grieved. It [Page] is very observable, that they who are said in this verse to goe out from the Apostles, are called in the verse before Antichrists; whilst wee goe from Christs Church, wee goe against Christ, and by rending from his Body, wee grieve his Spirit, and therefore St. Ambrose calls Schism a sin against the Holy Ghost.

2 Of the Church which is hereby weakned; the taking of any stones out of the building lesseneth the strength of the whole fabrick; if one Souldier break his rank the whole company is disordered by it: thus doe they who goe out of the Church, ruire the Church it self, interrupting her unity, which is at once her strength and beauty: upon this account it is well observed, that whereas other sins are, contra sngulos, against particular persons, this of Schisme is, contra universos, against a generality; so that as much as community is above a person, so much is Schisme above other sins, yea, as much as a sacred is better than a civil command, so much this sin is worse than that of Sedition.

3 Of others, in as much as by this means,

1 Those that are malicious enemies against the Church, have their mouthes opened to calumniate her, and all that are strangers without the Church, are hindred from coming in to her. Clemens Alexandrinus repeateth the saying of one to this purpose, who cryed out, You Christians have so many Sects, let my soul bee Cl. Al. Padag. with the Philosophers.

2 Those who are within the Church, in as much as some (to wit, the weak) are stagger'd, and ready to question which is the true Church, nay whether there be any Church at all; and others (to wit, the strong) are sadded, whilst for these divisions of Ruben are great searchings of heart.

4. Lastly, of themselves, who by their back-sliding separation hasten upon themselves perdition; a branch plucked from the root must needs wither, a member [...] [Page] off from the body dyes, and those that leave the Church, perish. Nos tentat D [...]abolus ut lupus ovem a grege, saithCypr. de Vnit. Eccles. St. Cyprian, As the Wolf tempts the sheep from the Fold, so doth the Devil men from the Church; and why this? but that he may worry and devour them, Discedentes [...] Ecclesi [...] (saith Ireneus) de fonte Spiritus sancti non Iran. adv. Haer. p [...]tant, They that leave the garden of the Church cannot drink of the fountain of the Spirit. What became of those who were out of the Ark when the [...]loud came? they must needs perish in the waters; no lesse miserable is their condition, who goe out of the Church.

Yea, which renders their condition so much the more desperate is, that they who once goe out of the Church, doe seldome return to it. That of the Poet, Quis peccandi sibi finem possuit, is as true [...]rrandi, both sin and errours are boundlesse; in this respect among others, the wandring, as of Sinners, so Hereticks, is like that of a lost sheep, which strayeth from pasture to pasture, but never of it self goeth back to the fold; the path of errour is a going down hill, in which men goe, nay run from errour to errour, till at last they fall into the pit of destruction.

And now (my Brethren) think I beseech you, that the Church of England bespeaketh you this day in thoseJoh. 6 67, 68. words of our Saviour upon a like occasion, Will you also goe away? nor can we return a better answer than that which St. Peter, in behalf of himself, and the rest, gave to Christ, Whither shall wee goe? thou hast the words of eternal life; in this Church is the Orthodox dispensation of the Gospel, the faithful administration of the Sacraments, and the Primitive Apostolical Discipline established, and therefore whither shall we goe? Here it is that Christ feedeth his Flock in green pastures, by still waters, why should we be as they that turn aside? Oh let us pitty the seduced multitude, who have left Churches for Conventicles; judicious preaching, for ignorant prating; [Page] their learned Pasters, for illiterate Mechanicks; and their true Baptisme in the Font, for a vain dipping in a Pond, yea let us not only weep over, but pray for them, (as our Mother the Church hath taught us in her excellently composed Letany) that God would bring into the way of truth all such as have erred, and are deceived. However (if they will not return to us) let us take heed we goe not forth to them; rather let us blesse God, that hath caused our lot to fall within the bosome of so pure a Church, and let us earnestly beseech him to strengthen us by his grace, that we may continue in her communion to the end, so may we confidently and comfortably take up those words of the Author to the Hebrews, But wee are not of them who draw back unto perdition, but of them Heb. 10. 39. that beleeve, to the saving of the soul.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 19.‘They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out, that they might be made manifest that they were not all of us.’

THat general assertion of God himself by the Prophet Isaiah, My ways are not as your Isa. 55. 8. ways, neither are my thoughts as your thoughts, is not unfitly exemplified in the state of the militant Church; our thoughts are, That the Church of God even on earth should be without spot or wrinkle, without fear of danger; That Gods House should neither bee infected with the contagion of errour, nor infested with the breach of Schisme; That Christs flock should bee securely free from Wolves, or though the Sheep be among Wolves, yet that there should bee no Goats among the sheep. But see how farre distant Gods thoughts are from ours, who so ordereth it, that the Churches splendor here below shall not be like that of the Sun, but the Moon, borrowed and [Page] imperfect, that her condition should bee like that of a ship tossed with the waves of persecution, yea, sometimes like the earth rent asunder with the winde of division; And surely to use S. Pauls expression, The foolishnesse 1 Cor. 1. 25. of God is wiser than the wisdome of man, and therefore let us give him leave to know what is fitter for his Church, than wee; far bee it from us to repine at his purposes, because they agree not with our projects, rather let us subseribe to the prudence of his determinations, as in governing the World, so in ordering his Church, whilest for excellent and admirable ends, hee permitteth heretical and schismatical Apostates, to obscure her Doctrin, and disturb her peace; A pregnant instance whereof wee finde in the Primitive Church, even whilest S. John lived, by reason of those many Antichrists which did arise; concerning whom hee saith here, They went out from us, but they were not of us, &c.

Having dispatched the concession which intimateth what was the occasion of the scandal, They went out from us, pass wee on to the correction, which removeth that occasion, by discovering it to bee no just cause, and that two waies.

1 By a negation, in respect of the persons, who went out, that indeed they never were members of the Church, which is

Asserted in those words but they were not of us.

Proved in those, for if they had been of us, they would have continued with us.

2 By an affirmation, which declareth that the going out of those Antichrists was permitted by God for a very good end, to wit, that they might appear to bee but Hypocrites, But they went out, that it might bee manifest they were not all of us.

1 Begin wee with the Negation. And before I enter upon the particulars, I cannot but take notice of that injurious interpretation, which Socinus puts upon this [Page] clause, on purpose to evade that Argument, which is drawn hence for the doctrin of perseverance, and amountsSoein. in loc. to this sense, that whereas these Antichrists though gone out of the Church, might pretend, that they were still of the same faith with the Apostles; S. John lets them know, that though they had been, yet now (to wit, a little before, or about the time of their going out from them) they were not of them, of which their leaving communion with them, was a sufficient argument.

In opposition to which interpretation, I shall offer these three things.

1 It doth not appear, nor is it probable, that these Antichrists, when gone out from the Apostles, did still pretend to the Orthodox faith, and therefore no need for the Apostle to make any provision against it. Nay, it is plainly intimated by the following discourse, that these Antichrists being gone forth did set themselves expresly, directly, against the Orthodox, denying that Jesus (whom they did professe) to bee the Christ, and therefore the design of this clause is most rationally conceived to bee the prevention of that scandal which their horrid Apostacy might give to weak Christians, nor could any thing more effectually prevent, or remove it, than to let them know, that these Antichristian Apostates were never true Stars in the firmament of the Church, but onely blazing Comets, as their falling away did evidently demonstrate.

2 That the words, they were not of us, import an absolute denial, so that to put a limitation is to put a sence upon them, and if that which this interpretation offereth were the Apostles meaning, it had been more proper for him, to have said, because they ceased to be of us, than to say, they were not of us; nor will that slender Grammar prop of the preter-imperfect-tense support this glosse, nothing being more usual, than even by that tense to take in the whole time past; and look as when a man speaking of any place, saith, I was not there, he is understood, [Page] to mean not that hee was not there just before, or that when hee left the place hee was not there, but that hee was not there at all. So when our Apostle saith, they were not of us, his meaning doubtlesse is not, they were not of us at the time when they left us, but they were not at all of us.

3 That if this which hee pretends were the Apostles meaning, the addition of a reason to confirm it were supervacaneous, it being as needlesse to prove that these Antichrists were not, about the time when they deserted the Apostles, of the same spirit, and faith with them, as to prove, that they who run from their colours were not just as they run away, of the same minde, and for the same cause with those who valiantly fight.

Having thus blown away that light and empty exposition, come wee now to handle the clause, as it is both generally and rationally interpreted. To this end consider wee the negation.

1 As asserted in those words, But they were not of us.

For the right understanding of which clause, it will not bee amiss to make use of that distinction of Zanchy Zanc. in loc. between these two phrases, Esse in, et de Ecclesia, to bee in the Church, and to bee of it, the former being of a far larger extent than the latter, since though all that are of the Church are in it: Yet all that are in the Church, are not▪ of it. All that take upon them the profession of the true Christian faith, and communicate with the visible Society of the faithful in Evangelical administrations, are justly said to bee in the Church, onely they, who being before all time graciously elected, are in due time effectually called, and so united to Christ by a lively faith to their fellow-Christians by a cordial love, are truely said to be of the Church. This will the better appear by taking notice of another phrase, which we meet with in this very Epistle, namely, to be of the world, Aliud est esse in mundo, aliud esse Serrar. in loc. de mundo; There is a vast difference between these two, to be in the World, and of it all who live, and move, and have [Page] their being in the World, are said to be in in it, onely those who delight in, and set their hearts on the World, are saidVers. 15, 16. to bee of it: look then how good Christians are said to bee in the World and yet not of it; So wicked Antichrists may bee said to bee in the Church, but not of it, no not even whilest they continue in it, for that no doubt is our Apostles design, to acquaint us, that even before they went Aug. l. de Cor. et grat. out, whilest yet they were among, they were not of them, according as St. Austin excellently glosseth, quando videbantur in nobis non erant ex nobis, when they seemed to be, they were not of us.

Look as on the one hand it may bee said of many; who are not among us, they are yet of us, because their names Gal. 1. 15 are written in the book of life, in which sense Paul was of the Church, whilest a Persecutor against it, becauseAug. l. de bono persever. c. 8. a chosen vessel, separated (as hee saith himself) from his Mothers womb. So on the other hand, it may bee said of many who are among us, they are not of us, Quia non erant in Christo electi ante mundi constitutionem, saith S. Austin, because they are not eternally elected, nor effectually converted.

Indeed to use Spalatensis his phrase, they may be saidSpalat. l. 7. c. 10 to bee de ecclesiá praesumptivè, sed non realiter, non veraciter, of the Church in their own and others opinion, but they are not so really: So long as they outwardly professe the true faith, without open Scandal, Charity presumeth them to be of the Church, but verity denyeth them to be so.

The Learned Davenant well argueth. Nothing is that truely and formally, which it is said to be with the addition of Daven. Deter. a term of diminution, as a dead man is not a man, but a carkasse: now wicked men, whilest yer in the bosome of the Church, they are but dead members, branches in Christ, not bearing fruit, according to our Saviours expression,Joh. 15. 2 [...] they are not partes, but pestes; not membra, but mali humores. (So S. Austin,) not parts, but pests of theAug in loc. Church, not members of, but ill-humores in the body. Very [Page] apt to this purpose is that Similitude which the same Father borroweth from an house, in which there are rubbish and Cobwebs, but they are none of the materials Aug. de bapt▪ contra. Donat. l. 7. c. 10. Aug. tr. 21 in Johan. which constitute the fabrick of it. In one word, what St. Austine saith concerning Judas, Un [...] erat numero non merito, specie non virtute, commixione corporali non vinculo Spirituali, he was one of the Apostles in number, not merit, by corporal conversation, not spiritual conjunction; that may no lesse justly bee asserted of all Hypocrites, of whom Bellarmine himself saith in St. Austines Bellarm. de Gem. col. l. 1. c. 2. language, Adecclesiam pertinent numero non merito, they fill up the number of visible Professors, but want the reality of true beleevers. Thus as the Romans said of that Traytor to the City, Iste non est noster, non est Romanus, sed Paenus, hee is none of ours, hee is not a Roman, but a Carthaginian, or as Homer of the cowardly Grecians [...], oh Gracians, you are not Gracians; so here the Apostle of degenerate Christians, they were no Christians, they were not of us, as being destitute of a true and genuine faith. And now what should the consideration hereof teach us, but,

1 Not to content our selves that wee are received into the Church by Baptisme, and partake of its external priviledges, Multi qui non ex nobis recipiunt Sacramentum, &c. saith St. Austin upon the place, many thatAug. in Loc. are not of us doe yet communicate with us; St. Paul saith of a Jew, He is not a Jew that is one outwardly, nor is Rom. 2. 28. that Circumcision which is outward in the flesh. The like may I say of a Christian, he is not a Christian that is one outwardly, nor is that Baptisme which is outward in the body, Frustra miscetur caetui Sanctorum in Temple manufact [...] qui submotus est à consortio Dei & ab universo corpore mystico Christi, saith St. Cyprian excellently, in Cypr. de duplici Matryr▪ vain is he joyned to the society of visible Professors, who is dis-joyned from Christs mystical body, and hath not communion with God.

[Page]2 Not to be much offended, when we see some within the Church going out of it. Indeed it should bee our grief, but not our scandal, mourn wee ought for their sin in going out from the Church, but still so as to comfort our selves with this meditation, they never were true members of the Church. Avolent quantum volent paleae Tertul. de prescript. c. 3. leves, eò purior massa frumenti, in herdeum domini reponetur, so Tertullian, let the light chaffe fly away whither it will, the good corn will bee layed up so much the purer in Gods Barn; Quand [...] evomuntur mali humores relevatur corpus, so St. Austin, when the ill humours Aug. in Loc. are vomited up, the stomack is eased, and the body releeved. The departure of wicked men from the Church, is like the flying away of the chaffe, and the casting out of bad humours, and though it bee a woeful decession to them, it is a good riddance to the Church, nor doth she lose any from her, but those who were never of her; the truth of which will more evidently appear, if you take a view of

2 The argument annexed, whereby this Negation is proved, in those words, For if they had been of us, they would no doubt have continued with us. The strength of the proof is obvious to every capacity, that there will bee no need to insist upon it, for if they who are of the Church doe continue in it, it must necessarily follow that they who doe not continue, but goe out of the Church, were never of it. That therefore which we are a little to inquire into is the truth of the point, That they who are of the Church, doe undoubtedly continue in it. It is a Doctrine I shall have frequent occasion to discusse in my progresse through this Epistle, and therefore I shall so handle it, as to reserve something to bee said hereafter. For the present I shall propose and resolve these two Queries.

How farre, or in what sense, this is verified?

Ʋpon what ground the truth of it is founded?

1 To unfold the meaning of the Position, know,

[Page]1 That continuing with us is here to bee construed in opposition, not to all going out, but that which is malicious and impenitent, for such was the apostacy of those Antichrists. They who are of the Church may bee for a time seduced from the Church, from her truth to errour, from her unity to Schisme; but,

1 They goe not out totally, though from a particular, yet not from the Catholick Church, though from some truths which are as superstructures, yet not from those which are at least fundamentally, and absolutely necessary to salvation; and though perhaps sometimes they may doubt of them, yet not so as to deny them, or if sometimes out of fear and infirmity to deny, yet not wilfully and resolvedly to oppose them. Those instances of Peter and Judas doe very well illustrate the difference in this particular, between the departure which is incident to a true Christian, and an Hypocrite. Peter indeed sadly Apostatized, when he not only forsook, but denied his Master, but it was against the bent of his heart, which was to professe Christ, though all others forsooke him, as appeareth by his owne expression, in which regard Tertullian saith of him, Fidei robur fuit concussum Tertul. non excussum, fides mota, non amota, the strength of his faith was moved and shaken, but not the truth of it removed and thrown down; and St. Gregory, that his faith Greg Hom. 15. in Ezek. [...]. Theoph. in Luc. that herb of Grace was not withered, but rather trodden down with the foot of fear; and to the same purpose the Greek Father, though the wind of Satans assault had blown down the leaves, the root was alive; whereas Judas betrayed his Master, out of a deliberate and wilful resolution, as appeareth by the contract hee made about it before hand; thus whilst Hypocrites wilfully make shipwrack of the faith, true beleevers are against their wills, through the violence of temptation, dashed upon a rock.

2 They goe not out finally, so as never to return to the [Page] truth and unity of the Church, vel rarò cadunt, vel dei beneficio resurgunt, saith Daneus, they seldome fall intoDan. in loc. grosse errors, and when they do, they rise again by repentance; though these sheep may sometimes wander out of the fold, the shepheard brings them back again. Very suitable to this purpose, is that allusion of S. Cyprian, Cypr. adv. novat. Gen. 8. 7, 8 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, Cic. Tuscul. 1 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 1 Pet. 1. 5. the power of God through faith unto salvation, that effectual Aug. de bono persever. c. 12. grace saith Austin, quae facit ut accedamus, facit ne discedamus, which causeth us to draw neer, keepeth us from drawing back, so that as in regard of our own weaknesse, it [Page] is impossible wee should continue of our selves; so in regard of divine power, it is impossible but we should continue. By all which, the meaning of our Apostle in these words, appeareth to bee briefly this, that they who are true members of the Church, are undoubtedly so far preserved by Gods power, that either they shall not go out, or if they do, they shall return, and so continue to the end.

This is that truth which is shadowed forth in the Psalmist, by the resemblance of a tree planted by the Rivers of waters, which bringeth forth fruit in its season, whose leaf Psa. 1. 3 shall not fade; in the Gospel, by the similitude of an house built upon the rock, which falls not, though the winds blow, storms Mat. 7. last. rage, and the waves beat against it. We read concerning the Temple of Solomon, that it was made of the wood of Lebanon, which (they say) never corrupts; upon which S. Gregory thus moralizeth, secundum praescientiae suae gratiam Greg M. in. l. 1 Reg. sanctam ecclesiam de in aeternum permansuris sanctis constituit; the materials of the spiritual Temple are persevering Saints, according to which, is the promise of Christ to every true beleever, under the title of a Conquerour, Him that overcommeth will I make a pillar in the Rev. 3. [...] Temple of my God, and hee shall go no more out.

2 Having unfolded the genuine sense of this position, it now remaineth that wee inquire into the grounds upon which the truth of it is established, which wee shall find to bee four, Two in regard of God, and two in regard of Christ.

1 In regard of God, the certain continuance of the true members of the Church, depends upon the love of his Election, and the fidelity of his Covenant.

1 It is impossible that any of those whom God hath from all eternity chosen to salvation, should perish; now out of the Church, there is no salvation, and therefore it is impossible, they who are of the number of the faithful, and chosen of God, should utterly go out of the Church, this is that which our Saviour himself, speaking of those false [Page] Christs, and false Prophets, which should arise, and shew great signs and wonders, intimateth, as that, which secureth Mat. 24. 24 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 itMat. 26 29 self, but in respect of Gods Decree, so the seduction of the elect to a total and final apostacy, is, though very possible in respect of the Devils power and policy, of the elects infirmities and corruptions, yet is impossible in regard of Gods decree to glorify them, and in order to that to preserve them. To this purpose is that of St. Paul, who having mentioned the woful Apostacy of Hymeneus and2 Tim. 2. 18. 19 Philetus, presently addeth for the comfort of sincere Beleevers, Nevertheless, The foundation of God standeth sure, having this seal, The Lord knoweth them that are his, where by foundation is not improbably understood, that decree of election which is unchangeable, and they who are his, that is, in a peculiar manner, as being chosen by him, are known to him, to wit, by a special knowledge, so as to take care of them, that they shall not make such a ship-wrack of their faith as to sink into perdition.

2 The Covenant which God hath made with the elect in Christ, doth not only promise a reward to them which continue, but the grace of continuance, and not onely the grace whereby they may continue (if they will) but that grace whereby they shall, at once bee both able and willing to continue; what can bee clearer to this purpose than that of God by the Prophet Jeremy, to the Elect Jews, and in them to all his chosen? I will make an everlasting covenant Jerem. 32. 40 with them, that I will not turn away from them to do them good, but I will put my fear into their hearts, that they [Page] shall not depart from me. Indeed these last words they shall not, are not directly according to the Hebrew, yet they expresse the sense, which can amount to no lesse than a certainty of the event, for since the grace of fear promised is a sufficient means of not departing, and the promise of putting his fear into them for that end, argueth, that it was his intention they should not depart, this event could not but infallibly be produced, in as much as Divine intention, seconded with sufficient means to produce the effect, cannot possibly miscarry.

2 In regard of Christ, the certain continuance of all the true members of the Church depends upon the energie of his death, and the efficacy of his intercession.

1 Though the design of Christs death was in some respect general, namely to purchase a possibility of Salvation for all, upon the conditions of faith and repentance, yet I doubt not to assert, that besides this, there was a particular design of his death, which was to purchase a certainty of Salvation by faith and repentance for some, to wit the elect, this being the most rational way of reconciling those Scriptures which doe enlarge Christs death to the whole world, with those that restrain it to his Church.

Indeed, if there be not some who shall be actually saved by Christs death, his death will be in vain: if there bee not some for whom Christ hath purchased more than a possibility of Salvation, upon condition, it is possible none should bee actually saved by it, especially if (as those who deny this peculiar intention affirm) the performing of the condition depends so on the liberty of our will, that notwithstanding the influence of grace, a man may chuse or refuse to doe it, for then it is as possible that every man may not beleeve, as that he may, and consequently it is possible no man may bee saved by Christs death, and so Christs death in vain, as to that which [Page] was its primary end, and consequently his intention frustrated; it remaineth then, that as Christ intended his death to be sufficient for all, so that it might bee efficient to some, in order to which it was necessary, that for those persons hee should purchase grace, yea not only grace, but perseverance in grace till they come to glory.

2 Among those many things for which Christ intercedeth with the Father in behalf of his members, this is not the least, that they may be preserved to his heavenly Kingdom, and to that end that the Holy Spirit may be conferd on them. That Prayer of Christ on earth is generally acknowledged as the summe of what he intercedeth for in Heaven, and if you peruse it, you shall finde him praying, not only for the Apostles, but all that shall beleeve Joh. 17. 11. 15. 20. 24. through their word, that the Father would keep them through his owne name, from the evil (to wit, of this world) so as they may be with him where he is (to wit in Heaven) and behold his glory. That promise which Christ made to his Disciples on earth, hee made good in Heaven, I will pray to the Father, and hee shall Joh. 14. 16. give you another Comforter, that hee may abide with you for ever; nor is this prayer made only for the Apostles, but for the whole Church, and every particular member, on whom by vertue of Christs intercession, the Spirit is in some measure bestowed, and that for this end, to bee an exhorter, a comforter, an instructer, an upholder of them in the way, till they come to the desired end; so that now put all together, since all sincere members of the Church are such, whom God hath freely predestinated to Salvation by Sanctification, and with whom he hath made a gracious Covenant in Christ to give them grace and glory; since they are a purchased people, for whom Christ hath given himself to redeeme them from all iniquity, to bring them to felicity and glory; to which end, as he once shed his bloud, so still hee maketh [Page] intercession for them, and communicateth his Spirit to them; well might the Apostle assert that, if they had been of us, they would no doubt have continued with us.

To apply this.

1 Doe we see any who having made (though never so glorious) profession of the truth, degenerate into blasphemous Heresies, and impieties, and utterly fall away, we need not fear to conclude, that they never were what they seemed to bee; if the seed which is cast into the ground doe not fructifie, we may safely inferre it is not the good ground; if the house fall through the violence of the storms, we may truly deny that it was ever built upon the rock; if when the wind of Persecution cometh, any Professors vanish by an utter Apostacy, wee may justly assert they were not Wheat, but Chaffe. It was our blessed Saviours plain assertion, If you continue in my word, Tentatio probat quia non sunt ex nobis quand [...] illis tentatio venerit velut occasione venti volant foras quia grana non erant. Aug. in loc. Nemo aestimer b [...]nos de Ecclesia posse discedere, Triticum non rapit ventu [...], nec arborem solida radice fundatam procella subvertit. Inanes paleae tempestate jactantur, invalidae arbores turbinis incursione evertu [...]tur, ex nobis exierunt sed non fuerint ex nobis, &c. Cypr. l de simplic. Praelat. then are you my Disciples indeed; whereby is implyed, that total and final Apostacy is an argument of Hypocrisie, and therefore whereas it it said, many of his Disciples went away from him, St. Austine saith, Discipuli appellan [...]ur, & tamen non erant verè discipuli; quia non manserunt in verbo ejus, secundum id quod ait, si manseritis in verbo meo verè discipuli mei estis, Though they were called Disciples, they were not so indeed, because they did not continue in Christs word, according to that in the Gospel, If you continue in my word, you are my Disciples indeed, in reference to which it is, that he saith a little after, Tune verò sunt quod appellantur, si manserint in eo propter quod [...]ic appellantur, then, and then only are they that which they are called, Christs Disciples, if they abide in that for which they are so called.

[Page]2 Let all true members of the Church rejoyce in this comfortable Doctrin; that phrase of St. Paul, The grace of God wherein wee stand, is taken notice of by S. Chrysostome, as very emphatical, [...], very aptly Ioh. 8. 31. 6. 54. it is said, wee stand, for the grace of God knoweth no limits, hath no end, and whereas earthly dignities are quickly lost, because the favour of Princes is changeable, yea, Aug. de Cor. et grat. c. 9. Rom. 5. 2 Chrysost. ibid. however, though none else, death will put a man out of the highest Office; by the Grace and Favour of God wee stand so fast, that nothing can wholly divest us of this glorious priviledge to bee a member of the Church. Herein it is that our estate by conversion, is far better than Adams by creation, hee indeed was in a state of perfect purity, but with all in a state of mutability, and though placed in Paradise, yet so as that hee might, nay, did forfeit it to the utter ejection of himself, and his Posterity; wee being through regeneration grafted into Christ, attain by his grace, though not exact innocency, yet a kinde of immutability, and are so planted in the garden of the Church, that wee cannot be plucked up.

This consideration is that which should inlarge our spiritual joy, but yet not diminish our prudential fear, and therefore wee should do well (according to the Psalmists advice) to rejoyce with trembling. It is notPsa. 2. 9 to bee denyed, but that this Doctrin being abused may become to some an occasion of security, but withall, it is onely so to them whom it concerneth not, the false, not the true members of the Church, and it is onely so, because mis-understood, not in its own nature. Indeed, were this the Doctrin, that they who are of the Church shall continue in it, though they live never so loosely, and go on in their sin impenitently, it would bee not onely an occasion, but a cause of presumptuous security, but the intent of this Doctrin is onely to assure those who are of the Church, that through the spirit of Christ, [Page] by the use of those means God affordeth, and exercise of those duties hee requireth, they shall bee so far preserved, as that either they shall not at all go out of, or if through the Enemies subtilty, and their own infirmitie, and inanimadvertency, they are seduced, they shall at length return by weeping-cross into the bosome of the Church, and what place is here left for sloth and negligence, for presumption and security?

1 The truth is, it is no easy matter, on good ground to assure our selves, that we are of the Church; many not only in others, but their own opinion are of the Church, and yet are not in reality, and if wee bee not indeed of the Church, wee cannot continue. In this respect that counsel of St. Paul is very needful, examine, prove your selves, whether you bee in the faith, use all diligence and2 Cor. 13. 5 faithfulnesse in searching out your spiritual estate.

2 If wee bee of the Church, wee are not so secured, but that wee may fall scandalously, and for a time go out from her communion; sad experience maketh it good at this day in many, who have wretchedly forsaken the truth, and the Church, for whose return wee pray, and of which wee are not altogether without hope, since wee trust, some of them are gone astray, not through wilfulnesse and contempt, but ignorance and weaknesse, and therefore not onely hee that thinketh hee standeth, but hee that doth stand, had need to take heed lest hee fall.

3 Finally, There is no assurance of continuance to the true members of the Church, but in the use of means; wee are kept by Gods power to salvation, but it is through faith, and so likewise through fear and watchfulnesse, and humility, and obedience, and prayer, and attending on the word, and Sacraments, and therefore they who are real Christians, will not dare to neglect their duty in a fond presumption of Gods upholding mercy.

The summe of all is, our first work▪ must bee to make it sure on good grounds, that wee are indeed members [Page] of the Church, being in some measure assured of that, our next care must bee to apply our selves to a conscientious use of all the waies and helps which may preserve us in it; and then though still wee must bee diffident in regard of our selves, as being conscious of our own impotency, yet in regard of God, wee may, wee ought to bee confident, that hee who hath begun his good work in us, will perfect it to the day of Jesus, and having effectually called us intoPhil. 1. 3 his Church militant, that he will mercifully conduct us to his Church triumphant.

2 Having dispatched the Negative, it now remaineth that wee proceed to the other way of removing the scandal taken at the Apostacy of these Antichrists, to wit, the affirmative, which assigneth the end, for which God permitted it, But they went out from us, that it might be manifested that they were not all of us.

These words, They went out from us, are not expressed in the Original, but are necessarily implyed, and therefore fitly supplyed by the Translator.

These words, They were not all of us, seeme to intimate, that some of these Antichrists who went out were of us, but the true sense of that clause will bee easily understood, if either according to the Hebrew manner of speaking, wee read non omnis, nullus, they were not all, that is, none of us, suitable to which, is that of St. Paul Rom. 3. 20. to the Romans▪ fetched from Davids Psalms, All flesh shall not bee justified▪ that is, no flesh; or if after, they, wee adde, who were among us▪ for so it amounts to this, that all who are joyned to the society, are not of the number of the faithful, and that they who were not so, might bee discovered, was the reason why God suffered them to go out. Congruous to this, is St. Austins gloss upon this text, intus cum sint, non ex nobis sunt, non tamen manifesti, sed exeundo manifestantur, whilst they were among us▪ they were not of us, but they were not manifested till they went out; so that by their going out, they did not so much fall [Page] away from what they were, as make known what they were not, and that they were far otherwise than what they seemed to be.

Indeed, there is a double manifestation which God aimeth at in permitting the Apostacy of Hypocrites.

1 The one of the sincere-hearted, that their integrity and constancy may the better appear; this S. Paul asserts, where hee saith, There must bee Heresies, that they which 1 Cor. 11. 19. are approved may bee made manifest. That Question of our Saviour to Peter, and the rest, Will you also go away? seemeth to intimate, that then when so many went from him, was a time of discovering what metal they were made of, and then their true-heartednesse to their master had an opportunity to show it self. Had it not been for those Heretical and Schismatical Apostates of Old, those Ancient Fathers, both of the Greek and Latine Church, had not been such illustrious stars in the firmament of the Church; were it not for those of our latter daies▪ and here among us, our Church would not have had so much to glory of her Cranmer, Latimer, Ridley, Jewel, Whitaker, Whitgift, and the rest, who were so famous in their Generation, for their magnanimity in maintaining the truth against Apostatical opposers.

2 The other of the false-hearted, who by going out shew themselves in their colours; This is that which divine Providence bringeth about for a double end.

1 For the shame of themselves, ut quod occultaverunt ingenium nudarent, so Lorinus, that their evil disposition, Lor. in loc. which before lay hid, may bee laid open to their disgrace; whilest these men are in the Church as gilded postes, painted sepulchers, whited walls, they seem beautiful, but when they go out, the gilt, and paint, and white, are as it were washed off, whereby their shameful rottenness appeareth, and according to S. Pauls phrase, Their folly is made manifest to all men. This is that2 Tim. 3. 9 which must fully bee accomplished at the last day, when [Page] the separation between the sheep and the goats, the Orthodox and the Here tick, godly and wicked, shall be most perspicuous; and shame shall cover the faces of all Apostates, Separatio perspicuè in die judicii futura est. Aug. but sometimes it is that which divine providence ordereth to fall out in this World, and that as for their greater ignominy: So

2 For the safety of others, ut à fidelibus vitari Dan in loc. Est. in loc. possint, so Estius; ne alios corrumpant, so Daneus; that being discovered they may bee avoided, and their infection prevented; whilest the wolf is covered with a sheep skin, hee is not so easily discerned, but when the skin is plucked over his ears, the true sheep can far better beware him.

To winde up this, learn wee hence,

1 To adore, admire, and extol the Wisdome, Mercy, and Justice of our God, in discovering Hypocrites by their Apostacy. It is that wee have so much the more reason to take notice of, because wee see it so much fulfilled in our daies. The times wee live in have been times of Tryal, God hath as it were by a fan winnowed us, whereby the chaffe is discovered, as by a winde shaken us, so that the rotten boughs, and fruit, fall off. How many, who whilest the Church had the reigns of government in her hands, embraced her doctrin, reverenced her Clergy, conformed to her discipline, have now made manifest, that though among, they were not of us? their factious schismatical spirits, which fear then bridled having now had an opportunity, show themselves openly. Oh let us blesse that divine providence which hath suffered it thus to be, as in justice to them for their detection, so in mercy to the Church for her purgation.

2 To beware how wee please our selves with hypocritical shows; Nemo diu ingenium abscondit, wee cannot long conceale our temper; though the Ape bee dressed up in a mans habit, it will upon any opportunity discover [Page] its apish nature, cito ad naturam ficta redierunt, what is feigned is forced, and cannot bee lasting; besides, it is the just judgement of God on all Hypocrites, sooner or later to discover them; they may for a time couzen men, but God cannot bee deceived, whilest yet they remain in the Church, they are known to him, as Judas was to Christ, and though hee wink at them for a time, yet in due time hee will pluck off their mask, and so order it, that they shall be made manifest: for so it fell out here with these Antichrists, who (saith the Apostle) went away from us, that it might be manifest they were not of us.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. 20, 21. VERS.20‘But yee have an unction from the holy One, and yee know all things.’21‘I have not written unto you, because yee know not the truth, but because ye know it, and that no lye is of the truth.’

IT is not unfitly observed, that in those colder and frosty Countries of the East, there are plenty of Beasts, which afford furrs to keep mens bodies warm; That in the beginning of the spring, when Serpents peep out of their holes, the ash puts forth, which is a present remedy against their sting and teeth: no lesse, yea, far more considerable is the care of God in reference to his Church, who as hee permits Heresies and Schismes to disturb her, so hee hath provided helps to perserve her. For this end hee hath appointed her his written word, as a sure canon, a safe guide, and an unerring rule; for this cause hee hath given some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, [Page] to build her up in the Orthodox faith. Finally, to this end, above all, he hath given her his holy Spirit, whose illuminating and sanctifying grace, is sufficient for her; of which it is our Apostle here mindeth the Christians.

But you have an unction from the holy One, &c.

In these two verses, we have two Generals.

A Remedy prescribed, or rather described against the Antichristian poyson, But you have an unction from the holy One, and know all things.

An Apology annexed, whereby an objection is prevented, which otherwise might have been made, I have not written unto you, because yee know not the truth, but because you know it, and that no lye is of the truth.

Begin wee with the Remedy, as it is set down in theGener. 1. twentieth verse; concerning which wee may take notice of four particulars.

The Quality, what it is, an unction.

The Community, whose it is, you have an unction.

The Originality, whence it is, from the Holy One.

The efficacy, what it doth, and you know all things.

If you please to reduce the four to three, take notice of,

The Nature of the Antidote, it is an unction.

The Author of it, who is called the Holy One.

The worth of it, by it wee know all things.

Once more, reduce the three to two, and then here is observable,

Doni collatio, A gift conferred, You have an unction from the Holy One.

Beneficii illatio, A benefit inferred, and you know all things.

In the handling of the former of these, wee shall considerPart. 1 these three things.

The matter, or thing given, an unction.

The Recipients, to whom it is given, you have.

The Donor, by whom it is given, the Holy One.

[Page]1 The thing given as an Antidote or remedy against the poyson of Antichristian Doctrin, is an Ʋnction; A Metaphorical and allusive expression. Annoynting most properly is with oyl, or else with Oyntments, in which usually oyl is the chief ingredient; but metaphorically annoynting is with the Spirit, which is as oyl and oyntment. Thus wee finde the Prophet saying, concerning himself literally, and Christ mystically, The Spirit of Isa. 61. 1. the Lord is upon me, because the Lord hath annoynted me, to wit, with his Spirit; more plainly the Apostle Peter, Acts 10. 48 God annoynted Jesus of Nazareth with the Holy Ghost; and St. Paul sufficiently intimateth it, when hee saith2 Cor. 1. 21, 22 concerning Christians, God hath annoynted, and sealed us, and given us the earnest of his Spirit in our hearts, the Spirit being as the earnest, so the seal and the oyntment: and accordingly the generality of Expositors doe here interpret the Spirit of God, with his gifts and graces to be this Unction. St. Austine among many others is expresse,Aug. in Loc. Unctio spiritualis ipse spiritus sanctus, the Spirit of God is the spiritual unction. And accordingly this is one of the titles which are given to the Holy Ghost in that Divine Hymn,

The Fountain, and the lively Spring, of joy celestial,

The Fire so bright, the Love so clear, and Unction spiritual.

That the fragrancy of this Metaphor may the better appear, give me leave to break the Box, and let you see how fitly it is applicable to the blessed Spirit; to this end it will not be amisse to confider the Properties, and the Uses of oyl and oyntment.

1 There are three eminent properties of oyl, which fully agree to the Holy Ghost, Purity, Permanency, and Excellency▪

1 Oyl is of such a nature as that it will hardly mingle [Page] with other Liquors, and whatsoever liquor you mixe it with, it still is uppermost. In this a fit embleme of the Spirit, especially in respect of its sanctifying grace, which will not mixe it self with any sin, and where-ever it is, keepeth corruption under. Indeed wine and water will easily incorporate, but oyl will not; natural and acquired habits may consist with the predominancy of some lust, and therefore it is, that acutenesse of wit, strength of memory, depth of judgement, readinesse of elocution, skill in Arts and Sciences, and such like excellencies are to be found in wicked men, but those Spiritual infused habits of grace will not admit the dominion of any sin, so that though sin still remain, yet it doth not, cannot rule in the regenerate.

2 Oyl is of a lasting durance, it is not as the water, evaporated by the scorching heat, or congealed by the freezing cold; whereby is shadowed the perpetuity of the Spirits renewing grace, notwithstanding the heat of persecution, and the cold of temptation; The hypocrites fruit withereth, when the Sun scorcheth; like the standing Pool, he is dry in the heat of Summer, his courage faileth, grace decayeth; whereas the true Christian retaineth his integrity in the worst adversity; when the Northern wind of Diabolical temptation bloweth upon an Hypocrite, his zeal cooleth, his grace freezeth; whereas sanctifying grace in the heart of the regenerate keepeth its vertue.

3 Oyl is of great worth, it is reckoned up as one of those choise blessings which God confer'd upon Israel, I gave her Corn, and Wine, and Oyl, and multiplied her Ezek. 16. 19 silver and gold; it was one of the precious things in Hezekiahs Treasury which he shewed to the King of Babylons messenger, The Silver, the Gold, the Spices, and Esa▪ 39. 2 the precious Oyntment, where it is observable, that besides it is numbred among the precious things, it hath also the Epithite of precious in particular annexed to it▪ [Page] as also by Salomon, where he saith, A good name is better than precious oyntment. But surely as there the Wise man preferres a good name, so much more is the Spirit and his grace to be preferred before it, [...], saith the Greek Father; In very deed the holy Spirit is a precious thing; this Oyl is invaluable, thisCy [...]. catech. 16. Jewel incomparable, and if the Soul which dwelleth in our bodies be more worth than an whole world, this Spirit which dwelleth in our souls must needs be of an infinite and transcendent value.

2 Besides these properties, there is a double use of oyl, to wit, for eating, and annointing, and the operation of oyl in both these uses, aptly sets forth the Spirits efficacy.

1 Oyle, being eaten is sweet to the palate, and thereforeEzek. 16. 13 manna, for its pleasant taste, is compared to it; wholesome and nourishing to the body, and therefore joynedNumb 11. 8 1 King. 17. 12 with fine flour and honey; it was by meal and oyle, that the widow was preserved alive in famine: besides, it helpeth digestion of other meats, and therefore it is eaten with raw herbs, and such like cool things; nay, more than so, though a man have swallowed poyson, being taken into the stomack, it will expell it, and preserve the body from death. All which are true of the Spirits graces, by which wee are enabled to digest the word of God, not only its promises, but threatnings, the poyson of sin is expelled out of the heart, so far as it shall not hurt us, our spiritual taste is delighted, yea, our soul is nourished to eternal life.

2 But I must remember the Word in my text is unction, and therefore it is most suitable to consider Oyl, as it is of use in annointing, and thus the Parallel will hold in several respects, some whereof are more general, and others more special, both very significant to our present purpose.

1 The more general uses of annointing with Oyle, are these six.

[Page]1 Annointing wounds with Oyle healeth them, upon which account the Samaritan poured in, as wine for cleansing, soLuk. 10. 25. Oyle for healing the wounded man; nothing more frequently used by Apothecaries and Chirurgions, than oyles, and oyntments: This is the Spirits efficacy, who is therefore called the comforter, viz. against all those disquietments, which unsettle the minde, and wound the Conscience. The Prophet Isaiah, speaking in the personIsa. 61. 3. of Christ, saith, The Spirit of the Lord was upon him, to heal the broken-hearted; indeed, in regard of the wicked, hee is a reprover, to wound, but in regard of the weak, hee is a comforter, to heal.

2 Annointing tumours with Oyle softeneth them; to this, the Prophet alludeth, where speaking of the diseases ofIsa. 1. 6▪ Israels Common-wealth, hee saith, They have not been mollified with oyntment: This is the Spirits operation, to soften the obdurate, and proud sinner, and therefore when Almighty God promiseth to take away the stony-heart, andEzek. 36. 26, 27 give an heart of flesh, he presently addeth, I will put my Spirit within you.

3 Annointing the joynts with oile suppleth them, whereby they are nimble and active; for which cause it is, that Runners and Wrastlers, were used to annoint themselves before hand: Thus doth the Spirit by his graces, strengthen us with all might, to run the way of Gods Commandements, Psal. 51. 9 and to wrastle with our Corruptions. It is the prayer of David, Establish mee with thy free Spirit, whom hee calls by that Epithite, no doubt, for this reason, because it is the Spirits work to set us free from the setters of sin. Upon the same account, hee is called by the Prophet, the Spirit of strength, and by the Apostle, the Spirit of Life, Isa 11. 2. Rom▪ 8. 2 in as much as hee strengthens us in our Christian race, and quickens us to spiritual performances, unctio spiritualis gratiae adjuvat infirmitatem nostram, saith the Latine Bern. Father, the oyntment of the Spirits grace helpeth the weaknesse of our flesh, and the Greek Father aptly, wee [Page] are inabled, not onely to do, but to suffer, [...], by the efficacy of the Holy Ghost. Cyr. Cat 16

4 Annointing the face with Oyle, puts as it were a gloss and beauty on it; of this the Psalmist taketh notice, wherePsal. 104. 15 Ruth 3. 3 hee saith, Oyle to cause the face to shine; Naomi bids Ruth, before shee went to Boaz, to annoint her self; and those virgins which were prepared for the Persian King, didEsth. 2. 12 use Oyle of myrrhe, which hath an abstersive vertue, getting wrinkles out of the skin, and beautifying the face: so doth the Spirit by his graces, put a beauty upon the soul, whereby it becommeth amiable in Gods eies; Thou Cant. 1. 15 art fair (saith Christ of his Spouse) which as it is true chiefly in regard of his imputed, so secondarily, in regard of the Spirits imparted righteousness. All the wrinkles of sin spots of the soul, are in part, and shall bee fully done away by this oyntment, which can turn Ethiopians into Nazarites.

5 Annointing the body, especially the head with Oyle, is a great refreshment, in as much as it maketh way for the emission of noxious vapours, and the free passage of the Spirits. There are three qualities of oyle, laevor, nitor, odor, a smoothnesse to the touch, brightnesse to the sight, fragrancy to the smell, and so gratifying the senses, it must needs cause delight to those who are annointed with it. Upon this account, do doubt it was used in feasts and banquets; so much David intimateth, when hee joynethPsal. 23. 5 annointing his head, with preparing his table; and our Saviour, Mat. 6. 17 when hee joyneth washing the face, and annointing the Head. To this Solomon alludeth, when perswadingEccl. [...]. 8 to a chearful life hee saith, Let thy head want no oyntment; and the Prophet Amos, when describing the jollity ofAmos 6. 6 those Epicures, hee saith, They annoint themselves with the chief oyntments: to which agreeth that of wisdome, Wisd. 2. 7. Come, let us fill our selves with wine and oyntment. How fitly doth this represent the Spirits unction, which alone can rejoyce and exhilarate the soul? for this reason it is, that thePsal. 45. 7 [Page] Holy Ghost is called the Oyle of Gladnesse, and joy is called the Joy of the Holy Ghost, and is reckoned up asRom 14. 17 Gal 5. 22 one of the fruits of the Spirit; that joy which doth not proceed from him, is a worldly madnesse, not true joy; the heart cannot bee really merry, till it is annointed with the grace and comfort of the Spirit.

6 Lastly, and most suitably to the text in hand, Annointing the eies cleareth them, so much is intimated in the Counsel of Christ to the Laodicean Church, annoint Rev. 3. 17 thine eies with eie-salve, that thou maiest see: so doth this spiritual unction inable the minde to discern spiritual objects; and whereas other ointments may help the dimme sight, this opens the blinde eies; this is that which is illustrated by the penetrating vertue of oile, when applyed to any part of the body, which is by opening the pores; what other is the Spirits illumination, but a sacred penetration, by opening the understanding? To this purpose is that allusion concerning Oile, that it feedeth the Lamp, and so maintaineth the light, which otherwise would go out, for which reason, Oile was prepared for the Light of theExod. 25. 6. Sanctuary: Thus doth the blessed Spirit, first cause (which Oil cannot do) and then preserve a Divine light, in the Soul, to guide its feet into the way of peace. Wee finde in the Ancient Hieroglyphicks, the Olive to have been an embleme of Wisdome, true Wisdome is from above, and drops down from that Olive tree, the sacred Spirit. In one word, as the Dove bringing an Olive-branch to Noah, assured him that the waters were abated; So the Spirit bringing an Olive-branch of peace to the Soul, enableth it to know, that the waters of Gods wrath are abated, than which, no knowledge more desirable.

2 The more special use of annointing with Oile, is for the consecration, or setting persons apart for some eminent office; more particularly, there were three Offices to which men were with Oile annointed, to wit, that of a King, a Priest, and a Prophet. We read in the Ceremonial Exod. 29. 7 [Page] Law, of an Oile, which by Gods direction, was first to bee made, and then poured on Aaron, and his Sons the Priests; it was the command of God to Samuel, that hee1 Sam▪ 15. 1 should take an horn of Oile, and annoint David King, The like Ceremony wee finde used in Solomons inauguration, 1 King. 19. 16. God bid Elijah, to annoint Elisha the Son of Shaphat to be Prophet in his room. To this practice Calvin conceiveth thatCalv. in loc. the Apostle alludeth in this place; Indeed, by this unction it is, that wee are consecrated Kings, to captivate our lusts, moderate our Passions, and order our conversations; Priests, to keep our selves unspotted of the World, to sacrifize our bestiallusts, and to offer up prayers and praises to God; finally▪ (and most congruously, to our Apostles scope) Prophets, to understand in some measure the spiritual mysteries of salvation.

What now remaineth for the closing of this particular, but that wee look upon this word Unction, as a word of Security, of Humility, of Dignity, of Hilarity, of Faelicity, and of Duty?

It is a word

1 Of Securitie. Indeed, that is the design of our Apostle, to point out to us, what is our best safeguard against the blows, refuge from the storm, & antidote against the poyson, especially, of Hereticks and heresies, so much the adversative particle, But, intimateth, that this Unction is opposed as a preservative against heresie. That Promise of God to his People, concerning the Assyrian, his burden shall bee taken from thy shoulder, and his yoak from Isa. 10. 27 off thy neck, because of the annointing, is no less true of this Unction, by which our necks are freed from the yoak of destroying errours. Warriours of Old, that they might make their Armour glister, and render themselves formidable to their enemies, used to annoint it with Oile, to this the Prophet alludeth, where hee saith, Arise you Princes, and annoint the shield. LoeIsa. 21. 5▪ here an annointing, which is our shield, whereby wee become [Page] terrible to Satan and his instruments; so that in vain do Antichrists set themselves against those who are guarded with this unction.

2 Of humility, letting us see what wee are, in, and of ourselves, how hard our hearts, dead our affections, blind our uderstandings, how destitute of grace and peace, and joy, yea, all heavenly good; else what need were there of this Unction, to soften, enlighten, and inliven us? The truthis, as the box hath no fragrancy in it self, but what it receiveth from the Ointment that is in it, no more have wee any excellency, but what wee receive from the Spirit; Abrahams faith, Solomons Wisdome, Jobs Patience, Davids Zeal, Noahs Obedience, were all but as so many drops of this Oile; and therefore let us learn to bee vile in our own eies, taking nothing to our selves, but ignorance, and f [...]lly, and wickednesse.

3 Of dignity. Glorious things are spoken of beleevers by the Apostle Peter, where he saith, They are a chosen Generation, 1 Pet. 2. 9 a Royal Priesthood, an holy Nation, a peculiar people, and these priviledges they partake of by vertue of this unction. Greater honour there cannot bee, than those of Royalty and Priesthood; Kings are honourable, and Priests are venerable, Kings are the greatest of men, Priests are men of God; such honour have all they to whom this sacred Unction is given. Wicked men have low thoughts of beleevers, it is because they perceive not this Unction; but it matters not to bee despicable in the worlds, whilest wee are honourable in Gods eies.

4 Of Hilarity. Indeed this Oile is called by the Psalmist, The Oile of gladnesse, in as much as it fills the heart with spiritual joy. There is as Bellarmine well observeth, an Oile of Sadnesse, which is used at Funerals, Bel. cone. 31. and there is an Oile of gladnesse, which is used at Festivals, and to this is the Spirit compared; none are more chearful in all conditions, than the annointed ones; this oile so mitigateth the asperity of affliction, that those who [Page] have it are exceeding joyful in all their tribulations, in which respect St. Jerom saith excellently, Multi vident Bernard. crucem nostram, sed non vident unctionem nostram, Many see our affliction, but not our unction, our troubles, but not our comforts, our tribulation, but not our consolation, which far exceeds them.

5 Of Felicity. Indeed as the annoynting of David by Samuel assured him of the possession of the Crown and Kingdom in due time, so doth this Unction ascertain all beleevers of the Kingdom, which was prepared for them from the beginning of the world; to this purpose it is, that the Spirit which here is called the Unction, is elsewhere by St. Paul stiled the earnest of our inheritance, and asEph. 1. 13. receiving the earnest entituleth to the inheritance, so doth the receiving of the Spirit, Thus by what we have, wee conclude what wee shall have, and the participation of the Unction giveth a firme expectance of the Coronation.

6 Of Duty, which lyeth in two things.

1 Making use of this Unction for those choyse and excellent ends to which it is designed. It is not the oyntment in the bon, but applied to the part, which becometh effectual, what will the most precious unguent avail him that hath it, but doth not use it? oh therefore Christians be wise to improve this Unction to the best advantage. When then at any time we feel our Consciences wounded, our spirits dejected, have recourse to this unction for benefit and comfort, if, as oh how oft, thou perceivest in thy self an bardnesse, and dulnesse, rendring thee unprofitable under the means of grace, and unfit for holy services, make use of this Unction to soften and quicken thee.

2 Walking worthy of, and answerably to this Unction. It is an undoubted truth, where much is received, much is expected, the greater helps are afforded, the greater performances are required; God looketh for more from them to whom he hath given his written [Page] word, than from those who have only the light of Nature, and he looketh for yet farre more from them to whom he giveth an internal Ʋnction, than those who have only an external Revelation, and therefore as St. Paul exhorts the Thessalonians, to walk worthy of their 1 Thes. 4. 1 high and heavenly calling, so let me exhort Christians, to walk worthy of this high and heavenly Unction; and so much for the matter of the gift; passe we on to

2 The Recipients of this gift, in the pronoun You, not only we Apostles, but you Christians, and so this appeareth to be a priviledge belonging to all that are effectually called to Christianity. It is St. Pauls universal negative, If any man have not the Spirit of Christ, he is Rom, 8. 9. none of his, in which is included that universal Affirmative, All that are Christs have his spirit.

To open this briefly, you must distinguish,

1 Between the miraculous and the gracious Unction; some Expositors conceive our Apostle here referres to that Unction of the Apostles in the day of Pentecost with extraordinary gifts, whereby the truth of Evangelical Doctrin was confirmed: but had this been his meaning, hee should rather have said, wee have an Unction; for though the sent and perfume of that Unction filled the whole Church, and so it was for the benefit of all Christians, establishing them in the faith, yet the oyl it self was poured upon the Apostles, and therefore that sense of that phrase seemeth much strained, You have an Unction, that is, we have an unction for your good. It is true. that in the Primitive times the miraculous Unction was not only conferr'd upon the Apostles, but upon many Christians, but yet since our Apostle affirmeth it indefinitely of those to whom he wrote, I rather conceive that here he intends that Unction of illuminating and sanctifiing grace, which every Christian is partaker of, and by which he is enabled to know, and beleeve to salvation▪ for though every beleever is not annoynted with the Holy [Page] Ghost and power, yet hee is annoynted with the Holy Ghost and grace.

2 Between the possession and the manifestation of this Unction; it is one thing to have it, and another to know we have it; there may be a presence of the Spirit, and yet not a sense of that presence; a man may have a treasure in his field, and not know it; all Christians have this Unction from their first conversion, though perhaps they are not presently apprehensive of its vertue and operation.

3 Between the droppings, and the pourings out of this unction; it is one thing to have the Spirit, and another to be filled with the Spirit. This Unction is variously distributed, to some in a greater, to others, in a lesser, but to all Christians in some measure; it is not for every Christian like St. Stephen, to bee filled with the Holy Ghost, andActs 6. 8 yet there is no Christian of whom it can bee said, as St. Jude of those false teachers, not having the Spirit. Jude 19.

To wind it up, if we pretend to Christianity, where is our Ʋnction? where are the vertues and efficacies of our Unction? The Holy Ghost who is here called an Unction, is elsewhere compared to a seal, and as men use to set their seals on their own wares, so doth God his Spirit upon them that are his. Oh let this bee the chief of our desires and endeavours, that God would make us his sealed, his annoynted ones, and whilst others count it their happinesse when they can say, we have Lands, and Houses, and riches▪ wee have Swords, and Scepters, and Robes; we have Dainties, and Musick, and all sort of delights; let us esteem it our blisse, and make it the height of our ambition to say, we have an unction; and so much for that.

3▪ The last particular remaining to be discussed in this General, is the Donor of this gift, namely the holy one. By which some understand the third Person in the sacred Trinity, to whom this character so fitly agreeth, that he [Page] is usually set forth by this title, the Holy Ghost; but the Scripture phrase is not annoynting from, but with the Holy Ghost, by which is intimated, that the Holy Ghost is the unguent itself, and therefore it is more rational to understand [...] Interpretor de Christ [...]. Dan. Grot. by the Holy one, Christ, from whom it is wee have the unction of his Spirit; so that in the handling of this part, I shall first give you an account how fitly and fully it agreeth to Christ, and then reflect upon the unction, how justly it is affirmed to be from Christ.

1 It would not be passed by, that the Apostle mentioning Christ, describeth him by holinesse, it is the title by which he characterizeth himself in the beginning of his Epistle to the Church of Philadelphia, These things saith Revel. 3. 7 he that is holy; and that he spake no more than truth of himself, you may hear the same from the mouth of his, and our grand Adversary the Devil, I know thee who thot [...] art, the holy one of God. Our Apostle here sets it downMark 1. 24 very emphatically, The Holy one, that is, singularly, eminently, perfectly holy, or in Daniels phrase, the holy of holies, which our Translators fitly render by the superlative Dan. 9. 24 degree, the most holy one; look, as a little before the Devil is called The wicked one, because hee is extreamly wicked, so Christ is called the Holy one, as being transcendently holy.

It is that which is true of Christ in reference to both his Natures, as God, and as Man.

1 Holinesse is the inseparable property of a Deity, it is as it were the excellency and perfection of the God-head, and Crown of all the Attributes; now Christ is Gods own Son, to whom hee communicateth himself, and so this holinesse. The Angels in Isaiah, and the Beasts in the Revelation, Isa. 6. 3 Revel. 4. 5 Vide Damasc. de Orth [...]d. fide. l. 3. c. 10 giving glory to God, three times iterate, Holy, Holy, Holy; with reference, as some conceive, to all the three Persons, Holy Father, Holy Son, and Holy Spirit, and thus Christ, as God, is holy in his Nature, in his Decrees, in his Word and Works, and eternally holy in all he [Page] is and willeth, he saith and doth, according to that of the Psalmist, He is holy in all his works. Psal 141. 17

2 As man, he is the holy one, and that both in respect of his conception, and conversation.

1 His conception was holy, because of the Holy Ghost, who over-shadowed the Virgin, purifying that part of her substance of which Christ was born, whereby hee was free from all that corruption which is by Adam propagated to his posterity. To this probably referrs that phrase, the holy childe Jesus, and certainly that of the Angel toActs 4. 23. the Virgin, The Holy Ghost shall come upon thee, and the power of the Highest shall over-shadow thee, therefore the holy Luke 1. 35 thing which shall be born of thee shall be called the Son of God. True it is, Christ took upon him the reality of frail flesh, but only the likenesse of sinful flesh, and though he assumed our natural, yet not our vitious defects.

2 His conversation was holy. Indeed how could any impure stream flow from so pure a spring? his nature being holy, his life could not be unholy, and there being an exact integrity in the one, there must needs be a spotless innocency in the other; on the one hand he was to bee a pattern of holinesse, after whose copy all Christians are to write, good reason it should be exact without the least blot; on the other hand, he was to be a sacrifice for sin, which he could not have been, if hee had not been without sin, and therefore it behoved him to fulfill all righteousnesse, by a full conformity to that exact rule of Gods Law.

Nor is he only Holy, but the Holy one, in respect of both his Natures.

1 In regard of his Divine Nature, in as much as he is essentially, infinitely, originally, and immutably Holy; essentially, because his holiness is not an accident to him, but his very essence; infinitely, because his holiness is not only without imperfection, but limitation, originally, because his holiness is from himself, & he is the cause of all holinesse in the [Page] Creature; immutably, because it is altogether impossible he should cease to be holy, for then he must cease to bee1 Sam 2. 6 God; well might Hannah say, None holy as the Lord; and indeed this phrase is most properly verified of him in this regard; for as Aristotle, though he call other things good, yet when he speaketh of the chief good, he calleth it by way of eminency [...], The Good; so though the Creature may bee said to bee holy, yet [...] The holy one, most properly belongs to God, though yet

Secondarily, and in a comparative sense, not only with all other men, but Angels, Christ in respect of his Humane nature is the Holy one, and that upon a double account.

The one, because the holinesse of his Humane nature farre surpasseth that which is in any other creature, and that in as much as it was presently to bee united with the God-head, and if some measure of holinesse bee required in all that approach God, how unmeasurable and perfect must be that holinesse of Christs Humane nature, which is united with God, and in whom the fulnesse of the Godhead dwelleth bodily?

The other, because, whereas all other Creatures have holinesse only for themselves, and cannot convey it to others, Aug. adv. Pelag. in which respect St. Austine saith of holy Parents, they beget their children, Non è principiis novitatis, sed è reliquiis vetustatis, not from the principles of the new man, but the remainders of the old man, and so cannot communicate their holinesse to their children; Christ is a Son of righteousnesse, imparting holinesse to his Church; a root of holinesse (as the first Adam was of wickednesse) giving the sap of grace to all his branches, in which regard St. Paul saith expresly, he is made to us of God sanctification.

O then let us learn to magnifie Christ in and for his holinesse. That phrase in Moses his Hymn, Who is like to thee O Lord, glorious in holinesse, what doth it intimate, but [Page] that holinesse calls for glory and praise? Worthy then is he who is the holy one to bee honoured and adored by us. That expression of the Psalmist, Holy and reverent is his name, plainly teacheth us, that sanctity calls for reverence; oh let us reverence the Person, and hallow the name of Christ, because he is the holy one; what the Romanists doe parasitically to the Pope, Christs pretended Vicar, calling him superlatively, Most Holy Father, and abstractively, his Holinesse, that we need not fear to doe Religiously to Christ himself.

And since we call our selves Christians, oh let us account our selves engaged to the study and exercise of holinesse; it is St. Peters reasoning, since hee which hath 1 Pet. 1. 15 called you is holy; nor is the argument lesse valid, Hee by whose name you are called, is holy, be you holy in all manner of conversation, because it is written, Be you holy for I am holy. How unsuitable are unholy members to an holy head? and therefore how abominable must prophane Christians be to this Holy Jesus? certainly the Holy one is of purer eyes than to behold iniquity (to wit, without fury) in any, and much lesse in his own followers; andLevit. 10. 3 as Moses saith, God will bee sanctified in those who draw nigh to him, so let me tell you, Christ will bee sanctified by those who professe his name, and therefore either disclaim Christianity, or embrace sanctity, that you may be in some measure like him, who is here stiled, The Holy one.

2 Having given you this view of the title by which Christ is called, be pleased now to look upon this person so called, as he is affirmed to bee the donor of the Ʋnction, for so the text runs, You have an unction from the holy one, that is, from Christ.

It is that which is true of Christ in a double causality. 1 Meritorious, in as much as hee was at the cost to purchase this unction, and that at no lesse a rate than his own bloud; the Apostle Paul speaking of Christ saith, [Page] not only that in him wee have redemption through his bloud; but a little after, in whom you were s [...]aled with Ephes. 1. 9, 10 that holy Spirit of promise, the donation of the Spirit being one of those precious benefits which Christs death hath procured for us.

2 Efficient, in as much as having on the Crosse purchased this Unction for us, he rose from the grave, and went up into Heaven, for this cause among others, that he might actually conferre it on us. It is said, there was in Rome, at the day of Christs birth, a Fountain of Oyl which sprang forth; sure I am▪ this Unction of the Spirit is given to Christ, not only for himself, but his Church; and as the Oyntment trickled down from Aarons head toPsal. 133. 3 the very skirts of his garment, so the oyl of the Spirit is diffused from Christ to all his members. Those two Olive branches mentioned by the Prophet Zachary, areZach. 4. 12 by some expounded of Christ his two Natures, and of them it is said, they empty the golden oyl out of themselves, to note that communicative influence from Christ to the Christian, whereby he partaketh of this unction. It Colos. 1. 17 pleased the Father (saith the Apostle) that in him should all fulnesse dwell, not only plenitudo abundantiae, but redundantiae, vasis, but fontis, an abundant fulnesse, as in a vessel filled up to the brim, but a redundant fulnesse, as in a fountain, whose streams make glad the City of God. Thus, as it is saidPsal. 68. 20 in the Psalms, he received gifts, so in the Epistle, hee gave gifts, intimating, that he received gifts, not only for himself, Ephes. 4. 10 but his Church; that as he received from his Father the Spirit without measure, so we might receive from him the Spirit by measure; no wonder if the Spirit be called in Scripture, the Spirit of Christ, and the Spirit of Christ Jesus, and the Spirit of the Lord.

If any shall ask why the Apostle did not say, you have an unction from him, or from Christ, but from the 2 Cor. 3. 17 Phil. 1. 19 Rom. 8. 9 Holy one; the answer may probably bee returned, that it is to intimate the nature of this unction, which is an [Page] holy oyntment, and for that end it is chiefly given by Christ, namely for the renewing and sanctifying of our natures; that as the oyntment which God appointed to be made by Moses did sanctifie the things, and persons, which were annoynted with it, so doth this unction confer holiness on those to whom it is given, upon which account it is called, the Spirit of holinesse; and thus it is universally given to all beleevers, for the preserving them, both from sin, and errour.

To end this point, and so this discourse. You who are Christians only in name, and want this Unction; you who are Christians indeed, and would have this Unction more abundantly, learn whither to repair for it. It isExo. 30. 26. 29 our Saviours advice to the Laodicean Church, and in her to all Christians, I counsel thee to buy of mee, this choyse commodity is no where else to be had, and though it cost him dear, yet he sells it us cheap, our buying is only begging, our paying praying; and therefore acknowledging, as all our comfort to be in him, so grace to be from him, let us continually depend on him, earnestly seek to him, that as he hath shed his bloud for us, so he would shed his Spirit on us.

Amen.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 20.‘But yee have an unction from the holy One, and yee know all things.’

THE Christian Religion, as it imposeth difficult precepts, so it proposeth pretious pr [...] mises, and though it put the Professors of it upon frequent dangers, yet it withall assureth them of glorious priviledges. Among those many Promises and Priviledges, none of more special concernment than this of the Holy Unction, the Spirits Donation by which wee are enabled to all duty, and confirmed against all perils. There are two things especially, by which the Christian Church, and her members are endangered, namely, violent Persecutions, and virulent Heresies, these corrupt our mindes, those perplex our hearts, these cheat us of, those affright us out of truth; but this spiritual Unction is both our consolation and illumination, the latter of which it is that our Apostle acquaints us with in the Text, But you have, &c.

[Page]The second part of this verse, is that which I am now to handle, namely, Beneficii illatio, the Benefit conferr'd on all true Christians, by vertue of this Unction, as it is set down in those words, And you know all things. For the fuller discussion whereof, bee pleased to consider it both absolutely and relatively, inclusively and exclusively; by the one wee shall see the Nature of the benefit, wherein it consists, how far it reacheth, and by the other, its Original whence it floweth, and on what it dependeth, namely, the Holy unction.

1 Begin wee with the absolute consideration of the benefit, and inquire what is involved in this, You know all things. There is some little difference in the reading of one word in this clause, which would not bee omitted,Syr. The Syriack reads it as if it were [...], you know all men, and so the benefit here intended, is that which is called by S. Paul, discerning of spirits, [...], saith Theophilact, 1 Cor 12. 10. Vide Theoph. ibid. [...], that is, to know who is spiritual, and who is not, who is a Prophet, and who is a deceiver; nor is this reading here unsuitable▪ because the Apostle just before speaketh of Antichrists, between whom and the Orthodox S. John might look upon the Christians, to whom hee wrote, as able to judge. Now this gift in the primitive times was double, The one more special, onely conferred by the Spirits extraordinary unction upon some eminent persons, whereby they were able to dive into the very hearts of men, and could positively conclude them (as the Apostle Peter did Simon Magus)Act. 8. [...]3 to bee in the gall of bitternesse, and bond of iniquity, notwithstanding their fair professions, and specious pretences. The other more general, and to which all Christians by vertue of this unction were enabled, namely, to know all men by their fruits, according to that rule our Saviour giveth concerning false Teachers, who beingMat 7. 16. ravenous Wolves, came in sheeps clothing, by their fruits, [Page] (that is, by their works and conversation) or rather by their fruits, (that is, by their doctrins and positions) you shall know them. A gift, which if every Christian might not in some measure attain to, that counsel of trying the spirits, which our Apostle giveth in this very Epistle, would bee in vain.

But the Greek Lection is our best rule, which is [...], and accordingly our English version is most genuine, you know all things; for the fuller opening of which, take notice of the extent of the Object, All things, and the intent of the Act, You know.

1 Begin wee with the extent of the object, and this is set down in a word of the utmost latitude, all things, but yet a limitation must bee annexed to this latitude, and this universal particle restrained. It is the observation of aDr. Donne. Learned Divine, that God admits into his own names and attributes, that addition of universality, omne, as though hee would especially bee known by that; thus he is said to bee omnipresent, omnisussicient, omnipotent, and omniscient; and indeed as an ubiquitary existence, illimited fulnesse, infinite power; so an universal knowledge is reciprocal with the Deity, and therefore incommunicable to any creature, so that though there be not expressed, yet it must bee supplied, a qualifying word. They are quaedam omnia, some certain all things, which Christians do know by vertue of this unction.

More particularly, there is a threefold limitation of this all things.

1 All divine things. We are not to imagine that this unction maketh all Christians acquainted with the secrets of Nature, Mysteries of Trades, Axiomes of Arts, Idioms of Languages, for then every Christian should bee an Orator, Philosopher, Artificer, expert in all manner of knowledge. Indeed, if the Spirit pleased, hee could inspire such a knowledge into the minds of beleevers, and wee finde particular instances of those to whom he hath [Page] extraordinarily given knowledge in humane things, when it hath been in subserviency to some divine ends. So Bezaleel is said to bee filled with the Spirit, and skilled to doExod. 31. 3 the work of the Sanctuary, thus the illiterate fisher-men were furnisht with the gift of tongues, to speak to the people in their several Languages, the mysteries of the Gospel; but yet this is not the Spirits ordinary way, who leaveth humane knowledge to the acquisition of humane industry, and consequently it is onely the knowledge of divine things, which is here meant.

2 All divine things revealed. That speech of Moses, secret things belong to God, revealed things to us and to our Deut. 29. 29 children, plainly intimateth, that there are some things which God in wisdome keepeth hid from the sons of men; and as hee in Plutarch, answered the man which asked him, why his basket was covered? because he should not look into it; so hath God therefore concealed those things, that wee should not pry into them. It was the fault of our first Parents, that they desired to know more than God would have them; as wee do not, so wee must not desire to know hidden mysteries. Indeed, the Psalmists expression is, The secret of the Lord is with them that Psal. 2 [...] ▪ [...]3 fear him, but what that secret is, appeareth in the very next verse, hee will show them his Covenant, which is revealed in his word, and is onely secret, because hid from them that perish. True it is, where this unction is extraordinarily conferred upon Prophets and Apostles, they have been so inspired, as to discern, and accordingly to utter strange things, such as were to come to pass many ages after, but still the ordinary influence of this unction enableth only to know those things which God hath revealed in his word.

3 All Divine things revealed, that are necessary to bee known, Omnia necessaria cognoscendis antichristis, et cavendis illorum insidiis, so Beza and Grotius, All things necessary Beza in loc. Grot. in loc. for discovering these Antichrists, and avoiding their [Page] snares; Omnia quae ad salutem pertinent▪ so Bernard and Ferus, All things which are necessary to salvation. We areFer. in loc. Bern. Serm. 2. de pentecost. not to imagine, that this unction inlightneth every Christian to understand the whole Scripture, so far as to interpret its dark sentences, aenigmatical phrases, abstruse prophecies; but [...]o far as is needful in order to preserve us from damnable Heresies, and the attaining of eternal salvation, this Unction enableth to apprehend the will of God, revealed in his word.

With these limitations, wee may very well enlarge the all things, to God, Christ, our Selves, Sin, Satan, the Law, the Gospel, Grace, and Glory; Christians know God his unity and Trinity, his Mercy and Faithfulnesse, Power and Wisdome, Justice and Goodnesse; they know Christ, his Person, his Nature, his Offices, his Benefits, and that Love of his, which passeth knowledge; they know themselves, how Wretched, and Miserable, Poor, Blinde, and Naked; they know the sinfulnesse of sin, the devices of Satan, the deceitfulnesse of their own hearts; they know what it is God requireth of them, and what hee hath promised to them; they know the things that are freely given them of God, and the things that are mercifully prepared for them; in a word, whatever things pertain to Life and Godlinesse, [...]o Glory and Happiness, are in some measure made known to them; and thus you have a short account of the large extent of this object, pass wee on to the

2 Intent of the act, you know. Now that knowledge which this unction effects in the mindes of beleevers, hath these three properties, it is

1 Certain and establishing, it is not a conjectural opinion, but a Confident perswasion, which Christians have of divine truths, Non levi quâdam et perfunctoriâ, sed solid â cognitione rerum imb [...]ti est is, so Grotius glosseth; it is not aG [...]t. in los. sleight, and perfunctory, but a solid and evident knowledge; so that neither the subtilties of Antichristian Teachers, nor the violences of Antichristian persecutours, can withdraw [Page] such an one from the truth hee hath embraced. Wee beleeve, and are sure, (saith S. Peter, in the name of himself, and the rest of the Disciples) That thou art that Joh. 6. 69. Christ the son of the living God. Indeed there are different degrees of this certainty, according to the different dispensation of this unction, but every one who is taught of God, and annointed with the Holy Ghost, hath some measure of certainty, as to fundamental verities: when perhaps his head is too weak to grapple with some kinde of heretical Arguments, yet his heart is strongly resolved to hold fast the Evangelical Doctrines, and though hee cannot dispute, yet hee will beleeve; and though they bee things not seen by sense or reason, yet his faith beingHeb. 11. 1. built on a divine Testimony, maketh them clear and evident, so as hee dares venture his soul on them.

2 Savoury and relishing. Hee that hath this unction, so knoweth, as to taste a sweetnesse and excellency in divine things, insomuch that with St. Paul, hee accounts all other things as dung and losse in comparison of the excellency of this knowledge. There is a great deal of difference between that knowledge a man hath of Countries, by a map▪ and that which he attaineth to by travels. It is one thing for a man to hear a discourse of the beauty of Colours, or the sweetnesse of honey, and another for a man to see the one, and taste the other. Oh taste and see (saith the Psalmist) that the Lord is Good; so doth every Christian, Psal. 34. 6 his knowledge in Divine things is like the eye to colours, and the taste to meats; hee so seeth, as to bee enamoured with the beauty, hee so tasteth, as to bee well pleased with the sweetnesse of them. The needle which is tou [...]hed with the loadstone, doth not more naturally move towards the pole, than a soul touched with the blessed Spirit moveth towards heavenly objects. In one word, this knowledge, like the Light, not of the Moon, but Sun is ever attended with heat, and so doth not onely inlighten the minde, but inliven and inflame the affections.

[Page]3 Operative and transforming. Wee all (saith the Apostle) with open face beholding as in a glass the glory of the Lord, are changed into the same image; in other sciences 2 Cor. 3. 18. a man may bee exact at the theory, and unskilful in the practick, but in Divinity, that onely is the right knowledge, which mouldeth a man into the frame of what hee knoweth. We read of Jacob, that upon the agreement between him and Laban, Hee took rods of green poplar, and the hasel, and chesnut-tree, and peeled white strakes in them, and made the white appear that Gen. 30. 37, 38, 39. was in the rods, and set them before the flocks, in the gutter, in the watering troughs, when the flock came to drink, and conceiving before the rods, they brought forth ring-striked, speckled and spotted; the like efficacy, hath a true sight and apprehension of Evangelical truths upon every Christian, inabling him to turn words into works, and show forth a conformity to them in his life; hee knoweth God and Christ, so as to trust in, and become like to them; the precepts, so as to observe and obey them; sin and heresies, so as to abandon and abhor them; for which cause perhaps it is that the Gospel is called a doctrin according to godliness, not onely because it teacheth godliness, but being rightly known, it enableth men to live godly. E [...]napi [...], in the Life of Porphiry, speaking of his master Longinus, saith, that hee was [...] ▪ a living library, a walking study; so is the annointed Christian, having digested the sense of Scripture into vital blood, and commenting upon Scriptural Doctrin by a practical conversation.

To shut up this first consideration in a double meditation.

1 How glorious a priviledge is it to bee a Christian, and partake of the Unction; what is more valued by a rational creature than knowledge? and by vertue of this unction wee attain the knowledge of all things; I mean those all things which are the onely things, and without which [Page] he that hath the tongue of men and Angels, and hath the exactest insight into Arts and Sciences, may yet be said to know nothing, nothing of that which he ought chiefly to know, and which every true Christian in some measure attaineth to. How clear and quick-sighted is a spiritual inlightened eye? it seeth not onely things that are neer, but a far off, present, but future, things below, but above, looking even within the veil, into the Holy of Holies. The Christian knoweth those things which others are meer strangers to, hee knoweth those things hee did before, after another and a better manner. That blasphemous expression of the Familists, that a Christian is Deified, may in some sense receive a fair construction, whilest every Christian hath a kinde of omnipotency and omnisciency, thePhil. 4. 13. former is by St. Paul asserted of himself, I can do all things, to wit, through Christ that strengtheneth me, and the other is here affirmed by S. John of the Christians, You know all things, to wit, having received the unction.

2 How great will the capacity of our knowledge bee when we come to Heaven? what a surpassing brightnesse shall then encompasse our souls, when wee shall see all truth in him who is truth it self? That phrase of St. Paul, We know in part, seemeth directly opposite to1 Cor. 13. 9 this of St. John, You know all things, but yet they are easiy reconciled, by observing St. Pauls scope in that place, which is to compare our knowledge for the present, with that which we shall have hereafter; in reference to which the largest measure of knowledge we attain here is but a narrow scantling; the knowledge we have here is an integral knowledge, extending it self to all things necessary, as a childe is an integral man, having all the faculties and members of a man, and therefore truly saith our Apostle, You know all things; but yet with all it is a gradual knowledge, rising by degrees, as a childe groweth stronger and taller, and is so imperfect, that in comparison of that knowledge wee hope for, justly said St. [Page] Paul, We know in part; indeed our present knowledge is but sci [...]tilla futur [...] lucis, a spark to that flame, a drop to that floud, a beam to that splendor we shall then enjoy; so that though in it self it be an extensive, yet in this respect it is a defective knowledge which wee now attain; Then, and not till then, it is that wee shall know all things which a rational creature is capable of, wee shall swim in a vast Ocean of divine knowledge, wee shall be surrounded with such a glorious Light, whereby wee shall exactly, perfectly know what ever may conduce to make us happy; Oh! how few are the all things wee see now, in respect of the all things wee shall behold then? how many things are now hid from us, which shall then bee discovered to us? and surely that little taste wee have now of divine knowledge, cannot but make us long for that state wherein wee shall have our full draught.

2 Having dispatched the absolute, pass we on to the relative consideration of this benefit, as it is an effect of that unction mentioned in the former clause, and that such an effect, as can flow from no other cause, so that the affirmation intendeth a negation, and when it is said, you have an unction, and know all things, it▪ implyeth, that without this unction you cannot know any thing, to wit, of those things, and with that knowledge which is here intended, and hath already been unfolded.

Indeed, as to corporeal sight, there are among others two things especially required, to wit, an eye within, and a Light without, and therefore if either adest lumen, et desunt oculi, light bee present, but the visive faculty absent, or adsunt oculi, et deest lumen, the visive faculty be present, but the light absent, there can bee no sight: so is there required to spiritual knowledge, an external revelation, and an internal illumination, the one whereof sets the object before us, and the other elevateth the understanding within us, and both of those are from this unction.

1 By the extraordinary unction of the Holy Ghost, the [Page] Apostles were inspired to reveal, both by their Tongues and pens, Evangelical Doctrin, and had there not been this Revelation of it, wee could never have known it. It is not once, but often that the Gospel is called, a mystery, yea, saith S. Paul, without controversy it is a great mystery. Now a mystery, as S. Chrysostome well observeth, is [...], something unutterable, Chrysost in 1 [...] Cor. Hom. 7. admirable, and unconceivable, so that it could never have been found out by us, had it not been made known to us from above. As for Humane & Natural things Reason is conversant about them, and yet ever in these it is many times nonplus'd, as being not able to fathome the depth of them; but as to Divine things, Reason is not onely dimme, but blinde. Indeed, there are [...], some common Principles of Divinity, and Morality, Religion, and Honesty, still remaining in our Nature, but Evangelical verities, are such as Reason could never have prompted to us, so that what our Saviour said to Peter concerning the particular Article of hisMatth. 16. 17 being the Son of the living God, flesh and blood hath not revealed it to thee, may bee asserted of all the Doctrins of the Gospel, they are such as Natural reason could never have revealed to us. True it is, reason, that Candle of the Lord, as Solomon calls it, affords so much light, even to Pagans, as will render them inexcusable, since their not walking according to Reasons dictates shall beProv. 20. 27 their condemnation, but it is Christ, The Sun of Righteousnesse, as Malachy calls him, who giveth us that light, Mal. 4. 2 by following of which, wee may attain salvation, for no man knoweth the Father (whom to know is eternal life)Matth. 11. 27 but the Son, and him to whom the Son revealeth him. But this is that truth, which is agreed to on all hands, even Pelagians, and Socinians, acknowledging the necessity of Divine Revelation in order to the acquisition of Happiness.

Bee pleased therefore to know further, that by the ordinary [Page] unction of the Spirit, which is conferred on every Christian in some degree or other; there is a spiritual illumination of the minde, whereby Natural Reason is elevated to a right apprehension of Evangelical doctrines, and this is no lesse needful than the former; to which purpose is that gloss of Calvin upon the Text, Non acumine Calv. in loc. proprii sensus rectè sapiunt homines, sed illuminatione Spiritus. It is not by the sharpenesse of our own understanding, but by the inlightning of the Spirit, that wee savour divine things.

To this Truth S. Paul giveth a most clear and full evidence, where hee saith in expresse words, But the natural 1 Cor. 2. 14 man receiveth not the things of the spirit of God, for they are foolishnesse unto him, neither can hee know them, because they are spiritually discerned; where the chief question to bee resolved in order to the genuine Interpretation of the words, is, who is the [...], Natural man, concerning whom this is said, that he receiveth not, and cannot know the things of the Spirit of God.

Some affirm the Natural man to bee the weak beleever, but how weakly, will appear, if wee observe the opposition of [...], which is not to [...], one who is perfect, but [...], every one who is spiritual, which though it bee more eminently true of the strong, yet it is verified of every true Christian, hee is one who hath not received the spirit of the World, but the Spirit which is of God, and so is among the number of the we Vers. 12 mentioned in the twelfth verse of that Chapter. And which fully cleareth it, that the [...] here cannot be the weak Christian, is, that the things of the Spirit are said to bee foolishness to him, which cannot bee affirmed of any true Christian, though never so weak, who hath Learned to adore and admire those divine mysteries, which hee cannot apprehend; Suitable hereunto it is, that the Apostle in the eighteenth verse of the former Chapter,1 Cor. 1. 18 [Page] saith, The Preaching of the Crosse is foolishnesse, [...], to them that perish, whereas the weakest Christian is among the number of the [...] in the latter clause of that verse, them who are saved, to whom therefore it is impossible that the things of the Spirit should bee foolishnesse.

Others there are who by [...] understand the man who is altogether destitute of the helps of ingenuous education, and Divine Revelation, whereas our Apostle plainly tells us in the former chapter, that they were the wise Disputers of the World, to whom Evangelical doctrin (when revealed) did seem no other than folly, and therfore when Paul Preached at Athens, a place of literature andAct. 17. 18. Knowledge, Arts and Sciences, the cry of those Sophies is, what will this babler say?

Once again, Some there are who interpret this [...], to bee one who is given to sensual lusts, and so hath his Reason clouded by carnal affections; but it should then have been [...] not [...], between whichSuidas in voce [...] Issid. P [...]lus. l. 4. ep. 127. Suidas and Isidore Peleusiota (from whom probably the other borrowed it) make this distinction, that the Carnal man is one who serveth the flesh, and suffereth himself to bee guided by his corrupt affections, and the natural, or animal man, one who builds upon humane Reason, thinking by his ra [...]i [...]cinations, disputations, and syllogismes, to finde out what is just and profitable, not craving, or admitting the influence of the Spirit.

The [...] then here mentioned, is every man who (though otherwise well furnished with intellectuals and morals, having all those improvements of Reason which all kinde of Philosophy can afford him) is yet altogether destitute of the inlightening and renewing grace of the Holy Spirit; nor is this my distinction, but St. Judes, who in the Characters hee giveth of those false Teachers, puts these two together, [...], explaining the former by the latter, and letting us see that [Page] all such who have not the Spirit are meer Natural men.

Of this Natural man St. Paul plainly and positively asserteth, hee receiveth not the things of the Spirit of God, indeed there are [...] some things of God, which a natural man may know, but [...], the things of the Spirit of God, to wit, the truths which are purely Evangelical, hee receiveth not, nor is it said, [...] but [...], he doth not finde them out, but when they are found out and revealed to him, hee doth not receive them; nor is it only a reception of them into his will, but understanding which is intended, for it followeth, hee cannot know them; nor is it onely said, hee doth not, but hee cannot, it being impossible for him meerly by the help of natural reason to attain the knowledge of them, and this because they are spiritually discerned, that is, the Spirit of God which revealeth them must also inable to discern them. Indeed, Socinus would explain the [...] by [...], hee receiveth not, that is, hee findeth not out the things of the Spirit of God; but this notion of the word findeth no parallel in the New Testament, nay, is against the nature of the thing, for receiving supposeth some thing offered, which when it is applied to Doctrins, the offering is the revealing them; nor is it lesse incongruity to interpret this of St. Paul, hee receiveth not, that is, hee findeth not out, than if one should expound that of S. James, receive the ingrafted word, James 1. 21. that is, finde it out, which will so much the more appear, if you observe the reason annexed, why the natural man receiveth them not, to wit, because they are foolishnesse to him, and if these things were to bee found out, how could the natural man apprehend them to bee foolishnesse? I have been so much the longer in the Explication of this Scripture, because it is an explication of the Text, and the truth in hand.

For the prevention of those Objections which may bee made against, and the further confirmation of this position, be pleased to know, that,

[Page]1 The Reasonable Creature is the subject of Evangelical Doctrin, this Spirit doth not bestow his Oile upon Trees and Plants, Beasts, or Birds, nor doth hee raise up of stones, and blooks, children to Abraham; all Divine knowledge is grafted upon the stock of Natural Reason.

2 By that Native light of reason within us, wee may attain the knowledge of many things delivered in the Gospel, those I mean which are common to the Holy Scripture with other writings. How many things Historical, Moral, Speculative, Practical, are there in the sacred books, which wee meet with in Heathen Authors? Our gracious God would not so over-whelm humane infirmity in the patefaction of Evangelical mysteries, that there should bee nothing for reason to fix upon, and yet withall hee would not have all things so suitable to reason, that there should be no need of faith.

3 The litteral sense of the Scripture words may through industry bee attained to by the help of Reason. Skill in the Tongues, though it was for a time immediately and extraordinary conferred upon illiterate persons by the Holy Ghost, yet is such a gift as may bee attained to by common helps, and the same industry which renders a man expert in giving the Grammatical sense of other Authors, may no doubt inable him to do the like, in reading the books of the sacred Pen-men, nay more, the Spirit of God in Scripture, doth not affect that obscurity of Language which some other writers do, and so the sense of it may more easily bee gathered.

4 The Spirit of God inlightening us to understand those truths which are purely Evangelical, maketh use of Reason, this [...], flower of the soul is not blasted, but rather the more opened by the blowing of the blessed Spirit; when a man commeth to bee initiated into the School of Christianity, hee is not commanded to throw away his Reason, onely to subjugate it. Indeed, every Christian must deny his Reason, but that is, as hee [Page] must deny his affections; as it is not the extirpating, but the moderating of his affections, so it is not the casting away, but the captivating of his Reason to the obedience of faith, which Christian Religion requireth. In one word, whilest the Spirits grace is acknowledged to bee principium, the principal efficient cause, I shall not deny Reason to bee instrumentum, an instrumental cause, whereby wee come to the knowledge of Divine things.

5 And therefore lastly, this still remaineth as a sure maxim, That Natural Reason, by what helps soever improved, is altogether insufficient, without the Spirits grace, to the savoury apprehension of those supernatural and purely Evangelical verities, which are revealed in the Holy Scriptures. It is not unfitly observed, that as nature hath its Secrets, and Arts their crafts, so all Religions have their mysteries, which are not known but to them who are brought up in them. It were easy to instance in the Persians, Indians, Syrians, Grecians, Egyptians, Romans, who had their mysterious rites, which the Devil taught them, and accordingly were taken up in imitation of the true Religion, which both in the Jewish and Christian Church, never wanted its mysteries, such as none can comprehend, neither can any apprehend, but those who are taught by the blessed Spirit.

This is expresly asserted by Christ himself, when hee saith to his Disciples, It is given to you to know the mysterys of the Kingdome, vobis datum, non vobiscum natum, thisMat. 13. 11. knowledge is not born with you, but given to you; if then innate reason were sufficient, what need it bee given? nor is it onely by outward revelation, for so it was to those Scribes and Pharisees, the wise and prudent, from whom yet those things are said to bee hid, to wit, because their eies were not spiritually inlightened to discern them; if you would know what it is that was given to these Disciples, let one of them, the beloved Disciple, inform you, and that in this very Epistle, where hee saith, The Son of [Page] God is come, and hath given us an understanding to know him that is true; so that not onely the Revelation of that we are1 Joh. 5. 20 to know, but the [...] understanding it self, whereby wee know, was given by Christ, and this as a peculiar grace conferred on some, whilest its denied to others.

To this purpose tend those metaphors of opening the eies, Act. 26. 18. 16. 14 and opening the heart; plainly intimating, that in the work of Conversion, there is not onely an outward, but an inward work; nor are Evangelical truths onely revealed by the Word, but the rational faculties are rectified by the Spirit; what more pregnant instance of this truth, than Nicodemus, to whom the Evangelical Doctrin of Regeneration Joh. 3. 5 was preached by Christ himself, and yet by whom it was not understood for want of the Spirits illumination? no wonder if Gods Promise to his people runs, I will give them an heart to know mee; without which, thoughIerem. 24. 7 hee had showed his Word and Statutes to them, they would still have continued ignorant, as to any spiritual and saving knowledge. It is a known Axiome in Philosophy, that there must be a due proportion between the faculty and the object, and therefore as sense cannot apprehend the things of reason, so neither can reason the things of the Spirit; there being no proportion between natural Reason and spirtual verities. Indeed, Reason in it self is a thing spiritual, as spiritual is opposite to material, but not as it is opposed to natural; and it must bee a spiritual, that is, a supernatural quality infused by the Spirit, which can inable us to apprehend supernatural objects; suitable hereunto is that distinction in the Schools, of a three-fold light, of Nature, of Grace, of Glory, one whereof is far short of the other, and as the light of Grace is not proportionable to those beatifical objects of Glory, so neither is the light of nature to the spiritual objects of grace, and therfore most justly is this affirmative, You have an Unction, and know all things, construed, as including the negative, if [Page] you had not this Unction, you could not know any thing.

To conclude then, let the consideration hereof learn us a double lesson, to wit, of Humility and Prayer.

1 Let it abase us in our own estimation, notwithstanding our choicest natural or acquired abilities; vain man (saith Eliphaz) would bee wise, though hee bee born like a Job 11. 11. wilde Asses colt; men would bee Masters, not onely of natural, but Divine Knowledge, but they become vaine in their Imaginations. In reason, as corrupted, there is a direct enmity against the Gospels simplicity, yea, the line of reason at the best, is too short to fathome the depth of evangelical 1 Cor. 3. 18. mysteries, and therefore if any one would bee wise (let him according to S. Pauls Counsel) become a fool, that hee may bee wise; he only is in a fit capacity for divine knowledge, who humbly acknowledgeth his own inability of himself to attain it.

2 As wee desire to know all things needful to salvation, pray wee for the Spirits Illumination; it is strange, and yet true, to consider how simple Idiots are able more divinely to discourse of Gospel verities, than some learned Clerks, and whence this, but from this special Unction of the renewing Spirit? and when wee hear wicked Christians sometimes fluently uttering divine knowledge, whence is it but from the common Unction of the illuminating Spirit? There is no unfolding Samsons riddle, unlesse wee plow with Samsons Heifer; no understanding the things of the Spirit, but by the grace of the Spirit, and therefore I shall end my discourse with the beginning of that excellent Hymn.

Oh Holy Ghost, into our wits, send down thy heavenly light

Kindle our hearts with servent love to serve God day and night.

Amen.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 21.‘I have not written unto you, because yee know not the truth, but because yee know it, and that no lye is of the truth.’

THis Verse may well bee called a Religious Valent [...]ac ad conciliandam benevlentiam magnopere. L [...]r. in loc. Complement, inserted by the Apostle, no doubt for this end, that hee might the better gain upon those to whom he wrote. That piece of Oratory which teacheth captare benevelentiam, to seek the good will of Auditors, is of good use in Divinity. They are too mor [...]se Vide Calv. in lo [...]. and rigid, who account all Civil Language in a Pulpit, da [...]bing with untempered mortar. St. Paul doubtlesse did not court Agrippa with a falshood, when hee saith, Beleevest thou the Prophets? I know thou beleevest Act. 26. 27. them; nor did hee gild rotten posts, when hee saith to those Hebrews, I am perswaded better things of you, though Heb. 6. 9. I thus speak: far bee it from St. John who declaimeth against hars, at the same time to bee guilty of flattery, [Page] which is no better than lying; To sooth up our hearers in their wickedness, is abominable, but to smooth them with oyly Language, and silken words, that they may bee more pliable to what is good, is allowable, whilest herein wee trace the footsteps of the penmen of holy writ, particularly S. John, and that in this verse, which is as it were an insinuating parenthesis, I have not written unto you, because yee know not the truth, &c.

In which words there are three General Observable.

I A Delineation of the Gospel, by a double character.

1 Principal and [...]rect, [...]n that it is called the truth.

2 Coll [...]eral and Co [...]seque [...]ial, when it is said, no lye is of the Truth,

II A Commendation of the Christians to whom the Apostle wrote, by removing ignorance from them, attributing knowledge to them, in those words, not because you know not the Truth, but because ye know it, &c.

III An Anticipation of an objection which might be made against his writing to them who were thus knowing, in those words, I have not written unto you, &c.

Begin we with the Delineation, and therein,

1 The Principal Character, which though comprizedGen 1. in that one word Truth, carrieth in it a great deal of weight.

Not to trouble you with the Philosophical distinctions of Truth, be pleased to know to our present purpose,

1 As there is a double word, so there is a double truth, to wit, personal and doctrinal; our blessed Saviour saith of himself, I am the truth, and some Interpreters conceive that by truth here, the Apostle meaneth Christ; whenJoh. 14. 6 our Saviour prayeth for his Disciples, sanctify them through thy truth, hee presently addeth, Thy Word is truth, and accordingly others expound Truth here to bee the17. 17. Evangelical Doctrin. To this latter interpretation I rather adhere, because it is most probable that St. John understands the same by truth in this verse, which he [Page] intends by all things in the former, and those are all things revealed in the Gospel.

2 Truth may bee construed in a double opposition, either to that which is Typical, or that which is false.

1 Sometimes the truth is opposed to Types and Ceremonies; thus when wee are required to worship the Father Joh 4. 16 in Spirit, and in Truth; as the former is opposed to hypocritical, so the latter most rationally to ceremonial worship; and when it is said, The Law came by Moses, but grace and Truth came by Jesus Christ, wee may probably 1. 17. conceive the sense to bee, that whereas Moses onely delivered precepts to bee done, Christ giveth by his Spirit grace to do them; and whereas the Ceremonial Law consisted onely of Types and Shadows, the Truth, that is, the impletion of all those, is now performed by Christ; Accordingly the Gospel is the truth, because it revealeth the body of those shadows, the mystery of those figures, the substance of those Types, and to this Zanchy conceiveth, the Apostle Paul might have respect, when hee calls it, The word of truth. Eph. 1. 12. Zanch. ibid.

2 Sometimes the truth is opposed to falshood and lies, for that is the most genuine signification of the Word, and withall the most rational interpretation of it in this place, where wee finde a lye expressely set in opposition to it;Col. 1. 4. 2 [...]im. 2. 15 2 pet. 2. 2 1 pet. 1. 23 upon this account no doubt it is, that the Gospel is so frequently stiled the word of truth, and the way of truth, and the truth. To this purpose is that metaphorical [...]hrase of S. Peter, where he calls it, the sincere milk of the Word, to wit, without any base mixture of falshood Indeed, there are some doctrins of the Gospel, which are nor verisimilia, probable to our reason, but still all of them are verissima, of most certain verity.

For the clearer manifestation whereof (which was never more needful, than in this Sceptical, yea, Atheistical age) and that in opposition to all other doctrins whatsoever, bee pleased to consider the matter, the witnesses, [Page] the Miracles, and the success of the Evangelical doctrin.

1 The matter of the Gospel proclaimeth it to be the truth, inasmuch as it layeth down surer principles, purer precepts, and higher Promises than any other doctrin whatsoever. This is that Doctrin which maketh full provision for our comfort, by teaching us how God and man may bee brought together, how justice and mercy may meet each other, by proposing to us such a reward, which for its excellency and perpetuity is every way adaequate to a rational desire. This is that doctrin which giveth full direction for our obedience, by injoyning such duties as are most just and pure, and so most consonant to right reason.

2 The Testimony given to the Historical part of this Doctrin, especially that of Christs resurrection (which if acknowledged true, there will bee no reason to deny the truth of any thing revealed in the Gospel) is so valid, See more of this part 1. pag. 71. that there need not, could not bee a clearer evidence. For however they were persons tenuioris fortunae, of a mean estate, yet they were inc [...]lpatae famae, of unblemished credit; nor was it onely one or two, but a great number of men and women, who testifyed the truth of it, and this not upon hear-say, but as that which they had seen with their eies, and their hands had handled, nor (which would not bee left out) was there any hope of profit or preferment which might induce them to attest a falshood.

4. The Miracles which accompanied those Oracles were such as abundantly confirm their Truth, for though it is true; the publishers of lying doctrines have by the Devils help wrought wonders, yet either they were (as St. Paul calls them, lying wonders) meer delusions, making things appear which are not, by corrupting sometimes the fancy, sometimes the sense, sometimes the air, and sometimes the object; or if they were true wonders, yet they were not Miracles properly so called, because, not above the [Page] power of nature, onely the Devil, either by his agility removing of, or bringing on objects upon the stage in a moment (as it was probably in the Magicians imitation of Moses, when hee turned Rods into Serpents) or by his sagacity, discovering the secrets of nature, oft times effects such things as to us being unknown, are wonderful, though indeed they are but natural. But the wonders which were wrought by the preachers of the Gospel plainly appear to bee such, as either no created power can at all effect, as raising the dead, curing the blind, lame, and deaf, which were so out of a natural defect in the Organ, and are reckoned among those total privations, which in course of nature, admit of no return to the habit, or which if a natural virtue can effect, yet not in that way and time, as the healing of the sick by a touch, by a word, at a distance, in an instant, and therefore were no other than divine Miracles. So that, unless were will suppose that the true God would confirm a lye, by signs and wonders, wee must needs acknowledge the Truth of the Gospel.

4. Lastly, The wonderful success which this Doctrine hath had in the world, may very rationally evince its Truth. It is a known saying, veritas magna & praevalebit, the power of Truth is unconquerable, and though sometimes it may bee suppressed, yet it cannot bee extinguished: Indeed it is not true reciprocally, that though Truth will preval at last, yet every Doctrine which prevaileth for a time, is Truth; If this plea were sufficient, nakedly considered, the Mahumetan Doctrine would challenge this Title of Truth, as having gained upon the greatest part of the habitable world for many hundred years; It is not therefore simply the strength, but the strangeness of the Gospels prevalency, which argues its verity. That the Mahumetan Doctrine should bee generally embraced, is no wonder, partly because it is a Doctrine congruous to mans corrupt inclination; it was at [Page] first propagated, and is still maintained by force of arms: But that the Evangelical Doctrine which teacheth Lessons contrary to flesh and blood, liberality to a covetous, humility to a proud, piety to a prophane, and righteousness to a cruel world, which was so much opposed and persecuted by the wise and great men, the Princes of this world, should bee published by twelve illiterate, unarmed men, who had not spears, but onely staves in their hands, not swords, but scrips by their sides, and were as a few Sheep among a multitude of ravenous Wolves, and yet the publishing should bee so effectual, as to gain a multitude of Disciples in all parts, and those such as did many of them lose their liberties, states, and lives in defence of it, is so strange a success, as may very well bee a strong Argument to testifie the Truth of the Gospel; by all which it appeareth what good reason St. John had to call the Gospel, the Truth, in opposition to falsehood.

But yet this is not all which this type prompts us to, for in that the Apostle doth not say, the true Doctrine, in the concrete, but the Truth, in the abstract, so that whereas there are many other Truths which every Art and Science teacheth, hee seemeth to appropriate it to the Evangelical Doctrine, as if that onely deserved the name of Truth, is very Emphatical, and no doubt his intention hereby is to let us see that the Gospel is eminently and transcendently true: Indeed veritas consistit in indivisibili, one thing cannot bee truer than another, but yet one Truth may bee of greater eminency than another; Such is the Doctrin of the Gospel, whose excellency will appear, if you consider that it is a Divine, an Universal, and an effectual truth.

Well may the Gospel bee called the truth, in as much as it is,

1 The Divine truth, which was dictated to those who published it by the Spirit of God; I grant as St. [Page] Ambrose saith, omnis veritas à spiritu sancto, all, even humane truth, is from the Divine Spirit; in which respect, Truth is called by the Greek Poet, the daughter [...] Pind. Olymp. of God, but still it is onely Scriptural truth, which is of immediate inspiration; all truth calls God Father, but this is his Reuben, his first-born, These things saith Rev. 3. 14. 17 hee that is true; and again, These things saith the Amen, the faithful, and true witnesse; so run the Prefaces of the two Epistles to Philadelphiae, and Laodicea, and accordingly St. Peter, They spake as moved by the 2 Pet. 1. last. Holy Ghost. Indeed, if you please to review three of the fore-mentioned Arguments, to wit, the matter, the miracles, and successe of this Doctrin, you shall find them proving as well the Divinity, as the verity of the Gospel.

2 An Universal truth, such as containeth in it all truth needful to bee known in order to salvation: Indeed, there are many natural truths which are below the Majesty, and beside the Scope of the Gospel, and therefore are not contained in it, but all saving truths either formaliter or reductivè, in expresse words, or plain necessary consequences, are revealed by the Gospel; hence it is that this Doctrin is as it were a rule or standard, by which all Doctrines must bee tryed, so that, If an Angel Preach any other Gospel he is ac [...]ursed; for which reason no doubt, it is called a Canon by St. Paul, whereGal. 1. 8. 6. 16. hee saith, As many as walk according to this rule (or Canon) peace bee upon them, and upon the Israel of God.

3 Lastly, An effectual truth, the truth which of all others hath the most powerful operation; indeed as it was first inspired by, so the Preaching of it is still accompanied with the Holy Spirit, whereby it hath a far greater efficacy, than any other truth whatsoever; for whereas other truths have onely an influence upon the understanding, this, together with the understanding, hath [Page] an influence upon the Will and Affections; other truths may make us wise, but this will make us both wise and better; Glorious things are spoken of thee, oh thou coelestial truth▪ The truth shall make you free, sanctify them Joh. 8. 32. 17. 17. through thy truth, they are Christs own words, [...] his own good will begat hee us by the word of truth, So St.James 1. 18 Peter; all truth is Gods daughter, but this is as it were his Spouse, by which hee begets Sons and Daughters to himself. In one Word, it is this truth, and this alone, which doth so inlighten the minde, as to incline the will, regulate the passions, comfort the conscience, renew our nature, and sanctify our whole man; No wonder, if our Apostle call it abstractively Truth, and emphatically, the Truth.

Having given you this Account of the Principal, it will bee easy to infer the Collateral Character of the Gospel, where it is said, No lye is of the truth: In the Greek it seemeth to bee a particular proposition, Every lye is not of the truth, but it is equivalent to an universal, and therefore is fitly rendred, no lye is of the truth. To open the sense briefly.

There is a threefold Lye, verbal, practical, Doctrinal; verbal is, an untrue narration, when wee either affirm what is false, or deny what is true; Practical is, an unsuitable conversation, when wee unsay with our lives, what wee say with our lips; Doctrinal is, an erroneous position concerning matters of faith or practice, and though it bee true of all sort of lies, yet no doubt it is the doctrinal lye which is here chiefly intended.

2 Whereas it is possible upon false hypotheses to inferr true conclusions (whence it is usual in Astronomy, by supposing things that are not, to demonstrate the truth of things that are) it is impossible from true positions to infer a false conclusion. Indeed, too often wicked Hereticks fasten their lyes upon the Evangelical truth, and for this reason probably St. John inserted this clause (which at first may seem supervacaneous) that whereas the Antichristian▪ Teachers [Page] might pretend to boast of the Truth, our Apostle assureth those to whom hee wrote, that the truth did not, could not father any such lyes. The truth is, when Hereticks indeavour to prove their Doctrines by Scripture, they deal by it as Caligula did by the Image of Jupiter Olympiacus, when hee took from it its own head, which was of Gold, and put upon it one of Brass, they spoil Truth of its genuine sense, to put upon it a corrupt glosse; it being as possible for cold to come from heat, or darknesse from light, as any lye from the Truth.

3 Nor yet is this all that this clause imports, minus dicit, plus volens intelligi, saith Estius, our Apostle intends Est. in loc. more than hee speaketh, for whereas he saith, No lye is of the truth, hee meaneth, every lye is against the truth. Indeed, some Lies have a semblance of Truth, and are so bold as to claim kindred to it; but notwithstanding their seeming consonancy, there is a real repugnancy, and they are so far from being of, that they are contrary to the truth.

To close up this first general; since the Gospel is the truth, and consequently no Lye is of it, learn wee to embrace it with those two Armes of faith and love.

1 Let us stedfastly beleeve it; The Heathen had an high opinion of their Sybils, as appeareth by that of the Poet, Credite me folium vobis recitare Sybillae, andJuvenal. shall not wee yield a firm credence to the Gospel? St. Paul saith of the Thessalonians, that the Gospel came not to them onely in Word, but in Power, and in the Holy 1 Thess. 1. 5 Ghost, and in much assurrnce, intimating, that they had not onely a conjectural opinion, but a full perswasion of the truth of the Gospel; let the same confidenee be in us. It is the truth, and therefore wee may infallibly venture our souls upon it, Heaven and Earth shall pass away, before the least jot of it shall be found false and lying.

[Page]2 Let us affectionately love it, so as not onely to yield obedience to, but contend in the defence of it, whensoever wee are called to it. The Heathen in their sacrifices to Apollo, cryed out, [...], truth is sweet. Let us say with David of this Truth, Oh how sweet is it to my taste? it is sweeter than the honey and the honey combe; Veritas Christianorum incomparabiliter pulchrior Angest. Helenâ Graecorum, saith St. Austin, The Christians truth is incomparably: fairer than the Hellen of Greece and if the Grecians so hotly strove for the one, how zealously should wee contend for the other? wee may venture our souls on it, and we must be willing to venture ou [...] states and bodies for it, and as he said, though upon another account, Amicus Plato, Amicus Aristoteles, sed magis amica veritas; Plato and Aristotle are my friends, but truth much more: so let us in this, my Liberty, my Life, is dear to mee, but the truth of the Gospel is far dearer; And that wee may thus beleeve and love, let us bee careful to know it, for which it is that our Apostle praiseth these Christians, and so I am fallen on the Commendation, Not because you know not the truth, but because yee know it, whence it will not bee amiss to observe Gen. Second.

1 In General, that this holy Apostle is not awanting in just praises of those to whom hee writeth; very often in this Epistle hee calls them, Little Children, and in this hee dealeth with them as with Little Children, who are best won upon by incouraging commendations. It was one of St. Jeromes counsels to Laeta, about the bringing up of her daughter, Laudibus excitandum est Hier. Ep ad L [...]. ingenium, that shee should excite her by praises.

When the School-master by commending his Scholar for doing well, lets him see, that hee hath a good opinion of him; it is a notable spur to put him upon preserving and increasing that good opinion, by doing better; what the blowing of the horn is to the hounds in [Page] their chase, and the sounding of the Trumpet to the Horse in the battel, that is praise to men in their prosecution of vertue, and opposition against vice. And therefore let all Ministers learn to take notice of, and incourage the forwardnesse of their people, and let them be no lesse careful to extoll their virtues, than to reprove their vices; when the people do what is commendable, it is but just wee should commend what they do; and if they finde matter, let not us want words, in giving them their deserved praises, according to the pattern which here St. John sets us.

2 In special, take a view of the commendation here given, which is first by way of remotion, acquitting them from ignorance; they were not like St. Pauls silly women, which were ever learning, and never able to come to the knowledge of the truth, not like those Hebrews, 2 Tim. 3. 7 who, whereas for the time they ought to have Heb. 5. 12. been Teachers, they had need that one teach them again, which bee the first Principles of the Oracles of God, they were not such as did not know the truth. And then by way of attribution, asserting that they were such who did know the truth; yea, that they had a distinct knowledge of it, whereby they were able to distinguish ▪ between truth and falshood, for that you know is very fitly by interpreters supplyed in the last clause, you know that no Lye is of the truth. Our blessed Saviour speaking of his sheep, saith, they know his voice, and that so, as to distinguish it from the voice of strangers, for so it followeth, and a stranger will they not follow; thusJoh. 10. 3, 4. doth S. John here commend these Christians, not only for a true, but a clear knowledge, whereby they were able to judge aright, and discern between things that differ: Indeed, according to that known maxim, rectum est index sui et obliqui, that which is true, discovers not only it self, but that which is false, and therefore he that knoweth the truth, knows that no lye is of it.

[Page]That it may the better appear, how high a commendation this is, it will bee needful to discusse a little on the one hand, the evil of ignorance; and on the other, the good of knowledge.

1 Not to know the truth is a sin sadly to bee bemoaned, and such as contracts not onely guilt, but shame upon the person. Indeed this is not true of all kinde of Ignorance.

There is an Ignorance which is commendable, not to know what God hath kept secret, because hee would not have us know; its no shame for a man not to know that which is not in his possibility, and such are all those things which God hath not been pleased to reveal.

There is an Ignorance which is excusable, to wit, 1 when it is of such truths, which are without our sphere, and therefore have no need to know them; 2 when it is of such truths as are polemical, problematical; which partly by reason of the difficulty of the matter, and partly by reason of the imbecillity of our understanding, wee cannot attain to a full knowledge of; 3 when though it be of the Evangelical Truth, yet it is either through a defect of Revelation, which is the onely means whereby wee can know it; as in Pagans, who never heard of the Gospel, and therefore shall not bee condemned for not knowing and beleeving it; or through a natural incapacity, as in infants, and fools, and mad-men, who being not able to make use of their reason, cannot attain to this knowledge.

But not to know in some measure the necessary truths of the Gospel, notwithstanding the opportunities and means of knowledge afforded to us, is an ignorance deservedly blameable. Indeed, it is negligentia non impotentia, incuria non incapacitas, not an impotent incapacity, but a retchlesse negligence, it is not an invincible, but a vincible, not a negative, but a Privative, not an involuntary, but a [Page] wilfull ignorance, not of one who would, but cannot, but of one who may, but will not know the truth. And now to bee thus ignorant, is our sin, our shame, our ruine; what a travellor is without his feet, a workman without his hands, a Painter without his eies, that is a Christian without knowledge, unable to do the will of God: What danger a ship is in that wants a Rudder, Ballasse, Anchors, Cables, Sails, the like is hee in who wants knowledge. How easily is hee tossed up and down with every winde of Doctrin? how unable is hee to stear a right course towards heaven? how quickly is hee overturned into a gulf of errors, and vices? no wonder if God complain by the Prophet Hoseah, My Hos. 4. 6. people are destroyed for lack of knowledge. Our proverb saith, The blinde man swalloweth many a flye, and catcheth many a fall; it is no lesse true of an Ignorant Christian, hee swalloweth many an errour, and falls into many a sin; this jaw bone of an Asse, I mean Ignorance, hath slain its thousands, laying heaps upon heaps: In a word, Almighty God is so far provoked with affected ignorance, that hee threatneth by his Prophet, It is a people of no understanding, Isa. 27. 11. therefore hee that made them will not have mercy on them, and hee that formed them, will shew them no favour, and by his Apostle, that the Lord Jesus shall beerevealed 2 Thess. 1. 8. from heaven in flaming fire, taking vengeance on them that know not God.

2 To know the Truth, and that no Lye is of it, is a virtue highly to bee commended. Indeed, there is an excellency in all kinde of knowledge; it is a pearl despised of none but fools, Knowledge having no enemy but the Ignorant. Alexander was wont to say, hee had rather excell in knowledge, than bee great in Power. Indeed, whatPlut. Apophth. Lactant. Instit. l. 1. c. 1. the eie is in the body, that is knowledge in the minde, that the choycest member of the one, this the noblest ornament of the other; but surely this knowledge whereof my Text speaks, is far more excellent than all other knowledge [Page] whatsoever, for wheras by knowledge it is that a man differeth from a beast, by this knowledge it is that a Christian differeth from other men, nullus omnino cibus suavior quam cognitio veritatis, saith Lactantius, no sweeter food to the minde, than the knowledge of truth, and especially of this truth. What the foundation is to the building, the root to the tree, that is this knowledge to the Soul, the beginning of all grace and goodnesse; what the Sun is to the world, that is this knowledge to the minde, to inlighten, inliven, and rejoyce it; if that Philosopher when hee had gained a new notion in Astronomy, was so ravished, that he cryed out, [...], I have found it, I have found it; how much greater joy hath the Christian, knowing supernatural truths? In a word, this knowledge is not onely that which leads to grace and joy, but glory. S. Paul hath put them together, when he saith, God would have all men come to the knowledge of the truth, that they may bee saved; no wonder, if St. John account1 Tim. 2 [...] 4 those Christians praise-worthy, for this, that they did know the truth.

And now I would to God, that wee could say the same of all our hearers; but I fear, in regard of too many, wee may instead of commending, condemn, of praising complain, that they are not such as do know the truth, but do not know it; Our Language may not be this of S. Johns, but that of S. Paul, Some have not the knowledge of God, I speak this to your shame: indeed, a shame it is that any1 Cor. 15. 34 among us should bee ignorant, for to allude to the Apostles phrase, Have they not heard? yea, the sound is gone throughout all the Land, All means of knowledge, Rom. 11. 18 Preaching, Catechising, writing, are plentifully afforded; God may say to us, as he did to his People of Old, Have I been a Wildernesse to the house of Israel, a land of darknesse? and yet how many remain destitute of saving Jer. 24. 31 knowledge? It might have been said of this Land for these many years, in regard of the Gospel, what is said [Page] of Rhodes in regard of the Sun, Semper in sole sita est Rhodos, it is alwaies in the Sun-shine; The light of truth hath shone gloriously among us; And yet how many Owls fly up and down in this bright-firmament? how manyLactant. Beetles in this Goshen Land of Light? Lactantius observeth, that there was never lesse Wisdome in Greece, than in the time of the seven wise men; and they say of the Indians, among whom all the Gold is, that none are more meanly clad than they: Oh that even in this Land, which hath equallized, if not excelled all other parts of the Christian world for perspicuous instruction, there were not to bee found many grosly ignorant. The truth is,

1 Some, though they bee strangely ignorant, are highly conceited of (than which no greater enemy to) their knowledge. The opinion of having attained knowledge, as it is an argument that a man hath not attained, and therefore saith St. Paul, He that thinketh hee knoweth any 1 Cor. 8. 2 thing, knoweth nothing as hee ought to know; so it keepeth a man from endeavouring to attain, and therefore saith Solomon, Seest thou a man wise in his own conceit, there is Prov. 26. 12 more hope of a fool than of him.

2 Some who are sensible of their ignorance, are yet ashamed to discover it, and therefore they seek it not at the Priests lips; hence it is, that whilest you frequently consult with the Lawyer, to know the certainty of your evidences; and with the Physician, to be informed in the state of your body, yet you seldome or never repair to the Minister, to inquire of, and be informed by him in the things that concern your souls.

3 Too many look upon divine knowledge as a thing to which onely the Divine is obliged, they need not trouble themselves about it. If the Merchant can but know how to keep his accounts, how to import and export his wares; if the Trades-man can but skill how to buy and sell, and get gain; If the Husbandman can but learn how [Page] to mannure his ground, it matters not for the mystery of godliness, and knowledge of the truth.

4 Nay, I would to God there were not some, who do not only neglect but reject this knowledge, saying, with those Prophane Atheists, to God, wee desire not the knowledge of Job 21. 14 thy waiss, and that they may continue in their ignorance, they either content themselves without any, or with some blinde guide, who instead of teaching others, had need himself to be a catechumenist.

Suffer, I beseech you, the Word of Exhortation, to answer the means with some measure of knowledge. Philip rejoyced that Alexander was born in the daies of Aristotle: Let us blesse God, that wee are born in the times of light, and since God is not awanting to us, let not us bee awanting to our selves; wait at the Posts of Wisdomes house, sit at the feet of your Teachers, and inquire what you know not, from their mouths; diligently peruse the holy Scriptures, the rich cabinet in which this jewel, the knowledge of the truth, is to be found, purge your hearts of arrogant self-conceit, taste the sweetnesse of divine truths, obediently practise what you know, so shall you more and more know what to practise; above all, according to Solomons advice, Cry after knowledge, and lift up your voice for understanding; Prov. 23. what St. Paul praies for the Ephesians, beg of God for thy self, that the eies of thy understanding may be Eph. 1. 18. inlightened. And when thou hast attained the knowledge of the truth, bee not proud, but humble, still acknowledging thy need of further helps, by the tongues and pens of Gods ministers, as St. John here intimateth, in that hee saith, I have written unto you, because you know, which leads to the Anticipation of an objection, which might arise inGen. Third. their mindes from that which is asserted in the preceding verse, If wee have an Unction, by which wee know all things, to what end, might they say, or at least think, is your writing? which objection hee prevents, by adding, I have not written to you because you do not know the truth, but because you know it.

[Page]Some Expositors conceive these words to bee an Apology for his writing so little, alioqui largiore Grot. in loc. vobiscum usus sum sermone, so Grotius, If you had not known the truth, I would have written more largely to you, but verbum sapienti sat est, a word is enough to the wise; and doubtlesse, it is a peece of prudence in a Minister, to make a distinction between Auditories, when they speak to the simple and ignorant, to use more plain, large, and loose expressions, but when to intelligent Christians, more concise, pithy, and exact.

The Generality of Interpreters conceive this an Apology for his writing at all, which might seem supervacaneous to those, who by vertue of a Divine Unction knew so much already, wherein our Apostle lets them know, that notwithstanding the knowledge they had attained, it was still needful to write to them, and that because they had attained this knowledge. In particular, there might bee a threefold reason of St. Johns writing to those knowing Christians.

1 In memoriam revocare, to bring that truth to their memory which had been already imprinted in theirIllyr. in loc. Carthus. in loc. understanding, upon this account, as St. John here, so elsewhere, the other Apostles expresly Apologize for themselves, I will therefore put you in remembrance, though you once knew this; So St. Jude. I will not bee negligent Jude vers. 5. to put you alwaies in remembrance of these things, though yee know them, and bee established in the present truth, So St. Peter. And I my self also am perswaded of you 2 Pet. 1. 12. my brethren, that yee also are full of goodnesse, filled with all knowledge, able also to admonish one another, neverthelesse brethren, I have written the more boldly unto you in some Rom. 15. 14, 15 sort, as putting you in minde, because of the grace that is given to mee of God, so St. Paul. The truth is, wee are very apt to forget what wee know, yee have forgotten the exhortation which speaketh unto you as unto Heb. 12. 5 Children, saith the Apostle; our memories are like sives [Page] that let go the flower, and retain the branne, wee remember what is to bee forgotten, and forget what is to bee remembred, need there is wee should bee minded.

2 Scientiam a [...]gere, to increase our knowledge; the truth is, the greatest part of the things wee know, is the least part of what wee do not know; No Truths are so well, but they may bee better known; Every command is exceeding broad, and every Article very deep, no [...] can any say, There is nothing contained in either, which I do not fully know; disce docendus adhuc, was good counsell, bee still willing to learn: Luther confest himself Catechismi Discipulum, a Scholar to the Catechisme; The most knowing Christian hath need to bee instructed even in the things he knoweth.

3 In veritate confirmare; to confirm us in the truth we know, notitiam vobis concedo, sed de constantiâ vestr â sollicitus sum, so Aretius glosseth, I grant you are knowing Christians, Aret. in loc. but I am sollicitous for your constancy in the faith; wee are but too prone to waver in our profession, and too weak hold-fasts in spiritual truths, Etiam currentibus addenda sunt calearia, though wee run well, wee need sp [...]rring to make us [...]old out, or else wee should grow dull and weary; so that in all these respects there appears sufficient reason why our Apostle wrote even to them that knew the truth.

I end all. Take heed how any of you vilify the Ministry of the word either Preached or Written. They are words too often in many mens mouths, I know as much as the Preacher can tell mee; doest thou so? I rejoyce in it, but still the Preacher may remember thee of, and confirm thee in what thou knowest; and perhaps thou mayest learn from him to know it better; beleeve it, there is use of Evangelical Preaching, and Apostolical Writing, not only to inform the simple, and instruct the Ignorant, but to minde the forgetful, strengthen [Page] the Weak, and supply defects either of knowledge or affection, or both, in the most knowing Christian, which made our Apostle thus be-speak the Christians in his time, I have not written unto you because you know not the truth, but because you know it.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. 22, 23, VERS.‘Who is a Lyer, but hee that denieth that Jesus is the Christ? hee is Antichrist that denieth the Father, and the Son.’‘Whosoever denyeth the Son, the same hath not the Father, but he that acknowledgeth the Son, hath the Father also.’

THe Knowledge of the disease is the better part of the cure, and therefore the Physicians skill is more seen in discovering the malady, than in prescribing the Remedy. The greatest danger of a ship at Sea, is by reason of unseen shelfs, unknown rocks, and therefore the Pilots chiefest care is by his own and others experience, to learn upon what coast they lye. Finally, An enemy discovered is half vanquished, andPlut. Apophth therefore it is the saying of Chabrias in Plutarch, hee is the best General, who is most acquainted with the designs and motions of his enemy. Upon this consideration, no doubt [Page] it is that our Apostle having before in general admonished those to whom hee writeth, of these Antichristian enemies, doth here more particularly discover their heresies, to us, whereby they might at once bee more easily discerned and avoided, who is a Lyar, but he that denieth that Jesus is the Christ?

In these two verses wee have two generals.

A Description of the Hereticks in St. John daies, in the two and twentieth verse, Who is a Lyar, &c.

An Amplification of that description as to the latter part of it, in the three and twentieth verse, Whosoever denieth the Son, &c.

1 In the description wee shall consider a

1 Double Appellation, with which he brandeth them; in those words, Who is a Lyar? and he is Antichrist.

2 Double Accusation, which hee chargeth upon them, of denying that Jesus is the Christ, and denying the Father and the Son.

Begin we with the Appellations, which are two, Lyar and Antichrist.

1 The latter of these is, that which hath been discussed alr [...]dy from the eighteenth verse, and therefore shall now bee only touched.

That the [...] doth not here design that person or party, to which this title is by Divines particularly attributed, will sufficiently appear by what is already said in the forementioned verse, and accordingly Calvin is express,Calv. in loc. The Apostle speaketh not here of that man of sin who shall sit in the Temple of God. So that it is most rationally conceived as a Title given to those many Heretical Teachers, which were Apostatized from the Church, even in the Apostles daies.

There are Christiani sine Christo, Christians without Christ, such are all they who professing his name, have no real interest in him; but here are Christiani contrae Christum, Christians against Christ, so far degenerated from their christian [Page] profession, as to set themselves in direct opposition to Christ; That the Jews and Heathens should bee Antichrists, is no wonder, but that such who had been Baptized into Christ, yea, had Preached Christ, should Apostatize to a renouncing of him, [...]enders them so much the more Antichristian, and perhaps for this reason the Apostle prefixeth the Emphatical Article; for whereas the Jews and Heathen were Antichrists, because not knowing, they never owned, but opposed him, these were such as knowing had professed him, but either through fear of men, or love of the World, or which is worst of all, desperate malice, not onely deserted, but rejected him.

2 The former of the titles is not onely asserted, but as Gualter well observeth, by way of Interrogation amplified,Gualt. in loc. it is not, hee is a Lyar, who denyeth? but, who is a Lyar, but hee that denyeth? which is as much as to say, If hee bee not a Lyar, none is, according to that expression which wee sometimes use (as Estius well observeth)Est. in loc. by way of Aggravation; what is wickednesse if this bee not? so that our Apostle hereby affirmeth of these Antichristian Teachers, that they were Egr [...]gi [...] ▪ not [...] rious Lyars, for so Beda glosseth, In hujus comparatione Beda ibid. mendacii, c [...]tera, aut parva videntur, aut nulla, in comparison of this Lye, others are small, or none at all.

There are two things which denominate a man an odious Lyar, the one, when that which is affirmed or denyed, is evidently contrary to truth, and the other, when the thing so asserted is injurious and pernicious to them that beleeve it. And truely, both these may justly bee charged on the Lyars in the Text, for they denyed that which was in it self manifest, yea, which they themselves had been convinced of, and that which they denied tended to no lesse than the utter subversion of the Christian faith, and the destruction of those who adhered to it, and therfore no wonder if St. John by way of question, accuse the [Page] Hereticks in his time, of Lying, who is a Lyar? &c.

That which I shall briefly observe from both these titles, is the zeal of this holy Apostle in reproving these Hereticks; Lyars, are execrabile hominum genus, a most execrable sort of men, hated and abhorred of all; nor is a Lyar more odious among all men, than an Antichrist is among all Christians, so that our Apostle could not well have branded them with names more odious than these. The truth is, two sorts of sinners are severely to bee rebuked, Hypocrites, and Hereticks; an example of the former, wee have from Christ himself, who reprehending the Hypocritical Pharisees, calls them fools and Vipers, and of the latter in St. John, who gain-saying the Heretical Teachers of his time, calls them Antichrists and Lyars.

Indeed, in one of those Titles, is a latent reason of his bitternesse against them, namely, because they were against Christ; Had they been onely his Antagonists, no doubt, hee would have been milde and gentle, but his masters honour was concerned in the quarrel, no wonder if hee bee so zealous; Moses the meekest man upon earth in his own concernments, is so inraged against the Israelites for their Idolatry, that hee breaketh the Tables of the Law. The Historian observeth of Caesars souldiers, that they pursued their Generals Engagements with vigour, whilest they were cool and temperate in their own concernments; and surely, though towards our own Adversaries wee must show meeknesse, yet when they are not onely ours but Christs enemies, it becomes us to testify our love to Christ by our Indignation against them. It was an excellent saying of Guevara, in an Epistle to the Emperour Charls the fifth, Christianus nullâ re magis dignosci potest, quam si De [...] factas contumelias et blasphemias severissime ulciscatur, suas obliviscatur, there is no better Character of a right Christian, than to forget the injuries done to himself, but to be angry at the blasphemies against God and Christ.

[Page]And which serveth so much the more to justify our Apostles severity in reproving those false Teachers, is, that they were not obliquely, but directly opposers of Christ; they were such who did not onely indeavour to lop off the branches of Christianity, but to pluck it up by the roots, to deface the building of Religion, but to destroy the foundation; as there is a difference in sins, so in errours; all diseases are not alike malignant, nor all errours equally pestiferous; every Heterodox opinion is not a sufficient warrant to brand a man with these Appellations of Lyar and Antichrist; but when they were so heretical as to deny Jesus to bee the Christ, no marvail if this holy Apostle, not out of a rash bitternesse, but a well-grounded zeal, use these harsh invectives. It is a frame of spirit which wee finde in other servants of God, as well as S. John; The Apostle Paul having to do with Elimas, spares him not, but calls him a Childe of the Devil, an enemy of all righteousnesse; and writing to the Philippians concerning heretical Act. 13. 10. teachers, calleth them the concision, and compareth them to dogs; no lesse Satyrical was that of Polycarpus Phil. 3. 2 to Marcian, Agnosco te primogenitum diaboli, I know thee to bee the Devils first-born; Let the same spirit bee in us in oppugning the Authors and Abetters of damnable heresies. The visible descending of the Holy Ghost upon the Apostles, was in fiery tongues, such tempers had they, yea, all their successors, the Bishops and Pastors of the Church, ought to have tongues set on fire from heaven, which may flame forth in vehement increpations, as of notorious sinners, so of venomous hereticks.

2 From the Appellations, proceed wee to the Accusations.

I. The first whereof we find to be denying that Jesus is the Christ, in which words there is,

A Truth implicitely asserted by the Apostle, Jesus is the Christ.

An heresy explicitely charged on the false Teachers, [Page] namely, the denial of this truth, he that denyeth that Jesus is the Christ.

1 When our Apostle saith, who is a Lyar but hee that denyeth? what doth hee but tacitely assirm this to bee a truth, That Jesus is the Christ? and because it is a fundamental truth, upon which the whole Fabrick of Christian Religion standeth, give mee leave a while to insist upon it, not as questioning, but for the further streng thening your assent to it, so much the rather, because of the multitude of Jews, which are at this time crept in among us, whom though I have little hope to convince, yet I would strive to prevent in those secret indeav [...]rs (which probably they use) to sedu [...]e Christians from the faith of Christ.

That there was such a man as Jesus of Nazareth, born and living among the Jews, is an history so authentical, that there will bee no need of spending time about theJoseph. Antiqu. l. 18. c. 14. proof of it. It is acknowledged by the Jews themselves, witnesse Josephus in his Jewish Antiquities, where he maketh an honourable mention of him, in these words, At that time was Jesus, a wise man (if it be lawful to call him man) &c. It is confessed by Pagans, Suetonius in the life of Claudius, Sueton. l. 5. speaketh of him by the name of Chrestus, Tacitus, andTacit. l. 15. Pliny the younger, acknowledged him by the name Christus; and surely that which not onely his followers, Plin. Jun. l. 10. Ep. 97. but his enemies confess, may well be taken for granted.

The only difficulty is to make it appear, that this Jesus that then lived, is the Christ, that is, the person whom Moses and the Prophets foretold to bee the Messiah. To this end, the onely thing to bee done, is an inquiry into the Praedictions concerning the Messiah, which, if they bee found verified in this Jesus, and no other person can bee assigned, in whom they are verified, it will bee clearly manifest, that Jesus is the Christ. This way of arguing, I so much the rather make choice of, because it is that to which Christ himself directs us, when he bids [Page] the Jews to search the Scriptures, that is, the Old Testament, (which then was the only written word) upon this accountJoh. 5. 39 for they are they that testify of me, therby putting the controversy to this issue, that if he were not the person of whom the scripture did testify as the Messiah, let him be accounted an Impostor and Deceiver. Accordingly it is, that his Apostles in their discourses concerning him, still have recourse to the Prophetical writings. Thus St. Paul saith of himself, that hee was separated unto the Gospel of God, which heRom. 1. 12 had promised afore by his Prophets in the Holy Scriptures, and concerning his Doctrin, that hee said no other things Act. 26. 22. than those which the Prophets and Moses did say should come; for this Reason it was no doubt, that St. Peter 2▪ Pet. 1. 19 wills those to whom hee writeth, that they should take heed to the sure word of Prophecy, as to a light that shineth in a dark place.

In this comparing of the Prophecies concerning the Messiah, with the History of Jesus, I shall not mention all, nor yet largely insist on th [...]se I shall mention, so as to vindicate them from all cavils, since then, this one discourse would swell to a volume, and besides, it hath been abundantly done by the Learned already; onely I shall run over the principal, and that in such a way as (I hope) will strengthen the Christian, if not convince the gainsayer.

The Prophecies of the Messiah, which wee meet with in the Old Testament, are such as concern his Birth, Doctrin, Miracles, Offices, Sufferings, and Exaltation, all which will, upon due search be found true in Jesus.

1 Concerning the Messiahs Birth, there are four forts of Predictions, referring to the time, the place, the tribe, the manner.

1 The first prophecy we meet with concerning the time of the Messiahs comming into the world, is that of Jacob, where he [...]aith, The Scepter shall not depart from Judah, nor a Law-giver from between his feet, until Shiloh come, and unto Gen. 43. 10 him shall the gathering of the people bee. That by Shiloh is [Page] meant, the Messiah, may appear, in that it is so rendred by the three-fold Targum of O [...]kelos, Jonathan, and Hierusalem; and withall the periphrasis annexed (to him shall bee the gathering of the people) can agree to none but him. Now that which Jacob asserteth concerning the Messiah, is▪ that there should not be a total extirpation of all Civil power in the tribe of Judah, before the Messiah came, and thence it necessarily followeth, that the extirpation of the Civil power is a sure note of the Messiahs being come. Another Prophecy concerning the Messiahs advent, wee meet with in Daniel, and it is uttered by an Angel, Seventy weeks are determined upon thy people, and upon thy holy City, to finish the transgression▪ and to make an end of sins, and to make reconciliation for iniquity, and Dan. 9. 24, 25, 26. to bring in everlasting Righteousnesse, and to seal up the [...] sion and Prophecy, and to annoint the most holy know therefore and understand, that from the going forth of the Commandement, to restore, and to build Jerusalem, unto the Messiah, the Prince, shall bee seven weeks, and threescore and two weeks shall the street bee built again, and the wall, even in troublesome times, and after threescore and two weeks shall Messiah bee cut off, but not for himself, and the people of the Prince that shall come, shall destroy the City and the Sanctuary, and the end thereof shall bee with a floud, and unto the end of the war, desolations are determined; where the Angel plainly assirmeth, among many other things, that the Messiah should come, and bee cut off before the destruction of the City and the Sanctuary, whence it is naturally inferred, that the actual overthrow of the City and Sanctuary, is an undoubted sign of the Messiahs being come. Parallel to this are those two Prophecies, the one in Haggai, and the other in Malachy, The Prophet Haggai brings in God himself, thus saying, Yet once it is a little while, and I will shake the Heavens, and the Earth, and the Sea, and the dry land, and I will shake Hag. 2. 6, 7, 9 all Nations, and the desire of all Nations shall come, and [Page] I will fill this house with glory, yea, the glory of this latter house shall bee greater than of the former, saith the Lord of Hoasts. That this is a prediction of the Messiah, will appear among others, by this one irrefragable argument; The latter house, which is here spoken of, was far short of the former; and in particular, there were five things awanting in it, The Urim and Thummim, The Ark of the Covenant, The Schechinah, The fire from Heaven, and The spirit of Prophecy▪ Now there cannot any thing bee rationally affirmed, as that which notwithstanding those defects should render this latter house more glorious than the former, but onely the Messiahs presence. Finally, the Prophet Malachy, in the name ofMal. 3. 1 God, saith, Behold, I will send my messenger, and hee shall prepare the way before mee, and the Lord whom you seek shall suddainly come to his Temple; even the messenger of the Covenant whom you delight in, behold, hee shall come; where those words, The Lord whom you seek. are no other then a periphrasis of the Messiah whom the Jews expected, whom this last of the Prophets fore-tells, not onely to come, but to come suddainly, and that with a double behold, to intimate both the certainty and propinquity of his comming; by both these predictions it is elearly manifest, that the Time of the Messiahs comming was to bee, whilest this latter Temple was standing, and therefore the destruction of the Temple is an undeniable note of the Messiahs being come▪

By what hath been said from these Prophecies, one would think the Jew might bee convinced of his folly, in still looking for a Messiah, when as it is so many hundred years since the Jewish Government, together with the City and Temple of Jerusalem was destroyed. And that the Jesus whom we professe to be the Christ, was born before this utter dissipation, is an History so clear, that I suppose none will question it. Indeed, many Learned Christians have taken great pains, and to good purpose, exactly [Page] paralleling the time of the comming of Jesus, with the Prophecies of Christ, and especially with that which is the most punctual Prophecy, to wit, Daniels, referring the going forth of the Commandement, not to that which was given by Cyrus, but by Artaxerxes Longimanus, in the twentieth year of his reign; yea, some among the Jews (as Rabbi N [...]hemiah, who lived fifty years before Jesus) did affirm, that the Messiah should come at that time when Jesus was born: Nay, Porphiry, that bitter enemy of Christians, saw the History of Jesus so clearly corresponding to the Prophecy in Daniel, that his last refuge is, to deny those Prophecies to bee Daniels. But not troubling my self or you with Chronological computations, It is enough for our present purpose, if it bee granted (which I see not how it can bee denyed) that Jesus was born whilest yet the Temple and City of Jerusalem was standing, and about the time of the utter departure of the Civil Government from Judah. Besides, the Sacred History of the Gospel, the Testimony of Josephus the Jew, and the Letter sent by Pilate a Roman to Tiberius Tertul. Apolog. c. 21. (to which both Tertullian and Justin Martyr appeal) do sufficiently evince that there was such a person at that time born and living in Judea, and at last crucified by the Jews

2 As to the place where the Messiah was to be born, the Prophet Micah is express, where hee saith, But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall hee come forth unto mee that is to bee ruler in Israel, whose goings forth have been Micah 5. 2 from of Old, from Everlasting; from which Scripture it is, that the Pharisees gave their answer upon Herods inquiry concerning the place of his birth, in which respect the Prophet and Evangelist are fitly reconciled, while one calleth it the least, and the other saith, it is not the least, to wit, because of the greatness of the person born in it. Now that Jesus was born in Bethlehem, we have no [Page] meaner Testimony than that of an Angel, in his message to the Shepheards, To you is born this day in the City of David a Saviour, which is Christ the Lord; nor would it beLuk. 2. 1 [...] passed by the strangenesse of that providence▪ which brought it about that hee should bee born there, for whereas Joseph and Mary dwelt in Nazareth, (twenty miles distant from Bethlehem and it was far besides their thoughts to go to Bethelhem) it so falleth out, that in a peaceable time, the present Emperour imposeth an universal Tax upon the Jews among others, by which means every one is to go up to the City of their Tribe, and so those of the house of David to Bethlehem the City of David, & this fell out to be the very time when the daies of Mary were accomplished that she should be delivered, and this was done that the Prophecy should be fulfilled.

3 The Tribe of which the Messiah should come, was that of Judah, and more particularly, the house of David. This is intimated by Jacob, when hee foretellethGen. 43. 10. the comming of the Messiah under the name of Shiloh, which some interpret his Son, to wit, Judah, and in▪ as much as this prediction is inserted in the benediction of Judah, which can bee for no other reason, but that the Messiah was to come of him. More plain, and particular Isay 11. 1 is that Prophecy of Isaiah, There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots, where the Chaldee Paraphrase, expresly testifieth by that rod to bee designed the Messiah, who should spring forth of David, who was a stem of Jesse; yet more punctually doth this appear, in that promise madePsal. 132. 11 to David, by God, of the fruit of thy loins will I set upon this Throne, and again, I will set up thy seed after thee, 2 Sam. 7. 12. which shall proceed out of thy bowels, and I will establish his Kingdome for ever, the former of which is expresly applied to the Messiah, by S. Peter; in reference to this, it is,Act. 2. 30. Isa. 55. 3 that we read of the sure mercies of David, yea, by Jeremy and Hosea this name of David is applyed to the Messiah, Jer. 30. 9 [Page] they shall serve, or seek the Lord their God, & David their King, which cannot bee meant litterally of David, who fellHos. 3. 5 asleep long before, and therefore is mystically expounded of the Messiah, who is called David, because he was to come from his family. This truth was so known amongMat. 22. 42 the Jews, that when Jesus asked the Pharisees, what think you of Christ? whose Son is he? they say to him, The Son of David.

Now that our Lord sprang out of the Tribe of Judah, Heb. 1. 14 is affirmed by the Author to the Hebrews to bee evident, 2 Tim. 2. 3 and he is said by St. Paul expresly, to be of the seed of David; remarkable to this purpose are his own words,Rev. 22. 16 where hee saith, I am the Root, and the Ofspring of David, to wit, according to his two natures, in respect of his God-head the Root, and his Man-hood, the Ofspring of David, by which that Riddle is unfolded, of his being both the Lord, and the Son of David. As for his Legal Father, Joseph, it is [...] by St. Matthew, that hee was of Judahs Tribe, and Jesus being born of Mary after her Espousals to Joseph▪ is upon that account to bee reckoned of the tribe of Judah: for if when theDeut. 25. 8. brother did raise the seed to his brother, by marrying his widow, the first-born was to succeed in the name of the dead brother, and consequently reckoned as his Son; well might Maries Son whom shee miraculously conceived by the Holy Ghost overshadowing, bee reputed Josephs, to whom shee was espoused; and it being the custome of the Jews to derive the Genealogy from the Fathers, in which respect it was a Proverb among them, the mothers family is no family, Jesus is justly asserted to bee of his Fathers Tribe, though hee was not his natural, but onely his Legal Father. Though withallLuk. 1. 26 there is nothing rationally to contradict, that Mary was of the house of David, of the Tribe of Judah; It is true, Elizabeth who was of the house of Aaron, the Tribe of Levi, is called her Couzen, but inasmuch as it was lawful [Page] for the Tribe of Levi, having no possessions of their own, to marry into any Tribe, it may bee probably conceived, that either some of the Virgin Maries Ancestors married a wife of Levies Tribe, or some of Elizabeths Ancestors did marry a wife of Judahs Tribe, and so either way there might bee an affinity between the Virgin Mary and Elizabeth. Besides this, that there is no convincing reason against it, there are good arguments inferring it, for since upon that particular occasion of Zelophehads daughters, there was a Law enacted of everyNumb. 36 daughter marrying in her own Tribe which had an inheritance, and if (as Casaubon argueth) the blessed Virgin Casaub. Exercit. were though in a mean condition, yet heir to an estate, it is very probable that shee was of Josephs own Tribe, since hee hath the testimony of a just man, and therefore one who would not violate so manifest a Law. Adde to this, that those words in St. Luke, of the house of David, may as well bee referred▪ [...]he Virgin espoused to Joseph, as to Joseph, and then it becommeth a positive assertion,Luk. 1. 27. that Mary was of the house of David; and yet once more, if (as Spanhemius strongly urgeth) St. Lukes genealogy Spanhem. dub. Evang. giveth us the linage of Mary, it is without all doubt, that both by Father and Mothers side, Jesus was of the Tribe of Judah.

4 The predictions concerning the Messiah, assert that hee should bee born of a Virgin. The Prophet Isaiah Isa. 7. 14. is express, Behold, a Virgin shall conceive, and bear a Son, and though the Hebrew word may signify any young woman, yet that there it should bee rendered Virgin, even this consideration will evince, because it is ushered in with a behold of admiration, and it is intended as a sign for confirmation of Ahaz, whereas it were no wonder, and therefore not fit to bee a signe, that a young woman should conceive, and bear a Son; Being then a Prophecy of a Son to bee brought forth by a virgin, it is no other doubtlesse, than the Messiah, whose birth is there intended; [Page] and the very name Immanuel, by which hee is to bee called, intimateth as much, it being a name too high for any person, except the Messiah. What in this Prophecy Isaiah spake plainly, in the fifty third chap. hee utters allusively, where speaking of the Messiah, (for that that Chapter is to be understood of him, is so evident, that hee who runs may read it) hee saith, He shall Isa. 53. 2 grow up as a tender plant in a dry ground, that is (say some not improbably) of a Virgin, without the help of a man: Now that Jesus was born of Mary whilest yet a Virgin, the Evangelical History plainly affirmeth; nor need it seem impossible either to Jew or Pagan.

As for the Jew, why may hee not beleeve, that the same Divine power which caused Old Sarah to conceive, and bring forth, when shee was as good as dead? which made Aarons rod to bud, blossome, and bring forth Almonds? yea, which formed the first man Adam without the help of woman, could enable a Virgin to conceive and bring forth without the help of man?

As for the Pagans, they affirm that Venus was engendred of the froth of the Sea, animated by the warmth of the Sun; that Pallas came from Joves brain, and Bacchus from his thigh; that some of their Heroes were begotten by their Gods, upon mortal creatures; Hercules, on Alemena, by Jupiter; Pan, on P [...]nelope, by Mercury; Romulus, on Rhea, a Virgin, by Mars; and why is it not credible, that Jesus should bee born of the Virgin Mary by the overshadowing of the Holy Ghost? And thus I have given you a brief account of the parallel between the Prophecy of the Messiah, and the History of Jesus, as to his birth.

2 The Prophet Isaiah speaking concerning the Messiah, tells us, that the Spirit of the Lord shall rest upon him, Isa. 11. 2 the Spirit of Wisdome and Understanding, the Spirit of Counsel and Might, and the Spirit of Knowledge, and of the fear of the Lord; that this Spirit did rest on Jesus appeareth, [Page] both by the Oracles hee spake, and the Works, especially by the Miracles, hee wrought. It was the testimony the people gave of him, that never man spake like him, Joh. 7. 46 by which it appeareth, that the Spirit of Wisdome and Knowledge did rest on him, never did any so clearly reveal the Will of God to the people as hee. The Glorious Promises were never so unveiled as by him, and by him the Precepts of the Law were most exactly interpreted. That the Spirit of Might did rest on him eminently, appeared in his wondrous Miracles, which were notMark 2. 12 done in a corner, but openly before the people, who cryed out, wee never saw it on this fashion. That Miraculous works were expected by the Jews from the Messiah, when hee should come, appeareth by the Question, when Christ commeth, will hee do more Miracles than those which this man hath done? and accordingly when John Joh. 7. 31. sent to Jesus, Art thou hee that should come, or do wee look for another? hee returneth this Answer, Go, and show John again, those things which you do hear and see, The blinde receive their sight, the lame walk, the lepers are Mat. 11. 3, 4, 5 cleansed, the deaf hear, and the dead are raised up, all which could not have been done by him, if hee had not been annointed with the Holy Ghost, and with Power.

3 Concerning the Messiah, we finde a Three-fold Office to which he was annoynted, to wit, of King, Priest, and Prophet; Moses fore-tells him to be a Prophet, whereDeut. 18. 15 he saith, A Prophet shall the Lord your God raise up unto you of your brethren; David mentioneth him under the Offices of a King, and a Priest, Yet have I set my King Psal. 2. 6. 110. 4 upon my holy hill of Sion, and, thou art a Priest for ever after the order of Melchisedeck. This was that which was peculiar to the Messiah, for though David was a King and a Prophet, Samuel was a Prophet and a Priest, and Melchisedeck was a King and a Priest, yet only the Messiah was a King, Priest, and Prophet; accordingly it [Page] is that we finde Jesus as a Prophet, teaching the Mysteries of the Kingdom, as a Priest, praying, yea dying for the people, and acknowledged by the Magi to be King of the Jews.

Once more, it is fore-told in the Psalms, and the Prophets, concerning the Messiah, that hee should bee a man of sorrows, despised, and rejected of men; yea that heIsa. 53. 3▪ 10 should bee cut off from the land of the living, that heePsa. 16. 110. should be taken from Prison and Judgement, that having drunk of the brook in the way, hee should lift up his head; that hee should not see corruption, and sit at the right hand of God. And now that all these things which were written concerning the Son of Man were accomplisht, the Evangelical Histories doe abundantly testifie; it wereVide Episcop. Pag. 190. easie to trace out an exact Parallel, not only as to substance, but circumstances, concerning the humiliation and exaltation of Christ. As for that pretence of the Jewes, opposing our Saviours Resurrection, that his Disciples stole him away, it is so frivolous and absurd, that no rational man can beleeve it, yea that Dilemma of St. Austine abundantly confuteth it, If the Souldiers were not asleep, when the Disciples stole his body, why did they permit them to doe it; if they were asleep, how could they affirm it to be done?

By all these considerations put together, it cannot but appear an undeniable truth, that Jesus is the Christ; and however it may bee alleadged, that some Prophecies which concern the glory and power of the Messiahs Kingdome seem not yet to bee accomplished; the Answer is justly returned, that it is not an outward and visible, but an invisible and spiritual glory and power which is in those Prophecies intended, and that is continually fulfilled in the preaching of the Gospel; and withall they may very rationally be extended to his Second coming, when he shall appear in glory to Judge the World, and when every knee shall bow to him, and every tongue shall [Page] confesse (what now perhaps it denieth) that Jesus is the Lord, the Christ, to the glory of God the Father; and so I have given a dispatch to the truth implicitly asserted, passe we on more briefly to the

2 Heresie explicitly charged on the false teachers, namely, denying that Jesus is the Christ. If wee render the words exactly, according to the Greek text, it is, Hee that denieth that Jesus is not the Christ, but yet the not is justly left out in our translation, because according to our way of speaking, Hee that denyeth that Jesus is not the Christ, is he who affirmeth Jesus is the Christ, which is the truth; whereas in the Greek Language, Gemina negatio fortiùs negat, A double negation denieth more vehemently. Parallel to this is that speech of our Saviour to Peter, The Cock shall not crow this day before thou shalt thrice Luk. 22. 34 deny that thou knowest me; where in each clause the Greek useth two Negatives for the greater emphasis. Wee cannot better expresse the force of the Greek phrase in our English Language, than by supplying a word after denieth, namely thus; who is a lyar but hee that denieth, saying that Jesus is not the Christ? and surely, if the affirmative be the truth, as hath been already proved, hee must needs be a Lyar, who asserteth the negative.

That this then is a lying Heresie, appeareth by the preceding Discourse; that which only remaineth to bee inquired, is the truth of the charge, that these false teachers Justin. in loc. did deny Jesus to be the Christ; indeed as Justinian well, Hoc maximè faciebant Judai, this was that which the Jews did most expresly deny, but yet withall there were Judaizing false teachers among the Christians, such was Simon Magus, Menander, Ebion, and Cerinthus, with others, upon whom this was justly charged. Simon Magus taught, that it was he who appeared among the Jews as the Son, in Samaria as the Father, and to the rest of the Nations as the Holy Ghost; Menander, that he was sent from the invisible Powers a Saviour for the [Page] redemption of men; and so affirmed themselves to be the Christ, and in that denied Jesus to be the Christ. Valentinus, Ebion, and Cerinthus, affirmed Jesus to be aEuseb. hist. l. 3. c. 21. Iren. l. 1. c. 20, 21 meer man, begotten by Joseph, conceived and born of Mary after the ordinary way, and that Christ was another Person who descended on him in the shape of a Dove, when he was thirty years of age; and that it was notIdem. l. 1. c. 25 & l. 3. c. 17 Christ, but Jesus who dyed upon the Crosse, and was buried, and rose again; and what did these but in effect deny Jesus to be the Christ? And now if any shall say, this concerneth not us, for wee doe heartily acknowledge, and openly professe, that Jesus is the Christ; I shall desire such to consider, that there is a direct, and a collateral, a dogmatical, and a practical denying Jesus to be the Christ.

1 Hee who acknowledging Jesus to bee the Christ, doth yet detract from any of his Offices to which he was annoynted, vertually and collaterally denieth him to bee the Christ; upon this account, both Socinians and Papists are justly charged by the Orthodox as Antichristian Lyers.

The Socinians indeed acknowledge Christs Regal, Prophetical, and Sacerdotal Offices, but yet they confound the Regal and the Sacerdotal; they detract from the Regal, taking the rise of it from his Resurrection, when as the Angel saith of him, as soon as born, hee is Christ the Lord; and chiefly from his Sacerdotal, whilest they acknowledge his intercession, but deny his Sacrifice, and assert his death to bee onely a consecration of him to his Priesthood, which (say they) hee only exerciseth in Heaven.

The Papists likewise do ascribe those three Offices to him, and yet they detract from every one of them; from his Prophetical, by denying the written Word to be a sufficient and perfect rule of Faith and manners; from his Sacerdotical, in both the parts of it, by their Superstitious sacrifice of the Masse, and praying to Saints and Angels, to bee their [Page] Intercessours. Finally, from the Regal, by setting up the Pope as Head of the Church, and giving him that power of supremacy and infallibility, which hee never derived from Christ.

2 But to bring it yet a little nearer to our selves, he who professedly assents to this truth, that Jesus is the Christ, and yet is not guided by him as a Prophet, governed by him as a King, and rests not on him as his Priest, practically denyeth him to bee the Christ. Very apposite to this purpose is that of St. Austin, Quiescat paululum lingu [...], interroga vitam, Aug in loc. quisquis factis negat Christum Antichristus est, let thy life speak rather than thy tongue, whosoever denyeth Christ in his works, is an Antichrist. If any provide not for his house, 1 Tim. 5. 8 saith St. Paul, hee hath denyed the faith, that is, done an act inconsistent with the Christian faith, whereof he maketh profession, which is in effect to deny the faith; thus hee whose life dishonours Christ, who giveth not up himself to the rule and government of Christ, who sayeth in his actions, I will not have this man to reign over mee, in truth denyeth Christ, and is no better than an Antichrist; and oh how many Antichristian Christians then are there?

In one word, whatever profession wee make of Christ, and our faith in him, Whilest by our Envy, and Malice, pride, and Covetousnesse, Rapine, and oppression, Intemperance, and Prophanenesse, wee walk directly contrary to the Law. and Life, the Command, and Example of our holy, humble, peaceable, and charitable [...]s, we do that in our actions, which the false Teachers did in their Doctrins, deny Jesus to be the Christ; and thus much shall suffice for the dispatch of the first-branch of the accusation; the time being expired I shall put off the further prosecution of the charge against these Antichrists, till another Sessions.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. 22, 23, VERS.‘Who is a Lyer, but hee that denieth that Jesus is the Christ? hee is Antichrist that denieth the Father, and the Son.’‘Whosoever denyeth the Son, the same hath not the Father, but he that acknowledgeth the Son, hath the Father also.’

OVr blessed Saviour calling those two sons of Zebedee, James and John, to bee hisMark 3. 17 Disciples, gave them the Sur-name of Boanerges, which signifieth, a Son of thunder; Brig. ibid mutatio nominis d [...]ni alicujus spiritualis significationem habet, where names are changed, some spiritual gift is conferred; it was so no doubt, upon those Apostles, to whom Christ gave eminent abilities of asserting truth, confuting errours, reproving sin, perswading repentance, in such a way, as might like thunder awaken the dull and drowsy world. That St. James was such a Thunderer, appeareth by [Page] his sufferings, it being very probable, that his powerfull Preaching of the Gospel, was the occasion of Herods malitious persecution, and that the liberty of his tongue cost him his life. That St. John was one who did not onely lighten in his conversation, but thunder in his Doctrines, appeareth by his writings, and more particularly, this Epistle, wherein hee cryeth aloud, and lifteth up his voice like thunder, against both the Hypocrites and Heretickes of his time, against those, in the former chapter, these, in this, and more especially in these verses, Who is a Lyar, &c.

The latter branch of the accusation against the Antichrists in S. Johns daies, is that which now commeth to bee discussed, as it is propounded in the end of the two and twentieth, and proved in the three and twentieth verse.

1 Begin wee with the charge it self, Hee is Antichrist that denyeth the Father and the Son. These words are looked upon by Expositors in a double notion, either as a distinct accusation, or as an aggravation of the former charge.

1 Serrarius upon this clause, saith, Altera haeresis Serrar. in loc. est negantium patrem et filium, in these words another sort of Hereticks are charged, who denyed the Father and the Son, inasmuch as they feigned another father; so did Basilides, and Saturnius, as Epiphanius andEpiphan. adv. Haeres. l. 1 Iren. l. 3. c. 15 Tertul. adv. Prax. c. 31. Irenaeus informs us. Such also were those hereticks, who confounded the Father and the Son, as if they were one and the same persōn, to whom Tertullian applyeth this very clause, where hee saith, Negant patrem dum cundem et filium dicunt, et negant filium dum eundem patr [...] credunt, dando illis quae non sunt, auferendo quae sunt, they deny the Father, in asserting him to bee the Son, they deny the Son, in affirming him to bee the Father, ascribing to both what they are not, and taking from them what they are. To this may bee referred those fabulous things which were broached in those heretical schools of [Page] Simon, and others, concerning God introducing a multitude of Rulers, under the names of Barbel, Abrakan, Karlakan, &c. by whom the World was governed, which was indeed to deny the father.

2 But that which seemeth to me most rational, is to look upon this clause as an aggravation of the former charge, letting us see what followeth upon denying Jesus to bee the Christ, namely, a denial of the Father and the Son, and consequently how pernitions this Antichristian doctrin is: for whereas levius videri poterat, it may seem a small thing to deny Jesus (who appeared in the form ofEorum crimen amplificat. Matlor. a Servant) to bee the Christ, addit quid gravius, hee addeth that which might justly startle them, that how little account soever they made of it, it was no other than to deny the Father and the Son, and so in effect the denying this man to bee the Christ, is to deny God himself. To open this distinctly in its full latitude, wee shall finde a threefold charge in this one.

1 Hee that denyeth Jesus to bee the Christ, denyeth the Son of God. I begin with the Son, though the Father be the first person, because hee is most directly denyed. This will bee the more easily understood, if wee consider what our Apostle taketh here for granted, that Christ is no other than the Son of God. How, and in what respect hee is the Son of God, I shall have more full occasion to discusse at the ninth verse of the fourth Chapter, it shall suffice here to take notice▪ that the Messiah was looked upon as having the neer relation to God of a Son. S. Peter in that excellent confession of his Faith, puts these two together, Thou art the Christ, The Son of the living Mat. 16. 16 God; nay▪ the very Devils who came out of them that were possessed, [...]cknowledging him to be the Christ, do withall declare him to bee the Son, Thou art Christ the Luk. 4 41 Son of God; and that this was a received opinion among the Jews, appeareth by that question which the High Priest put to him, art thou the Christ the Son of the blessed? Mark. 14. 61 [Page] yea, as Grotius well observeth, apparet hoc cognomen vulgo Grot. Messiae datum, it appeareth to have been a name of the Messiah, well known among the vulgar, by that of the very Seamen; who beholding the miracle wrought by him on the winds, cryed out, of a truth thou art the Mat. 14. 33 Son of God, that is, the Messiah. Suitable to this it is, that the Ancient Hebrews did mystically interpret those words in the Psalmes, Thou art my Son, this day have I begotten thee, of the Messiah, by which it is evident, that to deny him who is the Christ, is no other than to deny Gods Son.

2 Hee doth not only deny the Son, but the Father; For

1 The relation between the Father and the Son, is very neer, no wonder, if the injury done to the Son, reflect upon the Father; it is thus among men, much more in the Deity, where the Son is consubstantial and coeternal with the Father. Being the Son, hee is the brightnesse of his fathers glory, and expresse Image of his person. So St. Paul characterizeth him, for which reason it is that all men should honour the Son as they honour the Father. So our Saviour Heb. 1. 2 Joh. 5. 23 himself expressely asserteth and thence inferreth▪ He that honoureth not the Son, honoureth not the Father.

2 The Father it is who sends his Son into the World, and to deny him who is sent, what is it but to deny him Grot. in loc. who sendeth? To deny (saith Grotius) is sometimes as much as authoritatem alicui detrahere, to detract from ones authority, and to deny the Person sent, is in effect to deny the Authority of the sender; in this respect it is, that in the Scripture but now quoted, those words are added, that sent him, and to this purpose that of our Saviour elsewhere, is very apposite, Hee that despiseth you, despiseth Luk. 10. 16 mee (to wit, because they were sent by him) and hee that despiseth mee, despiseth him that sent mee, to wit, the father, by whom Christ was sent.

3 The Father having sent his Son, was pleased to [Page] give Testimony to him. They are Christs own words, The Father himself which sent mee hath born witnesse of Joh. 5. 37 mee▪ accordingly if you look into St. Matthews Gospel, Mat. 3, 17 17. 5 you shall finde, that at his baptisme, a voice was heard from Heaven, saying, This is my beloved Son in whom I am well pleased; and again, at his transfiguration on the Mount, behold, a voice from the clouds, which said, This is my beloved Son in whom I am well pleased, hear ye him, to which last St. Peter alludeth, where he saith of Christ, 2 Pet. 1. 17 Hee received from God the Father Honour and Glory, when there came forth a voice to him from the excellent glory, so that God having given this testimony (than which what can bee more full or immediate) of the Messiah, that he was his Son, whosoever denyeth the Christ the Son of God, giveth the Father the Lye, according as our Apostle more fully expresseth in the close of this Epistle. Hee that beleeveth not God, hath made him a Lyar, because 1 Joh 5. 10 hee beleeveth not the Record that God gave of his Son.

3 Lastly, Though it bee not expressed, yet it would bee supplyed, hee denyeth not onely the Father and the Son, but the Holy Ghost; for as in the first Chapter, where out followship is said to bee with the Father and his Son, the Holy Ghost is included, so here doubtlesse, the third Person is implyed, who is no lesse denyed than the other two, by them who deny Jesus to be the Christ. The Greek word [...], commeth from the Verb which signifieth to annoint; now to this annointing, all the three persons did concur, there is persona ungens, uncta, and unctio, the Father annointing, the Son annointed, and the Holy Ghost the ointment, and therefore hee that denyeth the Christ, denyeth all three persons; it was by no other than the Holy Ghost that Jesus Christ did all his glorious miracles, his mighty works; in which respect, the Pharisees denying Jesus to bee the Christ, became guilty of the sin against the Holy Ghost; and thus this heresy is no [Page] lesse than a denial of the blessed Trinity.

To shut up this clause, learn wee hence, when wee receive any Doctrins, to consider what consequence; do naturally flow from them. I have so much charity as to think, that many of the Jews, and some of the followers of those Antichrists, did not think, that by denying Jesus to bee the Christ, they were guilty of such a blasphemy against the Deity, as to deny the Father and the Son, but yet so it was, as appeareth by what hath been already said. I have the same opinion of many seduced persons in this age, who are not so considerate, to weigh the evil inferences, which are justly deducible from such praemises which they embrace as truth.

Indeed we must distinguish between natural and forced deductions, some like Spiders suck poyson out of flowers, like bad stomacks, turn the best nutriment into ill humours, perverting the soundest Doctrins by fallacious paralogismes. If wee are made sinners by one mans disobedience, then say some, God is unjust, in charging Adams posterity with his guilt; If Justification bee by Faith alone, then say others, what need of good works? If Christ bee the Propitiation for the sins of the world, then say others, wee need not fear though wee adde sin to sin; and thus the most pretious Doctrins of the Gospel, are abused to patronize horrid conclusions; but how irrationall they are, easily appeareth to any who shall judiciously examine them. Nor doth this hinder, but that many specious doctrines have a sting in their tayl, and how amiable soever they seem in their direct aspects, yet they will bee found very detestable in their reflection. The Antinomian, in denying that God seeeth any sin in justified persons, or is at all displeased with them when they sin, denyeth that hee is Omniscient, not knowing all things, and that he is a Pure, and Holy God, hating sin where-ever hee findes it. The Socinian, in denying that Christ did expiate sin, and satisfy justice, [Page] denyeth the merit of his death, the dignity of his person, and justification by faith in his blood. Many instances of this kinde might bee brought in several erroneous positions, both of these, and other Hereticks; the truth is, according to that known saying, uno dato absurdo mille sequnntur, one absurdity being granted, a thousand follow, and such as were they apprehended, would doubtlesse be abhorred, though not by those who broach, yet by many of them who entertain such positions, and therefore let it bee our Wisdome to examine whither this or that Doctrin tends, to what it leads, and what must necessarily follow upon it, for so doth S. John here, in which respect hee chargeth them who deny that Jesus is the Christ, with denying the Father and the Son.

2 The Proof of this latter part of the charge, is that which now followeth in the next verse, Whosoever denieth the Son, the same hath not the Father, but hee that acknowledgeth the Son, hath the Father also. I call this a proof, and not without Reason, since the Argument is strong, Hee that hath not the Father denyeth him, hee that denieth the Son hath not the Father, and therefore he denieth the Father and the Son.

The verse consists of two clauses, the latter whereof is not in our ordinary Greek Copies, and therefore is left out by Calvin, and is conceived by Daneus to have crept out of the glosse into the Text. But Beza assureth us,Calv Vid. Dan. Beza in loc. that hee saw it in two Greek manuscripts, it is also in the Syriack and vulgar Latine, and inserted (though in another Character) by our Translators. If wee peruse the writings of this Apostle, wee shall finde no way of illustration more frequent than that which is by contraries, whilest sometime the Affirmative is amplified by the Negative, and then again the Negative by the Affirmative, in which respect it is not improbable, that this affirmative might here bee annexed by the Apostle. But since I shall have a more fit occasion of handling the duty of confessing Christ, when (by Gods grace) I shall come to [Page] the second and thirteenth verses of the fourth Chapter, and withall (there being the same reason of contraries) the unfolding of the one is virtually an explication of the other. I shall not inlarge in a distinct handling of these clauses.

That which would here bee principally inquired into, is the notion of this phrase, [...], to have the Father, of which Interpreters give a threefold construction.

1 That phrase in the first Commandement, of having Exod. 2 [...]. 3 none but Jehovah to bee our God, may give some light to this; for as there habendi verbum pro credere, intelligere, usurpatur, the word having is as much as knowing and beleeving; So here; and then the design of our Apostle in these words, is to let us know, that all Jews and others, who deny the Messiah, however they pretend to beleeve in, and give worship to, and have the knowledge of the true God, in truth, they are ignorant of him, and so neither beleeve nor worship him aright, because they do not know, beleeve, and worship him as the Father of our Lord Jesus Christ. Indeed, this is to bee understood (as to the explicit notion) with a limitation in reference to Christ already come. As for the Jews before Christ (though the godly among them had some glympse of this, for otherwise they could not have beleeved in the Messiah, which was to come) yet it was not expresly required of them to invocate God as the father of Christ; but God having now sent his Son into, and by him revealed himself unto the World, hee can no other waies bee rightly adored, and invocated, but as his Father. To this purpose it is that Christ is called by the Apostle, the image of the invisible God, which though it bee true of him, as hee is the Son of God, in respect of his eternal Generation, by which the Divine essence being communicated to him hee is the Image of God, that is, (personally taken) God the Father; yet in that the Apostle saith not onely, the Image Col 1. 15 [Page] of God, but of the invisible God, there seemeth to be a tacit Antithesis, and so it is to bee understood of the Son of God made man, who by his incarnation is become a visible Image of the invisible God; for this reason it is, hee saith himself elsewhere, if yee knew mee, you would know the father also; and indeed, as wee cannot comfortablyJoh. 14. 7 see the Sun with a direct aspect, but in its reflexion, so neither can wee rightly know the father, but in Christ, who is his visible Image: Suitable hereunto it is, that our Saviour expressely saith, No man knoweth the Son but the Father, neither knoweth any man the Father but the Son, and Mat. 11. 27 hee to whomsoever the Son will reveal him; and among other constructions of those words, you beleeve in God, Joh. 14. 1 beleeve also in mee, this is one, That if they did not beleeve in him, they could not beleeve in God: so that from hence Musc. ibid. [...] wee may infer, that not onely the Barbarous Pagans, who worship the Sun, the fire, or any other creatures of Gods making, or stones, and Images of their own making, but the Mahumetans, and the Jews, who worship the Great Creator, inasmuch as those onely worship him, as revealing himself (in their fanatick opinion) by Mahumet, and these worship him, onely as he was pleased to reveal himself of Old by Moses, but not as now hee hath manifested himself in his Son Jesus, nay, both of them denying his Son Jesus, are therefore most justly looked upon, not onely as false Worshippers of a true God, but in some sense as Worshipers of a false God, because they have not, that is, they know not, neither do they beleeve and worship the Father of Christ, to wit, not formally, though materially, adoring him who is, but not as he is the Father.

2 That phrase of St. Paul, [...], we have the minde of Christ, may serve as a paraphrase upon this; To have the Father, is to have the minde of the Father, which1 Cor. 2. 16 is else where called, his good, acceptable, and perfect will. This will or good pleasure of the father, is the redemption of the [Page] World, which he sent his Son, both to accomplish and reveal, in this respect St. Basil upon these words, Hee that hath Basil ad. Amphilech c. 3 seen mee, hath seen the Father, thus glosseth, [...], not the figure or form of the Fathers essence, which is most simple and uncompounded, but the goodness of his will, and therefore hee who denieth the Son cannot have, but is either altogether ignorant of, or Apostatized from the Doctrin of the Father; of which latter the Apostle especially speaking, the notion of [...], is taken as if it were [...] (for so it is many times used) to hold, and accordingly Grotius glosseth, Non tenet quae sit voluntas patris, hee doth not hold fast the good will of the Father, which is published in the Evangelical Doctrin. And no wonder, for hee that hath not, holdeth not the foundation, cannot have the Superstructure. Now this Thesis, That Jesus is the Christ, is the very foundation of that Gospel-truth which the Father hath by Christ imparted to us, and consequently the denial of this cannot consist with having the father, that is, with holding the will and minde of the Father declared in the Gospel.

3 Lastly, that Glosse of St. Cyprian, would by no means bee left out, Non habet patrem benevolum, he hath Cypr. Exhot. ad Martyr. not the father benevolous and propitious to him, and so wee may construe this phrase by that in the first chapter, of having fellowship with the father; and whereas it is said in the former verse, hee denyeth the father, this carrieth more in it, namely, That the father denyeth him. Indeed, all that love the father hath to us, and fellowship we have with the father, is through his Son. Whence it followeth, that every one who hath not the Son, but much more hee who denyeth the Son, hath not the Father, yea, the Father is highly displeased and enraged against him. When Theodosius would not bee intreated by Amphilochius, to suppresse the Arrian Hereticks, who denyed [Page] Christ to bee the eternal Son of God, that Godly Bishop (saith Theodoret) [...], found out a memorable stratagem to convince him of his fault, for going into the Palace when Theodosius, and his Son Arcadius Theod. Eccle. hist. l. 5. c 16 were together, hee saluteth the Emperour with his wonted reverence, but giveth no Honour to the Son, the Emperour supposing it was a forgetful neglect, puts him in minde of it; to whom his Answer was, it was enough that hee had done obedience to him, at which the Emperour being greatly offended, the good Bishop thus bespoke him, [...], You see O King how ill you take it, that your Son should bee dishonoured, how angry you are with mee for not giving him Reverence, [...]. Beleeve therefore, that the great Lord of the universe, cannot but abhor those who blaspheme his onely begotten Son. Of this number were these Antichrists, concerning whom St. John plainly asserteth, that denying the Son, they have not the father; no true knowledge of him, nor of his Doctrin, nor can they expect his love and favour towards them.

What now remaineth but that wee take heed least we bee found among the number of them who deny the Son: nor is this Caution unseasonable, for,

1 There want not among us, such (the Socinians I mean) who affirm (with those Hereticks of old) Christ to bee onely man, and these however they pretend to acknowledge, yet consequentially deny him to be the Son of God, for saith the Author to the Hebrews, Ʋnto which Heb. 1. 6 of the Angels said hee at any time thou art my Son, this day have I begotten thee? and if not to the Angels, surely, not to a meer man, who is lower than the Angels. It would not bee passed by, that a little after in that very Epistle, Jesus whom the Apostle had proved to bee farHeb. 2, 6, 7, 8, 9 higher than the Angels, and that in this very particular [Page] of being Gods Son) is said to bee little lower than the Angles: and that this is to be understood in respect of his man hood, appeareth by the Scripture, just before quoted, what is man that thou art mindful of him, thou hast made him a little lower than the Angels, the litteral sense whereof is, to assert the humane nature inferiour to the Angelical; surely, then in respect of that nature wherein hee is below, hee cannot bee far above the Angels, and therefore to assert him a meer man (though never so highly honoured) is to deny him to bee the Son of God in the Apostles sense, that is, so as by reason of that Sonship to bee higher than the Angels, for to allude to S. Pauls expression (though they are called Gods, whether in heaven or in earth; as 1 Cor. 8. 5. 6 there bee Gods many, and Lords many, but there is but one God the father) so though there bee that are called the Sons of God, whether Angels or men, yet there is but one who is the begotten Son of God, which is so high a dignity, that hee must bee more than Man or Angel, who is capable of it, and consequently to assert him a meer man, is to deny him to be Gods Son.

2 Besides, wee may bee Orthodox in our Judgement, concerning the Son of God, and forward in our confession of him, and yet interpretatively deny him, and that especially two waies.

1 When wee detract from the al-sufficiency of his merits; upon what is it, that the infinite vertue of our Saviours death did chiefly depend, but this, that hee is the Son of God? so that hee that doth not relye on the virtue of his death, denieth him to bee Gods Son, and yet how apt are many to offend in this kinde; by either a total despairing of salvation through Christ, or a part al-joyning of other Saviours with him, and to say, that either Christs blood cannot at all, or that it cannot alone (to wit, as a meritorious cause) expiate sin, is to say, it is insufficient▪ and consequently it is not the blood of the Son of God, which may [Page] justly bee interpreted, a denial of the Son of God.

2 When we refuse to hear, and obey the Word of God, who at sundry times, and in divers manners spake in times Heb. 1. 12 past unto the Fathers by the Prophets, and hath in these last days spoken to us by his Son. Of this Son the voyce said twice hear him, and not to hearken to him when hee speaketh to us, is in effect to deny him; who is it but the Son that wooeth us in the Ministry of the Gospel, to accept of mercy, pardon, and salvation, upon the terms of faith, repentance, and obedience, and if wee say no in our hearts, is not this to deny him? How often (saith Christ to Jerusalem) would I have gathered thy children Mat. 23. 37 together, as un Hen doth her Chickens under her wings, but you would not? May hee not take up the same complaint of us? See that you refuse not him that speaketh, (saith the Author to the Hebrews) for if they escaped Heb. 12. 24 not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven; where the two words of refusing and turning away are very emphatical, the one signifying to pray against a thing, for so oft-times wee refuse with a God forbid, and so it noteth a refusal with indignation, the other importing an alienation of the heart from a thing, since we turn away from what wee cannot endure, and so intimateth a rejection with detestation, and have not wee need of this caution? Since though (being the Son of God) he came and spake from Heaven, yet wee reject his sayings, and is not this to deny him?

3 Adde to this, that Christum deserit qui Christianum se non asserit, hee that doth not professe himself a Christian, denieth Christ; not only those who wilfully, professedly, maliciously, and so at once both inwardly and outwardly deny the Christ, the Son of God; but those who whilst inwardly they beleeve in him, doe yet refuse (if called to it) openly to own him, either through fear, or shame, or both, are vertually deniers of him. It is [Page] very observable, that what is here called a denying of the Son, is elsewhere phrased a not honouring the Son; thatJoh. 5. 23 Mat. 10. 33 Mark 8. 38 2 Tim. 2. 12 whereas in St. Matthew it is, Whosoever shall deny me, in St. Mark it is, Whosoever shall bee ashamed of mee; that in St. Pauls Epistle to Timothy, denying Christ is opposed to suffering for him. Finally, that here is no medium in the text, between denying and acknowledging the Son. By all which it appeareth, that though we doe not wretchedly oppose, and gain-say the Son of God, yet if wee doe not honour him, and that as we honour the Father, with the same adoration both of soul and body, if we are not ready upon all occasions to acknowledge him, if because of reproach we are ashamed to own him; nay if we refuse (being called) to suffer, though it be death it self, for his name, we are no other than deniers of him.

And now beloved, though at present there bee neither disgrace, nor danger in acknowledging the Messiah the Son of God, nay indeed, quaestuosa res est nomen Christi, it is both gainful and honourable to bee a Christian, and therefore it is little thanks to own Christ, yet what think you if wee had lived in the Pagan Persecution, or if God should (which his mercy avert) let loose the Turk to invade Christendome, or suffer the Socinian Heresie to over-spread the world, as once the Arrian did, have wee ready hearts, willing mindes to contend for the saith; nay rather would wee not wretchedly renounce, at least cowardly conceal our Christian profession; certainly my brethren, they who now deny obedience to his call, will then deny the profession of his name; they that will not hear the Son speaking to them in his Word, will never bear reproaches and persecutions for his sake. Upon all these considerations, it is an useful admonition to us, that we doe not deny, but acknowledge the Son. It is the Psalmists advice even to Kings, well may wee follow it, Kisse the Son lest hee bee angry; kisse Psal. 2. 10 him with a kisse of affection, of subjection, be ready to [Page] testifie your faith in him, reverence of him, love to him, upon all occasions.

The more to inforce this upon us, take notice

1 Who it is, the Son, and that in a double notion.

1 Being the Son, he thinketh it no robbery to be equal with God, in as much as according to the Athanasian Phil. 2. 5 Creed, he is God of God, Light of Light, very God of very God, being the Son he is Heir of all things, Lord of Heaven and Earth, and shall we in any kind, or for any cause deny him? This is that which St. Jude brings in as an Aggravation of the sin of these very Antichrists, whom hee calls certain men crept in unawares, they denied Jude, vers. 4 the only Lord God, and our Lord Jesus Christ; where though some take the words dis-junctively, applying the first clause to the Father, and the second to the Son, yet since there is no Article in the Greek between [...] and [...], God and Lord, to divide them; yea the word [...], in that parallel place of St. Peter, is evidently used of Christ, and withall the Heresies of those times more directly struck at Christ, than at God the Father; it is not improbable that St. Jude intended here only to set forth Christ in his Natures and Prerogatives, whom he calls the only Lord God (as elsewhere the Father is stiled the only true God) not in exclusion of the other Persons, but of all false Deities. And now when we set before us the Divinity, Majesty, Soveraignty, and authority of Christ the only Lord God, how must the sin of denying him appear beyond measure sinful?

2 This glorious and eternal Son of God was pleased to undertake and accomplish the work of our Redemption, and it would bee no other than a monstrous ingratitude to deny him; upon this account St. Peter speaking of these very Antichrists under the name of false teachers, 2 Pet. 2. 2 aggravateth their denial of Christ, in that it was of the Lord that bought them; there cannot bee a more execrable villany, than for a slave to disown his Lord that [Page] hath ransomed him; who would not cry shame on that Son who should deny his own Father? and may I not say of the Son of God in Moses his language to every one of us, Is not he thy Father that hath bought thee? whatDeut. 32. 6 is there thou canst bee in danger of by acknowledging him, which hee did not actually undergoe to redeem thee? Is it losse of estate, he was poor; of credit, hee was reviled; of liberty, he was bound; of life, he was Crucified; and shall any of these dishearten us from honouring or enduce us to deny him? when therefore any temptations shall assault us (as once they did Peter) to deny him, let us remember what he is in himself, and what hee hath done for us; let us consider his greatnesse, and bee afraid; his goodnesse, and bee ashamed; for fear, or shame, or any cause whatsoever to deny him.

2 That I may drive the nayl to the head, let us often set before our eyes that dismal commination so often denounced in the Gospel by the Son of God himself against those who shall deny him, Whosoever shall deny mee before Mat. 10. 33 men, him will I also deny before my Father which is in heaven; and again inculcated by St. Paul, if we deny 2 Tim. 2. 13. him he will deny us; a threat then which none more just, and yet withall none more terrible; just it is, in that it is the retaliation of like for like; what more rational than that despisers should bee despised, forsakers should bee forsaken, and denyers should bee denyed; and how terrible it is will soon appear, if you consider that the Son of God will then deny us, when he shall appear in his glory, that he will deny us not only before men, but Angels, nay his Father; that if he pronounce upon us an, I know you not (which is to deny us) wee are the cursed of the Father, he will not acknowledge them for his adopted children, who durst not here own his begotten Son, and whom his Son will not then own for brethren, yea which consummateth the misery of such Apostates, they must have their portion with Hypocrites, having denied Christ, [Page] and being denyed by him, they must depart from him into that fire which is prepared for the Devil and his Angels, there being no reason that they should bee neer to Christ hereafter, who follow him a far off, nay, run away from him here.

With these meditations let us arm our selves against this heinous sin; that we may be the better strengthened.

1 Labour wee to be throughly established upon good grounds in this fundamental doctrin, that Jesus is the Christ the Son of God. He that imbraceth Christian Religion upon the account onely of the Publike Law, or private education, will in time of tryal renege it. Let therefore our assent to this Doctrin rest upon these sure Pillars, primarily the authority of Scriptures, and secondarily the Catholike Church, and then we shall not easily deny it; nor let us content our selves with a Conjectural opinion, but strive for a firm and settled perswasion, a stake in the ground may bee quickly plucked up, but a tree rooted in the ground abideth unmoveable; he that doubteth may soon be brought to deny, but a well grounded perswasion will not quickly bee moved, much lesse removed.

2 Learn we according to our Saviours precept, to deny our selves, since oft times, self and Christ come in competition, Mat. 16. 24 so that one must be denyed, and if we have not in some measure taken out this excellent lesson of self denial, we shall soon deny him; No wonder if an Ancient saith ingenuously, Christiani praludium sui repudium, the first step in the ladder of Christianity, is self-denial.

3 Nor must we forget that advice of St. Paul, to deny Worldly Lusts, for if wee take not our hearts offTit. 2. 14 from the World, the World will take them off from Christ, it is very observable that our Saviour had no sooner threatned this sin of denying him, but hee presently forbids, Loving Father or Mother, Son or daughter Ma [...] ▪ 10. 33, 37. more than him, intimating how prone the inordinate love of worldly things is, to alienate us from him.

[Page]4 Finally, strive for a real union to Christ by a lively faith, hee who is but a visible Christian, may cease to be so much as visible, but the spiritual union, will not endure a dissolution, much lesse an abnegation, maintain and increase familiar communion with him, that thou maiest more and more taste the sweetnesse that is in him, and then no allurement or affrightment shall cause thee to deny him.

I end all, as we desire not to be found deniers of the Father, Son, and Holy Ghost, as wee desire to have the Father, propitious towards us, and Christ to own us before the Father at the last day, let us dread to deny, let us be ready to acknowledge, with our hearts, lipes, lives, Jesus the Christ, the Son of God, to whom with the Father, and the Holy Ghost, be ascribed Honour, and Glory, now, and for ever.

Amen.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 24. & 25.‘Let that therefore abide in you, which ye have heard from the beginning; if that which yee have heard from the beginning, shall remain in you, yee shall continue in the Son, and in the Father.’‘And this is the Promise that hee hath promised to us, even eternal life.’

ZEal, Sincerity, and Perseverance, are not so much particular graces, as each of them necessary ingredients to every grace; Zeal being the fervor; sincerity the truth; and perseverance, the duration of all graces; of these three, the last is not the least needful, since constancy is the best evidence of sincerity; nor will fervour avail without permanency; no wonder if it be called by Bonaventure, conditio annexa cuilibet virtuti, anBonavent. in sent 3. dist. 24. Aquin. 1a 2ae quaest. 26. ar. 2 inseparable condition of every vertue, and by Aquinas, donum que caetera servantur d [...]nae, that gift which preserveth all the rest: without perseverance, our Love will prove [Page] not a Star but a Comet; our Devotion not a flame, but a flash; our Repentance not a River, but a Pond; our Hope not a Staff, but a Reed; and our Faith not a sub-stance, but a shadow. And since this grace of Faith last mentioned, is indeed the First, the Root, the Mother Grace, constancy is not more needful in any than this. The truth is, there is no Grace more oppugned by the Devil than our faith, hee well knoweth, that if hee can undermine the foundation, hee shall soon overthrow the building; for which reason, having obtained leave to sift S. Peter, our Saviour prayeth for him, that his faith may not fail, Upon this account it is, that more or lesse in all ages, the Devil hath raised up false Teachers in the Church, whose indeavour it is to with-draw the people from the Ancient Catholick, and Apostolick Faith, and for this cause no doubt it is, that one of the chief designs of the holy Apostles in all their Epistles, is to stablish Christians in the faith. A pregnant instance whereof wee have in this Epistle, particularly in these verses, whose scope is, by most obliging arguments, to perswade a stedfast adherence to the truth which they had embraced, Let that therefore which you have heard from the beginning, &c.

Which words do plainly part themselves into two generals, a mandate and a motive, a command and a comfort, an exhortation and an incitation.

The Exhortation enjoyneth a needful duty, Let that therefore abide in you which ye heard from the beginning.

The Incitation adjoyneth a powerful motive, drawn from the present comfort and future blisse of persevering Saints, If that which you have heard from the beginning, shall remain in you, yee also shall continue in the Son and in the Father; And this is the Promise which he hath promised, eternal life.

Begin wee with the Duty, which wee shall findeGen. 1. to bee in order the seventh step of that lightsome walk [Page] the delineating whereof I have once and again told you, is the principal design of this Epistle.

The first word wee meet with in the Greek, [...], seemeth here to be superfluous, as also in the beginning of the seven and twentieth verse; but whether wee look upon it as transposed, or put absolutely, it will bear a good construction. By way of transposition, [...] is as much as [...], Thus our Translators here read it, Let that therefore which you have heard, and also in the other verse, The annointing which you have received. Absolutely taken both here and there, it is an Ellipsis, and the sense is as much as, As for you therefore, as if hee should have said, however others fallaway, yet let that which you have heard abide in you. These Antichrists (with their followers) forsake, but do you continue in the Apostolical Doctrin; nay, therefore because they are fallen, do you stand the more firmly. In this sense the Apostles counsel is much like Joshuahs Resolution, But as for me, and my Josh. 24. 15 house, wee will serve the Lord. Indeed, it is the glory of a Christian, like fish, to keep fresh in salt waters; to professe Christs name where Satans throne is, and like stars inRev. 2. 13 a dark night, to shine in the midst of a crooked and perverse generation; the truth is, to bee Antichristian among Antichrists is usual, to bee a Christian among Christians is laudable, to bee Antichristian among Christians is abominable, but to bee a Christian among Antichrists is admirable; no such Tryall of Constancy, as in times of Apostacy; Vertue is never more amiable in Gods eies, than when shee is out of fashion in the World; It is saidGen. 6. 7 of Noah, that hee found grace in the eies of the Lord, and the next verse tells the reason, He was perfect and upright in his Generation: Grace, though onely in the heart, finds grace in Gods eies, but especially in the life, and more especially when (like Noah) it is in a degenerating generation; Mat. 26. 33 had Peter done as hee said (though all me [...] should bee offended, yet will not I) hee might well have challenged [Page] the priviledge of being Christs beloved Disciple. Oh let us fix in our mindes this holy purpose of cleaving to Christ and his Truth, though others leave it; yea, let their defection by a kind of Antiperistasis corroborate our resolution of continuing in the Doctrin wee have received.

More particularly, in the Exhortation, wee shall take notice of the Object, which it concerneth, and the duty which it requireth; the object proposed, is that which they had heard from the beginning, the duty required, is, that it abide in them.

1 The matter spoken of is, That which they had heard from the beginning. By beginning in this place is to be understood the beginning of the Preaching of the Gospel to them, ex quo institui coepistis, so Beza glosseth, since you Beza in loc. began to bee instructed in Christianity, for it is not said, Let that abide in you which was from the beginning, then the date might have been taken from the beginning of the World, since so soon as Adam fell, the Gospel was Preached, but that which you have heard from the beginning, and though at the seventh verse the phrase of an Old Commandement gave just occasion to refer that from the beginning, to a further distance, and so of interpreting there you by your Ancestors, yet here there being no such reason enducing wee are not to recede from the most plain meaning of the letter, especially when wee consider that the Exhortation, Let that abide in you, most rationally refers to what they themselves had heard, and therefore in this place, those words from the begnining, refer to the time of their first reception of the faith.

If you ask what it was that they heard from the beginning, the Answer is returned, either particularly, Primarium dogma de Christi divinitate, So Justinian, the fundamental Justin. ibid. verity of Christs Divinity, or Generally, The Whole Evangelical Doctrin of Salvation by Christ, which had been Preached to them by the Apostles.

If you `ask', why it is thus phrased, not, let that which [Page] the Gospel revealeth, but that which you have heard from the beginning. I Answer upon a double account, to let us see.

1 What is the true Doctrin, namely, that which was delivered from the beginning, for though it is possible for falshood to bee Ancient, yet Truth is alwaies first. The Envious man may sow his Tares, in the field where the good seed was sown, and possibly the tares may grow so fast as to hide the Wheat, but still the good seed was first sown; prime Antiquity is a sure note of verity. The Primitive times and truths, were of all other the purest, like the clear water at the spring-head; but of this I have spoken heretofore.

2 By what means they received the Evangelical Doctrin, namely, by hearing.

Among those several senses, with which God hath invested man, I know not any more needful than that of hearing, in what capacity soever you consider him, especially as hee is, [...], by nature, a reasonable, by converse, a sociable, and may be by grace, a new, a divine creature.

1 Reason is the perfection of man, and hearing is the improvement of Reason. Auris, say some, quasi hauris ab hauriendo, the ear being the sense by which wee suck in knowledge, in which respect the Son of Syrach saith, God hath given man ears, and an heart to understand. Knowledge Eccl. 17. 5 is as the liquor, the soul the vessel, and as the tongue is the tap to let it out, so the ear is the tunnel to let it in. Whence it is that Learners are called Auditores, Hearers. Upon this account perhaps it is, that whereas other parts have their shuts, sometimes to close them up, the eies, lids like Curtains, to draw over those Christaline windows, and the Tongue encompassed with an Ivory wall of teeth, only the nostrils and the ears be alwaies open, those for breathing, these for hearing, that man which is ever learning, might be ever hearing.

2 Society is the delight of man, and hearing is the sense of Society, Auribus alienas sermones admittimus & mente [Page] recondimus, saith a Rabbin, by hearing wee have converse L. Gersh. each with other, wee injoy the comfort one of anothers advice, discourse, conference. A deaf man is as a dead man to others, and liveth onely to himself, as being unfit either for company, or traffique, or Magistracy, and therefore the Ancients, though they painted their Judges without eies, because they should not respect persons, and without hands, because they should take no bribes, yet not without ears, nay, with both ears, because they were to hear both parties, so needful is this sense, for all civil transactions.

3 But lastly, Hearing is not onely sensus discipline et societatis, but fidei et Religionis, the sense of Discipline, and Converse, but of Faith and Religion, in which respect St. Paul is expresse, Faith commeth by hearing, Aurium Rom. 10. 17 Lactaut. l, 6. c. 21 sensus ideo datus est, saith Lactantius, ut doctrinam Dei percipere possimus, for this cause chiefly is our hearing given us, that wee may receive Divine truths, suitable toTertul. Scorp. c. 3. which is that of Tertallian, Vera ornamenta aurium dei voces, Gods Words are the best Jewels wee can hang at our ears; indeed such is our present state, that wee receive the greatest spiritual advantages by hearing, oculus organum patriae, auditus viae, when wee come to our Country, wee shall use our eies, but whilest wee are in the way, our chiefest use is of the ear; faith (saith the Apostle) is the evidence of things not seen, and wee are most properly said to beleeve what wee do not see, but still wee beleeve what wee hear, and by hearing wee come to beleeve; at S. Pauls Conversion there was a light seen, andAct 9. 4 a voice heard, the light astonished, but the voice converted him, and in this respect wee may call the Ear the in-rode and thorough-fare of grace, the souls custome-house for her spiritual traffique in Divine Wisdome, the matrix or wombe of our New-birth, the pale into which is put the milke of the Word, the still or limbeck of the dew of heaven, the window to let in the light of the Gospel, the channel of the [Page] water of Life, the Pipe for the conveyance of Faith; in a word, the Orifice or Mouth of the Soul, by which it receiveth spiritual food, for by this means it was, these Christians did partake of the Gospel. That which you have heard.

But yet this is not all that is intended in this phrase, for in as much as by Hearing we are brought to Beleeving, therefore Hearing is used to connote Beleving. Thus2 Tim. 1. 12 Timothy heard the form of sound words from the Apostle Paul, that is, so as to embrace it, and therefore he exhorts him to hold it fast, in this sense no doubt it is here to bee understood, for in that our Apostle would have it to abide, it intimateth they had heard, so as to receive it, so that wee are here implicitely taught, wee must so hear with our Ears, as to beleeve with our hearts, Evangelical Doctrins. This is the Character which our Saviour giveth of the good ground, that it heareth the word with a good and honest heart, which is, when the heart Luk. 8. 5 doth firmly assent and consent to that which is heard. It is the Counsel of Solomon, keep thy foot when thou goest to Eccl. 5. 1 the house of God, and bee ready to hear; the latter words in the Hebrew are, and near to hear, which being joyned with the former clause, seem to intimate, that the foot should bee near to hear, and indeed hee onely heareth aright, who heareth with his foot and his heart, as well as his ear; hee heareth with his foot who so heareth as to obey, and hee heareth with his heart, who so heareth as to beleeve. I shut up this with that usual close of the Epistles to the Churches of Asia, He that hath an ear to hear, let him hear, though all men have ears, yet all have not ears to hear; there are too many Idol hearers, of whom it may bee said, as the Psalmist saith of Idols, ears have they, but Psal. 115. 6▪ Aug de bono persever. l. 2. c. 14. they hear not, audientes videlicet corporis sensu, non audiunt cordis assensu, as St. Austin elegantly; hearing with the sense of the body, they hear not with the assent of the mind. Oh let us beg of God that which Solomon telleth us, isProv. 20▪ 12 [Page] onely in his power to give, the hearing ear: Indeed, whether we understand it in a corporal or a spiritual notion, it is Gods gift, hee rightly disposeth the Organ, and it is hee who fitly qualifieth the minde, the former whereof maketh it an hearing ear in a natural, and the latter an hearing ear in a supernatural sense; our ears in reference to the Word of God and Christ, are stopped, not with wax Zech. 7. 11 or wool, or frankincense, but earth, let us beseech God to open them, they are dull and heavy, let us pray him to awaken Isa. 50. 5 them, that wee may bee diligent and attentive hearers, and having by the door of our hearing admitted the Gospel into the closet of our souls, that which will be most needful to press upon us, is the

2 Duty here required, Let that which you have heard abide in you. A duty which may bee capable of a double notion, either as injoyning a careful remembrance of, or 2 resolute adherence to that which they had heard from the beginning.

1 Let that which you have heard abide in you, by a faithful recordation. To this St. Jude exhorts, But beloved remember the words which were spoken before of the Apostles of Jude v. 17 our Lord Jesus Christ. Our memories must bee storehouses, and r Teasuries of pretious Truths, and holy instructions, and like books in a Library must bee chained to them: with this agreeth that advice of our Saviour to the Angel of the Church of Sardis, Remember therefore Rev. 3. 3 how thou hast received, and heard, and hold fast, by hearing wee receive, and by remembring wee retain and hold fast Evangelical Doctrins.

Nor is this exhortation needlesse, when wee consider the badnesse of our memories in Divine matters, we ought to give (saith the Author to the Hebrews,) the more earnest heed to the things which wee have heard, lest at any time we should let them slip, tacitly resembling our crasy memories Heb. 2. 1 to leaking vessels, out of which the water of life soon slips, if they bee not stopped. Perhaps, like sieves, whilestthey [Page] are in the water, they are full, but no sooner are they taken forth, but all runs out presently; we can remember somewhat whilest wee are hearing, but soon after we are gone out of Gods house, what wee heard is gone out of our minds, in this sense therefore it is needfull counsell, Let that abide, &c.

2 But that which I conceive is the Duty here perswaded, is, Let that abide in you which you have heard from the beginning, by a constant adhesion to the end; ad fidei constantiam hortatur, is Calvins glosse, it is an exhortation Calv. in loc. to constancy in the faith, wee may very well expound it by that of St. Paul to the Colossians, If you continue in the faith grounded and settled, and bee not moved away from Col. 1. 23 Vide Daven. ib. the hope of the Gospel which you have heard, where the two words grounded and settled, are metaphors borrowed the one from building, the other from a Chair; so that as buildings which are upon rocky and firm foundations, are not quickly thrown down; or as men that are fixed in their Chair, are not easily moved out of their place; no more must wee Christians, bee withdrawn from our assent to, and love of those truths wee have heard. This is that1 Cor. 16. 11 2 Tim. 4. 7 which is expressed by those phrases of standing fast in the Faith, like a Souldier which keepeth his ground, of keeping the faith, as a Commander keepeth a Castle, and of holding fast, by which three Greek words are translated, and all of them very emphatieal, hold fast that which thou hast, saith Christ to the Angel of the Church of Philadelphia, Rev. 3. 11 where the Greek Verbe is [...] from [...], that signifieth strength, and intimateth holding fast with a strong hand, by force or might, as wee do one that would get away from us; Hold fast that which is good, is1 Thes. 5. 21 St. Pauls advice to the Thessalonians, where the word is, [...], which noteth a firm holding with both hands, and is used of them that are violently held in Prison. Holding fast the faithful word, is St. Pauls word to Titus, Tit, 1. 9 where the Greek Verbe is, [...], by which [Page] the Seventy render the Hebrew Verb [...] and which according to its derivation, signifieth to hold fast against opposers; thus must wee by divine streugth so hold that which wee have heard, as resolving not to let it go whatever befall us.

Nor is it without cause, that our Apostle adviseth to this stedfast retaining of the Evangelical Doctrin, if wee consider what danger they were, and more or lessc Christians in all ages are, of being deprived of it. That which wee have in possession may bee taken from us three waies, rapto, furto, dolo, by manifest Theft, by subtle fraud, and by violent force, by all these means do our spiritual enemies endeavour to bereave us of that which wee have heard.

1 Very often the lusts of the flesh, and the delights of the World, steal away that which we have heard, out of ourMat. 13. 4 hearts, as the fowles of the Air plucked up the seed which fell by the High-way side. Oh how many are so bewitched with carnal pleasures, that they let go spiritual truths? like the Dog, who lost the flesh in his mouth, by catching at the shadow of it in the water.

2 Not seldome false Teachers by their fair pretences of divine Revelations, sublime notions, Gospel-light, endeavour to cheat us of that wee have heard from the beginning. S. Pauls phrase is very apposite to this purpose, where hee speaketh of [...], the sleight Eph. 4. 14. Vide Erasm. ib. of men, tacitly comparing them to false gamesters, who have devices by cogging a dye, to deceive the unskilful; nothing more usual, than for Hereticks by subtle insinuations to be guile the unlearned and unstable of those pretious truths which they had before received.

3 Sometimes the Devil stirreth up wicked Persecutors, who set upon us with open violence, to make us let go our hold of the Gospel, and as Lactantius well, Haec vera est constant [...]a, [...]t nullus terror à Deo possit avertere, then doth [Page] that wee have heard abide in us, when no terrors can divert us from it; that is a truely Heroical spirit, which will not bee dared out of his Religion, which determineth to let go estate, liberty, nay life it self, rather than that which it hath heard and embraced; it was a brave resolve of the Spartan, [...], either to bring back his buckler, or to be brought back upon it; such should bee a Christians resolution in point of Religion, either to defend it, or dye for it, we know not what storms and Tempests may arise, needful it is wee should be unmoved, like the rocks, in the midst of opposition.

But oh what cause is there of bemoaning the unsettledness of many in matters of Religion? Pliny reports of a swimming Island, which never appeareth in the same place one whole day together, and Carystius of a flower that changeth colour three times in one day, how fit emblemes are these of the Professors of this age, who are ever and anon changing their Religion, like the ship without an Anchor, that is tossed to and fro in the Sea, or like the chaff that is carried up and down with every blast? let any one start up, and broach some new doctrin under the mask of a glorious truth, and how do the giddy multitude run after him, forsaking those Orthodox Doctrines in which they were heretofore instructed? What went you out for to see, a Reed shaken with the wind? too many such reeds may be seen every where in these Apostatizing days, men as of barren lives, so of fickle mindes, unprofitable in their conversations, and unstable in their judgements. And especially if any thing of self-interest, as to Profit, or Honour, or Pleasure, come in competition, Oh how easily are they removed from their former Profession? no wonder if when danger approacheth and looketh them in the face, their trembling hands let go their hold, and they forgoe the truth. In few words, some are so foolish, as to bee cheated, more are so careless, as to bee robbed, the most are so cowardly, as to bee frighted [Page] out of the truth which they have heard and professed.

Receive then a word of admonition, to retain and maintain the ancient Catholick and Apostolick faith.

Indeed it is that which by way of Analogy may be pressed upon the Ministers of the Gospel, Let that abide in them which they have taught from the beginning. In the Law, the shoulder of the Beast that was Sacrificed was the Priests, and that is [...], an embleme of strength. The first Priests name Aaron, signifieth a mountain of strength; and the Altar was called Ariel, The Lyon of the Lord, by all which is intimated how valiant they should bee for the Truth, who serve at the Altar, and are the Priests of the most High God. It is set down by the Apostle as one of the Characters of a Bishop, Tit. 1. 9. holding fast the faithful Word, for this the Angel of the Church of Philadelphia is highly commended, and comforted, Because thou hast kept the Word of my Patience, and it is the Apostles charge to Timothy, that good thing Rev. 3. 10 1 Tim. 6. 20 which is committed to thee, keep. Indeed, the Evangelical Doctrine, is a sacred depositum, which Christ hath left with the Bishops and Pastours of the Church, To us (saith the Apostle) is committed the Word of Reconciliation. Oh let us not bee so unfaithful, as to betray our trust.

But yet it is not onely the Ministers, but all Christians who are concerned in this duty; as that must abide with the Preachers which they have taught, so that must3 Cor. 5. 19 abide with the People they which have heard from the beginning. This was that which St. Paul, and Barnabas perswaded the Jews and Religious Professors, which followed them, namely to continue in the grace of God, for this end they returned to Lystra, and Iconium, and Antioch, to confirm the soules of the Disciples, exhorting them to continue in the faith. It is sage Counsel of the Wiseman, Buy the Truth, but sell it not, buy it at any rate, but sell it at none; Prov. 23. 23▪ Act. 13. 4 [...]. 14. 22. truth, as it is the Ministers trust, so it is the Inheritance of all Christians; say wee therefore with Naboth, God [Page] forbid I should sell the inheritance of my father. Beloved, now is the time of trial, whether we will dye like Souldiers, or run away like Cowards; whether we will quit our selves like men, or bee tossed to and fro like children. God, Angels, Men, are spectators to see how wee will acquit our selves, and whether we will adhere to the truth we have embraced. And truly, when wee consider how tenacious Hereticks are of their Novel errors, it may put blushing into our faces, who are so apt to bee withdrawn from primitive truths; besides, what will it avayl us to have heard, and that so as to beleeve, if thatJoh. 8. 31 which wee have heard doe not abide? If you continue in my word (saith our blessed Saviour) then are you my Disciples indeed; as vertue, so truth saith to us, Either never chuse me, or never leave me, Fides, non accepta sed Cypr. l. 1. Ep. 5. custodita vivificat, it is not the receiving, but the keeping of the faith which entituleth to life. Indeed, as the Pilot keeping the ship is kept by the ship, so by the Gospels abiding in us, it is that we are preserved to life eternal. In one word, that which you have heard, is the faith Jude v. 4. which was once delivered to the Saints, once for all, unalterably, unchangeably, as it hath been delivered to, let it be preserved by you; wee cannot alwayes remain with you, but oh, let that which you have heard from us remain with you, and as you have heard it from the beginning, so let it abide with you to the end.

That this counsel may bee the better followed, observe these short directions.

1 Strive for a well-grounded knowledge; he that embraceth the truth, he knoweth not why, will leave it, hee knoweth not how; the Ship that is not well ballast may soon be overturned, silly women are easily captivated, by crafty teachers; let that which hath been heard by you, be assented to upon good grounds, and then it will abide with you.

2 Keep the mind lowly. Ignorance is a spunge to suck [Page] in, and Pride is a bawd to vent error; none more likely to fall, than he that proudly leans to his own understanding; nor are any hearers more foolishly fickle, than they that think themselves wiser than their teachers.

3 Love the truth affectionately; Hold fast (saith St. Paul to Timothy) that which thou hast heard of mee in faith and love; these are the two hands by which wee both receive, and retain what we hear; love is the best key to open the heart for receiving Gods Word, and the strongest lock to keep it in when we have received it; the reason why they of whom St. Paul speaketh were carried 2 Thess. 2. 8 away with delusious, is, because they received not the truth in the love of it. Love saith to truth, as Ruth did to Naomi, Where thou goest, I will goe, nothing shall part thee and me but death.

4 Practice what you have heard; that meat which turneth into good nourishment stayeth with us; hee that digesteth the word by obedience, retaineth it by perseverance. St. Paul saith of them who put away a good conscience, 1 Tim. 1. 21 that they made shipwrack of their faith; a good conscience is as the Bark, and Faith as the Commodity; if the Bark miscarry, the commodity cannot bee safe.

5 Be strong in the Lord, and in the power of his might▪ Neque enim quae habemus ab eo, servare, aut tenere possimus sine eo, saith St. Bernard; truly what wee receive from him we cannot keep without him; as the hearing ear, Bern. Serm. 3 qui habit. so the holding hand is his gift.

6 Finally, fixe your eyes on the advantage of Christian constancy both here and hereafter, as it is set forth in the text, which leads me to the

Motive, by which the duty is inforced, and that

1 In respect of the present comfort which attendethGen 2. upon them, in whom what they have heard abideth, as it is exprested in this verse, If that which you have heard from the beginning shall remain in you, you also shall continue [Page] in the Son, and in the Father; in which clause are considerable, the condition required, and the benefit assured.

1 The condition required, is the same with the duty prescribed in the fore-going clause, and therefore will not need any further explication, only the different manner of proposal would not be passed by, that it may appear the repetition is not needlesse.

That which is before expressed as the matter of a precept, is here repeated as the condition of a promise; whereby is intimated to us, a double necessity of this, as indeed of all other duties, namely, according to that known distinction in the Schools, praecepti & medii, of the precept, and the means.

1 The necessity of the precept, is that whereby every Creature is obliged to obey the command of its Creator; wee have an usual Proverb, Must is for the King, much more for the King of Kings. It is said by theTacit. Historian, of Caesars Souldiers, Imperium potius quam consilium sequebantur, receiving a precept they needed not perswasion; not, why but what is the question which every inferiour ought to make in reference to the Supream power, and upon this account the duty of perseverance in the faith, though there were no benefit accruing to us, is necessary, because required by him.

2 But loe yet another necessity of the means, which is in order to the obtaining of an end, that which is called a conditional necessity, and is true of all such means, without which it is impossible the end should bee accomplisht; if a man will goe to an Island, he must passe over the wa [...]r; if he will preserve his life, hee must eat and drink; if we will continue in the Father, and the Son, that which we have heard must abide in us. Thus is Almighty God pleased to enforce that upon us for our own sakes, which we ought to doe for his sake, herein condescending to our infirmity, which stands in need of manifold obligations to our duty.

[Page]2 From the Condition proceed wee to the benefit, and therin take notice of these two things▪ its proportionality, how suitable, its excellency, how pretious.

1 How suitable is the benefit to the condition? here is continuance recompensed with continuance, the remaining of the Word in us, that is the Duty, remaining in the Father and the Son, that is the mercy. It is that which is not onely here but elsewhere, and that very often to bee observed. Indeed, that which is called a Geometrical proportion, not onely of quality, but equality, is onely to bee found in Threatnings, between the sin and the punishment, (since the largesses of mercy are far beyond our performance [...]) and this not in all threatnings neither, onely in those which denounce eternal vengeance. But the Arithmetical proportion which is of quality, by way of Analogy, is that which wee finde, as in Threatnings, so in Promises, between the Service and the Reward, and this expressed two waies.

1 Sometimes one contrary is promised as the recompense Mat. 5. 3, 4, 6 James 4. 10 Psal. 126. 5 of another; To the Mourners is assured comfort; to the Hungry, fulnesse; to the Humble, exaltation; to the Poor, a Kingdome; and to them that sow in tears, a joyful Harvest; in all which how great a congruity there is, is obvious at the first view.

2 Sometimes Like is promised as the reward of like, 1 Sam. 2. 30 Ioh. 14 23 Mat. 6. 14 Luk. 6. 38 Mat. 5. 7 Rom 2. 6 thus wee read of Honour to them that Honour God, and Love to them that Love him, of Giving to them that Give, Forgiving to them that Forgive and Mercy to them that are Merciful, of Eternal life to them that continue in well doing, and here of eternal life, and continuing in the Father and the Son, to them that continue in what they have heard.

2 How pretious is the benefit considered in it self? you shall continue in the Son and in the Father, that is,Occumen. in loc saith the Greek Father, [...], and so [Page] the same in substance with that in the former Chapter, Our fellowship is with the Father and his Sonne Jesus Christ, onely the manner of expression is somewhat more [...]mphatical, whilest the Preposition [...] in noteth the Propinquity, and the Verbe [...], the permanency of this fellowship.

That Question why the Holy Ghost is not mentioned, is thus resolved by Estiu [...], Quia de eo non erat oborta questio, Est. ibid. because as yet there was no controversy raised, and so no need of mentioning him.

If it bee asked why the Son is put before the Father, the answer is well returned, because the Apostle had just before inveighed against those, who though they pretended to acknowledge the Father, yet deny the Son. Though withall there may besides bee a double reason assigned. The one to insinuate, that the Son is not lesse than the Father, but that they are equal in essence and dignity, upon this account, most probable it is, that the Apostolical benediction beginneth with the grace of our Lord Jesus Christ, and then followeth the love of God the Father. The other, because as Beda well glosseth, No man commeth to; or continueth in the Father, but by the Son; who saith of himself, I am the way, the truth, and the life.

To draw it up, lo here, Eximia laus doctrinae, an high commendation of Evangelical Doctrin, that it leads up to Christ, and by him to the Father; the water riseth as high as the spring, from whence it floweth, no wonder, if the Gospel which commeth from God through Christ, lead us back again through Christ to God; and as by hearing and beleeving this Doctrin, we are united to, so by adhering to, and persevering in it, wee continue in the Son, and the Father. Suitable to this is that promise of our blessed Saviour, If any man love mee hee will keep my Word, and my Father will love him, and wee will come to him, and Joh. 14. 23 make our abode with him; if wee not onely receive, but keep Christs word, he and the Father will not only come, but continue with us.

[Page]They who never heard nor received the Gospel, are without God, and without Christ, so St. Paul saith of the Ephesians, whilest they were in their Heathenish condition.Eph. 2. 8

They who having heard the Gospel, and for sake it, are far from God and Christ, God himself saith, If any man draw back my soul shall have no pleasure in him, but if that which wee have heard abide with us, wee shall continue in the favour and affection of, in [...]nion and communion with Christ and the Father.

And now beloved, if the Psalmist said, Blessed are they that dwell in thy house, much more may I. Blessed are they Psal. 84. 4 that continue in the Son and in the Father, if S. Peter said of being on Mount Tabor with Christ at his Transfiguration, it is good for us to be here, much more may we say, It is good for us to be with the Son and the Father. If hee that was asked, where his treasure was, answered, [...],Xenoph. Cyr. where Cyrus was his friend, well may the Christian, [...], place his wealth, in the friendship of, and fellowship with the Son and the Father.

Let me then be speak you in those words of St. Jude, keep your selves in the love of God, which though it be chieflyJude v. 18 understood in the active sense, keep in you a love to God, yet withall it may admit a Passive Interpretation, keep your selves in Gods love; not is there any better way than by keeping Gods word in our selves, if Christs word dwell in us, he himself will dwell with us, the Ark was a blessing to Obed Edoms house, so is the Gospel to the place where it is Preached, much more to them who so hear as to receive, and so receive as to retain it. Let that therefore abide in you which you have heard, that you may continue in the Son and the Father, so much the rather when we consider what Followeth in the next verse, an assurance that this continuance shall know no end, but being begun on earth, it shall be perpetuated in heaven to all eternity, for this is the Promise which he hath promised [...] ▪ eternal life, which God willing, in our next discourse, shall bee unfolded.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. 25. VERS.‘And this is the Promise that hee hath promised us, even eternal life.’

AS there is in bad men an aversnesse from, so there is in the best, a backwardnesse to their duty. The one through wickednesse have an Antipathy, the other through weaknesse an inability to what is good, corruption is so prevalent in those, that they will not receive, and so remanent in these that they have much ado to retain either Truth in their minds, or grace in their hearts. For this Reason no doubt it is, that Almighty God is pleased by his sacred Pen▪men, not onely to impose services but propose rewards, and to enforce his commands by arguments.

Among those many Arguments by which our duty is perswaded, none more effectual than those which concern our selves, there being in us all such a principle of self-love as puts us upon seeking our own advantage, [Page] and of all those advantages which allure to the doing our duty, none equal to that recompence of reward, that eternal life which is laid up for, promised to, and shall be conferr'd upon us.

How fitly hath our Apostle here coupled together, a difficult duty, and an excellent motive, perseverance, whether in well beleeving, or well-doing, is no easy task, the hands of our Faith and obedience like those of Moses, are apt toExod. 17. 11 grow heavy, and have need of the stone of a Promise to bee put under them, that they may bee steady to the going down of the Sun of our lives, and a sweeter fuller Promise there is not in the whole book of God, than that which wee are here put in minde of. And This is the Promise which he hath promised us, Even eternal life.

In which words wee have four particulars worthy our observation.

An excellent benefit, eternal life.

A sure conveyance, hath promised.

An Eminent Author, Hee.

The peculiar persons, us. All which when I have severally unfolded, I shall joyntly apply, and that especially with reference to (that which our Apostle here intends) the duty of perseverance.

1 The excellency of the benefit, though it bee last in the verse, would first be considered, as it is delineated in those words, eternal life.

If wee here examine the Grammer of the Greek Text, wee shall finde it incongruous, the accusative [...], put for the Nominative [...], but that which is called in Rhetorick, [...], the putting of one case for another is not unusual, and withall it is very frequent to put the Antecedent in the case of the Relative, as appeareth by those two Instances among many others, the one Virgils, Urbem quam statuo vestra est, and the other Terences, Virg. Populo ut place [...]ent quas fecissent fabulas, so here [...].Tereat.

[Page]The Emphasis of the Article prefixed before both the Substantive and the Adjective, [...], would not bee passed by, since as one well, magnum pondus addit orationi, it addeth a great deal of weight to the expression, intimating that it is not an ordinary kinde ofBeza in loc. life, but that which is most transcendent, whereof the Apostle speaketh, and withall that the eternity is that which addeth much to its excellency.

That which is especially to bee inquired into is, what is the benefit which is represented under these Characters, and why it is so represented?

1 That happy and glorious estate which shall hereafter be enjoyed, is without all doubt that which is here and else where intended by this phrase, eternal life.

It may perhaps bee here objected, that eternal life in a strict and proper notion may bee affirmed of the miserable condition of the wicked, as well as the blisseful state of the godly, for the Resurrection shall bee general, and the term of that Resurrection shall bee an union of soul and body, and that union shall bee inseparable, which denominateth it eternal, in which respect St. Austin saith expreslyAust. de civit. dei l. 19. c. 11. of the damned, In eternum cruciari non poterint nisi vixerint in eternum, they could not be for ever tormented, if they did not live eternally.

But to this it is well answered, that this word life is not alwaies taken pronudâ existentiâ, a bare existing in, but foelici conditione, an happy condition of life, non magnum est Id▪ de verb. [...] Serm. 6 [...]. din vivere; aut semper vivere, sed magnum est beaté vivere, saith St. Austin. It is no great matter to live long, or alwaies, but to live happily. That Loyal prayer, Let the King live (in every Language) imports a prosperous estate, when the Psalmist saith, Who is the man that would see Psal. 34. 1 [...] life? hee explaineth himself presently after by good daies; vivere among the Latines, is sometime as much as valere, to live, is as much as to be well, and upon this account it is, that as on the one hand the Scripture calls the state of [Page] the damned, an eternal death, because their life is onely a continuance in misery, so on the other, the state of the blessed an eternal life, because it is a perpetual abode in felicity.

2 Having found out what is the benefit intended, I shall now go on to inlarge in the description of it. Indeed, eternal life is a subject so sweet and pleasant, that you cannot want patience to hear of it, though withall it is so sublime and transcendent, that I want a tongue to speak of it, acquiri potest, exprimi non potest, it is our comfort wee may attain it, but our defect that wee cannot conceive, much lesse expresse it; when wee come to the fruition of this life, wee shall not say with those in the Psalm, as wee have heard, so wee have seen, but withPsal. 48. 8. the Queen of Sheba, the one half was not told us, all that can bee said of that joyful eternity, being but as Stilla Mari, a drop to the Ocean, or scintilla igni, a spark to the flame. But though a perfect discovery of this blisse bee2 Chron. 9. 6 impossible at such a distance as earth is from heaven, yet in the Scripture lineaments we may behold it, and that so much of it (if wee seriously view it) as that wee cannot choose but bee enamoured with it: nor shall I go further than my Text, wherein wee finde a description consisting of two words.

A word of quality, and praelation, life.

A word of quantity and duration, eternal.

Because men love to live, promissa est illis vita, saith St. Austin, life is promised to them, and because they most fear death, promissa est illis aterna, eternal life is promised. What doest thou love? To live, this thou shalt have; what doest thou fear? to dye, this thou shalt not suffer▪ it is life eternal, of each a word.

1 That future state is described by life▪ and if you please to examine it, you shall finde two things shadowed forth by it, namely, Wherein that blisse consists, and how far it surpasseth all other injoyments.

[Page]1 Inasmuch as it is called Life, it intimateth wherein that happinesse consists, to wit, in the Beatifical vision. To clear which you must know, that,Aug de verb. Dom. Serm. [...]4

1 Nat [...]ral life is the union of the soul with the body, and accordingly supernatural life is the union of the soul with God; and look as the body being united to the soul liveth, because the soul is the principle of life: so the soul [...] nited to God must needs live much more, because God is the living God, the fountain, and Original of life.

2 This union of the soul with God is double, and accordinglyAug. with St. Austin wee distinguish of a double supernatural life, [...]na fide, altera specie, una in tempore peregrinationis, altera in eternitate mansionis, there is a mediate union, wee have with God in this Pilgrimage, by faith, and there is an immediate union wee have with him in that mansion, by sight; that is the life of grace this the life of glory, when S. Paul saith, wee Walk by faith, and 2 Cor. 5. 7 not by sight, hee expresseth the former, and withall intimateth the latter life, when wee shall walk by Sight and not by faith, Thus whereas God himself told Moses, No man can see mee and live, it may in this respect bee inverted, Exod. 31. 8 no man can live without seeing God, since by seeing it is the Saints have an union with, and fruition of God, and so live, to which those words of the Psalmist are fitly applicable, Thou wilt shew mee the path of life, in thy Psal. 16. 11 presence is fulness of joy.

2 In that it is called life, it inferreth its surpassing worth and value. To illustrate this, it would bee considered that life is the most pretious treasure, and choicest p [...]rl in the Cabinet of nature: though a Lyon bee a farre more noble bruit than a Dog, yet such is the excellency of life, that a living Dog is better than a dead Lyon; thoughEccl 9. 4▪ the Sun bee so glorious and splendent a creature, yet mus [...] [...]nimae praestantior sole, the little fly in respect of its life, is more excellent than the Sun. And as life is in it self, so is it in mans estimation among all outward blessings of [Page] greatest worth; skin for skin, (or as it may bee better rendred) skin after skin, one thing after another) and all a man hath (till hee bee stript to his skin) will a man give Job 2. 4 for his life, saith the Father of Lies truely, a man willMark. 5. 26 part with his Honours, his Wealth, suffer bondage and pain to save his Life. The Woman in the Gospel, spent all shee had upon Physitians, and why, but to perserve her life. Had Hamans design been onely to make theEst. 7. 4. Jews staves, Hester would have been silent, but when their lives were concerned, shee resolveth to petition the King. This was the singular boon which the King requested of God, Hee asked life of thee, and thou gavest it Psal. 21. 3 34 10 him. In a word, who is the man that would see life saith David, and who is the man that would not see Life? scarce any man (if not besides himself) but would choose to live, though it were in poverty, exile, trouble, and misery, rather than not to live at all. By all this the pretiousness of life appeareth, and in that respect how fit an emblem of the state of blisse, which is infinitely beyond all earthly comforts, yea, in comparison of which this life (which I have told you, is of so great a price) is yet vile and base, and therefore it is that this life is sometimes called life without any additament. So by our blessed Saviours answering the young mans question, what shall I do that I may inherit eternal life? saith, If thou wilt enter Mat. 19. 16, 17 into life, as if there were no life besides that, or at least as if this life were not worthy to bee called so in comparison of that.

It is well observed by an Ancient, that cum varia et multa Andr. Caesar. seculi sint bona illorum usus et participatio variis nominibus exprimitur, so great is the variety of the good things of happiness, that it is expressed by several names, and those you will finde allusive to what things are most amiable, and desirable on earth, thus it is called a restHebr. 4 9 Mat. 2 [...]. 21 [...] uk. 24. 43 Rom. 8. 21 for the people of God, the joy of the Lord, the glorious liberty of the Sons of God, it is stiled Paradise, a Crown, a [Page] Kingdome, an Inheritance, a weight of glory, but of all expressions, none so frequent as this, that it is called Life: Luk. 12. 35 [...] Pet. 1. 4▪ 2 Cor. 4. 17 1 Pet. 5. 4 Rev. 2. 7, 10 21. 8. yea, as if this were the we [...]ghtest and choicest thing, by which the worth and value of that blisse could bee set forth, when it is compared to other things, still Life is annexed; If to water, it is the water of Life; to a Tree, the Tree of Life; to light, the light of Life; to a Crown, a Crown of Life; Finally, if to an inheritance, it is of the grace of life. The sum is this, so manifold are the comforts of that state, that all similitudes are too narrow to expresse it, and therefore the Scripture useth not one, but many, and among all these things to which it is compared, Life is to bee preferred far before them, and therefore not once but often, I think I may say more often, it is called by this name Life, than by any other.

2. As the state of blisse is called Life, so this Life is said to bee eternal; for the opening whereof I shall briefly discuss three things.

In what sense this Life is eternal.

Why it must be eternal.

Why so often called eternal Life.

In answer to the first, you must know that there is a double eternal life.

The one, that which is so, both à parte ante, and à parte post, having neither beginning of daies, nor end of time; and in this notion it is the incommunicable property of the Deity, who liveth from everlasting to everlasting, and as himself is the beginning and end of all things, so hee hath neither beginning nor end.

The other, that which is so, à parte post, but not à parte ante, hath a beginning but no ending, and this is that life which is communicab [...]e to the Holy Angels, and glorified Saints, the greatnesse of this life is unmeasurable, the worth of it inestimable, the joies of it innumerable, so the duration of it is interminable, vitae illius cursus erit sine termino, usus sine fastidio, refectio sine cibo, adjutorium sine defectu, [Page] saith the Father elegantly, that Life shall bee maintained without any aliment, sustained without any defect, retained without any loathing, and once obtained, shall know no ending.

2 That this life must bee in this sense eternal, there needs no other medium to prove, than that it is a state of blisse, which could not bee, were it not eternal. This will easily appear by a double argumentation, the one of St. Austin, the other of Aquinas.

1 St. Austin thus argues, If that life should end, it must bee either with or against, or neither with nor against August. de Civitate Dei. l. 14. c. 25. the will of him that enjoyeth it; that hee should lose it with his will, is not imaginable, because hee had it not against his will, yea, it is impossible that life should bee happy, which hee that injoyeth desireth to be rid of; nor can hee lose it against his will, since that life is not to bee accounted happy, which though it bee in a mans will, yet it is not in his power to keep; nor yet is it to bee imagined, that a glorified person should bee indifferent whether hee have it or no, since if good bee that which all de sire, the chief good which is blessednesse, must bee desired with vehemency of affection, and therefore he that is once, is for ever possessed of this life.

2 Aquinas thus reasoneth, Beatitudo debet quietum reddere appetitum, that onely is a blessed state whichAquin. 1a 3ae. Quaest. 5. Art. 4 quieteth the appetite, and satiateth the desire, which no state can do, though never so glorious, if it bee not eternal; it is not the meer fruition of the most splendid condition, which contents the minde, without an assurance of its continuance, since the very thought and fear of future losing, would much take off the joy and blisse of present enjoying; no wonder, if happinesse bee defined by Boetius to bee interminabilis vitae tota simulet perfect a possessio, Boet. de consol. a total, si [...]ultancous, perfect and interminable possession of life.

3 It is not unworthy our observation, that by whatsoever [Page] resemblance that future state of happinesse is illustrated, eternal and everlasting is still annexed as the2 Cor. 5. 1 2 Pet. 1. 11 2 Tim. 2. 10 adjunct; Thus wee read of an house eternal in the heavens, an everlasting Kingdome, an eternal glory, and everlasting joy, an eternal inheritance, and everlasting Isa, 35. 10 Heb. 9. 15 Isa. 5. 17 Tit. 1. 2 Gal. 6. 8 salvation, and very frequently eternal and everlasting life; nor is it without good reason, that this Epithete is made so much use of, and that especially on a double account.

1 Propter eminentiam, to advance the excellency of this Life. St. Austin enlarging in the praises of this life, heapeth up a multitude of excellencies, The Life saith hee which God hath prepared for them that love him, is, vita vitalis, beata, secura, tranquilla, pulchra, munda, Aug. meditat. l. c 22 casta, sancta, a lively, happy, secure, peaceable, amiable, pure, chaste, and holy life but stil that which crowneth all is its eternity, and therefore the Father goeth on, ignaramortis, nescia tristitiae, it is a joy which cannot be interrupted with any sorrow, and a life which is altogether ignorant of death, it is sine labe, sine dolore, sine anxietate, sine perturbatione, corruptione, et mutatione, without spot, or wrinkle, without sorrow, or vexation, without change, or corruption. Look as in respect of Divine attributes, eternity is that which runs through, and puts a lustre upon them all, so that it were little to say of God, hee is holy, wise, just, good, nay, that hee is omnipotent, omniscient, omnipresent, unlesse wee could say hee is eternally all these: so is it in respect of the excellencies of that other life, they could afford little comfort were they not eternal.

2 Propter differentiam, to difference it from, and set it in opposition against this present life. This life, how sweet soever, is but short; that life is not onely sweet but lasting, yea, everlasting. This life, as to many acts of it, is suspended by sleep, and at last wholly taken away by death; that life knoweth no cessation, nor interruption, [Page] but shall bee one continued act. Here Orimur, morimur, wee no sooner begin to live, but wee hasten to death; our life is like an hour-glass, which is no sooner turned up, but it begins to run out, or like a Lease, which is no sooner taken, but it begins to expire; the longer our time past hath been on earth, that to come is so much the shorter, and the more wee grow in Life, the nearer wee are to Death: But there the Sun riseth and never setteth, continually shining in its full spendor, that estate is not a Lease for years, but an inheritance for ever. This Life is a fading flower, a flitting shadow, a vanishing vapour: but that is a flourishing laurel, an induring substance, a fixed Star. Finally, This Life is so short, that it may bee measured by months, by daies, by hours▪ but that is so long, as it cannot bee measured by Years, nor Jubiles, nor Ages, since, when those happy Saints have lived, so many millions of ages, as there are piles of grasse on the earth, drops of water in the Ocean, sands upon the Sea-shore, or stars in the firmament, their life shall bee as new to begin, and as long to continue, as at the first moment when they entered into the possession of it; and thus I have given you an account of the excellency of the benefit, pass we on to thePart second.

Certainty of the Conveyance, in those words; This is the Promise promised, The Explication of this branch will be dispatched in two Queries.

What this meaneth, that eternal life is said to be promised?

Why it is so emphatically called, The Promise?

1 Inquire wee a little into the import of this word promised, and this will the better appear by considering it in a fourfold opposition, to wit, twofold in reference to him by whom, and twofold in respect of us to whom it is promised.

1 In regard of him by whom it is promised, wee may very well consider it as opposed to a bare intention, and a meer declaration.

[Page]1 Eternal Life is promised, not onely purposed. I confesse▪ in one Scripture, promised is no more than purposed, to wit, where St. Paul to Titus saith of eternal Tit. 1▪ 2. Life, it was promised before the World began, but according to the common notion, and usual acception, promised is more than purposed. A Purpose is onely the thought of the heart, a Promise is the fruit of the lips; A purpose is secret and hidden, a promise is open and manifest; Finally, A Purpose is onely an intention of the minde; but a Promise is the revelation of the intention. This Eternal Life was from all eternity purposed, and being purposed, could not but bee accomplished, for the Decrees of God must stand: but had it not been promised as well as purposed, wee might at last have injoyed it, but in the mean time could not have known it, it would have been as a treasure hid, a fountain sealed, a spring shut up. Gods purpose then is the emanation, and his promise is the signification of his will, whereby it becomes manifest unto us. Nor yet is this all, but

2 Promised is more than declared, it is one thing to reveal, and another to promise, that onely m [...]keth known, but this maketh sure; that giveth notice of, but this an interest in, when therefore eternal Life is said to bee promised, it doth not onely mean that it is intended, but that it is manifested, yea, not only that it is manifested, but that it is assured, God hath not onely set before the Sons of men this eternal life as a thing in it self real and excellent, no, nor yet onely as that which may possibly yea, probably bee attained, but hee hath promised, that is, he hath in his word given an undoubted assurance, that hee will bestow it, and this is the meaning of, hath promised.

Nor yet is it a simple naked promise, but such as is attended Heb. 6. 17, 18. with an oath, so the Author to the Hebrews expresly, God willing more abundantly to show unto us the heirs of Promise, the immutability of his counsel, confirms it by an Oath, that we might have strong consolation, who have fled [Page] for refuge to the hope set before us; which hope is no other than the thing hoped for, eternal life; yea more than this, both the word and oath are upon record in Holy Writ, and all this hath a seale annexed to it, both the privie seal of the Spirit, and the broad seal of the holy Sacraments, for our further confirmation. If then you will have the import of these words, be hath promised, in reference to God, it is, that hee hath not only resolved, but spoken it; not only spoken of such a life▪ but said hee will give it us; yea not only spoken, but sworn, and this not only with his lips, but it is as is were under hand and seal.

2 In respect of us to whom it is promised, wee may look upon it in a double opposition, to actual possession, and due desert.

Eternal life is promised, yet not possessed; the promise is past, it is the preterperfect tense, hath, the possession to come. St. Paul useth the future tense, shall give. It is not2 Tim. 4. 8 unfitly observed, that it is the wisdome of Divine dispensation, first to make a promise, and afterwards to give the thing, partly in regard of himself, Ut in iis quae non habemus August. 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 Debt [...]r promiseth the payment of his debts, or a Master promiseth the Labourer his hire, the Servant his wages▪ but [Page] 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 h [...]mo mille Anselm. 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; but2 Tim. 4. 8 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, asLuke 12. 32 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 Rom. 6. 23 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, 2 Pet. 1. 4 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 [Page] 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 [Page] 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 Hier. l. 1. adv. Pelag. 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 Theoph. in Luk. 1. 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 Heb. 11. 16 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 notVers. 9. 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?Vers. 26. 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 referresLuk. 19. 20 the young man to the Law of Moses, for answer to the question, What shall I doe to inherite eternal life? andJoh. 5. 39 when he exhorts the Jewes to search the Scriptures, for in them you think to have eternal life; doth he not plainly [Page] intimate, that in the Law of Moses, and Scriptures of the Prophets, Eternal Life is made known, together with the way that leads to it. In one word, the Resurrection of the dead, the term whereof is eternal life, is expressely called by the Apostle Paul, the Promise of God made unto Act. 26. 6 the Fathers.

This then is the Promise which hee hath promised, not that it was not at all promised before, but not so fully, so clearly; eternal life was promised in the Old Testament, rather typically than litterally, in general phrases, than in expresse terms, and hence it is that they were but a few comparatively, who understood any thing by those Promises concerning it, whereas now, according to St. Pauls 2 Tim. 1. 10 expression, Christ hath brought life and immortality to light through the Gospel, which plainly maketh it manifest to us, in which respect the Promises of the Gospel Heb. 8. 6 are called by the Author to the Hebrews, better promises; not as to the things promised, which are the same for substance, but as to the easiness of the condition, and chiefly the clearnesse of the Revelation.

It will not now bee amiss to consider a while who this Hee is, by whom this promise is so punctually promised, nor need wee any further character of him than what is given before in this very chapter.

It is hee that is righteous, and therefore cannot deceive. It is hee that is the Holy one, and therefore cannot lye: so that since it is hee that hath promised, it must bee performed. It is hee who is an advocate with the Father to plead for our admission into heaven, who is the Propitiation for our sins. to wit, by his blood, which is also the purchase of this life. It is hee who is the Christ, annointed to the office of a Prophet, that hee might reveal to, of a Priest, that hee might obtain for, and of a King, that hee might conf [...]r on us this eternal life. Finally, it is hee who is the Son, and being the Son, is the Heir, and [Page] being the Heir, hath a title to this Life, not onely to injoy it himself, but impart it to us. By all which it appeareth, that whereas men oftentimes promise those things which they have no power or right to give, yea, sometimes, they promise what they never intend to give, and hence it is that their Promises are vain, lying, and deceitful, Hee that hath promised hath Power and Will to give it, hee saith nothing, but what hee really intends, and will certainly fulfil; and now if you would know to whom this promise belongs, go on to a view of the next and last particular, which is, the

4 Propriety of the persons, in the pronoune us. It is that which may be looked upon, both in a way of inlargement, and of restriction.

1 In a way of inlargement, us, not me onely, the Pro [...]ise was not peculiarly to the Apostles, but to all true Christians, upon this account St. Paul elsewhere speaking of this benefit, under the name of a crown of Righteousness, 2 Tim. 4. 8 saith, it is that which the Lord the Righteous Judge will give mee at that day, and not me onely, but all them that love his appearing. In other Races, though never so many run, yet only one obtains the prize, but this prize is given to all Christian runners; that which intituled St. John to this life, was not his new office of an Apostle, but his new birth as a Christian, so much the Apostle Peter implyeth, when hee saith, Blessed be the God and Father of our Lord Jesus Christ, who hath begotten us to a lively hope, to an inheritance, and the meanest Christian is begotten of God, as well as any of the Apostles; it is not Grace in strength, but Truth, which is the condition of Glory, and therefore this us taketh in all those sorts of Christians before mentioned, not onely Fathers, but Young men, nay, little Children.

2 In a way of restriction, us, not all, but us, who are thus and thus qualified, and if you please you may take in all those who are before expressed, in this Chapter, us, [Page] who keep his Commandements, for the promise and the precept are knit together, nor can any partake of the one, whoVers. 3 do not keep the other; us, who walk as Christ walked, for wee cannot expect to attain the end which hee hath promised, Vers. 6. if wee do not walk in the way which hee hath walked Vers. 11. in, and which leads to the end; us, who love our brother, this being the Old and the New Commandement, mustVers. 1 [...]. bee obeyed, if wee will enter into life; us, who love not the World, nor the things of the World, for hee is unworthy of the Life in that World to come, who doteth with the love of this; us, who acknowledge the Son, since onely heeVers. 22. that hath the Son, hath Life. Finally and principally, us, in whom that abideth which wee have heard from the beginning. Vers. 24

Indeed, if you mark it, you shall still finde the Promises of Eternal Life made to perseverance, To them wh [...] by patient continuance in well doing, seek for Glory, Honour, and Immortality, Eternal Life, so St. Paul to the Romans; Rom 2. 7. I have fought the good fight, I have finished my course, I have kept the faith, henceforth is laid up for mee a crown of 2 Tim. 4. 7, 8 Righteousnesse; so the same Apostle concerning himselfe; not to multiply instances, in those seven Epistles to the seven Angels of the Churches of Asia, we find eternal life promised under several metaphors, but still the condition prefixed, is to him that overcommeth, not to him that fighteth, but who continueth fighting till hee overcome, so true is that of St. Bernard, whereas all the vertues runBern. in the race, it is perseverance alone which carrieth away the reward. And thus I have given you an account of all the parts of the Text.

I close up all in one word of Application, and that

1 In General, is there an Eternal Life promised? why then do wee not beleeve it? and if wee do beleeve it, why do we not prize it? and if we prize it, why do we not seek after it? Were it possible that men should be so much [Page] in love [...] with this Life, did they beleeve there were another? or could they dote so much on a frail fading Life, did they beleeve there were one that is Eternal? If we view the practises of the Sons and Daughters of men, wee may sadly observe, that this Life is ever providing for, as if it should never end, and that Life is never prepared for, as if it should never beginne, whereas this Life shall soon end, but that never. We see saith St. Austin the Lovers of this present Life usingAug. de verb. dom. Serm. 64. their utmost care and cost to preserve it, and all they can doe is onely ut differant, non auferant mortem, to delay that Death which they cannot prevent; if men are solicitous, ut aliquantulum plus vivatur, that they may live a little longer, Quomodo agendum est, ut semper vivatur, How studious should they bee, that they may live for ever?

Oh that wee would at length, bee effectually convinced of the certain and infallible verity of this promise in it selfe, and then there would bee little need to perswade our indeavours, to make sure our own interest in it. Cleombrotus reading of this future immortality, though but darkely delineated in Platoes writings, by casting himself into the Sea, dispossessed himself of this life, that hee might bee the sooner possessed of that; Far bee his Practice from our imitation, wee are taught to wait Gods leasure for the accomplishment of this Promise, but surely the due consideration of an Eternal Life will teach us to make a preparation for that, the main business of this life, ever remembring, that this moment is given us by God to bee the onely opportunity of gaining that eternity.

In special, Memoria promissae mercedis perseverantem te faciat in opere, since eternal life is promised by him to us, let that which wee have heard from him abide in us. True perseverance in the Faith is very difficult, [Page] and sometimes proveth dangerous, but its as true, Eternal Life is very Excellent and advantagious. Ʋideamus quid promisit, saith St. Austin, let us seriouslyAug. in loc. et in Evang. Joh. tract. 23. view, what it is hee hath promised, not Gold or Silver, Houses, Lands, or any earthly Possessions, and yet what will not men indure for the gaining of these? shall not Eternal Life, have a stronger influence upon us? Oh consider on the one hand what is it thou canst probably gain by forsaking the truth, perhaps favour with great ones, large revenues, stately palaces, Honourable titles; But tell mee in good earnest, can these countervail the loss of Eternal life? undoubtedly they cannot. On the other hand, what is it thou canst possibly lose by retaining the truth? perhaps thy estate, thy liberty, thy life; I but, what thinkest thou? will not eternal life make amends for all these losses? certainly it will. As therefore the runners of old were wont to engrave the reward upon the palmes of their hands, that when they began to faint, the fight of that might revive them; So let us incourage our selves to a patient abiding in the Doctrin which wee have heard, notwithstanding all opposition, by a serious remembrance of the Promised remuneration, eternal life, and so much the rather, because it is promised upon this condition, and is no otherwise to bee expected. To end therefore, Hast thou begun well by imbracing the Faith, lose not the reward for want of adhering, but hold it fast to the end, that thou maiest receive in the end, this Life, which shall be without end.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 26, 27, 28.‘These things have I written unto you concerning them that seduce you.’‘But the annointing which you have received of him abideth in you, and yee need not that any man teach you, but as the same annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, ye shall abide in him.’‘And now little children abide in him, that when he shall appear yee may have confidence, and not bee ashamed before him at his coming.’

IF you compare these three with the eight foregoing verses, you shall finde them to bee a summary repetition of what it there more largely delivered. There are three hinges upon which the precedent discourse turneth, namely, the peril of Antichristian doctrin, the benefit of the Spirits Unction, the duty of perseverance in the Christian faith, and these three are inculcated in these verses. [Page] Indeed, where the danger is very great, the admonition cannot bee too frequent; when the benefit is of singular advantage, it would bee often considered, and a duty which must bee performed, cannot bee too much pressed; no wonder, if St. John propose them in this gemination to our second thoughts. And yet it is not a naked repetition neither, but such as hath a variation and amplification in every particular. The Duty is re-inforced at the eight and twentieth verse, but in another phrase, of abiding in Christ, and with a new motive drawn from the second comming of Christ. The benefit is reiterated, and much amplified in the seven and twentieth verse, as to its excellency and energy. Finally, the danger is repeated, but with another description of those by whom they were in danger, whilest as before hee had called them Antichrists for their enmity against Christ: So here, for their malignity against Christians, hee calleth them seducers, These things have I written to you concerning them that seduce you, &c.

By what you have already heard, you see the scope of those verses, which (according to their number) divide themselves into three generals.

A Caution, These things have I written, &c.

A Comfort, But the annointing which you have received, &c.

A Counsel, And now little Children abide in him, &c.

1 Begin, and at this time end wee with the Caution, Par. 1. which is given in the six and twentieth verse, These things have I written unto you concerning them that seduce you.

As it is in the World, so is it also in the Church. In the World all good and useful things have their contraries. There are fruitful showres, and there are harmful storms; there are refreshing dews, and infecting vapours; there are wholesome herbs, and there are noysome drugs; There are [Page] tame living creatures, and there are wild beasts. Thus in the Church, there are sound, and there are rotten Professors, true and false Prophets faithful and deceitful Apostles, and if you look upon this verse, you may find a brand set upon the one, and a Character given of the other,-whi [...]e [...]t the two parts of the Text are,

The Mischievous design of the Antichrists, which was to seduce, Them that seduce you; and the pious care of St. John, which was to give warning, These things have I written to you concerning them.

1 In handling the former of these, I shall take notice of these three things.

The Who? them, whom? you, wha? seduce.

1 If you inquire who these seducers were, wee shall find two things not unworthy our observation.

1 That their names are not mentioned. It may perhaps bee asked, since the Apostle doth not name them, how should they know them, and if they could not know them, how should they avoid them? But to this it is easily answered, that

Hee had sufficiently described them before by their Antichristian doctrin, so that of whomsoever they heard such positions, they might conclude them to bee the Persons, and since in this respect there was no necessity of mentioning, it is justly looked upon as an act of prudence, his concealing their names. Indeed, wee finde this Apostle Ep. [...] 5 1 Tim. 1. 20. 2, 1. 15 in one of his Epistles, expresly naming Diotrephes, and St. Paul naming Himeneus, and Alexander, Phygellus, and Hermogenes, in his Epistle to Timothy. There may bee sometimes urgent reason of mentioning names: But for the most part both these Apostles are silent in this particular, and those other Apostles, St. Peter and St. Jude, though they are large and sharp in their invectives against those Hereticks, yet they name not any. The reason of this is not unfitly given by Lorinus upon the text, toLorin. in loc. wit, ne magis irritarentur, to avoid all exasperation, and [Page] it is a good note hee inferrs upon it, Abstineudum quoad fieri potest à cujusquam publicâ not â. As much as may bee, wee must abstain from throwing dirt in the faces of particular persons, though they bee flagitious in life, or erroneous in doctrin; very apposite to this purpose is that gloss of Theophilact, on these words of St. Paul, many Theoph. in Phil. Ignat. ad Smyrn. Ep. 10. walk of whom I have told you often, &c. [...], hee intimateth who they were, in saying, I have told you often, but he doth not nominate, lest hee should provoke them. In that parabolical narration of Dives and Lazarus, the rich mans name is not mentioned; The Reason whereof is generally conceived to bee, that our Saviour thought him not worthy the naming, upon which account Ignatius would not insert, [...], the Faithless names of certain Hereticks in his writings. But that note of Maldonate may very well be allowed, and is very suitable to the present matter, it was the prudent moderation of our Saviour, Ut pauperem quem laudaret nominaret, divitem quem vituperabat non nominaret, to mention the beggars name whom hee did commend, but to conceal the rich mans whom he did condemn. That rule which is given, though not so well observed by the Epigrammatist, is fit to bee followed by all Preachers and Writers.

Parcere personis dicere de vitiis.

Mart. Epigr.

To reprove sins and spare persons, to confute errours and conceal names. That Character of the Philosopher, insectatur vitia, non homines, he inveighed against vices, not men, well befits a Preacher. When wee praise and commend the good, it should bee with reflexion on persons, and that by name, for their greater incouragement, but when wee reprove or condemn the evil, it should bee (unlesse for some weighty reasons) without naming persons, to avoid provocation, whilest those who on such an occasion [Page] are named, are apt to suppose it as an argument of ill will, and so instead of being bettered by the reproof, to be imbittered against the reprover.

2 Their office (to which probably some of them were called, and which no doubt all of them pretended) was to teach and instruct the people. Thus in all ages there have not wanted seducers, among the Teachers of the Church. God complained by his Prophet Isaiah, The leaders of this Isa. 3. 11. 9 16 People caused them to err, so by Jeremiah, I have seen folly in the Prophets of Samaria, they have prophesied in Baal, and caused my people Israel to erre; upon this account theJer. 2 [...]. 13 Pharisees are called by our Saviour, blinde guides, and those Seducers, by St. Paul, false Apostles, and both byMat. 23. 16 2 Pet. 2. 1 1 Joh 4. 1 St. Peter and St. John, False Prophets. And truely, though this bee too common, it is very sad; what more incongruous than blindnesse in a guide, injustice in a Judge, ignorance in a Scholar, and Heresy in a Teacher? Those sheep must needs wander, which either are without a Shepheard, or whose Shepheard misleads them. Oh what need is there of earnest Prayer, that God would give us Pastours after his own heart, which may feed us with wisdome and understanding? and so much for the Who.

2 That which next commeth to bee considered, is, the Whom, you, that is, saith Grotius, Judaeos, ex quorum Grot. in loc. gente vos estis, many of the Jews, whose Country-men you are, who were seduced by them; but more rationally say others, you, that is, you, who have received the Unction, and abide in the faith, to whom I have written this Epistle. But if those were the You, how is it that these false Teachers, are challenged with seducing them, since they were not seduced, but continued stedfast in the faith? The solution of this objection is presently made, by distinguishing between the intent and event, the indeavour and the effect; These false Teachers did seduce them in design, who yet were not actually seduced by them, and because they did indeavour to do it, therefore they are [Page] charged as if they had done it.

It is a Note not unworthy our observation before we go any further, That whatsoever evil is inchoated by a resolved indeavour, and onely impeded by divine prevention, is a [...] if it had been consummated by a compleat execution. True it is, the sin is the grosser▪ and the guilt the greater, when a wicked attempt is accomplished, but still the very intent, much more the attempt, denominateth a man guilty.

Hee that solliciteth a womans chastity, though he never commit the outward act, is an Adulterer; Hee that contriveth and striveth to take away a mans life, though hee do not kill him, is a murtherer; and hee that preacheth false Doctrin to the people, with an intent to deceive them, is a seducer, though his Hearers are not infected by him. We see in mans law, hee that breaketh open a mans house, though his stealing bee prevented, is looked upon as a Theef. Hee that plotteth a treason against his Sovereign, though hee do not execute it, is adjudged as a Traitor, and surely it must much more hold true in Gods Law, which is therefore more strict, because more large in its extent than mans.

Nor is it without just reason that thus it should bee, since he that endeavoureth, would accomplish, were he not hindred, and that the act is not correspondent to the design, is not for want of will, but power; it was no thanks to Bal [...]c, or Balaam, that the people of Israel were not cursed, nor to Saul, that David was not destroyed, nor to Haman, that the Jewes were not cut off; now that wherein the sinfulnesse of sin consists is in the voluntarinesse of it, and therefore as where the act is done against the will, it is excusable, so where the will is bent, though the act be not done, it is culpable; who would not be enraged at him, who knowing himself to have a Plague-sore running about him, should run into every house, and thrust himself into every company, and censure him as [Page] worthy of punishment, though (perhaps) through Gods mercy none were infected by him? Oh let us repent, not only of our evil deeds, but our wicked attempts, and accuse our selves, as well for what we would have done, as what wee have done.

And withall it is that which holds true on the other hand, and would be taken notice of for the comfort of the good, Mens boni stud [...] ac pii voti e [...]iamsi effectum Salv▪ de Guber. non invenerit habet tamen praemium volunt at is, saith Salvian excellently, in all honest and pious endeavours, though the work bee not effected, the will shall bee rewarded; when the Childe taketh the Bow into his hand, puts the Arrow into the Bow, draweth it as farre as he can, the Father accepteth it, as if he had drawn it to the head, and h [...] the mark. It is said of Abraham, by St. James, that he offered his Son Isaac upon the Altar, when yet not Isaac, but the Ram was offered, and good reason, Iam 2. 21 since on Abrahams part there was nothing wanting▪ accordingGen. 22. [...] 6. 9 to Gods command, he rose up early in the morning, sadled his Asse, took Isaac his Son with him, clave the wood, went to the place, built an Altar, prepared the fire, laid the wood on the Altar, Isaac on the wood, took the knife to slay him, and had not an Angel from God prevented him, he had actually slain him. Where God denieth ability, or opp [...]rtunity, he alwayes accepts the will for the deed.

It is that which may more particularly bee taken notice of, for the comfort of the Ministers of the Gospel, who sincerely indeavouring the conversion of Sinners, though they prove not successeful, shall be looked upon by God as if they were. A Pilot (saith Quintilian)Quintil. declain. l. 3. cannot be denied his lawful plea, though the ship miscarry, whilest he holdeth the helm aright, and sayleth by the Compass; nor shall hee who carefully steereth the course of his Ministry by the compass of Gods Word, bee found guilty, though the ship whereof he is Pilot sink into [Page] perdition; that promise in the Book of Da [...]i [...]l▪ They that be wise shall shine as the brightnesse of the firma [...]nt, and they that turn many to righteousnesse as the stars for ever Dan. 12. 3 and ever, is probably to be understood in the first clause, of all the godly who are most truly wise; and in the second, of the Prophets of God, who are said to turn many to righteousnesse (even when perhaps they doe not turn any) in respect of their cordial▪ desires, and earnest labours, as here false Prophets and Teachers are charged to seduce them, whom yet they did not seduce, because of their design and indeavour.

3 The last and chief thing considerable in this part of the text is, the what, the act, in that word seduce; indeedBed. in loc. venerable Bede by these Seducers understands all those who by fair or foul means draw men to any evil, and thereby hinder them from partaking the promise of eternal life mentioned in the former verse; but I rather with the stream of Interpreters, expound these Seducers to bee the Heretical Antichrists spoken of before, though in the handling I shall reflect on all that seduce to any evil.

The Greek word here used, most properly belongs to Travellers, when they wander out of the way; from thence it is applied in the first place to erring, which is a wandring from the way of truth; so in that of St. James, Doe not erre my beloved brethren; and in the next to seducers, which is a causing others to erre; soJam. 1. 16 here, and many other places; indeed Aretius on the textAret. in loc. taketh in both, [...], Id est qui errant, & alios in errorem trahunt, them that seduce, that is, them who erre themselves, and draw others into it. That which would here bee observed, is the evil temper of Hereticks, who having espoused an error, are very solicitous to be get children, by causing others to erre; for this cause they are compared by St. Jude to wandring starres, by which we are not to understand the Planets in the Heaven (which are so called, because by reason [Page] of their various motions they seem in the eye of the vulgar to wander) but the fiery Meteors in the air, which are called Starres, for that resemblance they have to Starres in outward appearance, which being hurried up and down by the wind themselves, doe oft-times misguide the unwary Traveller into Boggs and Fens; thusIude v. 13. having before borrowed a Metaphor from the Air, resembling these false Teachers to Clouds without rain, for their vain-glorious boasting; from the Earth, comparing them to withered Trees, for their barren conversations; from the Water, resembling them to the raging waves of the Sea, for their furious cruelty; so taking in all the Elements, he borroweth a Metaphor from the Fire, comparing them to wandring starres, or meteors, because of their mischievous mis-leading; for as these▪ especially the Ignes fatui (as they are called) foolish Fires, being carried up and down by the Wind, have themselves an uncertain motion, and mis-guide the Traveller into a wrong path; so did those Hereticks, having themselves forsaken the right way, entice others to follow them; in which respect St. Paul saith of these Seducers, that2 Tim 3 14. they wax worse and worse, deceiving, and being deceived.

Nor is this lesse observable in other sorts of sinners. Jeroboam having set up Calves at Dan and Bethel, ingageth the people to worship them. Absolom having a rebellious design against his King, and Father, David, attempts to steal away the hearts of the People from him. TheProv. 3. 15. Harlot resolving to prostitute herself, goeth forth to inveagle the next young man shee meets, to her wanton imbraces, and those bloody miscreants call upon others,1. 11. saying, Come let us lye in wait for blood.

Thus there is in wicked men, a kinde of itching desire to make others as bad as themselves, and perhaps this is the meaning of the phrase in the Prophet, They draw Isa. 1. 19. iniquity, to wit, by drawing others to iniquity. Indeed, here in they follow the suggestion of that Prince of darkness, [Page] for as it was Christs charge to Peter, Being converted, strengthen thy brethren, so it is the Devils to his Agents, Being perverted, pervert thy B [...]ethren, nay, hereby it is they do not only obey the Command, but imitate that pattern of their Father the Devil, who not standing in the truth, with too happy, or rather unhappy a successe, endeavoured mans fall, that as hee with his evil Angels were thrown out of Heaven, so Adam with his Posterity might bee cast out of an earthly, and kept out of [...]n heavenly Paradise.

And now I would to God all Hercticks would consider how great an evill this is, to bee a seducer. It is bad to bee an actor of evil our selves, but far worse to be an inticer; It is bad to bee seduced by, but much worse to bee a seducer of others; wee seldome finde Jeroboam the Son of Nebat mentioned, but with this mark, That made Israel to sin, no doubt for his greater infamy. When Elimas Act. [...]3. [...] indeavoureth to turn away the Deputy from the Faith, St. Paul is inraged with an holy zeal, and in him giveth every Seducer his due brand, Thou full of all subtilty and mischief, childe of the devil, and enemy of [...]ll righteousnesse. Wee are not able to answer for our own sins, wee had not need contract upon us the guilt of others; wee cannot pay our own scores, there is no reason for us to make others debts ours. God knoweth we have sinnes enough (as so many Sons) of our own, why should we adopt others? yet so doth the Seducer (whilest without timely repentance) hee must give an account for all those souls, which hee hath either in design, or effect, seduced▪ either to errour of Doctrin, or evil of manners; and surely, if they who turn many to righteousness, shall shine as the Sun in Heaven, they who turn many from it, to errour and wickedness, shall burn as coals in Hell. But I fear seducing Hereticks, whilest they have open mouths, and n [...]mble tongues to the perverting of others, have their ears heavy, nay, closed, lest they should bee converted [Page] themselves, and therefore though I shall not cease to pray for, I shall forbear any longer to speak to them.

The Improvement that should be made of this doctrin by the godly and Orthodox, is,

1 That wee take heed of going amongst, or conversing with Hereticks, lest wee be seduced by them. Indeed, it were ground enough of abstaining their society, lest wee should bee thought such, but much more lest we should prove such. This Holy Apostle would not stay in the bath with that Arch-heretick Cerinthus, out of a just indignation against him; we should not frequent the company of such, out of a wise circumspection in reference to our selves. The Orthodox hearers of Athanasius forsook the Church when Lucius the Arrian Bishop came to Preach; both the private society, and more publique meetings of Hereticks, should bee avoided by us; it is ill coming within the breath of such rotten persons. There is not more danger of being burned by comming too neer the fire, of being defiled by touching pitch or dirt, and of being infected, by comming neer one that is sick of the plague, than of being seduced by hearkning to, and having familiarity with Hereticks.

It is that indeed which may bee extended, and I would to God were observed as a general rule in regard of all wicked company, Come out from among her my people Rev. 19. 4. (saith God concerning Babylon) lest thou bee partaker of her sins. Depart from me you evil doers, (saith David)Psal. 119. 115. for I will keep the Commandements of my God. Wicked men will strive to make us like themselves, nor have wee any promise of assistance against their inticements, if wee needlesly associate with them. The Psalmist saith, Blessed is the man that walketh not after the counsel of the Psal. 1. 1 ungodly, nor standeth in the way of sinners. Indeed, he that would not walk in the wickeds counsel, must not stand in his way, lest if the wicked finde him in his way▪ hee [Page] entice him to go along with him.

2 That they obliquely imitate these seducers, in striving to make others, as sound in the faith, and conscientious in their lives, as themselves, why should (and yet how often is it so) the Devils instruments be more forward than Christs Servants, his messengers more active than Christs Ministers? Did Heliogabalus take care to make his Son like himself, luxurious, and shall not religious Parents endeavour that their children may serve the Lord? did the Pharisees compass Sea and Land to make a Proselite, and shall not Christs Apostles do as much to make Christians? Are the Wolves ranging up and down to worry, and shall not the Shepheards bee watchful to preserve the sheep? Are Hereticks industrious to seduce from, and shall not the Orthodox be solicitous to reduce to the truth? God forbid. Oh let the heavenly stars as readily give forth their light to guide the people into the way of Truth and Peace, as those fiery meteors are to lead them into the bogs and ditches of sin and errours. Them that seduce you.

But this is not all that our Apostle intends by this expression. The word here rendred seduce, is elsewhere in this Epistle, yea, generally through the New Testament, 1 Ep. 1. 8 3. 8. translated deceive, and accordingly Planus which is derived from it, is used by the Latine Poet to signify anHorat. Impostor, now decipimur specie recti, wee are deceived by specious pretences, and accordingly such a kinde of seducing, which is, by making us beleeve wee are in the right, when we are in the wrong way, is that which is here meant.

It lets us see what is the cunning of Heretical seducers, St. Paul saith of them, that by good words and fair speeches Rom. 16. 8 they deceive the hearts of the simple; like the Hyaena, which when shee intends to devour, feigneth a mans voice. St. Austin observeth, that the Devil seeing his Temples Ang. de Civit. [...] i. forsaken, Altars demolished, and Oracles silenced, by Christs [Page] comming into the world, to make a new supply of his Kingdome, stirred up certain Hereticks, (of whomMat. 24. 4 Christ himself foretold, and whom no doubt our Apostle here meaneth) qui sub vocabulo Christianae doctrinae resisterent Christianae, who under the name of Christian doctrin should oppose Christianity, like Pyrates, who hang out their colours, whom they mean to surprize. Indeed, it hath ever been the practice of false Teachers, to lead into errour by a pretext of truth, like those (to use Irenaeus Iren. ad. haer. l. 3. c. 19 his comparison) who give lime mixed with water, instead of milk, deceiving by the similitude of the colour, herein as St. Paul observeth, learning of their Master 2 Cor. 11. 14 the Devil, who though the Prince of Darkness, oft times transformeth himself into an Angel of Light. The truth is,Id. praefat. l. 1. as the forementioned Father observeth, [...], errour loveth not to appear naked, as being foul and ugly, no wonder if she cover her self with borrowed robes, that she may be the more amiable.

It will not I suppose bee a digression from the Text, nor losse of time, to inquire into the [...] and [...], (to use St. Pauls language) sleights Eph. 4. 14 and methods of errour, whereby these Seducers lye in wait to deceive, and these wee shall finde to bee of many sorts. Hereticks (Proteus like) make use of several shapes under which they delude many. In particular we my observe them seducing by the mixtur of some truths, the Promise of much Liberty, the Plea of long Tradition, and the shew of glorious Miracles, under the veil of an outside religion, the vernish of humane reason, the colour of divine Revelation, the glosse of sacred Scripture, & the name of the true Church.

1 A mixture of truth with errour is an usual trick of these impostours, herein doing like those who put off lead or brass in Coines with the mingling of silver, or who convey poyson in milk, or some such wholesome food.Greg. Mor. l. 5. c. 12. This St. Gregory took notice of when hee saith of Hereticks, [Page] miscent recta perversis, ut ostendendo bona auditores ad se pertrahant, et exhibendo mala latenti peste corrumpant, They joyn right Doctrines with perverse, that by an open publication of the one, they may secretly instil the other; even these Antichrists did acknowledge some truth, Preaching a Christ that came from heaven, but withall denying Jesus to be the Christ.

2 A Promise of Liberty, is another cheat of these Jugglers, as well knowing how suitable liberty is to mans corrupt nature. Hereticks (how rigid soever they may bee upon design in their personal Practice) yet are commonly libertines in their doctrin, indulging to their followers a lawlesse licentiousnesse. This St. Peter and St. Jude observed in these Antichrists, of whom the one saith, they did promise to the people liberty, and the2 Pet. 2. 19 Jude v. 4 other, that they did turn the Grace of God into Lasciviousnesse.

3 The Plea of Tradition is much used by Hereticks, all Nations and Persons, both Jews and Gentiles, being very tenacious of those things which they have received from their Ancestors. By traditions it was, that the Pharisees in Christs time indeavoured to make the Law of God of none effect, and with traditions it was, that the Hereticks in the Apostles time did spoil the people of the Truth, for so much St. Paul intimateth, when hee giveth that Caveat, Beware lest any man spoil you through vain deceit after the traditions of men. Not that all sortsCol. 2. 8 of Traditions are to bee sleighted, yea, the Traditions which have been delivered and received in the Universal Church from age to age, are to bee regarded by us next to the written word, but not in opposition against, or in competition with it, such vain superstitious traditions were those which the Apostle condemned, and which the Hereticks made use of.

4 A show of Miracles, is that which is sometimes made by these Deceivers. Look as of Old, when Moses [Page] and Aaron wrought Miracles, Jannes and Jambres the Aegyptian Sorcerers, imitated them. So in the beginning of Christianity, as God confirmed it by real Miracles, so the Devil opposed it with Lying wonders. This was our Saviours prediction concerning these Antichristian Seducers, wherof my Text speaketh, There shall come false Christs and false Prophets, and shall shew signes Mark. 13. 44. and wonders, so St. Mark; Great signes and wonders, so St. Matthew, to seduce and deceive if it were possible Matth. 24. 4 the very Elect; and thus the comming of the man of sin is said by St. Paul to bee after the working of Satan, 2 Thess. 2. 9 with all power, and signs, and lying wonders, where that Epithite of Lying would not bee passed by, those wonders which the Devil worketh by Hereticks, being lying, not onely because they accompany doctrins of Lies, but likewise because they are for the most part delusions, not realities, nor are the greatest of those wonders, above the power of nature, and therefore though they are matter of wonder to us, who oft times cannot understand how they are wrought, yet they are not so in themselves. But surely there is no device more subtle and prevailing than this, men being very apt to beleeve, that their words are Oracles whose works are Miracles; and indeed were they so really, it were a sufficient ground of beleef, but as they are, to wit, onely so in appearance, they have too great an influence upon the vulgar.

5 A veil of Religion, is many times put on by these Cheaters, their garb, their look, their Language, speak nothing but holinesse, whilest their doctrins breath nothing but Heresy. As too many of the Orthodox dishonour their teaching well by living ill, so do many Hereticks credit their ill-teaching by well-living. It is one of St. Pauls characters of Seducers, Having a 2 Tim. 3. 5 shew of godlinesse, and Gregory Nazianzen, saith of the Macedonians, that their life was admirable, whilestGr. Naz. orat. 44. their Doctrin was abominable. Thus as Harlots paint [Page] their faces, and perfume their beds, to allure. Hereticks feign godliness, and profess Religion to seduce.

6 A vernish of Reason, is drawn over false opinions, by these Seducers, because that is very taking with a rational creature. This St. Paul intimateth in that fore-mentionedCol. 2. 8. Caution, Beware, lest any man spoil you through Philosophy, and vain deceit. Accordingly Tertullian observeth,Tert. praescript. adv. h [...]. l. c. 6. that the Ancient Heresies concerning the Ae [...] nes, were fetched from Plato's Ideaes, the equality of the first matter with God, from Zeno, the death of the Soul, from Epicurus, and the denial of the Resurrection of the Body, de unâ omnium Philosophorum Scholâ, from thel. contra Herm [...]. Schools of all the Philosophers. Upon this account it is, that the Father elsewhere asserts Philosophers to bee the Patriarks of Hereticks, and that all Heresies are founded upon, and supported by the rules and dictates of Philosophy, not that Philosophy and natural Reason is to bee rejected by the Orthodox, as of no use, nay, indeed it is an help to Divinity, when in its right place, but our Divinity must not bee regulated by Philosophy, and our Religion bounded by reason. The Orthodox use her as an handmaid to wait, but the Heterodox make her a Mistress to seduce.

7 The colour of a Revelation, is oft times used to set off lying Doctrin. When St. Paul saith, If an Angel from Gal. 1. 8 Heaven Preach any other Gospel, let him bee accursed, hee intimateth that some might pretend to bring another Gospel from heaven, and indeed such there were who broached fictitious Gospels, as if they had been divinely inspired. Simon Magus pretended himself to bee the Holy Ghost, so did Montanus, and vented the Dreams of his Whores, Priscilla, Maximilla, and Quintilla, for prephecies. Indeed, Divine Revelation is the proper ground of Faith. No wonder if Hereticks, that they may gain credit, and so seduce the people, lay claim to it,

8 The Glosse of Scripture is very oft times put upon [Page] false opinions, by the assertours of them, to delude the people. In this, as St. Hierome well observeth, they traceApolog. Hier. contra Lucif. the Devils footsteps, who quoted Scripture, thereby fondly imagining hee might delude Christ himself. Thus the Judaizing false Teachers in the Apostles time, made use of the Old Testament Scripture, quoting Moses and the Prophets; and Irenaeus observeth of the Hereticks ofIren▪ l. 1. c. 1 those times, that they dealt by the Sacred Writings, as a Graver doth by the goodly image of a King, which by altering the form, hee turneth into the likenesse of a dog or wolf, and then affirmeth it, [...], to be the lovely image of the King, they take the words of Scripture, and put upon them their own sense, and then say it is Scripture, it is so indeed materially, but not formally, as the metal is the Kings, but the stamp is a Wolf; so the words are Scripture, but the sense the Hereticks.

9 To all these I may add, the name of a Church is no small bait whereby Hereticks allure and catch the simple in their snares; our Saviour tells us what their sayings Mat. 24. 6 should bee, Lee here is Christ, and there is Christ, in this conventicle, and that meeting, by which they withdraw many from the Apostolical assemblies. In this respect St. Judes Character of them, is, that they did separate themselves, to wit, from the Apostles, and (whichIude v. 19. must needs follow) they no doubt assumed to themselves the title to the true Church of Christ; and thus did the Novatians in St. Cyprians time, and the Donatists in St. Augustines time, fighting against the Church under the name of the Church.

By all this wee see how Antichristian hereticks abuse the best things to the worst designs, Truth, Liberty, Tradition, Miracles, Holinesse, Reason, Revelation, Scripture, the Church, are all of them of singular concernment and advantage to the Orthodox Christian Catholick Religion, but yet even these are falsely pretended by hereticks, [Page] and by the feigned semblance of these, it is that they indeavour (and oft times with too much success) to seduce their auditors from the faith.

These Seducers have been more or lesse in all ages, but I think I may safely say never more than in this, and if you mark it, you shall finde the Old cheats still practised. The Papists on the one hand pretend to the Church, Traditions, Miracles, and a formal sanctity. The Socinians boast much of Reason. The Antinomians of Liberty. The Anabaptists, Quakers, and such like, of Enthusiasms, a light within, breathings, impulses, and discoveries of the Spirit. All Sects have some mixtures of truth, and would father their Errours upon the Scriptures.

And now being encompassed as it were with such subtle Sophisters, crafty Seducers, what need is there of a prudent vigilancy, lest wee bee insnared by them, according2 Fet. 3. 17 to that excellent advice of St. Peter Beware lest ye also being led away, with the errour of the wicked Mat. 10. 12 fall from your own stedfastnesse. Behold, saith our blessed Saviour to his Disciples, I send you forth as sheep among wolves, bee yee wise as Serpents, and innocent as Doves, wise as Serpents, to defend themselves, innocent as Doves, in not offending others, or (as Prosper to our present purpose) innocent as Doves, in not circumventing any, and wise as Serpents, in not suffering themselves to bee circumvented; and surely this Serpentine wisdome is that which concerneth all Christians in some measure to attain, so much the rather, because these wolves, as our Saviour elsewhere speaketh, come in sheeps cloathing, for this reason, saith Optatus, Ut prius ovis mordentem lupum sentiat quam praesentiat Optat. contra Par [...]. l. 2. venientem, that they may seize upon the sheep before it can perceive them comming. Hee that walketh among snares, had need bee cautelous, and no less reason have we to bee circumspect, who are in the same danger which those Christians were in, of them that would seduce then, [Page] and so much shall suffice to have been spoken of the first General, namely, the mischievous design of the false Teachers. I go on to a more brief dispatch of the other, which is,

The Pious care of true Apostles, These things have I Gen. Second. written to you concerning them. For the full discussion whereof, I shall look upon the writing here mentioned in a double reference, namely, as it was a result of the Spirits dictate, and as it was an argument of St. Johns care.

1 As a result of the Spirits dictates, for St. John and the other holy men of God spake and wrote as moved by the Holy Ghost, and so wee are here to take notice, that the Divinely inspired writings are of excellent use against Seducers. Indeed, as a straight line discovers what is crooked, and the clear light dispells darknesse, so the word of God serveth to discover who are Seducers, and to dissipate their clondy errours; you erre (saith our blessedMat. 22. 29 Saviour to the Sadduces,) not knowing the Scriptures; tacitly teaching us, that the Scriptures well known, and rightly understood, are a guard against errour. The whole Scripture, saith St. Paul, is of divine inspiration, 2 Tim. 3. 15 and is profitable, as for reproof of sin, so for the correction of errour.

Let it therefore bee our business, especially in such erroneous times as these, to study the Scriptures, and not onely to bee well versed in the letter, but acquainted with the meaning of them, that as our Saviour refelled the tempter, so wee may bee able to refute seducers with a scriptum est. No darts pierce so deep, as those which are taken out of the Lords armory; no arrows hit the mark like those which are drawn out of Gods quiver, nor is any sword so sharp as that of the Spirit, and therfore as David hid Gods word in his heart, that hee mightPsal. 1 [...]9. 9 not fall into sin, so let us, that we may not run into errour.

[Page]2 But that which would bee chiefly taken notice of, is, that his writing these things concerning Seducers, was an argument of his care, that the people might not bee deceived by them. It is that which wee finde to have been not only the care of this, but the other holy Apostles; the greatest part of St. Judes Epistle, and of St. Peters second Epistle is concerning these Seducers; frequent caveats wee meet with in St. Pauls Epistles, to the same purpose, witnesse his [...] to the Col [...]ssians, Beware Col. 2. 8. lest any man spoil you; nay, his threefold [...] to the Philippians, beware of Dogs, beware of evil workers, beware Phil. 3. 2 of the concision, and to name no more, his [...] to the Romans, beseeching that they would mark andRom. 16. 17 avoid such. It were easy to let you see how the Fathers of the Church, have in this particular traced the footst eps of the Apostles. Ignatius bespeaketh the Christians Ignat. ad Antioc. Ep. 1. 2. of Antioch, in words much like those of St. Paul to the Philippians, [...], &c. Beware of Dogs, Serpents, Dragons, Aspes, Bazilisks, Scorpions. St. Cyprian Cypr. Ep. 40. in his Epistle to all the people, is very urgent with his [...]r [...] vos fratres, and again with his admone [...] pariter et consulo, advising, admonishing, intreating, that they would not beleeve the smooth words of false Teachers, lest they did mistake darknesse for light, night for day, and poyson for a remedy. Irenaeus in his Preface to his first book againstIren. praefat. l 1. adv. Haer. Heresys, saith, this was the reason of his writing those books, that the wolves might not devour the sheep of Christ through his default▪ for the same cause were those things written by Epiphanius, Athanasius, St. Augustin, and many others, which are extant concerning heresies.

Nor was it without a great deal of Reason, that those holy men were, and in particular here St. John was, so careful to write concerning Seducers, and that both respectu populi, in regard of the people, for the preservation of their safety, and respectu sui, in regard of himself, [Page] for the discharging of his own duty.

1 In respect of the people, St. John well knew,

1 That all men are naturally prone to errour, their understanding (as well as will) being corrupted; yea, that the best being but men, may through want of judgement, and partiality of affection, bee led aside. The bad through wickedness, and the good through weaknesse, sometimes like sheep have gone astray.

2 That the errours to which these Antichrists did indeavour to seduce them, were in things fundamental, for so it appeareth by the charge hee laiet [...] against them, which is, that they denyed the Father and the Son, that they denyed Jesus to bee the Christ, a doctrine upon which the whole Christian Religion is founded. St. Hierom upon that o [...] our Saviour, Bee Hieron. in Mat. wise as Serpents, observeth, Serpentis astutia ponitur in exemplum, quia toto corpore occul [...]at capu [...], ut illud in quo vita est protegat, the Serpent is therefore mentioned, as an Example of Wisdome, because it is careful to hide the Head, wherein its Life lyeth, with the whole body; Christ is the Head of the Church, and the Errours of these Seducers did strike at the Head, no wonder if the Apostle wrote concerning them.

3 That to bee seduced, especially in such errours, is dangerous, and destructive. It was the Prophet Isaiahs sad complaint, The Leaders of this people cause Isa. 9. 16 them to erre, and they that are lead of them are destroyed; and St. Peters Epithite, which hee giveth to2 Pet. 2▪ 1 these H [...]resies, is no [...]lesse than damnable, or (according to the Greek phrase) heresies of perdition. To this purpose tends that phrase of St. Paul, when hee calleth Seducer [...], Spoilers, where the Greek word alludethCol. 2. 8 to Theeves and Robbers, or to Souldiers and Plunderers, who take the Cattel of their enemy, andZanch. ibid. Daven. ibid. carry it away as a Prey, for such are false Teachers, the Devils Agents, to lead Captive poor souls, that [Page] they may bee the Devils prey. It is not unworthy our observation, that the Apostle having in the verse before, mentioned the Promise of eternal life, hee presently addeth this caveat concerning these Seducers, intimating, that the flatteries of these Seducers if hearkened to, would deprive them of the Promise of Eternal Life, so that it was no lesse than their everlasting welfare, which was endangered. Good reason had the Apostle upon all these considerations, to write concerning these Seducers, to the Christians, in respect of their safety.

2 Besides this, there was an Obligation in regard of himself, that hee might perform his duty. So Lorinus glosseth upon the Text, Videtur fidem suam Lor. in lo [...]. liberare, ac suo se functum munere protestari, by this writing hee dischargeth that Office to which hee was called, and that trust which was reposed in him by his Lord and Master. Indeed, if the Minister of Christ warn the people of Seducers, though they miscarry, yet he shall be acquitted, but à pastore exigitur quicquid per inertiam non custoditur, saith St. Cyprian Cypr. de pastor▪ cur. truely, if the sheep wander through the negligence of the Shepheard, it will bee exacted of him, according to that of God himselfe, I have made thee a watchman unto the house of Israel, and therefore hear the word at my mouth, and give them warning from mee, when I say unto the wicked, thou shalt surely dye, and Ezek. 3. 17. 18. 19. thou givest him not warning, nor speakest to warn the wicked from his wickednesse, to save his life, the same wicked man shall dye in his iniquity, but his blood will I require at thine hand, yet if thou warn the wicked, and if hee turn not from his wickednesse▪ nor from his wicked way, he shall dye in his iniquity, but thou hast delivered thy soul.

To close up this with a threefold inference.

1 See hence what is the reason why Diotrephes [Page] prated against this Apostle (as himself tells us) with malicious words, and why it is that Seducers (withEp. 3. 10. their followers) rail at the Ministers of the Gospel, namely, because they Preach and Write concerning them. For this cause it is, that in all Ages they have been, and still are, so solicitous to stop the mouths and pens, to take away the livings and lives of the Orthodox, as well knowing, that else they cannot have the opportunity of sowing their tares, at leastwise, not with so good successe. It was no sleight Policy of Philip, to offer the Athenians peace upon condition of delivering up their Orators to him, whom Demosthenes answered with an Apologue very suitable to this present matter, The Wolves were willing to make an agreement with the sheep, provided they would deliver up their Dogs. The truth is, Seducing Wolves are most afraid of, and angry at, the Ministers of the Gospel, whom that great Shepheard of our souls hath appointed to watch his flock.

2 Learn hence how unlike those Ministers are to this Apostle, who are dumb dogs in the midst of ravening Wolves, and thereby suffer the sheep of Christ to bee worried; what a shame is it, that the Heterodox should bee bold, and the Orthodox cold, the Seducers clamorous in conventicles, and the Catholicks silent in Churches? Oh let all the Ministers of the Gospel learn their duty, especially in such times as these, which is not only oves aggregare, to gather together the sheep, but Lupos abigere, to drive away the Wolves; wee must not onely bee as Mercuriuses to the Traveller, which point out the right way, but as Sea-Marks to the Mariner, which warn him of Shelves, Sands, and Rocks; we are called in scripture, both guides and watchmen, to teach us, that as we ought to lead the people in the truth, so to give them notice of Hereticks; nor can wee bee fa [...]thful and wise servants, unlesse wee as well admonish the people of their danger [Page] as instruct them in their duty.

3 Finally, Let not the care of those Ministers (who after St. Johns pattern) Preach and Write concerning Seducers, bee dis-regarded by, but let their Caveats bee acceptable to, the people. Hee will easily open his ears to Seducers, who shuts them against true Teachers. Obey them (therefore) that have the rule over you, and watch for Heb. 13. 17 your souls, bee guided by their advice, so shall you not be led aside of Hereticks by their devices. But above all, seek after, and pray for that Unction, which will arm you against errour, whereof our Apostle treats in the next verse, and shall (God willing) bee discussed the next time.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 27.‘But the annointing which you have received of him abideth in you, and yee need not that any man teach you, but as the same annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, ye shall abide in him.’

THe virulency of persecution, and the subtilty of seduction, are the Devils two great Engines, by which hee hath still endeavoured to batter down the Church of Christ; sometimes hee is a raging spirit in the hands of cruel Tyrants to destroy, and sometimes a lying spirit in the mouths of false Teachers to deceive the Orthodox Professors of the Christian Religion. By the latter of these it is that hee hath done more mischief than the former: for whereas in the one, hee acteth openly, as an enemy, in the other hee worketh closely, as a seeming friend; and whereas the blood of Martyrs, (though against the will of their persecutours) [Page] hath been a means to propagate and increase, the poyson of Hereticks hath too often prevailed to the infection and damage of the Church; no wonder then, if one of the designs of this Holy Apostle in this Epistle, bee to write to the Christians concerning Seducers, and to minde them of the great goodness of God in providing an Antidote against this poyson, in those words, But the Annointing which you have received of him abideth in you, &c.

Having in the former discourse handled the Caution, that which next occurreth to our discussion is the Comfort, which is not onely mentioned, but inlarged upon, in these words, But the annointing, &c.

The right understanding of this whole verse, depends upon the genuine notion of [...], the annointing, once and again here spoken of. In order to which it will bee needful to inquire, to what this annointing alludeth? what it doth import? and wherein the Analogy holdeth?

The Jesuits in their Comments, would have us beleeve, that St. John alludeth to the Annointing which is used in their Church at the Sacrament of Baptism, before, in the breast, and between the shoulders, and after, on the top of the head. But though I cannot deny, that the use of Annointing in Baptism, is very ancient, as finding it mentioned not onely by St. Augustine, but St. Cyprian Cypr. Ep 70. Tertul. de Re [...]. carnis. Aug. de Trinit. l. 15. c. 24 and Tertullian, yet sure I am it is no where spoken of in the New Testament, as either instituted by Christ, or Preached by the Apostles, in which respect it cannot rationally bee conceived that St. John alludeth to it. Indeed wee finde in St. James an annointing of the sick with Oil, to bee then practiced, though (by the way) that of a far different nature from the Popish extream Unction, for wheareas the Papists annoint the sick in order to their better passage out, the annointing then used was in order to their recovery, and longer continuance [Page] in this World. But as there is no reason to imagine that St. John had any eye to St. James his Unction, so much lesse can hee bee supposed to allude to an Ʋnction which was not at all used in his time. If therefore you would know from what this phrase is borrowed, the Answer is, that very probably the Apostle had an eye to that unction which was in use under the Law, the ingredients and composition whereof you have set down at large by Moses; Exod. 30. 15 and so much the rather, because, as that is called the Holy Oil, so this annointing is said before to be from the Holy One.

2 The Socinians inquiring into the meaning of this Metaphor, understand by it the Evangelical Doctrin, construing [...], the annointing in this, by [...], hat which you have heard, at the four and twentieth verse, and conceiving it to bee called the Unction, because that by that wonderful effusion of the Holy Ghost, the Apostles were inabled to publish it, for which reason they suppose it is elsewhere called the Spirit, and the ministration 2 Cor. [...]. 6. 8 of the Spirit; with this interpretation some of our late Orthodox writers accord, though upon a far different reason; For whereas the Socinians falsely denying any need of the Spirits illumination, to bee conferred upon every Christian, but onely of that Revelation which was at first vouchsafed to the Apostles, and by them to the World, endeavour to evade the argument which is brought against them, from this Scripture, by this Exposition; The Orthodox justly denying any new Revelation, or extraordinary inspiration now to bee expected, answer the argument which Euthusiasts bring from this Scripture, by this interpretation. For my own part, I am very unwilling, (without great cause) to recede Aug. in lo [...]. Greg. Mor. 5. 19. Cal in lo [...]. Illyr in lo [...]. Lap. in lo [...]. Lor. in lo [...]. from the Generally received exposition of any scripture. And as to this particular text,

1 I finde the annointing by the far greatest part both of Ancient and Modern, Protestant and Popish Commentators [Page] to be expounded the Holy Spirit, suitable to which it is, that the latter annoynting is read Spirit in the Aethiopick version, his Spirit teacheth you of all Aethiop. things.

2 There are several considerations which render the common exposition most rational, in as much as

1 Usually where the Scripture speaketh of annoynting, S [...] the 27th. L [...]. it is meant of the Spirit, as appeareth in the former discourse upon the twentieth verse.

2 It is not here said, the annoynting which wee (to wit Apostles) have received of him, for then it might most probably have referred to the visible descension of the Holy Ghost upon them; nor yet is it said, the annoynting which you have received of us, for then it might justly have been construed as the same with [...], that which you have heard, this Evangelical Doctrine which was delivered by the inspired Apostles; but in as much as it is the annoynting which you have received of him, it is most rationally construed of that Spiritual illumination which every Christian receiveth in some measure from Christ.

3 Adde to this, that our Apostle in this verse manifestly intends to mind the Christians what a singular help Christ had provided for them against seducers, whereby they might be enabled to continue in that which they had heard, and therefore it cannot rationally be looked upon as one and the same with that which they had heard, but rather the enlightning grace of his Spirit is to bee understood, than which there cannot be a stronger antidote against errour.

Finally, as by this exposition this Scripture becometh a sharp sword against the Socinians, so (as shall appear in the handling) it will not hereby become a buckler for the Anabaptists, and therefore I shall acquiesce, and adhere to it as most genuine.

3 As to the last enquiry, how fitly the Spirit of God [Page] is compared to, and resembled by, oyl, and annoynting, the answer hath been already returned in the discourse upon the former clause of the twentieth verse, whither I referre the Reader; nor shall I adde any thing further, but only, that as the holy Oyntment was made of several Spices mixed with the oyl, & whatsoever things or persons were annoynted therewith, were legally sanctified by it; so we are here to understand by this annoynting, not the illumination of the Spirit, which is oft-times found alone, and is vouchsafed to the unregenerate, but that which is as it were made up of the several graces of the Spirit, whereby not only the minde is enlightned, but the whole man is sanctified.

Having given you this account of the annoynting, which is as it were the hinge upon which the whole verse turneth, it now remaineth that I goe on to consider what is here affirmed concerning this Unction, and because I have already traced the metaphor of oyl, and our Apostle is pleased to insist upon another similitude of teaching, I shall follow that, and accordingly you may conceive the Spirit of God, who is the annoynting, to bee likewise here represented as a School-master, whose excellency is set forth by four Characters, namely, his Residency, Sufficiency, Fidelity, and Efficiency. His

1 Residency, permanent, in those words, The annoynting which you have received of him, abideth in you.

2 Sufficiency, abundant, in those words, And you need not that any man teach you, but as the same annoynting teacheth you of all things.

3 Fidelity, eminent, in those words, and is truth, and is no lye.

4 Efficiency, evident, in those words, and as it hath taught you, you shall abide in him.

Begin we with the Residency of this School-master, asGen. 1. it is set forth in the beginning of the verse, The annoynting which you have received of him abideth in you; and [Page] here we have something supposed, and something proposed; that which is supposed is his presence, The annoynting which you have received of him; that which is proposed is his residence, Abideth in you.

1 That which is here supposed concerning this unction, cometh first to be considered, and shall be dispatched in three Propositions.

1 That this annoynting is not in us of our selves, but received by us from another. It is St. Pauls Question, and though it be occasioned by a discourse of those extraordinary gifts, yet it holds true in reference to all, What hast thou that thou hast not received? the sins which wee1 Cor. 4. 7 commit are our own, but the grace to subdue them is received; though wee are sometimes subdue into errour, yet wee are apt to fall into them our selves, but the unction which armeth us against those errours is received.

It is a meditation which should keep the best Christians lowly in their own eyes; Hast thou this annoynting, whilest others want it, or hast thou it in a greater measure than others? be not proud, but humble, for though it be in thee subjectively, yet it is not from thee effectively, and therefore no just cause of Self-exaltation; it is St. Pauls inference upon the fore-mentioned question, If thou doest receive it, why doest thou glory as if thou hadst not received it? Where the manner of proposal by way of question intimateth (as Musculus well glosseth)Musc. in loc. the impudence of this arrogance, Ridiculum planè est de alienis bonis superbire, It is a ridiculous thing, with Aesops Crow, to bee proud of borrowed feathers; in one word, as to boast our selves of what wee have not is abominable, so it it little less odious to boast of what wee have, as if it were our own, when as it is only received.

2 That this annoynting is received of him, that is Christ; it was at first received by Christ himself, to [Page] wit, as man in his Human nature, but he received it not so much for himself as us, Voluit accipere, ut potuit tribuere, he would as Man receive, that as Mediator hee might convey it to us. Indeed it hath pleased the Father, Col. 2. 9 (saith St. Paul) that in him should all fulnesse dwell; to wit, as water in the Fountain, light in the Sun, Wine Ioh. 1. 16 in the Grape, and oyl in the Olive; and accordingly saith St. John, of his fulnesse wee all receive, and that, grace for grace. What the Head is to the Body, that is Christ to the Church; and as the members receive sense and motion from the Head, so doth the Church this unction from Christ. Learn hence

1 How greatly we are beholding to Christ, of whom it is that we receive whatsoever measure wee have of this Spiritual unction; the truth is, whatsoever Spiritual benefit we receive, it is only in and through Christ. The Remission of sins, and Adoption of Sons, the Justification of our persons, and Sanctification of our natures, the Donation of his Spirit, and acceptation of our services, the Redemption of our bodies, and Salvation of our Souls, are all received through Christ; so justly doth St. Paul say, He hath blessed us with all spiritual blessings in heavenly places in Christ Jesus.

2 What need wee have to bee ingrafted into Christ, since as wee can receive nothing but of him, so neither can we unlesse we first receive him. To as many as received him (saith the Evangelist) to them he gave power to Joh. 1. 11 become the Sons of God, and to as many as receive him it is that hee giveth his Spirit; no wonder that St. Paul praying for the Ephesians, that they might be strengthened with the spirit of Christ, prayeth also, that he might Ephes. 3. 16, 17 dwell in their hearts by faith, since it is by our faith in Christ that wee receive him, and consequently his Spirit, which is this annoynting.

3 Lastly, This receiving of the unction from him is by way of gift. Indeed receiving in its largest extent is [Page] the correlative, both of debitum and donum, a debt and a gift, what is duly paid, and what is freely given, both are said to bee received. But when it is used in reference to God and Christ, it cannot relate but onely to a gift, since whatever wee receive of him, and much more the annointing of the Spirit, is given of his meer mercy. Indeed in respect of himself, it may bee called a debt, hee having pleased by his Promise to make himself a debtor, and accordingly it is that the Spirit is called the Spirit of Promise, because promised both by theEph. 1. 13. Father and the Son, for so wee finde the expressions varyed, the Comforter whom my Father will send, and I will Joh. 16. 25. give you. But still in respect of us, it is a free gift, it was love moved him at first to promise this unction to, and since to confer it on, us, in which respect it is called theAct. 2. 38. gift of the holy Ghost. True it is, this annointing was received by Christ from his Father, as purchased by his pretious blood, but it is received by us from Christ, as bestowed by his free grace.

It is a consideration which should so much the more oblige us to thankfulnesse for this unction, it being but reason, that when wee receive wee should acknowledge the Donor, and that what is received freely, should bee acknowledged the more gratefully, wee have received the Spirit of God, (saith the Apostle) that wee may know the things which are freely given us of God, among which the1 Cor 2. 12. Spirit himself is not the least, and who so knoweth them to bee freely given, cannot but bee greatly thankful. Holy Jesus, wee could do nothing that is good, nor avoid what is evil, did wee not receive this Unction from thee, nor do we receive this Unction as a reward of our merit, but a fruit of thy bounty. Wee are unworthy to receive the annointing from thee, but thou art worthy to receive from us glory, and honour, and praise, now and for ever.

2 That which is next in order to be discussed, and is more directly expressed, is the Residency of this Schoolmaster, [Page] the abiding of this Unctio [...]. Things that are [...]id in Oil are most lasting, this sacred annointing is prmanent. It is that which is true in respect of the Church in general, and each Christian in particular.

1 This Annointing abideth in the Church. That Holy Spirit who is here set forth under the notion of a Teacher, is by our Saviour described as a Comforter, concerningIoh 14. 16 whom hee tells his Disciples, that hee shall abide with them for ever, which Promise was made to them, as the then representatives of, and so in them to the whole Church, accordingly it is, that the Spirit hath been resident in all Ages with the Christian Church, to teach, and comfort, and perform all other Offices, whereof shee stands in need. Christs presence with his Disciples was temporary, in which respect St. Johns word is, [...],Ioh 1. 1 [...]. hee dwelt among us, so our Translation reads it, but as in a Tabernacle, so much the force of the Greek carrieth in it, hee onely sojourned for a time with his Disciples, but his Spirit, [...], abides with his Church from one Generation to another, [...], so Theophilact glosseth, for his presence Theoph. in Ioh. is not as Christs was, onely for a season. True it is,Rev. 1. 13. Christ is said to be in the midst of the Golden Candlesticks, but that is by his Spirit. In respect of his corporal presence, hee saith in one place, The Poor you have alwaies Mat. 26. 12. with you, but mee you have not alwaies, in regard of his28. 20. Spiritual presence, it is that hee saith in another place, Loe I am with you alwaies, even to the end of the world.

2 As this Annointing, which wee receive from Christ, abideth in the Church, so doth it in all the chosen and faithful members of the Church. It is said of the Apostles, that when this unction visibly and gloriously descended on them, there appeared cloven tongues, as it were on fire, and sate upon each of them; Sitting is a fixed posture, and noteth permanency, Act. 2. 8. it doth so in some, though not the same measure and manner upon every true Beleever. At the eighth [Page] verse of the next chapter (where I shall God willing, inlarge upon this subject) it is resembled to seed, and that such as is not onely cast into, but remaineth in the ground;1 Ioh. 3. 8 by our blessed Saviour it is compared to water, and that river water, which is continually running, and thereforeIoh. 7. 37▪ said to bee living; and again it is said to bee a well of water, springing up in the heart of a beleever to everlasting life. Finally, by John the Baptist it is likened to fire, andMat. 3. 11 such a fire it is, which like that under the Altar never goeth out.

The consideration hereof may serve,

1 To rectifye our judgements in the true estimate of, and accordingly to quicken our indeavours in the ardent pursuite after, this unction. Ah Lord! how eager are men in scraping the things of this World, which when with difficulty obtained by us, are easily snatched from us? how much rather should wee seek after this annointing, which being received, abideth in us? Labour not (saith our blessed Saviour) for the meat that perisheth, but labour for Ioh. 6. 27 the meat that indureth to everlasting life, thereby plainly intimating, that perpetuity is that which much advanceth excellency; every thing being so much the more amiable, by how much it is the more durable; no wise man but would prefer lasting brass, before fading gold, a constant table, though of a few dishes, before the largest feast which should only last for a few daies; and surely then, when wee consider how much this, and all other spiritual blessings transcend corporal, both in their nature and durance, we cannot but judge them worthy our highest esteem, and choicest indeavour. A good name (saith the wise man) is better than pretious ointment; but this pretious Eccl. 7. 1 ointment is better than a good name, and much more than wealth and pleasure, or whatever it is that this world can afford. This is one of those gifts to which St. James giveth those Epithites of good and perfect. Every gift is good, though but temporall, but spiritual gifts [Page] being of a never [...]ading durance, are both good and perfect, great reason have wee to beg these above all others. Oh let us not cease in asking, seeking, knocking, for this unction, which being given to us (like Maries good part)Luk. 10. 32 shall never be taken from us.

2 To comfort those who have received this unction, when they consider its perpetual duration. Habet Oleum Hug. Card. Deus, habet et Mundus, saith Hugo, God hath his Oil, and the World too, Oleum mundi in vasis deficit, Oleo dei vasa deficiunt, The Worlds Oil faileth in the vessels, but the vessels fail for Gods Oil; the one, nunquam sufficit, will never satisfy, the other, nunquam deficit, will never waste; whatever worldly comforts wee receive, our fear of losing allaieth the sweetnesse of enjoying; but it is not so with the grace of the Spirit, which being received, abideth with us. Though withall a Caution must bee annexed; that wee use our indeavour to preserve and maintain this Oil in the lamp of our souls. This Schoolmaster is willing to reside with us, but then wee must remember St. Pauls caveat, Grieve not the Holy Spirit of God, whereby Eph. 4. 30. you are sealed to the day of redemption, for if we grieve him he will at least for a time withdraw himself from us. This fire is of a lasting nature, being once throughly kindled, but then wee must observe that other injunction of the Apostle, Quench not the Spirit, for though it bee not wholly1 Thess 5. 17. put out, it may bee much quenched by our Negligence. This Annointing is abiding, but then wee must take notice of our Saviours assertion, To him that hath shall bee given, but from him that hath not, shall bee taken away that Mat. 25▪ [...]9 which hee hath. Wee must make use of, and improve this holy Oil, concerning which that riddle is a truth, the more wee spend, the more it increaseth; the Oil in the widows vessel, ceased not so long as shee poured it out; this holy Oil is best preserved by using it to the Glory of God, our own and others advantage; and thus much shall suffice for the first character of the residency of this Schoolmaster, [Page] proceed wee to the next, which is

2 The sufficiency of his instruction, as it is set forth Affirmatively, in those words, The same annointing teacheth you of all things.

Negatively, in those, And you need not that any man teach you.

1 Begin wee with the assirmative part, and therein consider

The latitude of the Object, all things, and

The Quality of the Act, Teacheth.

1 The Object is expressed in the same latitude at the twentieth verse, where hath been largely discussed, how, and with what restrictions it is to bee interpreted. It was the promise of our Saviour to his Disciples, that his Spirit should guide them into all truth, Ioh. 16. 13 nor was this confined to them, but is here assured to all Christians, that the annointing should teach them all things, all things, that is all truth, truth being the proper object of the understanding, which is that faculty whereby wee are capable of teaching; nor yet must this bee extended as far as the Spirit is able to teach and lead, but onely as far as was requisite for them, and is for us to know, and understand; thus the Spirit led them into all truth, whereby they were able to propagate Christian Religion in the World, and hee teacheth every Christian all truth which is needful in order to the prevention of fundamental errours, and the salvation of his precious soul. It would not bee passed by, that our Apostles phrase is at once both extensive and restrictive, it is not [...], but [...], Hee teacheth all things, but of, or concerning all things, that is, something of all things. These all things are not taught simultaneously, but successively; fully, but gradually: the Disciples themselves were taught by degrees, and did not know all things at first, nay indeed, not exactly at the last; it is but a partial knowledge, the best have of these all things; [Page] but yet all those things which conduce to the strengthening us against error, and the guiding us in the way of truth, are in some, though not the same measure, taught by this Unction.

2 The chief thing here to be discussed is the quality of the act, what kind of teaching it is that is here attributed to the Spirit, whereof all Christians participate.

For the better understanding hereof, take notice of a double distinction.

1 The teaching of this unction, is either extraordinary, or ordinary, that peculiar to some, this common to all Christians; in reference to the extraordinary teaching it is that St. Gregory saith excellently, Ungit Spiritus iste sanctus Citharaedum, & Psalmistam facit, ungit pastorem, Greg. Mag. & Prophetam facit, ungit Piscatorem, & praedicatorem facit, ungit persecutorem, & doctorem gentium facit, ungit publicanum, & facit Evangelistam, the annoynting of this holy Spirit maketh an Harper (so was David) a Psalmist; a Shepherd (so was Amos) a Prophet; a Fisher-man (so was St. Peter) a Fisher of men, by preaching; a Publican, (so was St. Matthew) an Evangelist; finally, a Persecutor (so was St. Paul) a Teacher of the Gentiles. But it is the ordinary, not that peculiar and extraordinary way of teaching which is here intended.

2 The ordinary teaching of the Spirit is either external, or internal, and both these are no doubt included.

1 The outward teaching of the Spirit is by the Ministry of the Word, and preaching of the Gospel, which is contained in the holy Scriptures; look as the holy Writings were at first inspired by the Holy Ghost, so by them he still teacheth his Church. Accordingly it is that all saving truths were dictated by the Spirit to the Pen-men, and are fully, faithfully delineated in sacred Writ. It is a form of sound words every way compleat, explicating, (as Gregory the great saith) all the Divine mysteries of [Page] Religion, and delivering all precepts for Moral practice, Quibus quidem duabus partibus omnis nostrae salutis & faelicitatis ratio continetur, in which two consists the whole doctrine of attaining true happinesse, and therefore in this respect this of the Apostle is verified, The annoynting teacheth us of all things, to wit, in the external ministration of the Word.

2 Besides this outward there is an inward teaching, which the Spirit vouchsafeth to the Church, and every true member of it, and is here principally aymed at. This is that teaching, which being the secret work of Gods Spirit, is not so visibly discernable; the more things are abstracted from sense, the more mysterious they are, no wonder if it be difficult to apprehend what this teaching is, which according to St. Gregory is, Allocutio intimae inspirationis, an inward inspiration, or Spiritual allocution. It is a Question much controverted in the Schools, how the Angels being Spiritual substances impart their conceptions to one another, and surely it is much more hard to know how the Spirit imparts his Divine learning to the soul, even they who are thus taught are sure of the [...], that so it is, but are not able to unfold the [...], how it is so.

And yet that wee may in some measure apprehend what we cannot fully conceive, I shall in a few words acquaint you with that notion of this teaching which the Scripture is pleased to give us, and accordingly if you ask what this inward teaching is whereof the Apostle speaketh, I shall return the answer in the words of the Prophet Jeremy, or rather God by the Prophet, It is Ier. 31. 33 the putting his Law in our inward parts, and writing it in our hearts. Indeed, as we say in general, the Scripture is the best interpreter of it self, so in this particular, the Prophet is the best Commentator on the Apostle; and therefore that wee may more clearly understand the one, it will bee needful more particularly to comment on the [Page] other, and let you see what this putting this Law in our inward parts, and writing it in our hearts meaneth, by which wee shall the better perceive what this teaching is; in reference to which I shall lay down a double conclusion.

1 That which the Spirit teacheth inwardly, is the same with that hee teacheth outwardly, and therefore that which he is said to write in the heart of man, is no other than that Law which is written in the Book of God. As the minde of the Spirit in one parcel agreeth with the minde of the Spirit in another parcel of Holy Writ▪ so the impressions of the Spirit on the soul, answer to the dictates of the Spirit in the Scriptures. It is very observable that Christ tells his Disciples, the Spirit should Ioh. 14. 26 bring all things to their remembrance; as if the chief end of the miraculous descension of the Holy Ghost upon them, were not to teach them any new doctrine, but to bring to remembrance what Christ had before taught them; surely then the inward teaching of this Ʋnction whereof all Christians participate, doth not reveal any new mysteries which are not already delivered in the Word. Among other resemblances, the Spirits working upon the Soul, is said to be a sealing, and among other reasons, for this, because as the seal maketh no stamp upon the wax, but what is answerable to that which is upon the seal; so whatsoever the Spirit teacheth the heart, is answerable to what it teacheth in the Word.

2 The inward teaching, or writing of the Spirit, is the imprinting of Scripture-truths upon the soul. Conceive then the soul as the paper, the truths revealed in Gods Word, as the Letters, the Spirit of God, as the Scribe, and the ayl of his grace, as the Inke, by which there is an impression made of the letters upon the paper, truths upon the soul. For the more particular opening hereof know:

1 That this teaching is not a naked motion, but a real [Page] impression; not a superficial wetting, but a deep soaking. Many there are to whom the Spirit vouchsafeth some taste, yet never drink a full draught, who have some gliding aspects, but no direct beams of the Sun of righteousnesse shining on them; it is one thing to hear the voyce of the Spirit speaking, another to find the Pen of the Spirit writing; that teaching which is here meant, is such as confirmeth against error, and therefore doth not glide off like water, but abide like oyl, slightly move, but strongly work upon the soul.

2 That this impression of the Spirits teaching is upon the whole soul (more especially) the two chief faculties of the soul, the Understanding, and the Will; so much seemeth to be intimated by that double character of the subject (the inward parts, and the heart) which wee finde in the Prophet; as of old the Law was literally written by Gods Finger in two Tables of Stone; so it is spiritually written by Gods Spirit in two Tables of flesh, the mind and the heart. This annoynting then teacheth,

1 Illuminando intellectum, by enlightning the understanding, to see and discover those things which are revealed in the Word; the first work of the Spirit in conversion answereth that first word and work of God in the Creation, Let there be light; by this light it is that theGen. 1. 3 darknesse of ignorance is expelled, and the eyes of the minde are opened, to apprehend Divine Writings in their own lustre and beauty. It is observed of Paper, that being oyled it is thereby made bright, and so fitter to receive the beams of the Sun, and conveigh the light into the room; so is it with our minds, which being annoynted with this oyl, are thereby fitted to receive that heavenly light of Evangelical Doctrin; and whereas the oyl which is put to the Lamp feeds it when it is kindled, but cannot give light to it; such is the excellency of this Unction, that it giveth the light of saving knowledge to them who are altogether destitute of it. Nor is this all, but further,

[Page]2 Inclinand [...] voluntatem, by inclining the will to embrace the goodnesse, and taste the sweetnesse of those truths which are understood; this oyl doth not only cherish the light of the Lamp, but softens the hardnesse of the tumor, remove the darknesse of the understanding, but mollifie the perversnesse of the will. As for the manner of the Spirits operation upon the will, it is not to bee disputed, many Controversies which trouble the Church would easily be reconciled, were the Modus layed aside. I suppose none will deny, but he who made the will knoweth how to perswade it without coaction, and incline it without compulsion, and therefore we need not fear to affirm, that the annoynting teacheth, by inclining the will; the truth is, were it not that this teaching had an influence upon the will, as well as the understanding, it could not guard against Error, and preserve from Apostacy, nothing being more usual than for those who are taught outwardly, and not inwardly, to reject those truthes whereof they have been fully convinced, for want of a kindly influence upon the will, by which they should constantly adhere.

To summe up this point, and there-with this Discourse. See the excellency of the Spirits teaching beyond all others; other School-masters set only truths before us, but cannot put them into us, they present them to our eyes, or ears, but cannot write them upon our hearts, only this School-master can, and doth, not only by his Word speak to our ears, but by his Grace to our souls; oh therefore let us implore this sacred Unction, that he would vouchsafe to become our Teacher; let us begge of him, that he would first give us flexible spirits, and decible mindes, whereby wee may bee willing to bee taught, which is to take away the heart of stone, and give an heart of flesh; and then that he would make us to know and embrace Divine Truths, which is to write his Law in our hearts. And withall take we heed how we grieve [Page] this School-master by a carelesse neglect of his instructions. If at any time hee bee pleased to put any good motions into our mindes, let us cherish them, and let us beseech him, that to those motions hee would adde his powerful impressions, and if wee be thus taught of him, we are well taught, so well that we need no other teacher; which leads me to the other branch of the sufficiency of his instruction, in the negative expression, You need not that any man teach you. But the time being expired denyeth any further progresse at present, and therefore the discussion of that, with the other parts of the verse, must be referred to the next opportunity.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 27.‘But the annointing which you have received of him abideth in you, and yee need not that any man teach you, but as the same annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, ye shall abide in him.’

THis whole World may not unfitly bee resembled to a Book, whereof the cover is the Heavens, whose Gilded imbossements are the glittering stars, letters are the elements, words are the several creatures, compounded of those elements, sentences are the motions, and actions of those creatures, and periods are its various ages. This is the Book which Almighty God hath given all mankind to read, and there is in every man a natural reason, which serveth as a Candle, whereby wee may discern the characters engraven on it, and as a Schoolmaster, whereby wee are instructed in the lessons to bee learned from it. But besides this School of the [Page] World, in which the Creator hath appointed to train up all men; there is another School of the Church, which our Redeemer hath designed for the education of Christians, in which respect one of the names by which they are frequently called, is [...], the Disciples or Scholars of Christ. The Book wherein they are to learn, is no other than the Holy Scriptures of the Old, and (more espeoially) of the New Testament. The Ushers or Inferiour Teachers are the Ministers, whose lips are therefore said to preserve knowledge, and at whose mouth wee must seek the Law. And if you would know who is the Head-master in this School, let St. John give you the answer in the words of the text, it is no other than the Holy Spirit of God, here called the Annointing, But the Annointing which you have received of him, &c.

The sufficiency of this unction in teaching Christians, is that part of the Text I am now in handling, and having discussed the Affirmative assertion, in that it is said to teach all things, I am now in order to proceed to the

Negative amplification, which is expressed in those2 Particul. words, And you need not that any man teach you.

The Apostle Peter speaking of the unlearned and unstable, 2 Pet. 3. 16 telleth us, that they did wrest, as many things in St. Pauls Epistles, so likewise in other Scriptures, to their own perdition, where the Greek word [...], as Gerard well observes, is a metaphor borrowed from thoseGerard. ibid. who put men upon the Rack▪ whereby they oft times force them to speak things against their knowledge and conscience, for so do Hereticks impose upon the Scripture a sense contrary to what the Spirit of God intended.

An instance hereof wee have in this Text, particularly in this clause, which (together with those parallel words of the Prophet Jeremy, quoted by the Apostle Ier. 31. 34. Hebr. 8. 11 Paul: They shall not teach every man his Neighbour, and every man his Brother, saying, Know the Lord) is wrested by [Page] the Quakers, and such like Sectavies among us, as it was by the Enthusiasts heretofore, to the undervaluing of the Ministry, as needlesse in the Church, yea, of the Holy Scriptures themselves, whilest pretending to a light within them, which is communicated by this Unction, they think they need no light without them, no not that which shineth from the sacred writings. For the proof whereof they thus argue from this Text.

All who are taught by the Unction, need not that any man should teach them, and consequently not the holy men of God.

But all Christians are taught by the Ʋnction which they receive from Christ, Therefore, &c.

That this Syllogism, how rational soever it may seem, is but a Paralogism, and particularly, that Sophism, which is called by Logicians, Fallacia à dicto secundum quid, ad dictum simpliciter, a fallacy arguing from that which is spoken onely as to some respect, as if it were to bee construed in its utmost latitude, will plainly appear in the following discourse. And that I may at once both refell this argument, and unfold the clause, I shall first demonstrate, that those words, you need not that any man teach you, cannot with any show of Reason, nor yet without apparent contradiction, bee intended by S. John as an absolute negation; and then I shall acquaint you with those constructions which are probable, and which of them I conceive most natural.

1 In pursuance of the negative part of the Explication, I shall promise something by way of prevention; and then propose somewhat by way of confutation.

1 By way of prevention, take notice of these particulars, which cannot but be granted.

1 Without doubt there will bee a time when Gods annointted ones shall not need the teaching of any man, and that is in the other life, when Glorified Saints shall behold, in the vision of Gods face, all things which may conduce to their happiness. It is a true rule in Divinity, Promissiones novi [Page] foeder is inchoantur in hac vitâ, implentur in futurâ. Evangelical Promises have some impletion in this life, but theirCamer. Myroth. completion in the other. Accordingly it is, that those words, They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord, for they shall all know mee from the least of them to the greatest, are by some of the Fathers understood of that knowledge which wee shall have in the Countrey; and though I look notAug l. de Sp. e [...] lit c 14. Anselm. in Heb. upon this as the genuine scope of these words, yet doubtless then, & then only it is that those words shall most exactly be fulfilled. To the two states of this, and that other Life, no doubt St. Paul referreth under the resemblance of1 Cor. 13. 11. a Child, speaking, doing, and understanding as a Child, and of a mans putting away childish things, intending not differrnt degrees of grace, but the difference between grace here, and glory hereafter. We are not such grown men whilest on earth, that wee should look upon the external means of grace as childish things, to bee put away, it is the sole priviledge of heaven (where wee shall know as wee are known) that there all helps of humane instruction shall bee supervacaneous. Indeed, as Aquinas excellently argueth, It is a sign of perfect knowledge, Aquin. Par. 1 [...]. q. 106. art. 1. when one needeth not to bee taught, because Learning is the way to the attainment of knowledge, Et ideo cessat doctrina acquisitâ perfectè scientiâ, and therefore in that state of perfect knowledge, no wonder if all teaching cease.

2 In respect of our present state in this life, know further, that

1 On the one hand it is an undoubted truth, that notwithstanding wee are taught by men, there is great need of the teaching of this unction, so great, that without it all other teaching is in vain. Every Instructor saith to his Auditors, in words, much like those of the King to the woman▪ 2 King. 6. 27. How can I help, except God help? how can I teach, except the Spirit teach. St. Gregory upon those words ofGr. M. in Evan. [...]om. 30. our Saviour, concerning the Spirit, Hee shall lead you [Page] into all truth, inlargeth very excellently to this purpose, Vnlesse that Divine Spirit bee present to the heart of the Joh. 14. 26. Hearer, the Word of the Teacher is to no purpose, Let therefore no man attribute it to the man, who teacheth, that hee understandeth what hee saith, because, nisi intus sit qui doceat, doctoris lingua exterius in vacuum laborat, Except there bee a Teacher within, the Preachers Tongue laboureth outwardly in vain; Behold (saith that Father) you all alike hear the same voice of him that speaketh, and yet you do not alike perceive the sense of what is spoken, cum ergo vox dispar non sit, cur in cordibus vestris dispar est vocis intelligentia? seeing therefore the same voice sounds in all your ears, why is there not the same reception into all your hearts? were it not that there is a master within, who is pleased peculiarly to teach some the understanding of what is generally spoken to all. Whereupon hee quoteth this very Text with this glosse, per vocem non instruitur, quando mens per Spiritum non ungitur, When the minde is not annointed by the Spirit, it is not instructed by the voice. To the same pupose, and no lesse full, is that discourse of St. Austin upon thisAug. in loc. place, Behold, my brethren, a great mystery, the sound of our words beateth the ear, the Master is within. Do not think that any man learneth any thing from any man, wee may admonish by the noise of our voice, but in vain, if the Spirit teach not inwardly; you all now hear my Sermon, and yet alas how many go away untaught? Quantum ad me pertinet omnibus locutus sum, sed quibus unctio illa intus non loquitur, quos Spiritus sanctus intus non docet, indocti redeunt, so far as concerneth mee I have done my part in Preaching to all, but to whom the unction doth not speak, whom the Spirit doth not teach, they go home untaught. The Instructions and admonitions of men are extrinsical helps, Cathedram in coelo habet qui docet cor, his Chair is in heaven who teacheth the heart, therefore hee himself saith in the Gospel, Call no man your Mat. 23. 10. [Page] master on earth, one is your Master, Christ. And a little after, The words which wee speak outwardly, are to you as the Husbandman to the tree, who planteth, and watereth, and pruneth it, but doth hee form the fruit, or cover the Tree with leaves? who doth that? Hear that Husbandman 1 Cor. 3. 6 St. Paul, and see what wee are, and hear who is the internal Master; I planted, Apollo watered, but God gave the increase; neither is hee that planteth any thing, nor hee that watereth any thing but he that giveth the increase is God, that is, his Unction teacheth you of all things. Thus as the Prophets staff could not revive the Childe, but the Prophet must come himself: so mans teaching cannot instruct, but this Ʋnction must teach us; and therefore, whensoever wee come to hear the word, let us withall pray for the Spirit, that the ministration of the one may bee accompanied with the operation of the other; that of Ferus being mostFer. in loc. true, Docet Spiritus sanctus, sed per verbum, docent Apostoli, sed per co-operationem Spiritus sancti. The Spirit teacheth, but by the Word, and the Apostles taught not but by the co-working of the blessed Spirit.

2 On the other hand, it cannot bee denied, but that as mans teaching is nothing without this unction, so this unction can, nay, hath taught without the help of man. There is no question, but that hee who at first created man after his own Image, could have repaired the decaies of that Image in man without the ministry of man. Humane teaching is not a necessary, but arbitrary Instrument of the Spirit, not without which hee cannot, but ordinarily hee will not teach us. This unction needs not the teaching of any man to joyn with it. Those first planters of the Gospel were immediately taught by this unction, and had it s [...] pleas [...]d God, all Christians might still have been taught by an inward inspiration, without any outward instruction; look as in governing the World, God vouchsafed to make use of second causes, but not out of any necessity, as if hee could not govern without them; [Page] so in teaching the Church, the Spirit of God maketh use of men as his ministers, but not as if hee could not teach without them.

2 These things being premised, that which I shall by way of confutation, assert and prove, is, that this unction doth not, will not ordinarily teach Christians, so as that whilest they are in this world, they shall not need the help of mans teaching. Though mans teaching is ineffectual without the presence of the unction, yet the unction doth not exclude the presence of mans teaching.

For the clearing whereof, in few words, you must know,

1 In General.

1 That our Lord Christ hath instituted a certain order of men in the Church, whose office it is to teach and instruct men in the faith. This is plainly implyed in that Commission given by Christ to his Apostles, of discipling all Nations, by baptizing and teaching them, toMat. 28. 19. 20 which is annexed a Promise of being with them alway even to the end of the World; both which considered together, inform us, that that Commission was not to expire with the Apostles, but that they should have successors in those sacred offices, to the end of the World, with whom Christ would bee present by his Spirit. Congruous hereunto it is, that St. Paul expressely saith, faith commeth Rom. 10. 16. by hearing of the Word of God, and that from a Preacher who is sent for that end. But most apposite and clear is that of the same Apostle to the Ephesians, where hee saith, Christ Eph 4. 11. gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, which surely hee would not have given, had there been no need of them. Very observable to this purpose it is, that at the conversion of Cornelius, in the vision which hee had, hee was directedAct 10. 5, 6 to send for Peter, that hee might tell him what hee [...]ought to do, and whereas the Spirit might himself have opened Isaiahs prophecy to the Eunuch, hee giveth Philip 8. 29. command to go, and interpret it, and preach Jesus [Page] to him; yea, though Christ himself converted Saul by an immediate appearing, yet hee sent Ananias to the finishing Act. 9. 1 [...]. of the work; and surely, if to extraordinary, much more to ordinary conversion, the teaching of man, of those men whom Christ hath for that end appointed in his Church, is necessary.

2 That the Pastors and Doctors of the Church are not only designed for initiating, but the perfecting of the Saints, they are St. Pauls own words in the forementioned place. For this cause it is, that they are resembled, not onely to Fathers who beget, and Mothers who bring forth, but Nurses who bring up the Children; not only to Planters, but to Waterers, till the Tree come to its full growth. And they are as so many builders, not only to lay the foundation, but to rear up the fabrick of grace and knowledge in the hearts of Christians; surely then, till we come to the measure of the stature of the fulness of Christ, which shall not be till we come to heaven, we have need that man should teach us.

2 In particular, As to this Scripture, it cannot bee St. Johns intention, by these words, how express soever they may seem; to exclude mans teaching. Excellently St. Austin to this purpose, If this be true you need not that Aug. in loc. any man teach you, why do we teach you? if that Annointing teach you all things, wee labour as it were without cause; why do wee not leave you to that unction, that it may teach you? But now I put the Question to my self, Et illi ipsi Apostolo facio, I may put it to the Apostle himself, Let the Holy Apostle vouchsafe to hear a little one inquiring of him. They to whom thou writest, had this unction, thou hast said it, The unction which you have received teacheth you of all things, ut quid talem Epistolam fecisti? quid illos tu docebas? quid instruebas? quid aedificabas? why hast thou written this Epistle to them? why doest thou instruct and edify them? Indeed it cannot be imagined that St. John should teach them by writing to them, if hee did intend by these [Page] words, to assert all mans teaching uselesse.

And therefore Caveamus tales tentationes superbissimas take wee heed of spiritual pride, in fancying to ourD [...]. in loc. selves such a measure of the Spirits unction, that wee need not the Ministers instruction. Our blessed Lord himself, who had the Spirit above measure, was very lowly, and bids us to learn this vertue of him; surely then, the greater measure wee have of this unction, wee should bee so much the lesse conceited of our selves. The good Spirit doth aff [...]are, breathe grace into us, but it is the evil spirit which doth inflare, puff men up with the winde of pride; it is the poyson of the Serpent swells us, not the Oil of the Spirit of God; and truely, there cannot bee an higher degree of pride, than to undervalue the means of instruction. Hee who is thus arrogant, argueth himself greatly ignorant of the delusions of Satan, and the deceitfulnesse of his own heart. It is very observable, how St. Paul joyneth those two caveats 1 Thes. 5. 20, 21 together, Quench not the Spirit, despise not prophecying, the latter being the ready way to the former. If thou hast received this unction, it is, as that Apostle tells the Galatians, by the hearing of Faith, and by the same G [...]. 3. 2 means it abideth with, and is increased in, that it was first conveyed to us. The plain truth is, hee that is above ordinances, is below grace; nor can there bee a worse fool than hee who thinketh himself so wise, as not to need the Ministers teaching. Nor would it be passed by, that those very Sectaries who deny the Ministry and scriptures, do yet teach one another, all the rest attending, whilst any one of them who pretends to a Revelation, speaketh, and therefore I shall not need to spend time in confuting them, who by their own practice confute themselves.

2 Having in some measure cleared the Quid non, what is not, cannot bee the meaning of this clause, it now remaineth, that I indeavour to unfold the Quid est, what is [Page] the genuine sense of it; and since by what hath been already said, it appeareth that it must bee interpreted. [...], with limitation, that which is to bee inquired and resolved, is, in what respects this is true, that hee who is taught by the unction, need not be taught by any man.

For the unfolding whereof, there is a double way proposed, both of which are very rational and satisfactory.

1 The Particle of denying Not, is not to bee taken absolutely, but comparatively, not that they did not need any man to teach them at all, but they did not need it so much as others.

For the further clearing of this, it would bee observed, that in several Scriptures this particle not, is a note, not of irrespective, but comparative negation. When God saith by his Prophet, I will have mercy and not sacrifice, Hos. 6. 6. hee cannot mean that hee would not have Sacrifice at all, for then it was a part of his Worship, but yet then hee would not have it in comparison of mercy. When St. Paul saith, I am sent, not to baptize, but to 1 Cor. 1. 17 Preach; hee cannot mean a denial, for hee was sent to baptize, his Commission was the same with the rest of the Apostles, which was to Baptize all Nations; but hee was rather sent to Preach than Baptize. That of our blessedJoh. 6. [...]7 Saviour, Labour not for the meat that perisheth, if taken Negatively, will contradict St. Paul, where he saith,2 Thess. 3. 10 He that will not work let him not eat, and therefore no doubt onely meaneth, that wee should chiefly labour for the meat that indureth to eternal life; and yet once more, that saying of his in another place, my doctrin is not mine, but his Joh. 7. 16 that sent me, should we take it as a direct denial, would be contradictory to it self, my Doctrin, and yet not mine, and therefore is to bee construed, it is not mine so much as his whose I am, and whose my Doctrin is, his that sent mee. Agreeable hereunto it is, that wee expound this of S. John, [...], you have no need, that is, not so much need that any man teach you.

[Page]According to this Interpretation, it would further bee inquired, in comparison of whom this negation is to bee understood, to which a double Answer may bee returned.

1 In comparison of the Jews before the comming of Christ, it is true of all Christians, they need not so much as those Jews did, That any man should teach them. This is that which I look upon as the most genuine construction of Jeremiahs Prophecy concerning the Church of the New Testament, for though the Precepts are expresse in several Epistles, of Teaching and admonishing one another, of Exhorting one another, and of provoking one another to Col. 3. 12 Heb. 3. 14 10. 24 love and to good works, yet the Christians need not Teach one another, as the Jews of Old needed: for whereas the Worship of God under the law was so Ceremonial, & obscure, that Children needed to ask their Parents, and every man his Neighbour, what was the meaning of this or that Rite, that so hee might know the Lord, the Precepts of the Gospel are so plain and rational, that every one may understand them; and whereas this unction was then but sparingly given, both in regard of latitude, as to the subject, and fulnesse, as to the degree, (some few extraordinary persons excepted) it is now so universally poured out, and that in so far a greater measure, that in respect of them, the Christians now need not that any man teach them.

A Consideration which should lay upon us Christians so much the greater obligation of gratitude. Time was, when the Jews could say, Hee hath not dealt so with any Nation, as hee hath done with us, neither have the Heathen the knowledge of his Law, but now wee may say, he psal. 147. 19 did not deal so with the Jews, as hee hath with us, neither had they either such clear Prescripts for Gods Worship, or such a plentiful effusion of his Spirit, and oh that wee would so thankfully consider this, as withall, to remember that to whom much is given, of them much shall bee required.

[Page]2 More Congruously to this present Scripture, These Christians to whom St. John wrote, did not need that any man should teach them, in comparison of these who either were but newly initiated into, or had been seduced from the Doctrin of Christianity. To this purpose is that Glosse of Beza's, Ha [...] res non tanquam ignot as proponit, sed Beza in loc. tanquam cognitas inculcat. The Ignorant must be taught what they knew not before, and the seduced must be taught, to return from whence they have Apostatized, but these Christians, being neither Ignorant nor seduced, had no need so bee so taught, though still as to their confirmation, and growth in Grace, and the knowledge of Christ, they needed instruction. Wee may very well construe this [...], in opposition to that,Heb. 5. [...]. [...] of St. Paul. As hee chiding the Hebrews saith, When for the time you ought to bee Teachers, you have need that one teach you again, which be the first Principles of the Oracles of God; So our Apostle commending these Christians, saith, You need not that any man teach you; So that as Cameron well glosseth it is Hyperbolica loc [...]tio, an Hyperbolical Expression, in way of Commendation, and so the design of it the same with that Complement hee useth a little before, I have not written to you because you know not the Truth, but Vers. 21 because you know it. Very Observable to this purpose is that of the Apostle Paul to the Thessalonians, where hee saith Touching Brotherly Love, You have no need that I write unto you, for you your selves are taught of God to love one another, yet in the very next verse there followeth, Wee beseech you Brethren to increase more 1▪ Thess. 4▪ 9, 10 and more. By which it plainly appeareth, hee did not intend that there was no need at all to write to them, but that they did not need it so much as others, having in a good measure learned that lesson already. Suitable to this is that of the same Apostle to the Corinthians, where hee saith, as touching [Page] the Ministring to the Saints, it is superfluous for mee to write to you, when as in that very Chapter hee useth many Arguments to incourage them to that very duty, and therefore cannot bee supposed to mean, that it was altogether superfluous. And surely as the design of St. Paul in bespeaking the Thessalonians and the Corinthians 2 Cor. 9. 1 after this manner, was to stir them up to a ready performance of those duties, by taking notice of, and commending them for what they had done in that kinde already, so no doubt the scope of our Apostle was to animate them against Antichristian Seducers, by praising them for their proficiency in the Orthodox Faith.

That which wee may learn from hence is, that provided it bee not out of flattery, and for base ends, we may upon just occasion, not onely commend, but inlarge, and as it were Hyperbolize in the Commendations of them that are good. Indeed, to flourish with Rhetorical exaggerations, in laying open the faults of others (except of such crimes as are very open and hainous) is uncharitable, but to expatiate (though it bee with Hyperboles) in the praises of others for their vertues, is very allowable, as being that which this Holy Apostle giveth as a pattern of in this high E [...]comium, you need not that any man teach you.

2 There is yet another way of giving the sense of this clause, which to mee seemeth most genuine, and that is, by construing those words, you need not that any man teach you, with the following, but as the sume Annointing teacheth you of all things, which being put together, doe onely deny any need that any man should teach them any other Doctrin than what this Annointing had taught them. All things (to wit) necessary to Salvation, this Unction had taught them, and therefore no need of any man to teach them any thing besides these all things. Heins. in loc. L [...]rin. in loc. S [...]r [...]. in loc. Aret. in loc. To this purpose is that glosse of Heinsius, who conceiveth, that the conjunction But is to be here taken in the same notion, in which it is used by the Chaldee and Syriack; [Page] Those words, there is no God besides mee, are read by the Chaldee, There is no God but I. Thus in this place [...], is as much as [...], you need not that any man teach you, but as, that is, except those things which the same Annointing teacheth you. With this sense that gloss agreeth in effect, which I finde among some Expositors, who refer the man here mentioned to the Seducers before spoken of. There is no need of any new Masters, that any of those seducers concerning whom the Apostle had discoursed should teach them any new Doctrin. Very Apposite to this purpose is that excellent saying of Tertu. Nob is curiositate opus non est post Jesum Christum, nec inquisition [...] post Evangelium, nil desideramus ultra credere, hoc Tertul. de [...]. script ad v. [...]. c. S. enim prius credimus, nil esse quod ultra credere debemus, Christ being now revealed in his Gospel, it is curiosity to make further inquiry, wee desire not to beleeve any thing more, for this wee first beleeve, that there is nothing more to be beleeved. There is need indeed that the Orthodox teachers should inculcate upon the people what this Unction teacheth, but as for any Doctrin besides, there is no need of, nor regard to bee had to it, or him that bringeth it. It is very probable, that those Seducers did teach their new Doctrins as things necessary to bee known and beleeved, in reference to whom our Apostle assureth them, that whatever those Hereticks might pretend, they were already sufficiently instructed in all things needful for them to know. According to this notion, this very Scripture, which is made use of by Euthusiasts, as a buckler to defend, proveth a Sword to cut asunder their opinion; for what other must their pretended Revelations bee, but vain and foolish? if there bee no need of any thing to bee taught us by any man, but what this Unction teacheth (to wit, as it hath been already explained) outwardly by the Word, and inwardly by Grace. The truth is, wee need not that any man, no nor yet any Angel should teach us, and if any Angel from Heaven [Page] should come and teach any other doctrine, than what this unction hath already taught the holy Apostles, and by them us, let him bee accursed; nor is this more than what St. Paul hath given us warrant for; and let thisGal. 1. 8. suffice to have been spoken of the sufficiency of this Schoolmaster. Passe we on to the

3 Next Character, which is his Fidelity, as it is set down in those words, and is truth, and is no lye: The first, which is the affirmative expression according to the Greek, is to be read in the Concrete, and is true; and the latter, which is the negative, in the abstract, and is no lye; our Translators finding the latter to be the abstract, read the former so too, though it may seem more rational to read the latter, as if it were a Concrete, finding the former to be so. But as to the rendring it, it is not much material, whilest the sense is the same; which is, that this annoynting is true, without the mixture of any falshood in his teaching. The more fully to expresse this, it is that our Apostle speaketh the same thing twice, first by affirming, and then by denying the contrary, that look as when in the former Chapter he would set forth Gods purity to the full, as being free from the least pollution, he saith, He is light, and in him is no darknesse: so here,1 Joh. 1. 5 that he might expresse the veracity of the Spirits dictates, as being without the least errour, he saith, it is truth, and is no lye. The Devils answers which he gave those who consulted him, were so dubious, that they could not tell which way to construe them, and so were deluded by them; but the Spirits dictates are certain and infallible. The Devil is a lying Spirit, the Father of Lyes, and his suggestions are lyes, and no truth, but the Spirit of God is a Spirit of truth; so our Saviour calls him once and again, yea he is truth and no lye. True it is, Hereticks the Devils instruments, doe sometimes speak truth, butIren. prae [...]at. adv. haer. it is in order to the advancing of some lye; yea, it is usually mixed with lyes. But the Spirits Pen-men deliver [Page] truth, and nothing but the truth, so that wee may venture our souls upon their writings. Indeed, it is not so with us, who expound and preach upon their writings, since we have not so full a measure of this unction as they had; in which respect St. Hier ome saith, Aliter habere Apostolos, aliter reliquot tractatores, illos, semper vera Hieron. ad Theo. dicere, istos, ut homines in quibusdam aberrare, that there is a great deal of difference between the Apostles and other Preachers, those alwayes write truth, but these erre in many things; but withall, it is then when they are not led by the Spirit, who being wisdome cannot be deceived, and being truth cannot deceive. Keep wee therefore close to the dictates of this unction, and that as they are set down in the Word. Since they are truth, and no lye; let us beleeve, and not doubt; trust, and not waver; left if we receive not the truth in the love of it, God give us over to beleeve a lye, it being just that they who will not bee taught by this unction, which is truth, and no lye, should bee fooled by delusions, which are lyes, and no truth.

4 There is only one clause of the verse to be dispatched, in those words, and even as it hath taught you, you shall abide in him, where the verb abide according to the different Greek Copies is in the future tense of the indicative, and so rendred you shall abide, and in the imperative mood, and rendred abide in him, and accordingly it may be looked upon, either as a promise, or a precept, according to the former, it lets us see the efficiency of the School master, and according to the latter the duty of the Scholar; but because I finde this given as a precept, in the very next verse, I shall here only consider it as a promise, and so a further commendation of this unction.

Those words you shall abide, are conceived by some to be only verba sperantis, words of one that hopeth well concerning them; but I rather take them to be a promise, [Page] assuring them of the vertue of this unction, which being received by, and abiding in them, would enable them to abide as it had taught them. The pronoun [...], in the end of the verse, may be construed in a double reference, either to the [...], or to [...], to the thing, or the person, and so may be read, you shall abide in it, that is, in the unction, or you shall abide in him, that is, in Christ, from whom you received the unction. Indeed, in the next verse it is manifestly belonging to the person, the [...], being no doubt the same with the [...], hee that shall appear; but here it may very rationally bee referred to both, and accordingly I shall speak a word of each.

1 Even as it hath taught you, you shal abide in him. That which this unction chiefly teacheth, is to abide in Christ; suitably the Arabick readeth it, as it hath taught you to abide in him, and in this sense it lets us see the excellency of this School-master, above all others; they may teach what to doe, but cannot enable to doe what they teach; but this unction, as it hath taught you, so you shall doe; it hath taught you to abide, and you shall abide in him; this voyce saith behind us, This is the way, walk in it; and it withall giveth us feet to walk in that way. Look as when our blessed Saviour said to Lazarus, Come forth, there was a power accompanying that voyce, which enabled him to come forth: so when this unction, as it were, saith to us, abide in him, there is grace communicated, strengthning us to abide in him. Very congruous to this purpose is that Discourse of St. Austin against Pelagius andAug. l. 1. de grat. Christi contr. Pelag. c. 13, 14. Celestius, Sic docet Deus eos qui secundum propositum vocati sunt, simul donans quid agant scire, & quod sciunt agere, God so teacheth those who are called according to his purpose, that they both know what to doe, and doe what they know; whence St. Paul thus speaketh to the Thessalonians, 1 Thess. 4. 9, 10 You are taught of God to love one another; and that he might prove they were taught of God, hee presently [Page] addeth, for indeed you doe it towards all the brethren; Tanquam hoc sit certissimum signum quod a Deo didiceritis, si id quod didiceritis feceritis, as if this were the most sure sign of being taught of God, to doe what they were taught; after this manner were all the called according to purpose, as it is written in the Prophets, taught of God; but he that knoweth what he ought to doe, and doth it not, hath not yet learned of God according to grace, but to the law, not according to the Spirit, but the letter; and a little after bee addeth, Of this manner of teaching our Lord saith, Whosoever hath heard and learned of the Father, Joh. 6. 4, 5 cometh to me, he therefore that doth not come to him, it is not truly said he hath heard and learned, for if, as hee who is the truth saith, Every one who hath learned cometh, he that cometh not hath not learned; so that as hee presently addeth, not only the power, but the will is assisted by this teaching; for if it had been only an ability were conferred, our Lord would have said, Every one that hath heard, and hath learned of the Father, can or may come to me, but it is he cometh, Ubi jam & possibilitatis profectus, & voluntatis affectus, & actionis effectus est, by which is intimated, a c [...]llation of power, an affection of the will, and the effect of the action. Hitherto the words of St. Austine, whose expressions both here, and a little before in this Discourse (as also St. Gregories) I have the more largely rehearsed, that the Doctrine of the necessity and efficacy of the Spirits grace may appear to bee no new doctrin; nor shall I need to adde much more in this particular. Indeed, that prayer of the Spouse would not be omitted, Draw me, and we will run after thee; wherebyCant. 1. 4 is intimated, that when the Spirit of Christ draweth, though it be not a forcible, yet it is an effectual operation, it is not such a drawing as maketh us goe whether we will or no, but as maketh us of unwilling, willing, not only to goe, but run the way of Gods Commandements. Agreeable to which, it is here not only said you may, but you shall abide in him.

[Page]2 Nor would the other reading bee left out, even as it hath taught you, you shall abide in it, that is, in the Doctrine which this Unction hath taught you, whereby is intimated, that the grace of this Unction is not only i [...]uminating, but corroberating, and as it teacheth us, so it strengthneth us to continue in what it teacheth. As oyled Paper doth not only let in the light of the Sun, but beat back the violence of the Wind; so doth this Unction, not only enlighten its Scholars, whereby they understand the truth, but also enable them to withstand the opposition of errours. This confirming energie of the Spirit, St. Paul hath elegantly set forth by several Metaphors, where hee saith, Hee which est ablisheth 2 Cor. 3. 21, 22 us with you in Christ, and annoynteth us, is God, who hath also sealed us, and given the earnest of the Spirit in our hearts, manifestly comparing the Spirit to an earnest, to a seal, to an oyntment; and as the earnest assureth the bargain, the seal confirmeth the grant, and the oyntment strengtheneth the part: so doth the Spirit stablish the heart in a firm expectation of Divine promises, assurance of Divine love, and a stedfast adherence to Divine truth.

And now putting all together, what great cause of gratulation, and ground of consolation doth this verse afford us? wee are infinitely beholding to our blessed Jesus, in that hee shed his bloud for us; and wee are no lesse engaged to him for giving his Spirit to us, since as by the one hee purchased Salvation for us, so by the other it is hee preserveth us to salvation. Had not this Unction revealed the things wee are to know in order to Salvation, wee must have continued ignorant; but blessed bee God, this Unction teacheth us of all things. Though wee bee instructed in the things of our peace, yet wee are very apt to bee with-drawn from them, especially by the cunning of Seducers; but blessed bee God, this Unction abideth with us, and [Page] enableth us to abide. Oh let us herein rejoyce, that the wisdome of our Saviour hath so fully provided for our safety, and let it bee our daily prayer, that this holy Unction would still vouchsafe to remain with us, so as wee may bee instructed, confirmed, and preserved by it to everlasting life.

Amen.

THE FIRST EPISTLE OF St. JOHN.

[Page]

CHAP. 2. VERS. 28.‘And now little Children abide in him, that when he shall appear, wee may have confidence, and not be ashamed before him at his comming.’

MAny are the Diseases to which the inward, as well as the outward man is subject. The Feaver of Luxury, the Surfet of Gluttony, Meagrom of Drunkennesse, Lethargy of Sloath, and Ague of Idlenesse, (all which are involved in the Lust of the flesh,) the Itch of Curiosity, and the Dropsy of Covetousnesse, (which are the lusts of the Eies) the Tumor of Arrogancy, and the Timpany of Ambition, (which are the Fride of Life) are not more common than dangerous sicknesses; no wonder if our Apostle, being a spiritual Physician, cautioneth us, and prescribeth in this Chapter an excellent Antidote against them, of not loving the World and the things of the World. But besides these, the Consumption of Envy, the Frenzy of Malice, the Giddinesse of Inconstancy, and Falling-sicknesse of Apostacy, are no lesse deadly, and farre more spreading; for this cause it is that our Apostle throughout this whole Epistle, very [Page] much insisteth upon brotherly love, the only cure of malice and envie; and in the latter part of this Chapter, earnestly perswadeth a firm adherence to the Christian Faith, the proper remedy of inconstancy and Apostacy, the close of which Discourse is in the words of the text, And now little children abide in him, &c.

In which verse there are three things offer themselves to our observation, [...]e Manner, the Matter, the Motive; The manner [...]et, The matter ser [...]us, The motive strong. The manner Rhetorical, The matter Theological, The motive Logical. The manner vehement, The matter important, The motive urgent. Finally,

The manner in the Compellation, Little Children,

The matter in the Exhortation, And now abide in him.

The motive in the Incitation, That when hee shall appear, we may have confidence, and not bee ashamed before him at his coming; of each of which with brevity and perspicuity.

1 Begin we with the Compellation, which having had occasion once and again to handle, shall bee quickly passed over, only I cannot but with Ferus, take notice of the excelleat Artifice of our Apostle, who calleth them to whom he wrote, Little Children, Ut oftensione Fer. in loc. affect us sui fortius moveat, thatby discovering the dearness of his love towards them, they might bee the more easily perswaded by him. St. Paul writing to the Romans concerning false Teachers, saith, they did deceive the simple by fair and smooth words. Surely the Ministers of Christ should be no lesse artificial in perswading, than they are in deceiving, and to that end use smooth and fair words. Rom. 16. 17 Me thinketh those words of our Saviour to his Disciples when so many forsook him, carry in them a great deal of passion, Will you also goe away? and no doubt they [...]oh. 6. 67 made a suitable impression on them, witnesse Peters answer, Lord, whither shall wee goe? what affectionate [Page] straines are those of St. Paul, and St. Peter? I beseech you brethren by the mercies of God, so St. Paul; Dearly Rom. 12. 1 beloved I beseech you, so St. Peter; and if wee well weigh it, wee shall finde as much, nay more in this of St.1 Pet. 2. 10 John, And now little children; the Hebrew [...] which answers to the [...] in the Greek, is not only an adverb of time, but a particle of beseeching, and this title, Little children, seemeth to intimate, that our Apostle beseecheth them, Per eam Paternam benevolentiam, by the love of a Father, yea by the bowels of a Mother. You that are Parents know with what tender affections you speak to your Children, when you disswade them fromEst. in loc. Aret. in loc. evil, or perswade them to good; the same Spirit was in this holy Apostle, Mira & sollicita de suorum salute cura, it was a strange solicitous care, and desire, which he had, of their Salvation, which put him upon this earnest way of exhorting them to perseverance. Oh that all the Ministers of the Word would learn to fellow this pattern. I told you in the last Lecture, it is only God that can speak to the heart inwardly, and effectually, but certainly that Minister shall soonest convey as it were his words into the heart, who speaketh with his heart, yea rather speaketh his heart; whose expressions manifest his affection, as to the things concerning which, so to the persons to whom he speaketh; and this shall suffice for a brief account of the Compellation.

2 Proceed we to the Exhortation, in those words, And now abide in him.

Before I discusse the nature of the duty, it will not be amisse to observe, that what is assured in the end of the former verse, You shall abide in him, is prescribed in the beginning of this, abide in him; Abiding in Christ is the matter of both, a promise, and a precept, it is that which wee shall finde verified in other duties as well as this, I will put my fear in their hearts, so runs the Promise, [Page] Fear the Lord, so frequently the Precept. A new heart will I give you, and a new spirit will I put within you, so God promiseth; make you a new heart, and a new spirit, Ier. 32. 40. Psal. 34. 9 Prov. 3. 5 Ezek. 36. 26. 18. 31 Deut. 30. 6. 16 so hee commandeth. The Lord thy God will circumcise thine heart to love him, is the promise, and in the same Chapter, I command thee this day to love the Lord thy God. Indeed, there may seem some kind of incongruity in this at the first view, for what need is there of commanding us to doe what God promiseth hee will enable us to doe? but in truth there is a sweet harmony between precepts and promises of this nature, whilst these serve to strengthen our confidence, and those to quicken our diligence; when on the one hand we are exhorted to abide in Christ, wee may be ready to say, but How shall I bee able to perform this duty? my enemies are so strong, and grace so weak, that I fear I shall let goe my hold, and as David once said, I shall one day fall by the hands of Saul; so the weak, though willing Christian, is apt to say, I shall one day fall by the power and policy of the Devil, and notwithstanding all my resolutions and endeavours, I fear my deceitful heart will bee with-drawn from Christ. But loe, for our comfort and encouragement, here is a promise, that by the vertue of this Unction wee shall abide. On the other hand, when we meet with these, and such like promises of perseverance, we may be ready to flatter our selves, as if we cannot miscarry, and once being in Christ, we shall abide, though we be never so carelesse and secure, and therefore to prevent this supine lazinesse, here is a precept annexed to the promise, which minds us, that something is to bee performed on our part, as well as Gods. This unction enableth to abide in Christ, but withall wee are required to make use of the grace which this unction giveth for that end; and as the Promise assureth us of the one, so the Precept puts us on the other. It is a known saying of St. Austin, Hee that made us without our selves, will not save us without [Page] our selves, wee can doe nothing without him, hee will not doe it without us. The Unction teacheth, and that so as to give strength to fulfill, yet still our part is to put forth that strength for that end for which it was given us, and though it is the grace of this unction which doth not only prevent us, by giving ability, but excite us to, and assist us in actuating that ability, yet it is incumbent on us, by the help of preventing, exciting, and assisting grace, to exert those acts of faith, and courage, and constancy, whereby we abide in him.

This being premised, come wee now to consider the Duty to which wee are exhorted, and here wee finde something substantial, and something circumstantial; that in the verb, abide; this in the adverb, now. Verbo ma [...]e [...]di gaudet Apostolus. Lap. in loc.

1 The substance of the duty is in the word abide, a word which as Lapide well observeth, our Apostle very much delighted to use, no lesse than seven times wee meet with it in this Chapter; nor is it any wonder, since it was his Masters word, and that in his last dying farewell Jo [...]. 15▪ 4, 5, 6, 7. Sermon, if you cast your eyes on the fifteenth Chapter of St. Johns Gospel, you shall finde this phrase of abiding in him, used by our Saviour five several times in four verses, and as hath been already observed, this holy Apostle loved to tread in his Masters steps, yea to speak in his Masters language. He that exhorts to walk as he walked, will not only doe so, but talk also as he talked. No doubt, as hee was his Lords darling, so hee had a dear affection to him, and those whom wee love, wee would resemble, not only in greater, but lesser matters, in garb, and gesture, in discourse and language. And as for this reason he maketh so frequent use of the phrase, so likewise he so often inculcateth the duty, because it was his Masters counsel to him, and the rest of the Disciples. Hee well knew he could not give better counsel to the people than Christ had given to him, hee followed it himself, and found it good advice; no [Page] wonder if hee commanded it to others, Abide in him.

For the unfolding of this duty, know

1 There is a three-fold abiding which is required of every Christian, in the Church of Christ, in the Doctrine of Christ, and in Christ himself; all of these we meet with in this Chapter; the first in the nineteenth verse, [...],Vers. 19. they had continued with us, to wit, the Apostles of Christ, who were then the Rulers, and Representatives of the Church. The second, in the four and 24. twentieth verse, [...], Let that which you have heard from the beginning abide in you, to wit, the29. Evangelical Doctrine; and the last in this verse, [...], abide in him. By all of these, no doubt, one and the same grace of perseverance is meant, yet not without some difference, one rising higher than the other; the lowest st [...]p is abiding in the Church, which is opposed to a Schismatical separation; higher than that is abiding in the Doctrine, which is opposed to Heretical defection; the highest, is abiding in Christ himself, which is opposed to an Hypocritical profession. A man may abide in the Church, and [...]et fall from truth to error; he may abide both in the Church, and in the Doctrin of Christ, so farre as to outward profession, and yet not be really united to, and abide in Christ himself. But on the other hand, Hee who spiritually abideth in Christ, cannot but abide in his Doctrine and Church: If you abide in me, and Joh. 15. 6 my words abide in you▪ saith our blessed Saviour; where the latter is joyned with the former; Christs words cannot but abide in them who abide in him; nor will he who hath a real. union with Christ, make a wilful separation from his Church, since the members which adhere to the head, cannot forsake the body; no wonder if our Apostle adde this to the two former, as that which will both engage and enable us to them; and accordingly, that wee may continue with the Orthodox Christians, and [Page] that which we have heard from the beginning may remain in us, let us abide in him.

2 In regard of this union and communion which wee have with Christ; there is a three-fold phrase, which wee meet with very frequently in the New Testament, comming to him, being in him, and abiding in him; coming to him is St. Peters phrase, to whom coming as to a living 1 Pet. 2. 5 2 Cor. 5. 21 1 Joh. 2. 6 stone; Being in him, St. Pauls, If any man bee in Christ; Abiding in him, St. Johns, both here and before in this Chapter. And here we may observe a gradation, coming to him is the beginning; being in him, the progresse; and abiding in him the perfection of Christianity; we must come to him, or we cannot be in him; wee must be in him, else we cannot abide in him; it is not enough to come to, but we must be in; nor to bee in, but wee must abide in him. To come to Christ, is renouncing our selves, to embrace Christ, as our Lord and Saviour; to be in him, is to trust in him (whom wee embrace) for salvation; and to Abide in him, is to persevere in this adhaesion, to the end.

3 If yet you desire a more plain account of the true meaning, and full latitude of this phrase of abiding in Christ, I answer, it is when as having received Christ Jesus our Lord, and that both as our Lord and Jesus, we doe not, will not suffer our selves, either by the allurements, or affrightments of the world, solicitations of the flesh, and temptations of the Devil, to be with-drawn from the profession of his name, observance of his precepts, recumbency on his merits, imitation of his graces, and communion with his person.

2 Having given you this account of the [...], abide in him▪ it will not bee amisse to cast an eye upon the [...], and now; though it may be looked upon only as formula concludend [...], a winding up of the Discourse, as if he had said, in Salomons language, this is Eccle. 12 13 the conclusion of the whole matter, yet since the particle [Page] [...] is properly an adverb of time, we shall so consider it, and finde a great deal of emphasis in it, in as much as this now seemeth to have a double aspect.

1 Upon the Antichrists which then abounded, in which respect there was so much the more need at that time, to take heed they were not with-drawn from Christ, and therefore saith the Apostle, now abide in him. Here is the faith and patience of the Saints, saith St. John of persecuting Rev. 13. 10 times, Here is the faith and constancy of the Saints, may wee say of Heretical times, then to abide in, when many goe from Christ, cannot but be very acceptable to him; for this he commended the Angel of the Church ofRev. 2. 19 Pergamus, I know thy works, and where thou dwellest, where Satans seat is, and thou holdest fast my name, and hast not denied my faith; it is a small matter to be faithful to Christ in those dayes, and places, where Christianity flourisheth, but the trial of our faithfulnesse is, when we are in the midst of Apostates and Seducers. He is the loyal Subject who is true to his Prince in Rebellious times, and hee is the sound Christian, who abideth in Christ in antichristian times; where Heresie and Tyranny prevail, there is Satans seat, or rather throne, and to adhear to Christ as our King, where Satan hath his throne, is constancy indeed. Surely what is said of Pergamus, may too truly bee affirmed of England at this day, it is the place where the Devil playeth Rex, mis-leading by Heretical Seducers multitudes into damnable errours; and now (beloved) to abide in Christ, and cleave to the truth, will be both his and our honour.

2 Upon the Christians who had already embraced, and hitherto adhered to him, whom therefore the Apostle bespeaketh, now abide in him, that is, still continue faithful, and hold out to the end▪ Hee had told them before it is the last hour, and hee would not have them fail at last. That Coat which Joseph had from his Father, Greg. in Gr. is called by St. Gregory, Talaris tunica, a Coat down to [Page] his heels; such must the coat of perseverance bee, not to the knees or legges only, but to the very heels. Hee that begins a race, nay that runs three parts of the way, will yet lose the prize if hee give over before hee come to the goal; as St. James saith of patience, so say I of perseverance, Iam. 1. 2 let it have its perfect work. Oh my brethren, I fear it may bee said to too many amongst, us in the language of St. Paul to the Galathians, Have you suffered Gal. 3. 10 so many things in vain, if it bee yet in vain? Have you so long, maugre all opposition, adhered to the truth, and will you now by a cowardly faintnesse lose the glory and reward of all your former services? Know you not, that the grace of the Theater is the last Scene? and it is the evening that crowneth the day; cast not away therefore your confidence, but as you have hitherto, so now abide in him; and which would not be passed by, it was not long that this time of trial should last, it was but for an hour; and since they had been faithful so long, he would have them hold out a little longer; Could you not watch with me one hour, said Christ to his Disciples? shall wee not abide in Christ one hour? I have served my Jesus (said Polycarpus) these many years, shall I now desert him? it is but for a while, a very little while, as here in St. Johns phrase; a moment in St. Pauls, and therefore now abide in him. To bring this Part of the Text to a period.

1 That wee may bee enabled constantly to abide in Christ, there is need especially of two graces, namely a strong faith in, and an ardent love to Christ. Hee that is fully assured that Christ, and Christ alone is the root of all graces, the fountain of all happinesse, the foundation Acts 4. 13 of all good, and that as St. Peter expresseth, there is no salvation in any other, will certainly abide in Christ whatever befall him. Hee that hath an endeared affection to Christ, whose soul cleav [...]th to him as the soul of Jonathan did to David, will not leave him, nor suffer himself, [Page] either by fair or foul means, to bee withdrawn from him. Where there is a voluntary separation between man and wife, wee may safely conclude there is want of affection to each other, in both, or either, since love being a desire of union, cannot admit of a dis-junction, and therefore let our prayer & indeavour be, that our faith may be strengthened, our love inflamed, and thereby our perseverance lengthened.

2 Of how great concernment it is that we should abide in Christ, himself hath told us in that fore-mentioned place of the Gospel, where hee fully sets before us the advantage on the one hand, and the damage on the other▪ If we abide in him▪ he will abide in us, if we abide in him, we shall abide in his love, if wee abide in him, we shall be enabled to bring forth the fruit of good works, to his Fathers glory, andIoh. 15. 2, 3 consequently our own foelicity. But if wee do not abide in him, wee shall bee barr [...] and unfruitful, cast out and withered, and our end at last will be to be burned.

But what need I go further than the Text? wherein wee meet with a very strong and pressing motive, which is the last part, and cometh now to be handled, as it isPart 3. laid down in those words, That when hee shall appear &c.

In which there is something

Supposed, namely, the comming and appearance of Christ, when hee shall appear, and again at his comming.

Implyed, namely our appearance at that day, in that it is said, Before him.

Expressed, namely, the confident appearing before Christ, of those who abide in him, that we may have confidence and not be ashamed before him at his comming.

1 That which is here supposed by our Apostle, is, that There is another comming of Christ, when hee shall appear. That the Hee here spoken of is Christ, is so evident, that it needs no discussion, and that you may know of what comming and appearance St. John speaketh, take notice of a threefold comming of Christ.

Ʋirtual, Spiritual, Personal, of his Power, of his Spirit, of his Person.

[Page]1 Whensoever our blessed Lord is pleased to make known his Power in the deliverance of his Church, and vengeance on his enemies, Hee is then said to come and appear; and of this comming, wee finde mention both in the Gospels, and Epistles: many places there are which may, and some which must bee so understood. Thus when Christ saith, There are some here standing Mat. 16. 28 which shall not taste of death, till they see the Son of man comming in his Kingdome; and again concerning the beloved Disciple, If I will that hee tarry till I come, what Ioh▪ 21. 2▪ is that to thee? it cannot bee rationally construed of any other than his comming, to destroy the Jews that crucified him, and deliver the Christians that Worshipped him.

2 Whensoever our blessed Jesus is pleased, by his holy Spirit to manifest himself to the soul of a beleever, inlightening the minde, comforting the conscience, inlarging the affections; hee is then said to come and appear: so runnes the Promise in the Gospel, If a man love mee, hee Ioh. 16. 23 will keep my words, and my Father will love him, and wee will come in to him, and make our abode with him; in the Epistle to the Angel of the Laodicean Church, Behold, I stand at the door and knock, if any man open the doo [...], I will Rev. 3. 20. come in to him▪ and sup with him, and hee with me.

3 Besides both these, there is a personal comming of Christ, and this is double, for so wee read, hee shall appear Heb. 9. 28▪ the second time. Indeed, the Jews fancy two Messiahs, o [...]e of the Tribe of Ephraim, the other of the Tribe of Judah, one the Son of Joseph, the other of David; wee no where read of any Messiah, of any other Tribe than that of Judah: But that which was the occasion of their errour▪ is a certain truth, namely, that there is a double comming of the Messiah. One of the titles of the Messiah, is, [...], hee that is to come, and it is that, which as it did from the beginning▪ so it will till the end of the world, belong to him; for though the first comming bee long since past, in respect of which this [Page] very Apostle saith in the next Chapter, The Son of God was manifested, yet there is a comming to come, in referenceChap. 3. [...]. 2. to which, hee saith a little before in that Chapter, hee shall appear. And indeed though the late learned Annotatour, refer the appearing in my Text, to that virtual comming of his, when Jerusalem was overthrown, yet since there is no reason necessitating to restrain it to that, and so soon after, (namely, in the second verse of the next chapter) this appearing is mentioned again, where it must bee understood of that second and last comming, I conceive it most congruous, with the generality of Interpreters, so to understand it here.

This is that comming of Christ which was Prophesied long agoe. Enoch, the seventh from Adam, mentioned this advent, saying, The Lord commeth with thousands of Jude vers. 4. his Angels; and Daniel, where hee speaketh of the Son of mans comming with the Clouds of Heaven. Of thisDan. 7▪ 13, 14. comming the New Testament maketh frequent mention. It is foretold by Christ himself, I go, and prepare a place Joh. 14. 3 for you, I will come again. By the Angels, This same Jesus which is taken up from you into heaven, shall so come in like Act. 1. 1 [...]. manner, as you have seen him gone into heaven. By the Apostles, The Lord himself shall descend from Heaven with a shout, with the voice of the Arch-Angel, and with the 1 Theff. 4. 6. Trumpet of God, So St. Paul. Bee patient Brethren unto the comming of the Lord. So St. James. Which if immediately Ia [...]. 1. 7. it respect the virtual, yet is to bee extended to this personal comming. Finally, There shall come in the last daies Scoffers, saying where is the Promise of his comming, So St. Peter. That hee shall come again is an Article [...] Pet. 3. 3 [...] 4 of our Creed, founded upon many pregnant Testimonies of holy Writ. To determine the time of his comming, is without the compass of our knowledge, because not within the spheare of Scripture-Revelation; wee have lived to see those men found Lyars, who have audaciously presumed to set the time. Let us desire to know [Page] no more than God hath revealed, and that is, that it shall bee the last day. At this comming, whensoever it is, bee shall appear, to wit, in splendor and Glory, so it is called by St. Paul, [...], The glorious Tit. 2. 13 appearing of the great God, and our Saviour Jesus Christ. And herein lyeth the difference, between the first Juan. carnot. Ep. Serm. and second comming of Christ, Primus adventus ejus occultus, secundus manifestus, saith an Ancient, his first comming was hidden, his second shall be manifest, quum conspicuus factus erit; So Beza readeth my text, when he shall appear conspicuously; his first coming was in the form Beza in loc. of a Servant, his second shall bee in the splendor of a King; at his first comming, hee was meek as a Lamb, at his second, hee shall bee terrible as a Lyon; at his first comming, hee was accompanied with mean men, at his second hee shall bee attended with mighty Angels; at his first comming hee rode upon an Asse, in his second, hee shall ride upon the clouds. Finally, his first comming was in meanness and ignominy, his second shall bee with might and Majesty.

This comming, I trust beloved, wee all beleeve, and let us all be exhorted more and more to confirm our faith in it. Indeed, a sure beleef of this second advent, is of urgent necessity, in order to an holy life; since nothing maketh the Servant more diligent in his business, than a certain expectation of his Lords return: hence it is that one characterHeb. 9. 27 of a true Christianin the New Testament, is, to look for Christs appearing, which implyeth a stedfast Phil. 3. 2 [...] confidence, that hee will appear. It is not [...], but [...], si, but cum, If hee shall appear, as if it were a thing dubious, or onely probable, hee may come, or hee may not come, but when hee shall appear, as a thing certain and indubitable, and taken for granted by our Apostle, that they to whom hee wrote were fully convinced of, and so shall I now charitably judge of you, and proceed to the

[Page]2 Next particular which is implied, and that is our appearance, in those words, before him. The first comming was to save sinners upon the terms of faith and repentance, his second shall bee both to save and destroy; to destroy the incredulous and impenitent, to save the beleeving and penitent sinners. In order to this, it is, that whereas his first comming was to bee judged, and so condemned and crucified; his second comming shall bee to judge, both by absolving, and condemning. That hee may perform this office of a Judge, there must bee a general citation, and consequently appearance of all men before him, when hee shall descend from heaven, all shall ascend out of their Graves. Wee shall all stand (soRom. 14. 10 saith St. Paul to the Romans) Wee must all appear (so is his phrase to the Corinthians) before the judgement Seat of 2 Cor. 5. 10. Christ; nor is this universallity onely in respect of all sorts of men, but of all persons, Quicquid hominum universis seculis toto orbe progenitum, as Leo hath fully expressedLeo Serm. it, whatsoever man hath been, is, or shall bee born in any age, or part, time, or place of this world, hee must necessarily come before this Judge at that day. Indeed, some shall have boldnesse, and some shall bee ashamed, but all shall appear before him. Hee telleth us himself, that All nations shall bee gathered before him, both sheep and goats, Mat. 25. 32 good and bad. The wicked indeed shall not stand in the judgement, that is, they shall fall in their cause, but theyPsal. 1. 5. shall stand in their persons; desire they will bee to bee hid, though with the fall of heavy mountaines upon them, but hid they shall not, cannot bee. Every one shall then appear, and that in his own colours, the Hypocrite shall appear, not as hee seemed to bee, but as hee is, his vizard shall bee plucked off, and his paint melt away, and hee shall bee stripped of his sheeps cloathing. According to what really wee have been and done, so shall we in that day appear, and so shall wee bee judged, for hee shall reward every man according to his works.

[Page]Oh then (my Brethren) since these things shall bee, both that Christ will appear, and then wee must appear, How holy ought wee to bee in all manner of Conversation? It will bee a sad day with us, if at once it shall bee latere impossible, and apparere intolerabile; impossible to bee concealed, and yet intollerable to appear; if as wee shall not bee able to hide, so neither to hold up our heads; in a word, if as wee shall have no opportunity of running away, so wee shall have no courage to stand. Oh then! let it bee our wisdome before hand, to make account of, and preparation for that appearance. And if you would know how it shall bee with you then, often examine how it is with you now. Erect a Court of Judicature in thine own soul, summon thy self before thy self, if thou beest not able to answer thy Conscience, thou wilt bee less able to appear before this Judge, according as this Apostle tells us in the next Chapter, If our heart condemn us, God is 1 Joh. [...]. 1 [...]. greater than our heart, and knoweth all things. Oh then keep a good Conscience, and lead a good life. Order thy steps according to Gods word, and gain by faith, an interest in Christs merits, having begun, continue in the faith, and obedience to the death; and being in Christ, abide in him to the end; so shalt thou appear with joy, and not with sorrow, with boldness, and not with shame, before him; and so I am fallen upon the

3 Last particular, which is expressed, namely, The confident appearing before Christ of those who abide in him, that wee may have confidence, and not bee ashamed before him at his comming, wherein wee shall more particularly take notice of the excellency of the Benefit, in those words, Have confidence and not bee ashamed, and the extent of the persons to whom this benefit redounds in the Pronoun we.

1 The Benefit which cometh by abiding in Christ is set down according to our Apostles usual way of speaking, both Affirmatively and Negatively, nor was it without a special reason, namely, that hee might at once set before [Page] us both the advantage of perseverance, and the danger of Apostacy, inasmuch as here are two plain assertions, The one, that they who abide in Christ shall hav econfidence. The other, that They who abide not in him shall be ashamed before him at his comming.

1 On the one hand, The Persevering Christian shall have [...], Confidence before Christ at his comming. I shall not here trouble you with the various significations of this word [...], especially, since it is so fully done to my hand by the late Critical Annotatour. Here it is not unfitly rendered confidence, or boldnesse. It is by our Saviour expressed inDr. Ham. Annotat. on the seventh chapt. of St. John. Luk. 21. 28. 36 those two phrases of lifting up the head, and standing before the Son of man; shame causeth a man to hang down his head, but confidence lifts it up, fear maketh a man run away, but boldness encourageth him to stand, this confident boldnesse shall they then have, who now abide in him.

It may perhaps bee here demanded, How can any, yea, the best Christian have confidence before Christ at his comming? St. Basil weighing the severity of that day, saith,Bas. Hexam. hom. 11. That even Abraham the Father of the Faithful should then tremble, and indeed considering the exact inspection of the Judge, and the manifold infirmities of the strongest Christians, it may very well be wondered how any of the Sons of men should be able to appear then with boldnesse; but beloved, notwithstanding this, there are three things which shall make the persevering Christian, confident at that day, namely,

1 The Testimony which his own Conscience shall give him of his sincerity, In die judicii, qualem unusquisque Bern. de modo bene viv. Serm. 71. habet conscientiam, talem judicem habebit, saith St. Bernard truely. One of the Books, which shall at that day bee opened, and according to which wee shall bee judged, is that of conscience, and as our Apostle saith in the next Chapter, If our heart condemn us not, then have wee confidence 1 Joh. 3. 21 towards God. There is no surer Argument of sincerity, [Page] than constancy, these two are joyned together, Their heart was not right with him, neither were they stedfast Psal. 78. 37 in Covenant; their unstedfastnesse argued their unsoundnesse; surely then the conscience of a persevering Christian, cannot but bear witness to him of his uprightness; with what confidence doth the Church go to God, when shee is bold to appeal to him in her affliction, and say, all 44. 17, 18. this is come upon us, yet wee have not forgotten thee, neither have wee dealt falsely in thy Covenant, our heart is not turned back, neither have our steps declined from thy way. Thus can the Faithful Christian plead for himself, Blessed Jesus, though the World hath flattered and affrighted mee, the Devil tempted, and solicited mee, yet have I not forgotten nor forsaken thee; I have had many failings in my course, nor can I acquit my self from infirmities, but through thy grace my heart hath not been turned back, nor have my steps declined from thy waies. This is our rejoycing (saith St. Paul) yea, this shall bee our rejoycing, at that2 Cor. 1. 12 day, the Testimony of a good conscience. But yet let mee tell you, this is the weakest prop of a Christians confidence, and therefore,

2 That which in the next place will embolden him, is, The right hee hath to the Promise, even that Promise which is mentioned a little before of eternal life, Fidelis est qui promisit, non te fallet, tantum tu noli deficere, sed expecta promissorem. Hee is Faithful that hath promised,Aug. in loc. and cannot, will not deceive thee, do not thou faint, and hee will not fail thee; good reason then hath he who in some measure fulfilleth the condition by abiding in Christ now, with confidence to expect the Promise then. Though it is far from him to say in the Language of that proud Fryer, Da Domine quod ego merui, Lord give me what I have deserved, yet he will say with an humble boldnesse, Da Domine quod tu promisisti, Lord give mee what thou hast promised, having confidence not in the merit of his own works, but the fidelity of Christs word. [Page] 3 Adde to this in the last place, The interest which he hath in the Judge; Hee that is to come to Judge the World, is the Head of his Church, and consequently all who abide in him are his members. Hee that then shall appear as the 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 Eras. in loc. 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 consequentlyLuk. 9. [...]6 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 N [...]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 Syr. vulg. lat. Beza, ibid. 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 [Page] 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 byGrot. in loc. Grotius, Ne pudeat no [...] 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 ofWisd. 5. 3▪ 4, 5 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 Odiou [...] 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 c [...]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, [Page] 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 Sen. l. de benef. 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 [Page] 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 theCypr. ad Demetr. 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 then sit upon thy face? If therefore thou wouldst stand then, doe not run away now; if you would then lift up your heads, doe not now turn your backs; now abide in him, that you may have confidence, and not be ashamed before him at his coming.

2 There is only one thing remaineth to bee dispatched, and that is, the extent of the Persons, in that the verb is in the first person plural [...] wee may have, I and you, whereby the Apostle intimateth, that his confidence or shame at Christs coming, did much depend upon their abiding, or not abiding in him.

On the one hand, the Peoples constancy shall then bee the Pastors glory, in which respect St. Paul calleth the Philippians, his joy and his crown; and hee saith of thePhil. 4. 1 1 Thes. 2. 19, 20 Thessalonians, For what is our hope, our joy, our crown of rejoycing, are not even yee in the presence of our Lord Jesus [Page] Christ at his coming? for yee are our glory, and our joy; they were not only his joy, but his glory; not onely his glory, but his crown of glorying (for so the Greek is best rendered) of whom hee should glory at the last day as his crown; Labor discipuli in opere bono coronam dat Magistro judice Ambrose. Christo, saith St. Ambrose, the Scholars labour shall bee the Masters honour in the Judgement of Christ.

On the other hand, the Peoples Apostacy shall then be the Ministers ignominy; A foolish Son saith the Wise man is aProv. 19. 13 calamity, [...], so the Septuagint reads it, a disgrace to his Father; so are a foolish giddy People to their Spiritual Father; indeed if the Minister discharge his duty, he shall not have any cause of shame as to himself, as if he had been negligent or unfaithful; but he shall be ashamed of the People, and as it were unwilling to own them. The barren tree reproacheth the Gardner, the ignorant Scholar disgraceth his Teacher, and though the righteous Judge will not lay the Peoples Apostacy to the charge of the faithful Minister, yet thereby his glorying is made voyd.

And therefore my dearly beloved, if you have any reverence to the Judge before whom you must appear, if you have any respect to your Minister, who would gladly then have cause to boast of you, and if you have any regard to your own comfort, honour, happinesse, in that day when you shall appear before Christ, I exhort, intreat, beseech you, that you would adhere constantly to, and abide firmly in him whom you have beleeved, to the end of your days.

And thus through Divine assistance, I am come to the end of this excellent period. There is indeed another verse in this Chapter, but as Beza well glosseth, it is, Transitio Beza in loc. ad sequentem exhortationem, a passage to the following exhortation, and begins that Discourse which is prosecuted in several verses of the next Chapter, and therefore with Cajetan, I shall look upon it, rather as the first verse ofCajet. in loc. [Page] that, than the last of this. Nothing therefore now remainteh, but that as I trust you have hitherto, so to beg of you that you would still renew your prayers to God for me, that (if it be his will, and may be for his glory, and the Churches good) I may make further progresse, and in due time finish this work of expounding this Epistle. And may both you and I so walk in those steps of this way, namely, confessing and forsaking our sins, keeping Christs commandments, and imitation of his pattern: Love of our Brother, contempt of the World, and perseverance in the faith of Christ, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.

Amen, Amen.

An Alphabetical Table of the chiefest things handled in the Book.

[Page]

A

THE Abuse of a thing is no just reason of a total disus [...]. Page 229

Abiding in Christ, See Perseverance.

Adultery a lust of the flesh. 347

The Affections are in themselves indifferent. 325.

The Age of man threefold. 214

In what sense Be leevers know All things. 562

Ambition a great sin. 395. one cause of Heresy. 509

Gods Anger against forgiven sinners is not judicial, but paternal. 246

To desire what is Anothers, how lawful, and unlawful. 371

Annointing, See Unction.

Antichrists foretold by Christ. 495. two sorts of them. 497. many of them in the Apostles time. 499 who is so most properly 492, 493

Antiquity is that which is from the beginning. 91, 94 99

Apostacy, its causes, 508. how far incident to the true members of the Church. 528, 529. if total, an argument of hypocrisie. 574. by it men are discovered to bee Hypocrites. 578. it is either from the Faith or Communion of the Church. 507, 508. wee should not bee much dismayed although we behold men apostatizing. 527. Apostates shall bee ashamed at Christs coming. 751, 752.

Apparrel in it self indifferent. 400. when too costly, [Page] too fashionable, sinful. 401. a base thing to bee proud of. 399

Appearing of Christ, see Coming, when hee shall appear, wee must all appear before him. 745, 746

Arrogancy puffeth men up with self-conceit. 392, 393. a cause of heresie. 510

Assurance a reflex knowledge, 62. is onely in respect of our selves. 63. it is not meerly conjectural, nor yet perfect 64, 65. many have it not who yet are in Christ 66 it is attainable, and being attained exceeding comfortable. 68, 69. by what means. 71, 72, 73

B

B.

BOasting of our selves an effect of pride. 398

Blasphemy worse than Atheism. 436

Brother, in what sence all men, and more especially all Christians are Brethren. 143, 144. more particularly Ministers and People. 79, 80

Brotherly Love, see Love,

C

C.

CHildren, how great care ought to bee taken for their instruction. 222, 223, 312, 313. ought to know their Heavenly Father, and why. 310, 315. in what respects wee must bee like them, and in what not. 206, 207

Christ, a perfect pattern of grace. 51. in what sence the Image of God. 622. how from the beginning, 261 to 264. The Holy one. 554, 555. his great Love to us. 118, 119

Christians how said to bee in Christ, 40. and to abide in h [...]m. 43, 739. the faelicity of their being and abiding in him, 42. They are in vain so called, who are not like to Christ. 58. they are of different degrees. 205. b they have an unction. 553. their state far better than that of the Jews. 7 [...]3.

Church, many in it who are not of it. 524, 525. many in it who depart from it. 504, 505. the degrees of casting out of it. 506. particular Churches have [Page] their periods. 488. multitude no note of a true one. 499

Commands given by Christ as well as promises. 12. they must bee obeyed because they are his. 13, 14. in what sense impossible to bee obeyed. 16. why they are called his word. 31.

Coming of Christ three fold. 743. his personal double. 744. one end of his first, is to bee an example. 52. the difference between his first and second coming. 745

Company evil to bee avoided. 322, 360, 681. especially that of Hereticks. 681

Confidence whence that ariseth which persevering beleevers shall have at the last day. 748

Self-Conceit, see Arrogance.

Concupiscence, see Lust.

Confession of Christ when called to it, necessary, and why. 627, 629, 630

Constancy, see Perseverance.

Contempt of the world required of Christians. 328.

Contentation with our condition a choice virtue. 385

Covetousnes why called a lust of the eyes, in what it consists. 374, to 378. an universal disease, 378, 379. insatiable, 380, 381. enslaving, 382, opposed to all the Beatitudes, 383. breaketh all the Commandements, 424, 425. a cause of Heresies. 509

Creatures all of them may be our teachers. 201. b.

Curiosity of knowing of seeing, condemned. 364. &c. one cause of Heresy. 509

D.

DEath puts an end to all worldly lusts. 449. befalleth the righteous as well as the wicked. 467. ought to bee daily meditated on, and that by the youngest. 491

Delights, the difference between spiritual and carnal. 448. they end in misery. 456

Denial of Christ how many waies. 617, 614. it is a denial of the whole Trinity. 618. how denied as the Son of God. 626, 627

Desire after the things of this world when inordinate. 326

The Devil is subtil as well as [Page] malicious. 362, 363. his aim is to hinder us from the word. 293. hee taketh advantage against us from our selves. 363. hee stirreth up evil lusts in men. 437. hee is the wicked one, how hee came to bee so and in what respects hee is so. 277, &c. wee ought to fight with him. 287. our best weapon against him is faith. 289

Doctrines must bee examined in their consequences. 620, 621

Drunkenness a lust of the flesh, wherein the sin consists. 350, 351

E.

ENvy, see Hatred.

Epicures please all their senses. 366

Epistle the first of St. John a Touch-stone. 1, 2

Eternity puts a value upon things, 477, 704. this world so much the more transitory when compared with it. 475. Christians of all others obliged to seek after it. 478

Eternal Life two fold. 657. why that life must bee so. 658. it is the choice excellency of that life. 659. it is the promise, 665. made by Christ most clearly, 665. to them that persevere. 670

Examination of our selves is that in which wee ought to bee very serious. 75

Examples, we are apt to follow bad ones. 437

Excelling, when the desire of it is sinfull. 794, 795

F.

FAith why called knowledge. 8, 9. it uniteth us to Christ. 41. it produceth three sorts of effects. 72. in exercising its reflex act wee must not neglect its direct. 77. of great use in resisting the Devil. 290 opposed by the Devil. 634. it cometh by hearing. 638.

Falling away, see Apostacy.

Father, God cannot bee now rightly worshiped but as the Father of Christ, 622. in denying the Son, the Father is denied. 616. several sorts of Fathers. 208. perfect Christians compared to Fathers. 204 b.

Flesh, a three-fold acception [Page] of it. 343. several lusts of the flesh. 344, to 358

Forgiveness of sin taketh off the obligation to punishment. 241, 242. may bee considered three waies. 244. a special mercy. 245. a great honour to God. 248. hee is engaged to it by promise. 249. it is for Christs sake. 250, 251. an obligation to repentance and love. 252, to 254

Fornication a sinful lust of the flesh. 348

G

G.

GLuttony a sinful lust of the flesh. 349 God from the Beginning. 260 Gospel hath Law in it. 88, 89. the true light, and why. 122, 123. the Truth. 580 of Divine Original. 583. leadeth us to Christ, and by him to God. 649

Grace, if true, cannot consist with the dominion of any sin. 544. it is of great worth. 545. to bee preserved and imployed by us. 552, 557, 705. wee must concur with it. 7 [...]7. it is not alwaies discerned by them who have it. 76. it may be known whether true or counterfeit. 71, 72. all graces are connexe. 60, 61. wee must not bee proud of it. 405. a little must not content us, nor yet discourage us. 213. wee must grow in it. 217, 218

H

H.

HAppiness of that other life cannot bee expressed. 654

Hatred of our Brother an hainous sin, wherein it consists. 166, to 178. he that is guilty of it may yet think his estate good, 180. but hee is really very bad. 184

Heresy, the cause of it. 509. those which are fundamental are to bee most opposed. 600

Hereticks being erroneous themselves, seduce others. 679. they are cunning to seduce. 682, 683. very tenacious of their errours. 645. they are lyars and Antichrists. 597

Hearing, the sense of knowledge, faith. 637. it must be with our heart and foot, as well as eare. 639

Humility, wee are obliged to [Page] it both as men and Christians. 405

Hypocrites pretend to great measures of illumination. 21, 22

I

I.

IDleness a sinful lust of the flesh. 355

Jesus, that such a person there was. 601. that hee is the Christ. 602, to 612

Ignorance, several kinds of it. 588, 589. the causes of it. 591. most odious in old men. 269

Illumination of the mind, no less needful than the outward Revelation. 568, 570

Imitation of Christ hath a Limitation. 45, 46. how far extended. 52. it cannot bee exact. 53. ought to bee endeavoured. 54, 55. our relation to, and union with Christ, obligeth to it. 56, 57

Imputation of Christs righteousness to us, how it cometh to pass. 42

Incest a sinful lust of the flesh. 346

Inconstancy in Religion bemoaned.

Interpretation of Scripture not to bee attempted by every men. 236

Joy, three things concur to it. 68

Judgements, God giveth warning of them, before he sends them. 501

K

K.

KIngdoms have their periods. 388

Knowledge very amiable. 19, 590. especially that of Christ. 20, 266. what it imports to know Christ. 7, 8. twofold. 265, 24. how differenced. 25. if onely speculative, it is not right, and will but aggravate our condemnation. 25, 27. it must bee joyned with obedience. 23, 24, 463. if right, it is the mother of obedience. 5. puts us on love to Christ. 23, 273. in what sense Christians know all things, and with what knowledge. 564, 565. the means of attaining it. 592. wee still need instruction. 593

L

[Page]

L.

LAst Times, those from the first to the second comeing of Christ. 484, 485. we must look upon every day as our last. 491

Law, in comparison of the Gospel, darkness. 124

Life, why that future bliss so called. 653. that far excels this, 659. this transitory, 450. too much doted on. 659. three-fold. 256

Love, the nature of it in general. 325

Love of God twofold. 28. the effect of a right knowledge, 29, 30. it renders our obedience acceptable, 32. what perfection of it is attainable, 33, 34. hee is to bee loved chiefly as a Father, 415. it cannot consist with, but casts out the love of the world. 416, 417

Love of our Brother, the old Commandment, 89, 94. nothing added to it by Christ, 105, to 110. in what sense a new Commandment, 110, to 114. it prevents many sins, and scandals, 153 to 155. he that loveth is in the light, 151. wherein Brotherly love consists. 140, 143

Love of the World, see World.

Lust three-fold, 338. that which was in us by Creation, was not prone to irregularity. 432. forbidden as well as the outward act, 406. after worldly things many times disappointed, and if fulfilled soone glutted. 448

Lye, threefold. 23, 580. Lyars the vilest of men. 597

M

M.

MAlice, see Hatred.

Marriage may bee unlawfully used. 348

Memory apt to forget Divine things. 593. wee must not onely hear [...]ut remember. 640

Ministers, how they and the people brethren, 79, 286. must have a futherly affection to the people, 203, &c. they are watch-men, and shepheards, 200. must be faithful and prudent, 274. must preach particularly, 220, [Page] 220, 387. seasonably, suitably to their Auditors conditions, capacities. 275. make a distinction between hearers, 593. warn the people of seducers, 597, 690. commend what is good in their people, 134. must win upon them by expressing love, 735. their endeavour shall bee accepted, 677. no need of them in Heaven, 716. they are instituted by Christ to continue in the Church to the end of the world, 719. their teaching cannot avail without the Spirit, 717. they must bee constant in the faith, 644. their peoples constancy their honour at the last day, 753. they must live their Sermons. 120, 121

Miracles, by true ones the Gospel was confirmed, 580. the shew of them made a prop of heresy. 686

Multitude no note of a true Church. 499

N

N.

NAme, its several acceptions, 249. when changed in Scripture, some spiritual gift conferd, 615 the names of those whom wee reprove, not to be mentioned. 257, 673

Necessity twofold. 647

Neutrality, and lukewarmness condemned. 425

Novelty a badge of errour, affecting it dangerous. 91, to 94, 100, 101

O

O.

OBedience cannot bee without knowledge, 22. the way to increase knowledge, 4, 5. it is according to our knowledge. 17. Negative not sufficient, 11, 474. must bee universal, 14, 15, 464. cheerful, 465. by it wee know our interest in Christ, 71, 72. it cannot be exact, 16. a bare command should bee enough to oblige to it, 429. it is the best tryal of our love to God, 472, 473. and perfects it. 33, 35

Old-men, why called Fathers, 208. to bee reverenced, 209. they had need to bee good, 212. not too old to learn, 221. ignorance in them inexcusable, 269. they must labour [Page] to know Christ. 267, 268

tOvercome, in what sense wee are said to overcome the Devil now, 285. wee are not compleat victors in this life, 286. how it is to be done. 283, 284

P

P.

PArdon of sin, see Forgiveness.

Perfection twofold. 33. perfect Christians compared to Fathers. 204. b.

Perseverance in adhering to Christ, the Church, the truth received, 641, 738. it must bee to the end, 740. most commendable in Apostatizing times, 635. it is not by our selves but Gods sustentation, 529. the doctrine of it upon what grounds built, 531, 532. no true cause of security, 535. an attendant of true grace. 633

Play how unlawful. 356

Polygamy a lust of the flesh. 347

Prayse due to Virtue. 134, 259, 578

Preacher, see Minister.

Predictions, the verity of those which are Divine, 496. especially concerning Christ. 603, 604

Presumption of an interest in Christ, 74, 75. of our own abilities. 394

Priviledges, the enjoyment of them should not content us. 526

Pride loveth to show it self. 389. why called pride of life, 390. its several kinds, 390, to 394 a general sin, 402. maketh a man like the Devil. 404. it is attended with shame. 405

Promises Divine are sometimes matter of precept, 736. suitable to our necessities, 648. most faithful. 666. The promise is Eternal life, 663. first promised and then given, 665. to them that persevere, 670. promised before Christ, but not so clearly as by him. 665. Humane oft-times larger than their performances. 399, 661

Protestants injustly charged by the Papists as Schismaticks. 512, 513

Q

[Page]

Q.

QUakers how irrationally they decry the Ministry, and blasphemously they wrest Scripture. 721, 722

R

R.

REason, of what use in Divine things. 577 insufficient without an higher light, 575. pretended to by Hereticks. 686

Regeneration compared to light. 131

Remission of sin, see Forgiveness.

Repentance abstaineth from all sort of lusts, 406, 407. the delay of it dangerous. 304

Repetition of one and the same thing frequently used in Holy Writ, and why. 131, to 135

Reproof ought to bee with expression of love, 205. a. and yet sharp against notorious sinners, 599. but yet without naming the persons. 257, 673

Resolution necessary in a Christian, to his combat with the Devil. 290

Riches, when got and kept sinfully. 376, to 381

S

S.

SAcrament of the Lords Supper, what gesture was used by Christ is not certain, if it were, wee are not bound to follow it. 49, 50

Saints, their security, dignity, and felicity, by reason of the Annointing. 550 Schism, the causes of it, 508. a great sin, 518. un ustly charged upon the Protestants by the Papists, 512. justly by us upon the Sectaries. 514

Scripture, why God would have his Word written, 216. man the Pen-man, Gods Spirit the Author, 219. to bee read by and to all, 224, 225. with reverence, 220. quoted and wrested by the Devil, 299. by Hereticks, 589, 722. a special weapon against seducers. 689

Sectaries justly accused as Schismaticks. 514

Security greatest, when [Page] Judgement is neerest. 490

Seducers, they often prove such who should be Teachers, 675. the several wayes of seducing. 689. &c.

Sights wanton forbidden, 363. as also such as curiosity prompts to. 367, 368

Signes, three sorts of them. 499

Sin, God cannot bee the Author of it, 433, 434. men are apt to transfer it on God, 436. it maketh us like the Devil, 282, 484. it ruineth Churches, and Kingdoms. 489. How many waies to bee considered. 237, 238

Sleep, when a lust of the flesh. 355

Soul, no proportion between it and the world, 454. hath its diseases as well as the Body. 733

Son of God, Christ was in such a way as proveth him higher than men, nay Angels, yea the high God. 625, 626. hee that denieth Christ, denieth Gods Son, 617. how much God is offended with it. 624, 625

Spirit of God compared to Oyl, and why, 514, &c. given by Christ, 557, 701. the Author of Scripture, 219. is not onely illuminating but confirming. 731. his grace needful to overcome the Devil▪ 91 his teaching extraordinary and ordinary, internal and external, 707, 708. his inward teaching agreeeth with that in the word, 709. it is faithful, 727. effectual, 729. how hee concurreth to assurance. 73, 74

Strength spiritual, needful to our fight with the Devil, 288. wherein it consists, 290 strong Christians compared to young-men. 210, 211

Superfluity, what measure of Riches is so. 372, 373

Superiours ought to bee exemplary. 38

T

T.

TEaching, see Spirit. Ministers.

Tempting God a great sin. 367

Types fulfilled in Christ. 579

[Page] Truth of the Gospel proved. 580, 581

V

V.

VAin-glory a branch of pride. 396

Victory, see Overcome.

Unction of the sick in the primitive times, for another end than that of the Papists, 696. in Baptisme, ancient but not Apostolical, 695. Spiritual is not of our selves, 700 abideth in the Church and every true member. 707

Union with Christ intimate and indissoluble, 41, to 44. expressed by three phrases. 739

Unregeneracy a state of darkness. 130. of walking in darkness. 187

W

W.

WEak Christians, in what respects compared to little Children. 209, 210

Will both in good and evil is looked upon, though there bee no deed, 287, 465, 677. of Gods decree done by wicked men against their will. 460. of his command ought to be done by us willingly. 464, 466

Wisdom divine teacheth the vanity of the world. 452

World taken two wayes. 320. a Book, 713. it passeth away. 441. an Impostor, 443. it seemeth permanent in our eye, 451. a dangerous enemy. 481

Worldly things, the haveing them dangerous. 413. occasions of lust. 438. to be used, not loved, 324. they passe away in themselves from their owners, and that suddainly 444 to 447 they leave us when most need, 455. how of God, how not. 431

Worldly love, wherein it consists, 323. how discovered. 329, to 332. an epidemical disease, 328. unsuitable to a Christian, 439. cannot consist with the love of God, 416. hardly subdued, 411. hindereth the efficacy of the Word, 420. a cause of Apostacy, prophaneness. 421

Word of God, consists of [Page] three parts, 295. it must abide in us, and how wee may know whether it doe, 296. overcometh the Devil. 298

Writings, what commendeth them, 214, 215. why God would have his Word written. 216

Y

Y.

YEars, there are members of the Church of all years. 212

Young-men, the Devil a great enemy to them, 301. prone to many lusts, 302. put off the serving of God, 304. perswaded to resist the Devil. 305, 306

FINIS.

Books printed for, and sold by, Joseph Cranford, at the Sign of the Kings Head and Bible in St. Pauls Church-yard.

[Page]

Books in Fol.

THe Works of Joseph Hall, Bishop of Norwich. Dubart as's Divine Weeks and Works.

Lexicon Anglo-Graeco-Latinum, Nov. Test. or a compleat Alphabetical Concordance of all the words contained in the New Testament, both English, Greek, and Latine, in three distinct Tables, viz.

The

1 English, whereby any Greek and Latine,

2 Greek, word may be English & Latine,

3 Latine, rendred into Greek and English.

Together with the several significations, etymons, derivations, force, and empha [...]is, and divers acceptations in Scripture of each word, as also the diverse readings in English, Greek, and Latine, each annexed to their proper tables. By Andrew Sympson.

[...], or Divine Characters, in two parts, accutely distinguishing the more secret and undiscerned differences, between

1 The Hypocrite in his best dress of seeming Vertues, and formal Duties, and the true Christian in his real grace, and sincere Obedience; as also between

2 The blackest weeds of daily infirmities of the truly godly, eclipsing saving grace, and the reigning sins of the unregenerate, that pretend to that godliness they never had. By Samuel Crook, B. D. late Pastor of [Page] Wringeton in Somersetshire, the author of The Guide to true Blessedness.

Remains of the Reverend Mr. William Fenner, Minister of Rochford in Essex, being

1 A continuation of his Alarm to drowsie Saints.

2 A Treatise of effectual calling.

3 The killing power of the Law.

4 The Spiritual Watch.

5 The New Birth.

6 A Christians ingrafting into Christ.

7 A Treatise of the Sabbath.

In Quarto.

Jus Divinum Ministerii Evangelici, or the Divine Right of the Gospel Ministry▪ by the Provincial Assembly of London.

Bethshemesh clouded, or Animadversions on the Rabinical Talmud of Rabbi John Rogers, wherein you have his Spirit Anatomized, Principles examined, and reasons in some measure refuted. By Zachariah Crofton, Minister of the Word at Buttolphs Algate, London.

[...]efreshing streams flowing from the fulness of Jesus Christ, in several Sermons. By William Colvit, Minister of Gods Word in Edenburge.

The Husbands Authority unveiled, wherein is moderately discussed, whether or no it bee lawful for a good man to beat his bad Wife.

Crucifying of the World by the Cross of Christ. By Richard Baxter.

A Treatise of Self-denial. By Tho. Wilson.

The Crown of Righteousness, a Sermon at the Funeral of Tho. Hedges Esq By Th [...]. Watson.

A late great Shipwrack of faith, a Sermon preached by Daniel Cawdry, of Great Billing in Northamtonshire.

[Page]A sad Prognostick of approaching judgement, a Sermon preached at St. Gregories. By Nathanael Hardy, Minister of St. Dionys. Back-Church.

Self-denial, a Sermon preached to the Assembly of Divines. By Edward Reynolds D. D.

Peace of Church, a Visitation Sermon. By Edward Reynolds D. D.

Animalis Homo, sive concio lat. habita ad Academicos Oxonienses. Edwardo Reynolds.

The Quakers Jesus, or the unswadling of that Babe James Naylor, which a wicked Tolleration hath Midwiv'd into the world, discovering the Principles of the Quakers in general; a Narrative of the substance of his Examinations, and his Disciples, as it was taken from his own mouth in their answer before the Magistrates of Bristol, also the management of it in Parliament. By William Grigg [...], Citizen of Bristol.

An Exposition, with practical Observations on the eighteenth, nineteenth, twentieth, and one and twentieth Chapters of the Book of Job, being forty two Lectures delivered in Magnus Church near the Bridge. By Jos. Caryl preacher of the Word, and Pastor of the Congregation▪ there.

A Dispute between Walter Roswel and Richard Coppin.

Large Octavo.

Enchyridion Medicum, containing the causes, signs, and cures of all those Diseases which doe daily afflict the body of man, together with a Treatise, De facultatibus medicamentorum & dosibus.

[...], or the summe of Practical Divinity preached in the Wilderness, and delivered by our Saviour in his Sermon on the Mount, being observations on the fourth, fifth, sixth, and seventh Chapters of St. [Page] Matthew, to which is prefixed Prolegomen [...], or a Preface by way of Dialogue, wherein the perfection and perspicuity of the Scriptures is vindicated from the calumnies of Anabaptists, and Papists. By Tho. White, Preacher of Gods Word.

Pis [...]at [...]r i [...] omnes Pauli Epistolas.

Gods Fearers are Gods Favourites, several Sermons. By Antho. Tucker.

A practical Discourse of Prayer. By Tho. [...]obb [...]. Records Arithmetick.

Small Octav.

A Treatise of the power of godliness, consisting of three parts.

1 Wherein it consists.

2 Cautions against, and discovery of several mistakes and hinderances most common to the people of God.

3 Several means and helps for the attaining of it. By Tho. White.

Directions and perswasions to a sound conversion, for prevention of that deceit, and d [...]mnation of Souls, and of those Scandals, Heresies, and desperate Apostacies, which are the consequents of a counterfeit and superficial change, being the first of those Books mentioned in the Call to the unconverted. By Richard Baxter.

Confirmation and Restauration the necessary means of Reformation and Reconciliation, for healing of the corruptions and divisions of the Churches, sub [...]issively, but earnestly tendered to the consideration of the Soveraign Powers, Magistrates, Ministers, and People, that they may awake, and bee up and doing in the execution of so much as appears to bee [Page] necessary, as they are true to 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 Ol [...]ves J [...]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.

B [...]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 patienc [...] 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 [Page] 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]

PAge 7. Line 1 [...]. 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, 20 [...]. l. [...], 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. [...]. 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. blo [...] out to, 266. l. 31. r. non, 2 [...]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. [...]. 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, 39 [...]. l. 34. r. she, 398. l. 18. for [...] r. [...], 400. l. 6. [...] for [...], 414. l. [...]. ins: not, 416. l. 35. r. left for, 426. l. 31, make a (,) after one, and blot out the (,) after out, 4 [...]3. l. [...]. 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. 1 [...]. 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 ins. 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, 54 [...], &c. to the end of that sheet [...] should be 481, 482, &c to 489.

Information about this book

Title statement

The first general epistle of St. John the Apostle, unfolded & applied. The second part, in thirty and seven lectures on the second chapter, from the third to the last verse. Delivered in St. Dionys. Back-Church, by Nath: Hardy minister of the gospel, and preacher to that parish.First general epistle of St. John the Apostle. Part 2.

Hardy, Nathaniel, 1618-1670.

Edition statement

1659

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A87095

ID [STC]

Wing H723

ID [STC]

Thomason E981_1

ID [STC]

ESTC R207731

ID [EEBO-CITATION]

99866767

ID [PROQUEST]

99866767

ID [VID]

119053

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A87095)

Transcribed from: (Early English Books Online ; image set 119053)

Images scanned from microfilm: (Thomason Tracts ; 146:E981[1])

Source

— The first general epistle of St. John the Apostle, unfolded & applied. The second part, in thirty and seven lectures on the second chapter, from the third to the last verse. Delivered in St. Dionys. Back-Church, by Nath: Hardy minister of the gospel, and preacher to that parish., First general epistle of St. John the Apostle. Part 2., Hardy, Nathaniel, 1618-1670..

Extent

[8], 184, 184-214, 208-480, 545-552, 489-755, [21] p.

printed for Joseph Cranford, and are to bee sold at his shop at the Castle and Lion, in St. Pauls Church-yard,. London :: 1659.. (Text continuous despite pagination.) (Errata on p. [20] at end.) (Includes index and 3 leaves of advertisements.) (Annotation on Thomason copy: "May 13"; "May 13".) (Reproduction of the original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.