forgiven for his names sake Indeed it is that which this argument presseth in three severall waies 1. In a way of imitation the Brethren are Gods Darlings he loveth all men so far as to forbear them but he loveth them so as to forgive them and surely fit it iâ— that where God forgiveth we should and whom he loveth we should Besides God loveth us so as to forgive us and forgiving to give all blessings to us and shall not we be mercifull and kind and loving to one another after his pattern 2. In a way of Gratulation Thus Naâ—gorgeus urgeth it So great a benefit as forgiveness Facilè persuadet ut eâ— benefaciamus strongly perswadeth that we should returne somewhat to him who and for whose sake we are forgiven Non Christo quidem sed membris this we cannot to him in himself but in his Members Quibus ille jussit To whom he hath commanded us to shew our affections Indeed the good Christian cannot but thus reason with himself If God hath at my request forgiven me pounds and given me Talents shall not I at his command forgive my Brother pence and give him Mites That love he hath shewed to me is infinitely surpassing that love which he expected I should shew to my Brother So that it is impossible for him who is truly affected with his Fathers goodness not to be inflamed with Brotherly kindness as therefore the cold stone or iron being warmed by the â—ire casts forth and reflects that heat which it hath received upon that which is adjacent to it So doth the sincere Christian reflect the heat of Gods Love which is shed abroad in his heart and sheds it abroad in Love to his Brethren 3. In a way of Impetration The comfort of this benefit of forgiveness lieth in the knowledg of it Indeed whosoever hath his sins forgiven is Really but he only who is assured that they are forgiven is sensibly blessed A well grounded assurance cannot be obtained but by finding those graces wrought in us which accompany Remission amongst which this of Brotherly Love is not the least If I can justly say That I Love my Brother for his names sake then and not till then I can comfortably say My sins are forgiven for his names sake When therefore we finde these passions of hatred envy â—â—lice and uncharitableness to boyle in our hearts against others for thoâ—e injuries which either they have or at least we conceiâ—e they have offered to us What better Antidote can we use then a serious meditation of Gods free and full underserved and unmeasutable Love towards us notwithstanding our manifold sins against him Which that we may duly imitate for which that we may be truly thankfull and of which that we may be comfortably assured it concerneth us and accordingly St John writeth to us to Love the Brethren THE FIRST EPISTLE OF St JOHN CHAP. 2. 13 14. VERS I write unto you Fathers because ye have known him that is from the beginning I write unto you young Men because ye have overcome the wicked one I write unto you little Children because ye have known the Father I have written unto you Fathers because you have known him that is from the beginning I have written unto you young Men because ye are strong and the Word of God abideth in you and ye have over come the wicked one PHilosophy not unfitly distinguisheth of a threefold naturall Life Vegetative Sensitive Rationall The first discovereth it self by growth and Augmentation The second by Motion and Sensation The third by Discourse and Ratiocination The first is only in Plants the first and second in Beasts all three in Man nor would it be passed by how Man doth as it were gradually put forth these severall Lives living in the Wombe the life of growth so soon as he cometh into the World the life of sense and after the expiration of some years beginning to live the life of reason And as thus there are three Lives so there are three Ages of Mans life which are to be reckoned from that time he begins to act as a man and make use of his reason Namely Childehood Youth old Age Our life is a day whereof Childehood is the Morning Youth the Noon and old Age the Evening After which succeedeth the night of death our life is a journey which consisteth of three Stages Childehood wherein we go up hill Youth in which we run forward and old Age in which we run down hill to the Grave Finally Our Childehood is as a budding Spring our Youth as a flourishing Summer our old Age as a withering Autumn after which followeth the Winter of death With all these our Apostle hath here to do and as every one of them is capable of instruction he directeth his writing to them not only joyntly buâ— severally in the words now read I write to you Fathers because ye have known c. The particular Reasons why our Apostle wrote to every one of these Ages do yet remain to be discussed and before I enter upon them in particular there are two things I will briefly premise 1. That two of them are repeated namely that which respects Fathers and young Men whereas that to little Children is only once mentioned and if we well view it we shall finde there might be good cause for the Iteration of them and so no need to blame the Scribe as if the fourteenth Verse were beedlesly added Besides that one namely that which concerneth young Men is not a naked Repetition but withall an Amplification there is a double reason maybe assigned why he writeth to Fathers and young Men twice and but once to Children 1. Because his discourse was principally intended for Fathers young Men look as in our Preachings though sometimes occasionally we instruct little Children yet we must frequently direct our discourse to those who are drawn up to years of discretion so no doubt our Apostle designed this Epistle for and therefore directeth his writing to the young and old Christians 2. Because the things about which our Apostle writeth are such which young Men and Fathers have more need to be minded of then little Children There is not so great danger of little Childrens being infected with the world because they know not what belongs to it whereas young Men having so much imployments in are apt to be entangled with the world and old Men having been so long acquainted with cannot easily weane their affections from it Little Children are not so sensible of injuries and therefore not so apt to be enraged with hatred as young Men and Fathers are No marvell if he write again and again inculcating the argument by which he would perswade them to Love their Brother and disswade them from the Love of the World 2. That all of them are laudatory Characters commending that good which he observed in them the Fathers for their knowledg of Christ the young Men for their victory and spirituall
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 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 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 his right eye is starke blinde he is wise to do evill but to do good he hath no knowledg Quantum mortalia pectora caecae 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 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 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 saith 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 and the bewitching of naughtiness doth obscure things that are honest to which agreeth that of St Chrysostome 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 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 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 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 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 when he saith to Ezekiel Son of Man I have set thee a watchman to the house of Israel the other in that gracious promise to his people I will set up shepheards over them which shall feed them The duty of a watchman 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 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 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 ouâ— translation three little Children Fathers young Men. St Austin upon this place seemeth to insinuate that these titles are given by St John generally 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 therefore ouâ— 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 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 That 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 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 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 complâ—ctitur 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
then St Paul who admonisheth the Corinthians In malice be you Children And in this 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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose different progress in Christianity he sets down with allusion to the increase of naturall life Origen is express both in a Negative and Positive way Non corporales aetates sed animae perfectionem differentia ponit by this phrase the Apostle designeth to difference Christians not 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 thus there is a threefold degree of grace which is shadowed by these three-ages of life 1. Incipieâ—tes They who are â—â—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 descensâ—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 the 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 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 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 â— 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 dâ—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 buiâ—â—ness to admonish the negligent 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 an 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 mâ—st grace began with a little and those weâ—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 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 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 voleâ— 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 sâ—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 acâ—ipiam cum acceperâ— 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 reare up the building every day higher then other till it reacheth to Heaven Is the light of grace risen in 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 that 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 grâ—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 midâ—le Age old Age decrepit Age others reduce the seaven to foure Childhood Youth Manhood old Age the â—â—rst whereof is reckoned to â—â—fteen the second to twenty five the thir 〈…〉
Law saith Damianus made 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 Church-yard 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 the 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 his 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 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 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 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 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 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 not Their unquestionable antiquity Verse seaventh where he saith I write not a new Commandment to you 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 he addeth writing Thus Calvin conceiveth that the Prophets did write a summary or abridgment of those messages they delivered
difference in Religion when the one is a Christian and the other a Pagan and therefore whereas in the generall mandate St Paul saith not I but the Lord in the particular counsell he saith I not the Lord that is the Lord Christ hath not said any thing expresly as to this present case but still what St Paul said in it was by the dictate of Gods Spirit and therefore in the end of that Chapter he closeth with this I think also which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an emphaticall diminution expressing more then an opinion a confident knowledge that I have the Spirit of God And surely this consideration is that which should oblige us to read Apostolicall writings with reverence looking beyond the Penman to God who inspired them far be it from any of us to think of these writeings what Julian said of certain Papers which were sent him in vindication of the Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have read I understand I despise them no rather let us admire and adore them The truth is in the very writings themselves there is that verity purity and elegancy which may render them acceptable but when besides we ponder their authority they call not only for acceptance but reverence Nor is it enough thus to read but we must labour for a transcript of what we read that what is written in the Book may be written in our hearts and truly not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense belongs to Gods Spirit The Apostle may write to them but it is the Spirit must write in them God appropriateth it to himself as his own act I will put my Law in their inward parts and write it in their hearts in reading therefore the sacred Books let us implore that Spirit which dictated to the Penman to imprint upon our hearts that so we may be transformed into the Image of those truths we read and have within us a coppy of the writing without us 2. To the Subject Fathers young Men Children and here 1. It would be observed that our Apostle in writing contents not himself with generalities but directs his diicourse particularly like a good Archer he doth not shoot at randome but levell the arrow of his admonition at the severall marks or like the Master of a Feast doth not only set whole dishes but carveth to his severall Guests Indeed as Calvin well noteth Generalis sermo minus afficit what is spoken generally to all is too often looked upon as if it belonged to none we are all very apt to put of rebuks and counsels as if they did not concern us and our question like that of Peters is what shall this man do not like that of the Jayler what shall I do and therefore it is a pious prudence in the Minister to bring home his discourse by particular application to the various conditions of his Auditors Thus St Paul in his Epistle laid down instructions for Men for Women for the Aged and the Young for Parents for Children for Masters for Servants and here Sâ— John writeth not only to all Christians Verse twelfth but particularly to Fathers young Men Children Verses thirteen fourteen 2. Observe St John in his writing excâ—seth not old Men nor yet excludeth little Children 1. On the one hand St John writing to old Men intimateth that none are too old to learn divine Doctrines and therefore they must not think scorne that the Ministers of God should instruct them Elegant is that of Seneca Tamdiu audiendum discendum est quamdiu nescias quamdiu vivas We must hear so long as we are ignorant and learn so long as we live more appositely St Austin Ad discendum audiendum nulla aetas senex videri potest No age exempts from instruction Since though it is more proper for old Men to teach then learn yet it is better for them to learn then to be ignorant Indeed St Paul justly blameth those who were ever learning and never came to the knowledg of the truth but yet those who are come to the knowledg of the truth must be ever learning even to their dying day It is no other then a base pride of spirit which causeth men to account themselves either too wise or too old to be taught in the waies of God It were a strange reasoning if an old man being constrained to take a tedious journey and not knowing the way should say thus within himself I know not where I am but I will not ask the way because I am old and is not their folly great who reason thus about the way to Heaven Indeed when we address our selves to the ancient we must manage our counsels with respect not imperiously commanding or malapertly reproving but humbly intreating and meekly admonishing them yet still neither must they think much to be minded of nor must we neglect to acquaint them with their duty for thus St John as he gives them the reuerent title of Fathers so he writeth to them for their instruction 2. On the other hand St John writing to little Children intimateth that care ought to be taken for the institution of little Children Indeed little Children are most fit to be taught Citius assuescit omne quod tenerum we tame a Lion when it is young heale a wound whilst it is green break an Horse whilst it is a Colt teach a Dog whilst it is a Whelp bow a tree whilst it is a twig and men as well as other Creatures are most easily instructed whilst young 2. Besides what we learn whilst little Children as it is most easily received so most firmely retained Altius praecepta descendunt quae teneris imprimuntur aetatibus those precepts which are cast into the mindes of little ones take deepest root That of the Poet is well known Vessels keep the liquor longest with which they are first seasoned and Solomon assureth us Traine a Childe in the way he should go and he will not depart from it when he is old 3. Adde to this That if Children be not instructed in good they will learn evill things mans mind is like the ground into which if good seed be not cast evill weeds will spring up or like a restless mill which cannot stand still so that if it be not taken up with virtnes it will imploy it self in vitious practices Indeed as the Heathen saith truly Omnes praeoccupati sumus we are all forestalled and our minds are naturally inclined to what is evill the more need to indeavour the plucking it up before it fasten too much in and take too much hold upon us Upon all these considerations no wonder if Sâ— John take little Children as well as young Men into his Tuition by writing to them And surely this is that which should minde Parents to take heed of delaies in providing for the ingenious and pious education of their
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 so 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 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 Obâ—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 differenâ—e I â—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 and so these Verses are a digression from the prâ—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 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 to 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 of worldly Love which followeth in the fifteenth sixteenth and seaventeenth Verses and so it looketh 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 general doctrine from this Text Sacra Scriptura â—mnibus fidelibus cujusconque aetatis aut conditionis dummodo 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 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 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 literarum divinarum commemorationem one end of our meetings is the commemoration of the Holy Scriptures Rhenanus quoting this passage in his Annotations upon 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 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 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 of 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 in this kind it is our Saviours command concerning the Old Testament Search the Scriptures and 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 and 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 indulgencâ— 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 to 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 Sâ— 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 dwell in you richly in all wisdome and Sâ— Hierome notes on that place In hoc ostenditur verbum Christi non suffitienter sed abundanter etiam Laiâ—os habere debere Hereby is asserted that the Laity ought to have the Word of Christ in them not only
sufficiently but abundantly and Sâ— Chrysostomes exhortation upon those words is very 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 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 his 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 Sâ— Pauls distinction Est in illis saith Saint Austin of these writings quod perfectus câ—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 diviâ—e Poet saith of the Holy Scripture Nullis animis nullis non congruit annis it befits all minds and years Finally Sâ— Paul reckoning 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 deprive 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 benefâ—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 Sâ— Peter tels 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 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 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 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 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 followeth 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 arâ— 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 clâ—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 to us our just liberty and how great is both our unhappiness and wickedness whilst some boldly intrench 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 them 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 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 praise 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 as 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 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 to 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 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 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 ungoâ—â—â—iness and worldly lusts Self-deniall which includeth a renouncing of the world is the first step in the ladder of Christianity which Christ hath erected and yet withall it is that which even young men and fathers grown perfect Christians have need to be minded of It is very hard to walk upon snares and not be intangled nor have the best Christians their conversations so in Heaven but they are apt to be enamoured with earth and whilst they find strength to deny ungodliness they still find cause to complain of worldly lusts no wonder if St John write to all sorts Love not the world 2. It concerneth all ages Love of the world is that which begins betimes to take hold of our hearts little Children no sooner begin to know any thing but they are taken with these present visible sensuall Objects young men that are as it were entring upon the world have much to do in it and no marvell if they be too much taken with it nay which is both strange and usuall old Men though they are going out of the world do yet cling in their affections about the world herein their minds resemble their bodies which the older they grow still they bow down more towards the earth one wittily compareth them to the Rivers which the nearer they come to the Sea which is their end the broader they are and the more water they suck oh how greedy are many old Men of this world as if they were to run a new race of fourscore years longer when they are ready to drop into the Grave Quo minus viae restat eo plus viatici quaerunt the lesse way they have to go the more provision they crave for their journey Good reason then had our Apostle writing about this sinne to admonish all ages to beware of it And thus I have given a dispatch to the second Generall part of this Scripture the Act performed The last and greatest part yet remaineth to be diseussed in the following discourses THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 12. I write unto you little Children because your sinnes are forgiven you for his Names sake IT was the peculiar prerogative of the Disciples that they were fellows of Christs Colledg It is the common priviledg of all Christians that they are Students in Christs Church The studies wherein they are chiefly to be conversant are two namely of Faith and Repentance how to obtain pardon of sin past how to attain strength against sin for the fature These studies are each of them very choice and excellent and withall of that nature that they cannot be severed in vain doth he study for pardon who striveth not against sin and yet it is not future Obedience will satisfie for former guilt As therefore we must be solicitous for grace that sin may be prevented so we must be studious for mercy that guilt may be absolved To help us in both these studies namely To quicken our Repentance and to strengthen our Faith is the great designe of our Apostolicall Tutor in this Epistle in reference to the former he saith in the first Verse These things I write to you that you sin not and in regard of the latter he saith in the twelfth Verse I write to you little Children because your sins are forgiven The Reasons of our Apostles writing to all Christians in generall and each age in particular are now to be handled 1. That with which I am to begin is the Reason of his writing to the little Children the Christians in generall as it is expressed in the close of the twelfth Verse Because your sins are forgiven you for his name sake For the further discussion whereof I shall consider it two waies As a Consolatory Assertion Your sins are forgiven you for his names sake As an Hortatory Reason enducing them to observe what he wrote to them in the word because These words Your sins are forgiven you for his name sake contain in them an excellent comfort a singular blessing concerning which we are to take notice of its Quality sins are forgiven Propriety your sins Efficiency for his name sake Of each in order with all perspicuous brevity beginning with 1. The Quality of the blessing here assured forgivness of sins it is the Subject which I have already had occasion to discourse of in the former Chapter but considering both the sweetness and the largeness of it I could not here pass it by Remission of sins is so sweet a comfort that like a pleasant tune it affects the more by the iteration and yet withall it is a Doctrine of such ample extent that notwithstanding what hath been already said there is somewhat still remaining to be said yea when I have said all I can I must confess my self unable fully to explicate the nature of it That I may give you a further account concerning this excellent benefit you must know that sin is to be considered three waies in it self in reference to God and to the sinner 1. There are two things observable to our present purpose in sin absolutely considered to wit its essence and its property the one whereof is constitutive and the other consecutive if it be allowable to make use of those phrases when we speak of a privation That wherein sin doth primarily consist is the breach of the Laws prescription that which doth inseparably attend upon it is its desert of the Laws curse now neither of these are properly the Object of forgiveness and the reason is plain because it is impossible ex naturâ rei and such as implyeth a contradiction that a sin should not be a breach of the Law or being a breach should not deserve the curse Indeed it is with the forgiven person in some respects and as to some accounts quasi as if his sin were no sin as if the Law had never been violated nor the penalty deserved the breach shall not be imputed to so as that the penalty shall be inflicted on him but the forgiven sin is in it self as truly a sin and as deserving punishment after as before it is one thing to acquit a malefactor as not guilty and another thing to absolve him from the punishment due to him for his guilt when God forgiveth a sinner he cannot be it spoken with an holy reverence peccatum non peccatum facere make a sin to be no sin and therefore those phrases which express forgiveness to be a taking away iniquity so as though sin be sought for it cannot be found yea a making Crimson Scarlet sins to be white as Snow and wooll are not to be pressed too rigidly but construed with a tanquam sin forgiven is as if it
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 â—am scientiam in terris cujus cognitio perseverat in caelis seek after that knowledg on earâ—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 CHAP. 2. 13 14. VERS I write unto you Fathers because yâ— 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 prâ—dent His faithfullnesâ— 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 discourse lyeth chiefly in a double reference To the season and the persons All both words and works receive â— 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 it were beyond any positive expression How good is it Nor is there â—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 poâ—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 that of an Ancient Pro-qualitate audientium formari debet sermâ— doctorum ut per singulâ— singulis congruat à commuâ—i â—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 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 that 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 is called the evill treasure of the heart and the Devill frequently the evill one the wicked one in this respect Zanchy conceiveth by the wicked one here to be understood Synecdochtically all our spirituall enemies but I rather incline to that exposition which interpreteth the wicked one here mentioned to be the Devill he it 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 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 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 â—o though there be many evil and wicked persons in the world yet the Devil is the wicked one because there â—â— none so evil as the Devil and therefore St Chrysostome gâ—eth this reason of the appellation Christ calleth hiâ— the wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becaâ—e of that hyperbolical wickedness whereof he is guâ—y â—r the better explanation of this I shall briefly resolv these two Queries How he came to be so â—hereâ—n he appeareth to be so It â—ould be a little enquired into how the person
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 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 the many Caveats given us in Scripture none more frequent 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 indure without strength St Paul asserts it concerning all who live godly in Christ Jesus that they must suffer persecution 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 expectation 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 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 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 Indeed 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 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 be couragious and accordingly they are put together be strong and very couragious to which agreeth that of the Apostle Paul in his military precepts Quiet your selves like men be strong it is not all the wiles and assaults of the Devill can 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 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 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 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
guess at Gods love by Christs respect who commanded little Children to be brought unto him and blamed those that kept them from him It was Davids comfort When my Father and Mother forsooke me then God tooke me up it may be yours my little Children if you endeavour to know and love the Father when your Parents either cannot or will not help you he both can and will provide for you Once more your dear Redeemer and blessed Saviour Jesus Christ began himself betimes and was so well skild at twelve years old that he disputed with the Doctors in the Temple hereby giving you an example which though it cannot be expected you should equalize yet it is required you should follow we finde in the Gospell little Children going before Christ and following after him with Hosanna's and it is the praise of Jereboams Childe That there was found in him some good thing toward the Lord God of Israel Oh little Children write after these coppies so much the rather because with Jereboams Childe you may dye early and what a comfort will it be to your selves and Parents if then there shall be found in you some knowledg and love and fear of your Father which is in Heaven To end all What remaineth but that all of all ages Fathers young Men little Children make use of this Scripture as a looking glass whereby they may see what they are at least what they should be that they may be all according to the gracious promise taught of God from the greatest to the least eldest to the youngest And then the Psalmists exhortation will be readily embraced young Men and Maids old Men and Children let them praise the name of the Lord from this time forth for evermore Amen THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 15 16 17. Love not the world neitherr the things that are in the world if any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world And the world passeth away and the lust thereof but he that doth the will of God abideth forever THe Subject of this Scripture is one of the chiefest and most needfull lessons in all practicall Divinity since it is Removens prohibens a document of removing that which is one of the greatest hinderances in the exercises of Christianity Indeed what the stumbling block is to th Traveller in the way the weight to the runner in his race or to use St Austins comparison limetwigs are to the Bird in its flight that is the love of the world to a Christian in his course either wholly diverting him from or greatly entangling him in or forcibly turning him out of it This is one of the fetters which keepeth so many from entring into the path of piety This is one of those suckers which hinder others from growth in godliness Finally This is that which like a contrary winde to the ship beateth back many from their former profession The truth is as Calvin well observeth on this place Till the heart be purged from this corruption the eare will be deafe to divine instructions Hercules could never conquer Antaeus Donec â terrâ matre â—um levasset till he had lifted him up above his Mother earth no more can the spirit of grace subdue us to the obedience of the Gospell till he hath lifted up our hearts from earthly Love Heavenly truths glide of from carnall mindes as water from a sphaericall body No wonder then if the Apostle Paul exciting the Hebrews to run he race which is set before them adviseth them to lay aside every weight to wit of worldly care And here the Apostle John intending chiefly in this whole Epistle to advance a Christian conversation indeavours in these words to take men off from worldly affections Love not the word nor the things of the world c. The discourse of these words moveth upon two principall wheels namely A command peremptorily inhibiting which is Propounded in the beglning of the fifteenth Verse Love not the world nor the things of the world Expounded in the sixteenth Verse All that is in the world the lust of the flesh the lust of the eyes and the pride of life An Argument strongly enforcing which is drawn from two considerations The one in regard of worldly love its direct contrariety to that which is divine as it is Asserted in the end of the fifteenth Verse If any man love the world the love of the Father is not in him Proved in the end of the sixteenth Verse For it is not of the Father but of the world The other in regard of the world it self its fleeting instability which is Affirmed in the begining of the seaventeenth Verse And the world passeth away and the lusts thereof Amplified from its contrary the permanent felicity of the religious in the end of the Verse But he that doth the will of God abideth for ever So that though the grand wheels of this period are but two yet we finde many lesser wheels yea Rotam in rotâ every wheel having another within it The first main wheel is the prohibition and in that is another wheel the exposition The second wheel is the argument and in that two wheels the double motive each of which hath a wheel within it whilst the first motive is backed with a probation and the second with an illustration May that blessed spirit of grace vouchsafe to drive the Chariot of my discourse which shall run in order upon these wheels and then I doubt not but we shall attain that which is I trust the Goale of my Preaching and your hearing namely our reformation and salvation The prohibition is that which I am to begin with and that 1. As propounded in these words Love not the world nor the things that are in the world This is in order the sixth step of that walking in the light which I have heretofore told you is the chief design of this Epistle to delineate The first whereof is a sorrowfull confession of sin past The second a cordiall forsaking it for the time to come The third an obedientiall keeping the Commandment The fourth a sedulous imitation of Christ The fifth a Christian Law of the Brethren and now The sixth is an alienation of our head from the world Love not the world c. What the intent of this prohibition is will best apapear by inquiring what is the proper notion of the word world in this place Not to trouble my self and you with giving an account of its severall acceptions in sacred writ Be pleased to know to our present purpose That to use St Austins similitude as an house is taken sometimes for the wals and roomes which constitute the house and sometimes for the family which inhabiteth the house so by
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 dâ—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 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 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 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 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 they 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 looke from the top of Amana from the top of Shenir and Hermon from the Lions dens from the 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 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 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 the Father who is liberall communicating his essence to 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 sâ—ns or as a Mother bringing forth three
choice setting before us vanity and verity instability and premanency nay in effect perishing misery and abiding felicity And now to use St Austins Interogation Quid vis what wilt thou Whither wilt thou love the temporals and pass away with time or not love this world and live for ever with God The truth is as that same Father elegantly Talis est quisque qualis est dilectio every man is such as his love is if he loveth earth earthly if Heaven Heavenly if the perishing world thou shalt perish if the eternall God thou shalt live eternally Love is an uniting mingling affection and according to that with which it is mingled it is either pure or impure so that look as silver if mingled with lead is debased if with gold advanced so thy soul if by love mingled with the world must perish but if united to God for ever happy Oh therefore let it be the serious purpose of every one of us from henceforth to leave the world and cleave to God to abhore the lust of the one and do the will of the other that so in the end of this life we may have the inchoation and in the end of the world the consummation of that happiness which though it have a beginning shall know no ending And thus I have at length through divine assistance finished this golden period worthy to be engraven upon the Tables of Epicures the Chests of Mammonists and the Palaces of great Ones And though I have done with handling yet I trust you will not with reading remembring and pondering it yea I would to God that every Morning before you go about your worldly affairs you would revolve this Scripture in your minde with a Prayer to God to imprint it on your hearts Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world And the world passeth away and the lusts thereof but he that doth the will of God abideth for ever THE FIRST EPISTLE OF St. JOHN CHAP. 2. 18 19. VERS Little children it is the last time and as yee have heard that Antichrist shall come even now are there many Antichrists whereby we know that it is the last time They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us THis present World is not without just cause branded as one of the greatest enemies of our Salvation and that especially upon a double account in as much as the things of this World by alluring our wills lead us into vice and the men of this world by perverting our judgements draw us into errours Both of these are so dangerous that it is hard to determine which is the worst St. Pauls Epithites of lusts are foolish and hurtful St. Peters character of Here sie is damnable these as well as those drowning men in perdition and destruction no wonder if this holy Apostle caution those to whom he wrote of both these Rocks and as in the fore-going verses hee warneth them of being defiled with the mud of worldly lusts so in these he taketh care that they might not be infected with the venoâ—e of Antichristian doctrins Little children it is the last time c. The subsequent part of this Chapter from the eighteenth verse to the nine and twentieth hath a special reference to and dependance on the exhortation which is mentioned in verse the four and twentieth iterated verse the eight and twentieth and is in order the seventh step of that light some walk which our Apostles chief design is to delineate in this Epistle namely a stedfast perseverance in the Doctrin and faith of Christ in order to this it is that here are three things discussed 1 Periculum the great danger they were in of being with-drawn from the truth by reason of the many Antichrists which this being the last hour were now among them who taught abominable lyes denying both God and Christ and this is handled in the eighteenth nineteenth and again in the two and three and twentieth and again in the six and twentieth verse 2 Auxilium the chief help which God had afforded them against this danger that sacred unction which did inform them fully of the truth and thereby was able to preserve them from errour and this is in the twentieth and one and twentieth and again inculcated in the seven and twentieth verse 3 Motivum The strong inducements to perswade their constancy in the faith that hereby their fellowship with God and Christ might bee continued the promise of eternal life obtained and their confidence at the comming of Christ strengthened and this is enlarged in the four five and eight and twenty verses In these two verses which I have now read the scope of our Apostle is double namely To discover a danger that they might not be ensnared by To prevent a scandal that they might not he offended at those false teachers which were among them the former in the eighteenth and the latter in the nineteenth verse In handling the eighteenth verse which is the discovery of the danger that we may proceed according to the order of the words be pleased to observe these three parts An Appellation Little children An Affirmation It is the last time A Confirmation in the rest of the verse And as you have heard c. A word of the first the Appellation or Title here used Little children It is sometimes used as a word of imperfection whether in regard of age denoting such as are not come to maturity of years or in regard of grace such as are weak in faith and in this sence Beza here construeth it indeed this Caveat is very needful for such who being children are apt to bee tossed to and fro with every wind of doctrin but yet not only for such and when I finde the Apostle commending and that doubtlesse without flattery those to whom he writeth for their knowledge of the truth I cannot imagine that he intends the word Children in this notion Rather with Danaeus as I conceive Omnes cujuscunque atatis hic monet he speaketh to all of all ages in Christianity not only to children but young men and Fathers and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is of the same notion with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the Chapter Suitable whereunto it is that the Syriack useth the same word in both places and as Grotius well observeth it is blanda appellatio a word of affection by which our Apostle would let us see that Parents are not more desirous of their little childrens safety and studious of their
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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 this 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 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 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 which 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 S t 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 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 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 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
to thirty seaven 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 hâ—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 comprize 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 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 in 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 Prophetâ— 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 all men in Scripture-Heraldry the ancient and the honourable are put together yea the command is expresse Thou shaâ—t rise up before the hoary head and honour the 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 concerning 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 Lyâ—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 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 as 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is so much the more highly to be honoured and Antiochus assureth us that to respect the ancient is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very acceptable in the â—ight both of God and man It is very considerable how 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 Pâ—llux affirmeth be especially meant of those who are in their fourth septenary from one to eight and twenty yet here the extent of it is as Estius well observeth a great deal larger and comprehends all qui exeunt ex â—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 spâ—aâ— 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 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 and 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
the damned shall never be inflicted and whatsoever miseries and afflictions may befall a pardoned sinner though they are materially yet they are not formally punishments because not for satisfaction of offended justice And thus with what brevity this weighty point would 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 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 implyeth 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 observeth 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 Reconciliatioâ— 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 sâ—ns are forgiven Excellently Fulgentius to our present purpose Non de re parvâ 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 â—â—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 justiâ—â—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 his 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 of â—â—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 who dâ—spâ—se it But then there are peculiar benefits which are the portion only of the good so confer'd oâ—â— as that they aâ—â— confined to the regenerate among which is this oâ— â—â—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 plenarâ— completion and open publication of it which shall not be till the end of the world when time shall be no more 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 to Gods command they may seperate the precious from the vile and in the Applicaâ—ioâ— 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 is that man who thinketh his â—â—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 â—pply the promises of pardon least a vain presumptioâ—â—f â—f mercy betray you to endless misery 2. Yours and all your sâ—ns are forgiven you whither Fathers or young Men or little Children That is 1. In a literall sense liâ—tle Children having received Baptismall regeneration are cleansed from their Originall sin young Men turning to God have the folliâ—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 their iniquities no more is a branch of the nâ—w Covenanâ— 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 novicâ—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 groâ—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 drivâ— 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
God abideth in you and ye have overcome the wicked one THis is now the sixth time that I have read this Scripture in your ears not that I like the humour of dwelling upon one Text when the sacred Book affords so much variety but because I have met with so much variety in this one Text. Indeed in these Verses our Apostle seemeth as it were to erect a Schoole wherein are three forms the first of experienced Fathers the second of vigâ—â—â—uâ— young men and the third of hopefull little Children And no wonder if it aske some time to examine these formes and instruct them in their severall lessons or if you please you may behold him building three Taberâ—aclâ—s or rather raising a Fabrick of three stories the uppermost whereof is of old Men the middlemost of young Men and the lowest of little Children in each of which there are severall Roomes and some of them very spacious No wonder if it require many hours to walk through and take a view of them and their inhabitants Finally I may call this Scripture a Book consisting of three large and faire leaves for the instruction of old young and little ones well may it be often read and perused I write to you Fathers c. The reason why our Apostle writeth to young Men is that which we are yet in handling in which considered as a commendation we have observed foure particulars and that which is next in order to be discussed is the 2. Second branch of the third particular as it is expressed in these words and The word of God abideth in you It is a clause which must be looked upon two waies in it self and in its connexion 1. Look upon the words absolutely and so they set before us the Character of a true Christian he is one in whom the word of God abideth And that you may see what this meaneth take a short view of each word 1. The word is sâ—t down indefinitely it is iâ—â—â—â—ded universally for the whole Doctrine of the Gospell which consists of Precepts promises and threatnings It is the Prophets Isaiahâ— invitation to the embracing of the Evangeliâ—alâ— Doctrine Come to the waters buy wine and milke And mâ—thinketh in these three Metaphors are fitly shadowed the three parts of the word the Precepts are as water cleansing the promises as milke nourishing and the threaining as wine searching all of which we must buy and having bought lay up or rather drinke in Indeed Hypocrites only suck in the milke lay hold on the promises refusing to drink the wine aud waters but the true Christian saith of every part of the word with Hezekiah Good is the word of the Lord and accordingly hath regard to it 2. Of God Therefore the word finds entertainment with a godly man because it is Gods word it being divine authority which aweth the good heart so that it dares not neglect much less reject and hence it is that both whatsoever appeareth to be Gods word and only that which so appeareth finds acceptance 3. Abideth Nor yet is it a slight entertainment which is given to Gods word it not only lodgeth for a time but taketh up its constant abode as it is received so it is retained according to that gloss of Estius Fidem Evangelis constanter retinetis then the word of God abibideth in when the faith of the Gospell is constantly retained and maintained by us 4. In you That is within you not only in the eyes by reading ears by hearing understanding by knowing but in the heart the judgement by esteeming the memory by remembring the will by consenting the affections by loving delighting and the conscience by subjecting to it I cannot better illustrate this Character then by taking a short view of those severall Metaphors by which it is expressed of hiding eating graffing keeping dwelling David saith to God I have hid thy word in my heart where the Hebrew word signifieth to hide as a treasure Conceive then the word as the treasure the heart as the chest this as the Cabinet and that as the jewell nor doth the covetous man more carefully locke up his treasure or jewels then David did and every good man doth Gods word Jeremiah saith to God Thy words were found and I did eate them Conceive then Gods word as the souls food which must be eaten that is not only tasted by the mouth which is hearing but taken down into the stomach and concocted which is meditation Our blessed Saviour describing the good ground and distinguishing it from the rest sets it forth by this Character Hearing the word of God with a good and honest heart and keeping it The word being as the seed which must not only be cast upon but covered in the ground and that is when it is not only heard with the eare but kept by the good heart St James cals the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingraffed word intimating that as the graff is set into whreeby it becometh incorporated with the tree so ought the word to be received into our souls Finally St Paul exhorts the Colossians Let the word of Christ dwell in you thereby teaching us that the word must not only stand at the doore of our ears but enter into the chamber of our hearts and that not as a guest to tarry for a night but as an inhabitant to dwell with us for ever and then it is that the word not only is but abideth in us And now what should be the care of every one but that this word may take possession of and abide in our souls Gods mercy hath hitherto continued the sound of it in our Churches Oh let us labour to finde the power of it in our hearts since it will little benefit may much prejudice us to have had it among us if withall it abide not in us If we would know whether as yet the word have thus far prevailed it will best be discovered by reflecting on the forementioned metaphors If the word abide in us as a treasure it will inrich us with Heavenly grace If as food it will strengthen us to the performance of spirituall duties If as seed it will make us fruit full in good works If as a graff it will transforme us into Christs own likeness If as an inhabitant it will cast out sin and Satan and powerfully rule in our hearts oh let us indeavour to finde this effectuall operation of the word upon the hearts and that it may be so take notice that there are foure things necessarily requisite 1. Apertio The opening not only auris of the eare concerning which David speaketh and which is a necessary antecedent but cor dis of the heart whereof the Apostle speaketh concerning Lidia There can be no graffing without opening the tree nor can the word enter till the heart be opened to which end there must be contritio a breaking of the heart as the earth is opened by plowing and
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 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 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 weakâ— 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 Pulâ—hré id â—tatis arripit ad quâ—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 â—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 Câ—â—ribdis of luxury and then of being plunged into on the Scilla of lust yea innumerable are the viâ—â—â— which do cleave fast to this age St Austin comparing childhood and youth and old 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 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 sâ—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 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 used refers to it as Justinian observeth and it is Solomons assertion The glory of young men is their strength Lo here 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 excell in those heavenly ornaments of strength and grace retaining Gods word and victory over the wicked one And nâ—w Advos mihi sermo O Juvenes to use St Austins expression O young men let me address my discourse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
word as the Farme and the Oxen kept them in the Gospell from coming to the Feast or if not so it keepeth us from loving and conforming to it as the thornes in the parable did choake the good seed Herods lust of voluptuousness Judas his lust of covetousness would not let the word take place in their hearts though it entred into their ears indeed it is impossible that the heart which is clogged with the weight of worldly Love should be lift up to Gods Commandments 2. Again If we will overcome the Devill we must not Love the world there being no stronger engine by which the Devill gets and keeps possession of our hearts When he would allure us to any sin what are his enchantments but the pleasures of the world when hee would affright us from any duty what are his weapons but the reproaches and persecutions of the world so that in order to this victory nothing is more needfull then the alienating of our affections from the world 2. Love the Brethren because you are strong and the word of God abideth in you and you have overcome the wicked one Where there is strength of grace there cannot but be fervent Love as to God so to the Brethren it is for weake and sickly persons to be froward none are more prone to contention and faction then those that are weak in grace and knowledge strong Christians are ever studiouâ— of amity and unity Indeed this is the way to increase our spirituall strength and therefore when St Paul adviseth to be strong he presently addeth Let all things be done in love and charity is called by him the bond of persection Again If the word of God abide in us we cannot but love one another Charity is one of the principall fruits which this seed produceth a lesson which this Schoole Master teacheth Excellent to this purpose is that saying of Lactantius Da mihi hominem iracundum uno verbo Dei reddam placidum ut ovem This word turns Leopards into Kids Lions into Lambes and sweetly cements hearts together in one Once more If we overcome the wicked one we cannot but love our Brethren the Devill is that envious one who soweth the Tares of dissention though he preserveth unity in his own Kingdome yet he endeavoureth to create and frame discord among men so that as we cannot more gratifie the Devill then by malice so neither can we better overcome him then by charity The truth is every envious and malicious person is the Devils slave but the charitable Christian is his conquerour 3. Having thus run through the reasons which our Apostle alledgeth why he wrote to Fathers and young Men it now remaineth that we give a brief dispatch to the last which is the reason why he wrote to little Children as it is expressed in the close of the thirteenth Verse in those words Because you have known the Father In the handling whereof I shall briefly consider three things The Quality specified to know the Father The Energy intimated knowing the Father is that which engageth not to love the world but to love the Brethren The Congruity to the persons mentioned little Children you have known the Father 1. Having had occasion already once and again to insist upon this grace of divine knowledg it will not be needfull to enlarge only know in brief that 1. It is no other then an Evangelicall knowledg of God which our Apostle here intends to know the Father is to know God to be the Father of Christ and in and through him a mercifull Father to all true Christians It is one thing to know God as a Creator or as a Law-giver and another to know him as a Father so only the Gospell revealeth him and accordingly we come to know him 2. It is less then an operative knowledg so to know the Father as to depend on him for Fatherly protection from all dangers and provision of all necessaries as to give him filiall love fear service subjection to all his Fatherly commands and submission to all his Fatherly chastisements They that know thy name saith the Psalmest will trust in thee and not only trust but serve and honour thee 3. It is not a graduall but initiall knowledg It is not unworthy our observation that the knowledg of God and Christ is a qualification attributhd both to the Father and the Children Indeed God is both the â— and the â— the first and last and therefore he must be known by us in our first and last age but yet these two knowledges differ in degrees old Christians have a deep draught whereas little Chidren have but a taste of this Heavenly nectar and therefore the expression is varied Fathers are said to know him that is from the begining as being well versed in the misteries of Christian Religion whereas little Children are only said to know the Father as having but some generall apprehensions of God reconciled in Christ 2. This knowledg of the Father among many others cannot but produce these two choice effects to wit contempt of the world and the love of the Brethren On the one hand as the twinkling stars are obscured by the light of the glorious Sun and therefore they disappear in the day time so the beames of this Heavenly knowledg darken all Creature excellencies in our apprehension and consequently our estimation of and affection towards them must needs be diminished on the other hand this fountain of celestiall knowledge cannot but send forth streams of love and that as chiefly towards the Father so secondarily to all who are the Children of this Father and so our Brethren 3. This Qualification of knowing the Father is very congruously attributed to the Children Infantibus pueris nihil magis necessarium quam ut patrem habeant cognoscant saith Ferus well nothing is more needfull for Infants and Children then that they should have and know the Father The weakness of little Children needs the conduct and government of another they cannot consult for their own safety and benefit and therefore their Parents undertake it for them By this means it is that the Childe first taketh notice of his Father and Mother according to that of the Poet Incipe parve puer risu cognsocere Matrem and hence those pretty Monosyllables by which Father and Mother are exprest are first taught and learnt by their Children so soon as they can speak And surely as it becometh little Ones so soon as they are capable to know and own their Parents so is it an amiable excellency in them to attaine some knowledge of God as their Father nothing more naturall to Children when once reason begins to act in them then to defire knowledge no knowledge to which a Childe sooner taketh then that of the Father but oh how joyfull and happy a thing is it when through instruction they begin to apprehend him who is the Father of us all and this is the
of this world at our own pleasure but waite Gods leisure saying with good old Simeon Lord lettest thou thy seruant depart in peace Sapiens non debet fugerè vitâ sed exire said Seneca A wise man must not breake prison doores only be willing to go forth when they are set open We cannot stay longer in and we must not go sooner out of this world then God pleaseth We must not needlesly devest our selves of those comforts which God affoards us in this life since it were both unthankfulness to the giver whom we basely undervalue by casting away his gifts and an injury to our selves the receivers who hereby should be difinabled from being so seruiceâ—ble as we might in our generation That forsaking of House Brethren Sisters Father Mother Wife Children Lands to which Christ promiseth an hundreth fold and eternall life is when it is for his names sake So that either we must deny his name or lose life and leave these secular injoyments otherwise the generall prohibition is not possess not but love not 3. It is very aptly observed by St Austin that the Apostle doth not say Nolite uti mundo but Nolite diligere mundum do not use the world but do not love it He that not loving the world useth it useth it as not abusing it Inasmuch as he useth it not for it selfe but in order to that which he loueth as the Father excellently enlargeth So long as we live in we cannot but have use of the world and the things in it we stand in need of them we cannot subsist without them and consequently not only may but must make use of them But as â—eda well glosseth Vtamur mundo ad necessitatem non ad volnntatem Use the world for the supplying your necessities but not for satisfying your lust With Gideons three hundred Souldiers we may lap the waters of this world with our tongues but we must not with the rest bow down our bodies to drinke of them One hath wittily observed of the three ages of man that Children â—reep on all soure being unable to stand of themselves young men go on two legs and old men on three being necessitated to use their staffe it may be here applyed wicked men are wholly carryed downwars to this world the Saints in Heaven trample upon the world the godly whilst in this world use it only as a staffe for their necessary support Excellent to this purpose is that of St Austin concerning these temporall things His tanquam tabulâ in fluctibus bene utendo cavebimus We must looke upon them as so many plankes in the waves which we neither rest upon as firme nor yet cast away as needless but use as helps to carry us to the shore 4. It is observed by Suidas that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in the Text hath two significations the one whereof is generall and the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting only an ordinary affection the other speciall amounting to as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be so pleased with any Object that we desire nothing else according to this that note of St Austin upon the Text is very apposite Non te prohibet Deus amare ista Sed non diligere ad beatitudinem It is not every kinde of love which is here prohibited but so to love them as to make them our chiefest good For the further explicating of which be pleased to know That 1. Love as an Ancient hath well defined it is Delectatio cordis ad aliquid per desiderium currens per gandium acquiescens the enlargement of the heart toward any Object so as to run to it by desire and rest in it by delight So that indeed love is a compounded mixt affection made up of desire in craving and joy in having the Object we love and accordingly some Criticks observe of the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used that it is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be very earnest after and pleased with that which is beloved 2. It is not unlawfull to look upon the world and the things in it as Objects of our love both in regard of desire and delight When our blessed Saviour command us to pray Give us this day our daily bread by which Syneâ—doâ—hically all temporall conveniences are intended He doth hereby plainly intimate that we may desire them prayer being an expression of desire When Solomon saith and that not in the person of an Epicure There is nothing better for a man then that he should eate and drinke and that he should make his soul injoy good in his labour What doth he but insinuate that to delight our selves in earthly things is allowable Indeed whatever is good may justly be the Object of love and consepuently when absent of desire when present of delight so that inasmuch as there is a goodness and that originally implanted by God in those things which are the works of his hands they cannot but rationally attract our love 3. But then lastly There is a great deale of difference between ordinata Charitas and inordinata cupiditas an ordinate charity and an inordinate love and though that is commendable this is to be condemned so that the true meaning of this prohibition will best appear in two propositions 1. Love not the world nor the things of the world that is When you want them desire not inordinately after them Desire them we may but not 1. In an unjust way so to covet these things as to seek them perfasque nefasque by indirect and unlawfull meanes that we choose rather to breake the rules of the word then to want the things of the world is sinfull and abominable the streames of our affection may move towards the world but then it must be in the right channell in Gods way only in the use of those meanes which he alloweth us 2. With an undue measure so to long for any thing in this world as that we will not be content without if like Rachell that cryed Give me Children or I die nor yet content with it like the Horse Leech that still cryeth give give is immoderate and consequently inordinate the streame of our affections after this world must not rise too high so as to overflow the bankes 3. To an unfiting end when we crave the things of this world upon base and sordid accounts Asking as St James saith to consume them upon our lusts our love is exorbitant the streame of our affection toward the world must not turn aside into by creeks but run into the maine Ocean of Gods glory 2. Love not the world nor the things of it that is When you have them delight not inordinately in them Delight in them we may but not Sine Deo without God so as if we enjoy them it matters not for Gods presence Supra
what they care not for whilest your emulations strifes quarrels are so great and fierce one with another about worldly matters it strongly argueth they have possession of your hearts she for whom the gallant adventures his life in the field is very probably concluded to be his Mistris surely the world commands thy heart when it engageth thee in litigious quarrels 6. Lastly You may very rationally judge of your affections by your actions your love by your care your delight by your service When we read that Jacob served an hard Apprentiship to Laban and that no less then fourteen years for the gaining of Rachell we may certainly infer that he loved her greatly men would never lay out their time and strength so uncessantly in the worlds drudgery were she not Mistris of their affections yea which doth the more fully proclaime their love their labour is a pleasure they are never in their element but when like the fish they are swiming in these waters or like the mole they are digging in the earth By all these considerations we may be able to discern whither our love be not inordinate towards this world and the things thereof and therefore such as we ought to be deeply sensible of affected with and humbled for And now what remaineth but that to this word of Conniction I annex a word of Dehortation that we all endeavour to wean our hearts from the love of this world Oh hearken and again I say hearken to this sprituall and Heavenly voice as it is called by St Cyprian Love not the world nor the things of the world Indeed as Seneca saith of sorrow I may say of love I do not require that you should not love it at all but I earnestly intreat take heed that you love it not too much the truth is our affections in regard of worldly matters are very prone to excess in Heavenly things it is impossible to exceed in Earthly things it is difficult not to exceed our grief quickly degenerateth into anguish our fear into trembling our desire into impatience our delight into jollity and our love into dotage Oh therefore be wise to watch the out goings of your hearts after worldly Objects and remember that as it is of the two best when brotherly kindness erreth on the right hand by louing too much so when worldly love offends on the left hand by loving too little Oecumenius upon the Text conceiveth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle writeth these things as to Children who are most apt to be taken up with ensuall Objects but doubtless as one well glâ—sseth Optimè omnibus congruit there are none of any age but stand in need of it Beware that you be not engaged and fettered with worldly love we read concerning the living Creatures mentioned by the Prophet Ezekiell that the Soles of their feet were like the soles of a Calves foot The Caldee paraphrase readeth it like round feet the feet are an emblem of our affection and it is observed of Sphaericall bodies that if you set them upon the ground they only touch it in one point so should our affections touch this world not too much cleaving to or leaning on it Dioscorides maketh mehtion of an Herh which he calleth the Indian leafe and observeth that it groweth in moorish fenny places Aquae sine ullâ radice â—nnatans swimming in the water without taking any root in the bottome Let this Herb be our emblem whilst we live in let us not love the world and though we make use of it to swim in for a time let not our hearts take root by an inordinate love The main disswasives from this sin we shall meet with in the Text only consider for the present that this worldly love is unreasonable injurious ingratefull and unchristian 1. It is unreasonable There are two eminent laws of love which are directly broken by this practice the one is simili gaudere the other is diligentem diligere like loveth like and love requireth love but alas when we love the world we love that which is unlike there being no proportion between our noble souls and this worlds good Indeed our souls were made after the divine image and similitude and therefore not made for the love of this inferiour world Besides when we love the world we love that which as it doth not give so neither can it repay love at the best it is only capable of serving not of loving us and why should we so pervert the nature of love as to love the world But further 2. It is injurious to our selves as well as incongruous to love since by loving the world it becometh our enemie it seems strange yet it is a truth the world is only a â—oe to them that love her if we use her she is an obsequious servant but if we love her she is a malicious enemy it is observed of the shadow Sequentem fugit fugientem sequitur if you follow it it flyeth from you if you flye from it it followeth after you It is proportionaby true of the world if you contemn it it will fear you if you love it it will domineer over you and that known Proverb of fire and water may justly be applied to the things of the world they are good servants but bad masters Adde to this 3. It is ingratefull to God as well as injurious to our selves all these things of the world are the largesses of Gods bounty the streames of his goodness and is it not an odious ingratitude to dote upon the gift and neglect the donor Very apposite to this purprse is St Austins similitude If an Husband being in a far Country should send a Ring to his Spouse out of his ardent affection to her would he not might he not justly take it ill at her hands if she should forget her Husband and fall in love with the token Thus do we when we cast God behind our backs and set our eyes upon this world Finally It is unchristian there being nothing more unbeseeming a Christian profession then a worldly conversation being Christians we profess the Faith and hope of a better world and shall we fall in love with this we intitle our selves the Children of God and shall we live and love as the Children of this world It is our Saviours argument to his Disciples After these things do the Gentils seek and because they do we should not at least wise not as they do it with such immoderate affection and therefore whilst Mammonists like Ravens feed on garbage like the Lapwing make their nest in order or like Beetles never sing but in a bed of dung let us have higher thoughts nobler desires purer joyes learning of this holy Apostle not to Love the world nor the things of the world THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 15 16. Love not the world neither the things that are in the world if any man love the
the last hour To close up this clause with a moral application Mâ—net hoc verbo Apostolus ut omnem horam veluti novissimam reputemus saith Ferus piously our Apostle doth 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 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 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 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 is not at all taken with the choycest dainties richest treasures highest dignities no more would wee if wee did 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 shall come towards the end of the world whom Christ shall destroy by the brightnesse of his coming Some late Writers imagine that the Antichrist came 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 the 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 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 that 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 render 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deceiver and an Antichrist 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
spake as moved by the 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 acâ—ursed for which reason no doubt it is called a Canon by St. Paul where 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 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 through thy truth they are Christs own words â—â— his own good will begat hee us by the word of truth So St. 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 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 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 and 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 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 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 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 ouâ— 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 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
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 and sometimes proveth dangerous but it s as true Eternal Life is very Excellent and advantagious Videamus quid promisit saith St. Austin let us seriously 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 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 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 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 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 whiâ—eâ—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 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
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 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 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 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 â—â—e Manner the Matter the Motive The manner â—â—â—â—et The matter serâ—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 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 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 made a suitable impression on them witnesse Peters answer Lord whither shall wee goe what affectionate straines are those of St. Paul and St. Peter I beseech you brethren by the mercies of God so St. Paul Dearly beloved I beseech you so St. Peter and if wee well weigh it wee shall finde as much nay more in this of St. 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 from 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 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 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
that our Apostle useth it in a Metaphoricall construction and his design in it is double Namely that this Appellation might be both a testimony of his affection towards them and a monitor to them of their duty and in both these considerations there was a great deale of reason why our Apostle should use this title of little Children 1. He calls them little Children to testifie that Fatherly affection which he did bear to them and this no doubt that hereby he might gain a filiall affection from them towards him and an affectionate regard to his Doctrine It is no small piece of policy in an Orator to make way for his instruction by giving evidence of his affection what appeareth to be spoken is commonly taken in love no wonder then if St John Ad majorem benevalentiam induâ—endam filiolos appellat as Justiuian appositely for the gaining of their good will to him declareth good will towards them by calling them little Children And truly so much the more cause had our Apostle to endeavour this in respect both of what he had and was to deliver He was now about to disswade them from loving the world a lesson to which they might probably be very averse it being so hard for us while we are in the world not to be intangled with the love of it nay perhaps they might think he was an enemy to them in requiring them to be enemies to the world it being strange he should will them to contemn that whereof they had continuall use Now by calling them Children and thereby insinuating that he spake to them as a Father they might justly perswade themselves that he advised them to nothing but what was for their good Our blessed Saviour strongly argueth from the Love of a Father If his Son ask bread will he give him a stone or if he ask a fish will he give him a Serpent A question intending a negation doubtless he will not nay rather if he ask him stones or a serpent he will give him bread or â—â—sh Fathers do not use to give nor yet to advise their Children what is hurtfull but usefull for them and therefore by calling them little Children he would let them know that how prejudiciall soever this counsell of not loving the world might seem to them it was given by him as a Father and that which he knew would be beneficiall to them Again He had but now sharply reproved those among them who did hate their Brethren and least they should account him guilty of the sin he reproved as if his reprehension of them proceeded from hatred he presently manifesteth his love by this sweet appellation little Children There is never more need of insinuating into Auditors an opinion of our candid affection towards them then when we use bitter invectives against their sins men being very apt to misconstrue our hatred of their sins as if it were malice against their persons and truly what expression could more represent affection then this of Children Solomon saith The wounds of a Friend are better then the kisses of an enemy and good reason since there is more love in the ones wounds then the others kiss and if the wounds of a Friend much more the reproofs of a Father are from love if it be a rod the Childe must kiss it because it is virga Patris the rod of a Father and surely then though it be a sharp rebuke the Childe must embrace it because it is verbum Patris the word of a Father amor saith the old man in the Poet est optimum salsamentum love is that sauce which giveth a relish to things that are otherwise most distastefull and loathsome Brotherly love saith St Austin and it is no less true of Fatherly Sive approbet me sive improbet me diligit me whether it approve or reprove me it still loveth me and where love is the sweet spring though the waters be the waters of Marah I may chearfully drinke them That therefore our Apostle might render his severe reprehension the more acceptable he would have them know it was from that sincere and tender respect he bare to them and that he might convince them of this cordiall respect he bespake them as a Father with this affectionate title little Children 2. He stileth them little Children to minde them of that duty which concerneth all Christians in becoming as little Children and according to his masters Precept whose language he much delights to follow Indeed it is that which is not to run parallel in all respects and therefore saith Jansenius the imitation of little Children is either good or bad according to the things wherein we resemble them St Paul in one place bids us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew our selves men not women by cowardize no nor yet Children by inconstancy nay he expresly forbids Be not Children in understanding and again Be no more Children tossed to and fro and carried about with every winde of Doctrine we must then be unlike and like to little Children We must not think like little Children for they only minde what is present whereas wisdome teacheth to look afar off and think of hereafter and yet we must think as little Children for their thoughts are not carking and distrustfull about what they should eat or drink or wherewith they should be cloathed we must not desire as little Children do for they ofttimes desire things that may prove hurtfull and destructive to them and yet we must desire as little Children for their desires are earnest and important after the dug we must not understand as little Children for they are but weak and defective in knowledg and yet we must understand as little Children for they are docile and facile to learn we must not speak as little Children for they speak rashly and yet we must speak as little Children for they speak truly we must not like them speak all we think and yet like them we must speak nothing but what we think In few words would we know wherein especially we ought to be as little Children look backward and forward to the sins here forbidden and we shall finde little Children fit monitors of avoiding both and perhaps therefore our Apostle maketh choice of this appellation as very sutable to these instructions 1. Little Children are innocent and harmeless free from hatred and malice they do not plot nor act mischief to others they seek not revenge upon others and this is that wherein chiefly we must resemble little Children To this purpose St Jerome Christ doth not require of his Apostles that they should be little Children in years but innocency and Theodoret on that in the Psalms Out of the mouths of Babes and Sucklings thou hast ordained strength asking the question Who are those Babes and Sucklings answereth Qui lactentium puerorum innocentiam imitati sunt they who imitate the innocency of Sucking Children what need we a better Expositor