First Epistle of John Applied Part 1
2. Affirmatively, it is not by creation but defecti •• and apostasy from that state wherein he was creat •• . That the Devil is become so evil he may thank himself for it; God made him an Angel of light, but • e hath made himself an Angel of darkness. It is t •• e, God made him mutably good, inasmuch as he made his will free to choose or refuse, but this freedom was only the occasion, it was his own abuse of that li • erty was the cause of his wickedness. Indeed to be by •• ture unchangeably good, is an incommunicable prope •• y of the Deity, and the reason is plain, because it •• only the will of God, which is the adequate rule of go • dness, so that there is nothing good but what he wi •• , and whatever he wills is good; no wonder then if th • creature whose goodness consists in a conformity to t • e will of God, be capable of a deflection from the rule, but still inasmuch as by creation it is invested with a power of willing a conformity to the rule, and walking according to it, this actual defection is not to be ascribed to God, but it self, which abusing its innate liberty, chose to swerve from the divine Law, and so became abominably wicked. And now by how much the more excellent a creature the Devil was at first, by so much the more vile and evil he is become: It is a known saying, corruptio optimi pessima, the best wine maketh the sourest vinegar, quanto gradus altior, tanto casus grandior, the higher the place, the greater the fall; and therefore the Devil being by creation the best, must needs by transgression be the worst, and so deserve the name of 〈 in non-Latin alphabet 〉 , the wicked one.
It would further be inquired, wherein it appeareth that the Devil is so wicked? The discovery whereof is manifest in these f • ve particulars.
1. He is the wicked one, because he is the first in wickedness, and the ringleader of rebellion against God, 〈 in non-Latin alphabet 〉 , i. e. perditum illum & scelestum malorum inventorem, so Justinian, the wicked one, that is the desperate inven •• r of all evil. Observable to this purpose is it, that our blessed Savior calls him, the father of lies, he that is the first inventer of anything, is in the Hebrew phrase styled, the father of it: Jubal who invented music is called, the father of all such as handle the Harp and the Organ, so is the Devil the father of lies, because he made the first lie; indeed if you survey the pedigree not only of that but all sin, you will find him to be the father of it: our first parents were great sinners, but yet they sinned by persuasion, Eve by the Serpent, Adam by Eves solicitation, but the Devil had no tempter, the Angels are said to leave their own habitation, net keeping their first state (to wit) voluntarily of their own accord, apostatizing from that state wherein God had created them, and so rebelling against the divine Majesty. Now look as it is a great honor to any one to have been the inventer of anything that is excellent, the first in finding out any rare secret, so it is a great aggravation of the Devils wickedness, that he was first in transgression.
2. He is the wicked one, because he is obstinately and immutably wicked; so Tostatus, Quia in malo firmatus, and Brugensis, Cujus voluntas immutabilis à malo ad bonum, as he was the inventer of, so he is a persister in wickedness. By creation he was, and (as hath been already shown) must be mutable from good to evil. By corruption he is become immutable from evil to good, God justly denying him that grace which should change his will. Indeed we read in S t James his Epistle, that the Devils tremble, to wit in respect of the punishment to which they know themselves reserved; but we read not of their repenting, no not so much as relenting in respect of the sin they have committed, though they cannot but know and be fully convinced what they have done, and how repugnant it is to God's Law, and consequently to right reason.
3. He is the wicked one, because he is malitiae studiosissimus, so Illyricus, most industriously wicked, 〈 in non-Latin alphabet 〉 , is derived from 〈 in non-Latin alphabet 〉 , what pains and labor doth the D • vil take in wickedness. Among other titles by which sin is called, this is one, that it is, the work of the Devil, sin being indeed the Devils work which he doth most unweariedly pursue. Devil in our English language is qua •• , do evil; indeed for this many thousand years it hath been his continual employment, never resting day nor night to perpetrate and promote wickedness. The most notorious wicked man is sometimes at rest, and alloweth himself at least a sleeping time, but the Devil is always active in sin; and as he is never well employed, so he is never idle; Christ went about doing good, and he compasseth the earth doing evil: In one word, he is sins sworn servant, drudge, slave. It is true, sometimes this wicked one transformeth himself into an Angel of light, maketh a show of holiness, but it is as true that then he is then most wicked; nor is the Devil more a Devil at any time, then when he is wrapped in Samuells mantle, hypocrisy being a duplicated iniquity.
4. He is the wicked one, because conatur malos efficere, so Tostatus, he is a tempter to wickedness, 〈 in non-Latin alphabet 〉 , because 〈 in non-Latin alphabet 〉 , he is not content to be bad himself, but he draweth others to it; being himself fallen into misery, he envied man's felicity, and therefore seduced him to impiety; as he was the first sinner, so he was the cause of sin; he tempts all persons at all times, in all places, and for no other end, but either to hinder them from good, as he did Paul, who tells the Thessalonians, he would have come once and again, but Satan hindered him, or else to allure them to evil, as he stirred up David to number the people, and put it into Judas his heart to betray Chsist. Indeed the Devil is called in Scripture both a tempter and an accuser, this being his method first to draw men to, and then to accuse men for sin. It was the brand set upon Jeroboam, as denominating him a very bad man, that he made Israel to sin, how abominably wicked then is the Devil, who maketh persons, nations, yea the whole world to sin?
5. And yet lastly, that we may take the heighth or rather fathom the depth of his wickedness, he is the wicked one, inasmuch as he vigorously pursueth and constantly persevereth in wickedness, because it is wickedness, not out of any pretended benefit which may accrue to himself, but because it is dishonorable to God, and injurious to man. Indeed pleasure and profit and honor are the arguments by which he persuadeth, and the baits by which he catcheth the sinner; but none of these are any motives in regard of himself: merely the Antipathy he beareth to God, and hatred he hath of goodness, putteth him upon endeavors to promote sin in the world; therefore he delights in evil, because God abhorreth it; therefore it is his joy, because it is God's dishonor; Finally, therefore it pleaseth his will, because it defaceth God's image. To live in any sin though because of a seeming advantage, is odious, but to be wicked because it is wickedness, is abominable; no man ever came to such a state of wickedness, but he committed the sin against the Holy Ghost. How desperately wicked then must the Devil needs be, who sinneth not only though, but because he knoweth it to be sin?
To wind up this then; we all pretend to hate the Devil; oh then why do we love sin! It is an argument which God himself useth to persuade to holiness, because it is his Attribute, Be you holy, for I am holy; surely it should be a prevalent disuasion from wickedness, because it is the Devils property; as we abhor to be like the Devil, let us abhor to be wicked. Indeed we all defy Satan as he is the pursuivant of divine justice, but yet I fear we dei • e him as he is the God of this world, and the Head of the carnal State. Oh remember if we do his lusts, we own him as our Father, whilst yet we pretend to abhor him as an enemy! as therefore we would not be the Devils children, let us cast away our sins.
And especially take we heed of those degrees of wickedness which denominate him the wicked one: far be it from us to make wickedness our trade, our business, by customary committing it; as those do who are called workers of iniquity; to make it not only the work of our hand, but our brain by inventing it, as they were whom the Apostle characterizeth to be inventers of evil things; yea not only of our heads, but our hearts by delighting in it, as they of whom Solomon speaketh, that rejoice to do evil; and which is yet worse, to take the Devils office out of his hand, by tempting others to sin, as Elymas who stirred up Sergius Paulus against the truth, whom therefore Saint Paul called the child of the Devil, and an enemy of all righteousness.
In one word, Let us be so far from imitating the Devil, as that we learn not to hearken to him, but rather when he tempts, to answer him in Christ's language, Get thee behind me Satan. Be sure if the Devil persuade thee to anything, it is either in itself wickedness, or for a wicked end; whatever show of amity he may profess, or promises of good he may make, yet believe him not; he is thine enemy, and it is though an apparent good, yet a real evil to which he solicits thee: for he is the wicked one.
2. Having given you a view of the enemy; that which next cometh to be considered, is the conquest which all true Christians have over this enemy, You have overcome the wicked one. To give you the full extent of this word, consider it two ways.
1. As opposed to making peace; it is not you have made a league with, but you have overcome the wicked one, since there is no way to deal with the Devil but by victory; indeed in temporal wars the case is different, Bellum geritur, ut pax acquiratur, a good peace is the end of every just war; yea and a peace where it may be obtained, is rather to be chosen then victory, that the effusion of blood may be prevented; but in this spiritual war with Satan, nothing less then a conquest must suffice. The truth is, every Christian soldier must either be victor, or victus, a conqueror over, or else conquered by the wicked one. The Devil will not make peace with us upon any terms; but that he may be Lord over us; all his fair promises are upon that condition he made with Christ, If thou wilt fall down and worship me; so that if we make a league with, we are overcome by the Devil.
2. As more then fighting: indeed conquest supposeth a battle, and victory is preceded with a fight; if it be not so always in temporal wars by reason of the cowardice of the enemy, yet it is, in spiritual; since the Devil is too much a Lion to be overcome without a combat, Quid aliud quotidie in mundo, quam pugna adversus diabolum geritur? saith S t Cyprian, we must continually make account to be engaged in a war with Satan: So that what is threatened to Asa, may be justly said to new born Christians, From henceforth thou shalt have war with the Prince of darkness; and indeed this is that which maketh for the honor of Christian soldiers. For as Maximus Tyrius saith of Hercules, if you take from him, 〈 in non-Latin alphabet 〉 , the savage beasts, and cruel tyrants with whom he grappled, you deprive him of the reputation of his valor; so the graces of a Christian would not be so illustrious, were it not for the Devils temptations. Christians then are fighters, and more then fighters, for withal they are conquerors; nay, if you will believe S t Paul, they are conquerors, and more then conquerors.
Indeed it may seem somewhat strange that our Apostle should speak of this victory, as of a thing already accomplished, when as (they of whom he speaketh being young men ) the war was as it were but begun. It is (and justly) accounted a presumption in other wars to sing a triumph before the victory, and promise a victory before the fight, like Lucullus, who in the beginning of his fight against Tygranes and Mithridates cried out Vicimus, and Caesar, whose usual boast was veni, vidi, vici, I came, I saw, I overcame. But in this war our Apostle doubts not to affirm of those young Soldiers, they had overcome, and that not without good reason: For
1. They are said to overcome the Devil whilst they are yet in the fight, because they are sure to overcome, it is not unusual in Scripture to express, that as accomplisht which shall surely be fulfilled. Thus the Prophets often spake of Christ's sufferings which a long time after were to be undergone, in the Present and Preterperfect Tense: for this reason might S t John thus express this victory. Indeed it is not so in other battles, Alea belli incerta, the success of war is dubious, ofttimes the less number, weaker side, and worst cause gets the day, in this respect it is justly said, Let not him that puts on his armor, boast as he that putteth it of, they that have gone into the field big with hope, have returned home with shame. But in this war its no more but fight, and the conquest is certain: S t James position is express, resist the Devil and he will fly from you; If we stand to it, he runs away, Satan cannot conquer us without our own consent; it was his word to Christ, cast thyself down, he could not cast him down, we may give ourselves into his hands, otherwise he cannot captivate us. Indeed Christ hath wrought the victory for us, so the first promise telleth of him, that he should break the Serpents head, that is, his power and policy: so the Evangelical History records, how he overcame in the wilderness Satan's impetuous assaults, Ut oppressum at{que} contritum tradat discipulis concul • andum: as S t Jerome excellently, that he might deliver him bruised and subdued to be trampled on by his Disciples. Finally, So S t Paul asserts of him, He spoiled principalities and powers, and again, Through death he destroyed him that had the power of death, to wit, the Devil. No wonder then if all Christians being engraffed into Christ, overcome by the blood of the Lamb. It is safe fighting with a disarmed man and captivated Enemy, well may we be sure of the day who wrestle with a conquered adversary.
2. They are said to overcome, because they have begun the conquest; look how believers are said to have eternal life, because the spiritual life in them is the beginning of eternal: So they are said to overcome, because they begin that conquest which shall never end. Indeed the Church Triumphant is on the other side the Sun, nor shall a complete victory be obtained till this mortality put on immortality. The Israelites march out of Egypt, was an Emblem of our taking the field against Satan: and when had they prevailed? Not till they lodged their colors in Canaan. Only glorified Saints are above the Devils reach; but withal we must distinguish between Satan's commanding, and assaulting power; every converted Christian is delivered from the one, but not from the other; Satan is not so conquered, but that he still layeth siege, yet he is so conquered, as that he is turned out of the Castle; the Devil still rageth, and more then before, but his dominion is taken away; so that notwithstanding renewed assaults, and particular f • yles he hath no fixed rule in the heart. As therefore St Paul who bids the Colossians Mortify their earthly Members, asserting of them just before you are dead, meaneth according to Davenants gloss, Mortifiecare caepistis, you have begun to die: So S t John intends by this you have overcome, that is, you have begun to overcome, yet so as that we must not be weary, but still prepare for more assaults, and so persevere fighting to the end.
3. They are said to overcome as inchoative, so interpretative. In God's account and estimation, our striving against the Devil is a conquest over him; look as Abraham is said to offer his son Isaac, when yet a Ram was sacrificed, because his will to offer him was esteemed by God as if he had done it. So a Christian endeavor to overcome the Devil, (though we cannot fully master him, nay, are sometimes mastered by him ) is accepted as if it were a victory; when the Child taketh the bow in his hand putteth the Arrow into the Bow, and draweth as far as it can, the Father accounts it as if the Child had hit the mark; so doth our gracious God look on the struggling of his servants with Satanical temptations, and our continuing to combat is (in his merciful acceptation ) a gaining the Conquest.
To end this, what an encouragement should the consideration hereof be to us in our Christian warfare? What though the victory be difficult; not to be obtained without sweat and blood? Yet it is possible, nay, certain, if the difficulty discourage, let the certainty encourage. Indeed there be many inducements to this combat. The Authority of our call, having a commission from the King of Kings, The justness of our cause, as being against him who is both ours and God's enemy; above all the assurance of success as being such a fight as shall unquestionably end in conquest.
The truth is on the one hand, If we yield to him he is an imperious Tyrant; and on the other hand, If we resist him, he is a timorous coward. The Historian said of Alexander, that he was 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , a formidable warrior, and a gentle Conqueror; but the devil is a cruel Conqueror, and a faint warrior. This Lyon to use S t Bernard's expression, Rugire potest, ferire non potest, may roar but cannot tear, Rugiat quantum vult, tantu • non fugiat ovis Christi, let him roar as much as he will, only let not Christ's sheep run away; fight therefore (according to St Paul's counsel) this good fight, which is good as in the cause, so in the event, Pugnate ut vincatis vincite ut coronemini (according to St Austin's exhortation, fight that you may conquer, and conquering be crowned: which that you may be enabled to do, furnish yourselves with choice and excellent weapons: and so I am fallen on the,
Next considerable the helps whereby this victory is attained in these words, You are strong, and the word of God abideth in you. This wicked one in the Text with whom we are to encounter, is such an adversary, as wants neither power nor policy, strength nor skill to set upon us, in regard of the one he is compared to a Lion, of the other to a Serpent, and truly in both these respects it may seem strange that we should overcome him; but these words return an Answer to such an Objection, letting us see that true Christians have that strength whereby they can grapple with the Devils power, and by the word dwelling in them, they have that wisdom which can discover and defeat the Devils subtleties. The participation then of a divine strength, and the inhabitation of God's word, are the two singular helps by which the wicked one is overcome.
1. Begin we (and at this time end,) with the first of these as it is briefly couched in these words, you are strong.
For the unfolding 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 Soldier, then bodily, for a Christian, then spiritual strength, and that especially on a threefold account.
1. Soldiers are put upon long and tedious marches, which they cannot perform without strength; it is no wonder if the weak sickly Soldier throw down his arms, 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 backsliding and drawing back from Christianity, thereby intimating, how hard a work it is to perform, and how apt we are to fail and faint: and therefore in this respect we have need of strength.
2. Soldiers 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 endure without strength: S t 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, peril, sword; and if we cannot do good, much less can we suffer evil without this strength; it is the strong back that can bear an heavy burden, a strong ship which can abide blustering storms, the strong Christian who must take up his cross and undergo afflictions.
3. Lastly, And most suitable to our present purpose, Soldiers 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 styleth him) the great red Dragon, yea, (in St Paul's 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 lieth, 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 Soldier lieth much in his weapons, so doth the Christians. When our blessed Savior would let us see the Devils might, he calls him the strong armed man, therefore strong because armed: and when S t Paul exhorts the Ephesians to be strong, he presently adviseth them to put on their armor. Indeed what hopes of conquest without our weapons over an armed adversary? What the several pieces of our armor are, we shall find there reckoned up, but among them all, that which St Paul bringeth in with an 〈 in non-Latin alphabet 〉 , above all, and which S. Peter singleth out, is our Faith, Whom resist steadfast in the Faith. Indeed as the Father excellently, Increduli timent diabolum quasi leonem, in fide fortes despiciunt quasi vermiculum, whilst unbelievers fear the Devil as a Lyon, the faithful contemn him as a worm.
2. In a firm resolution, strength of body, of Arms will little privaile, where there is not strength of Mind, and a magnanimous spirit, Say to them that are of a fearful heart be strong, that is, be courageous, and accordingly they are put together, be strong and very courageous, to which agreeth that of the Apostle Paul in his military precepts, Quiet yourselves like men, be strong, it is not all the wiles and assaults of the Devil 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 unclean 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 lieth. Indeed the preparation we make for the battle is from the Lord, and therefore our Armor is called the Armor of God, not only in respect of institution, it being that armor which he appoints us: but constitution, because it is that armor 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 armor: look as sometimes when the Army which cometh against a City or Country is numerous, there is a necessity of procuring foreign supplies; so is it always with a Christian in his combat 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 labor to strengthen thyself against him? but be sure thou presume not upon thine own strength. Remember Peters denial, and trust not to thine own ability, he is the best Soldier in the spiritual 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 calls 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 S t JOHN.
CHAP. 2. 13, 14. VERS.
T His is now the sixth time that I have read this Scripture in your ears, not that I like the humor 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 School, wherein are three forms, the first of experienced Fathers, the second of vig ••• u • young men, and the third of hopeful little Children. And no wonder if it ask some time to examine these forms and instruct them in their several lessons: or if you please, you may behold him building three Taber • acl • s, or rather raising a Fabric 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 several 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 fair 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 four 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 ways, in it self, and in its connection.
1. Look upon the words absolutely, and so they set before us the Character of a true Christian, he is one in whom the word of God abideth. And that you may see what this meaneth, take a short view of each word.
1. The word ] is s • t down indefinitely, it is i •••• ded universally for the whole Doctrine of the Gospel which consists of Precepts, promises, and threatenings. It is the Prophets Isaiah • invitation to the embracing of the Evangeli • all • Doctrine, Come to the waters, buy wine and milk: And m • thinketh in these three Metaphors are fitly shadowed the three parts of the word, the Precepts are as water cleansing, the promises as milk nourishing, and the threaining as wine searching, all of which we must buy, and having bought, lay up or rather drink in. Indeed Hypocrites only suck in the milk, lay hold on the promises refusing to drink the wine and 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 God's 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 God's word, and only that which so appeareth finds acceptance.
3. Abideth ] Nor yet is it a slight entertainment which is given to God's 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 Gospel 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 judgment by esteeming, the memory by remembering, 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 several Metaphors, by which it is expressed of hiding, eating, grafting, 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 jewel, nor doth the covetous man more carefully lock up his treasure or jewels then David did, and every good man doth God's word.
Jeremiah saith to God, Thy words were found, and I did eat them. Conceive then God's 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 Savior 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 ear, but kept by the good heart.
S t James calls the word 〈 in non-Latin alphabet 〉 , an engraffed 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, S t Paul exhorts the Colossians, Let the word of Christ dwell in you, thereby teaching us, that the word must not only stand at the door 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 forever, and then it is that the word not only is, but abideth in us.
And now what should be the care of everyone, but that this word may take possession of, and abide in our souls; God's mercy hath hitherto continued the sound of it in our Churches, Oh let us labor to find the power of it in our hearts! since it will little benefit, may much prejudice us to have had it among us, if withal 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 enrich us with Heavenly grace. If as food it will strengthen us to the performance of spiritual duties. If as seed it will make us fruit full in good works. If as a graff it will transform us into Christ's own likeness. If as an inhabitant it will cast out sin and Satan, and powerfully rule in our hearts; oh let us endeavor to find this effectual operation of the word upon the hearts, and that it may be so, take notice, that there are four things necessarily requisite.
1. Apertio, The opening not only auris of the ear, (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 grafting without opening the tree, nor can the word enter till the heart be opened; to which end there must be contritio a breaking of the heart; as the earth is opened by plowing and breaking it into clods, so is the heart by contrition, which is a spiritual plowing; the door of the soul is so fast barred, that there can be no opening without breaking open. To him will I look (saith God) that is of a contrite spirit, and trembleth at my word▪ whereby is intimated, that God's word is most carefully received by the contrite spirit; indeed a broken vessel lets the liquor go, but a broken heart is the best preserver of God's word.
2. Purgatio, Besides the opening of the heart by contrition, there must be a cleansing it by reformation; whilst the stomach is full of ill humors, it either cannot receive, or else will presently cast up the best food. God's word cannot endure a filthy heart, nor will a filthy heart endure God's word: no wonder if S t James exhorts to lay apart all filthiness and superfluity of naughtiness, that we may receive with meekness the engraffed word.
3. Preparatio, Nor yet is this all but the heart being opened and cleansed, must be furnished and fitted for the entertainment of this Heavenly guest. Indeed what provision the Shunamite made for the Prophet, we must in a spiritual sense make for the word, a Chamber, a Table, a Stoole, a Candlestick, and a Bed; a Chamber and that a large one, our whole soul, a Table and that not of stone, an heart of flesh; a stool and that a low one, an humble spirit; a Candlestick, and that a bright one, an enlightened mind, Finally, a Bed, and that a soft one, even a tender conscience, so will this word vouchsafe to enter in, and dwell with us.
4. Cautela, And yet once more there must be a diligent care that this word after it is received be not lost; if we would have this word abide with us, we must according to S t Paul's phrase to Titus, 〈 in non-Latin alphabet 〉 , hold it fas • , to wit, against all opposition, whereby our enemy seeketh to despoile us of it, and according to that Apostolical Caveat, Take earnest heed to the things which we have heard, 〈 in non-Latin alphabet 〉 , least (as leaking vessels ) at any time we let them slip, and so instead of staying with us, like a flowing river they pass away from us.
2. Having thus given you a positive aspect of this clause, be pleased to view it in reflection upon the victory here asserted, which lets us see that
By the abiding of the word of God in us, we overcome the wicked one. Among the several pieces of our spiritual armor which S t Paul reckoneth up, the the sword of the spirit is not the least which is the word of God, because like a sword it cuts and woundeth the Devil to the heart, and as the sword doth no execution unless taken into, and managed by the hand, so neither doth the word unless received into the heart. That encounter of David with Goliath is a fit emblem of the Christians combat with Satan, and as he took five stones out of the brook, by one of which thrown out of a sling he dashed Goliath in the forehead, so must we have in readiness those five stones of promises, precepts, prohibitions, threatenings,, and examples, and throw them upon all occasions in the sling of faith, against the wicked one. Indeed which way soever the Devil sets upon us, God's word in the heart, is of singular use and service; if as a Lion by violent assaults, it is a chain to fetter him; if as a Serpent by fraudulent wiles, it is a charm to disappoint him; whatsoever Satan tempts to, the word armeth us against it, since it is some sin or other to which he prompts us, and there is no sin against which it affords not powerful Antodotes.
This the Devil well knoweth, and therefore one of his principal designs, is to hinder us from hearing and receiving this word; no sooner had God given a word to Adam, but Satan striveth to subvert his faith in the threat, and thereby divert him from obedience to the command; no sooner were the Tables of the Law written, but the Devil endeavoreth to have them broken; for so some conceive that the Devils aim in tempting the Israelites to idolatry was, that thereby Moses might be enraged, and the Tables broken. Those fowls of the air in the parable of the sower, what are they but the Devils of Hell, whose work it is to pick up the seed of the word which is sown among us, that it may may not abide with us, and all this because he knoweth it is our best both offensive and defensive weapon.
It is true sometimes the Devil striveth to turn this sword into a shield, alleging (as he did to Christ) Scripture for the justifying of his temptations, but how falsely and perversely is obvious in that particular instance, but still the Scripture verities are undoubtedly contrary to his diabolical lies, discovering the subtlety and weakening the energy of his assaults.
How careful then should everyone of us be both to get and keep God's word, whereby we may be enabled to resist the Devils temptations. Because he continually watcheth to devour us, let us every day gird this sword upon our thighs, that he may never find us unprepared. Believe it Christians, God's word is the richest treasury to supply our wants, and the strongest Armory to oppose our enemies. This weapon was that which the Captain of our salvation made choice of, for so you find him in the wilderness refelling Satan's renewed solicitations with a Scriptum est; and surely it is fit that we who are the common Soldiers, should make use of the same defense, since Christ purposely so dealt with the Devil, that he might thereby give us an example. Indeed as the Doves (to use St Gregory's compa • ion) seeing the shadow of the flying Hawks in the water, by casting themselves upon it escape their fury: So holy men beholding in God's word Satanical subtleties, and addicting themselves to those sacred counsels avoid his snares. And as those that live in Royal Towers, and Armories (to borrow S Chrysostom's metaphor) are secure from thieves and robberies: So where these spiritual Books dwell, diabolical power is weakened, and poison expelled. The truth is, no Arrow's so sharp as those which are fetched out of the Lord's quiver, those darts which are taken out of God's Armorypier • e deepest, and it is the sword of the spirit which cuts best; and therefore however the Devil change his weapons, yet let us keep ours, making use of this upon all occasions against all temptations. And so much shall suffice for the third considerable, namely the helps in the battle.
4. The last but not the least, nay chief observable is yet behind, namely, the Combatants in the You, to wit, young Men whom he highly commends in that they were strong by the Word of God abiding in them to overcome the wicked one: and here is something both implied and expressed.
1. That which is implied, is that the wicked one is especially an enemy to young men; none are in greater danger then they, to be drawn to wickedness by this wicked one.
1. He well knoweth that young men are most capable of doing either God or him service; then they are in the prime of their days, 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 God's, and draw them to his service.
2. Besides he subtly 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 ways, whenas yet the question and answer belongeth to every man, what doth he imply, but that young men are very prone to defile their ways? When S t Paul exhorts Timothy (who yet was very weak • in body) to fly youthful lusts, what doth he, but intimate that lusts are especially incident to youth? It is St Ambrose his note upon those words of Job, Thou makest me to possess the sins of my youth, Pul • hre id • tatis arripit ad qu • relam, quae magis ad vitium lubrica esse consuevit, very fitly doth he complain of that age, as being most apt to fall into sin. In this respect youth is called by S Austin, flos • tatis, periculum mentis, as the flower of age, so the danger of the mind, the mind being then in danger; (as S Jerome observeth) now of dashing on the C •• ribdis of luxury, and then of being plunged into on the Scilla of lust; yea innumerable are the vi ••• which do cleave fast to this age.
St Austin comparing childhood and youth and old age together, well inferreth to this purpose; if childish and old age be not free from temptations, of which the one is but entering 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 think of young age, no marvel if it be shaken with the winds 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 S t Ambrose, Habet pueritia innocentiam, senectus prudentiam, &c. Childhood hath innocence, old age prudence, only youth is rash in counsels, weak against temptation, and fervent in evil. Thus as the boiling pot sendeth up most s • um, so in flaming youth are the strongest inclinations to passion, uncleanness, intemperance▪ Aristotle observeth of youth, that it is eager in desire, bold in enterprises, changeable in mind, prone to anger, confident in hope, and presumptuous of its own knowledge, qualities which very much dispose them to evil, besides men in youth begin to embrace human society, mutual converses, and alas how easily are they entangled with evil company, and no wonder if the Devil 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 watchful, careful, fearful, least they be caught in the Devils snares. Indeed there is no time wherein we can be secure, but we have most reason to fear 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 walk in an holy fear of, and vigilant preparation against diabolical assaults.
2. That which is expressed is, That these young men to whom our Apostle wrote, had prevailed against the Devil, through the strength of God's 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 spiritual 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 Solomon's assertion, The glory of young men is their strength. Lo here S t John commends these young men, in that they were strong, and that not so much outwardly as inwardly, in body as mind, in might as grace.
2. It is a great honor to young men that they have as quick wits, so good memories, whereas Children and old men are forgetful; it was the evcellency of these young men, that their memories were well employed, 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 Roman youth a people given to war, and delighted in victories. Behold these young men are happily engaged in an encounter with the worst of enemies, over whom they obtain the conquest. And surely whilst valorous attempts and exploits in civil wars deserve due praises, spiritual victories challenge it much more. Honorable are those young men, who are famous for the natural endowments of strength and memory for the warlike achievements of victories and triumphs, but happy, yea, thrice happy are those young men who excel in those heavenly ornaments of strength and grace, retaining God's word and victory over the wicked one.
And n • w Advos mihi sermo O Juvenes (to use St Austin's 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 have Marrow in your bones, blood in your veins, I but have you God's 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 proclaim 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 Devil doth more frequently beset young men, then that of procrastination. The Devils voice is, 〈 in non-Latin alphabet 〉 , so Gregory Nazianzen, 〈 in non-Latin alphabet 〉 , so Basil the great: that Vox corvina, as S t Austin calleth it, the Crowes note, Cras, cras, give me today, let God have tomorrow, give me the time present, let God be served hereafter; And alas how are the greatest part of youth miserably overcome by temptation, whilst (as Clemens Alexandrinus sadly complaineth) whereas in other matters we are hasty, yea too oft precipitant, in business of serving God, we are very deliberate long before we resolve, and when we resolve before we put it in execution.
Oh that all young men would receive this seasonable word of exhortation; Begin betimes to acquaint yourselves with God's word, and engage in the war with this wicked one. To this end ponder a while on these ensuing considerations.
1. Possibly, nay probably you may not live to be old; old age is that which none can assure himself of, and comparatively few do partake of it; if the first death overcome us before we overcome the Devil, we must needs be hurt of the second death; and if we overcome not whilst we are young, death may prevent our being old, and so cut us off while we are in the Devils jaws. Oh who would run so desperate an hazard, considering to how many diseases, casualties, the young are subject!
2. If you do live to be old; yet consider,
1. The conquest over this wicked one will be the more difficult, by how much the longer it is delayed; the Proverb saith, a young Saint, an old Devil; but I am sure, it is hard for a young Devil to become an old Saint. Dost thou think it will be so easy to cast out this strong man, when he hath had so much time to fortify himself? Wilt not thou every day become weaker and the enemy stronger, and must not then the victory be harder? It was much (saith S t Chrysostom ) that Jonah after three days imprisonment escaped out of the Whales belly; but it is much more to see an habituated sinner extricate himself out of the Devils snare. Sin and Satan are not like Tenants at will, to be gone at a Quarters warning, the best wisdom is to crush the • ockatrice in the egg. Oh take heed of accustoming thyself to the Devils yoke, since then it will not be a facile work to throw it off! Nay further,
2. God may hereafter deny that grace to thee, which now thou • deniest to thyself, and then it will not be only difficult, but impossible to overcome him. It is a sad doom which God uttereth concerning Ephraim, He is joined to Idols, let him alone; what if God say so of thee, He is addicted to the Devils service, let him alone? it is but just when men give themselves over voluntarily, God should give them over judicially to Satan's power, and then there is no possibility of escaping out of his hands. Me thinks it is very observable, that only he who first stepped into the po • l after the moving of the waters by the Angel, was cured: Post est occasio calva, time must be taken by the forelock. Oh then make hast to list thyself a soldier under Christ's command, least if now thou mayest, thou wilt not; when perhaps thou wouldst, thou shalt not.
3. If through divine grace thou shalt hereafter prevail against this wicked one, yet oh what grief and anguish of heart will it be then to thee, that thou wast so long bewitched with the Devils temptations? How bitterly doth David deprecate Almighty God? Remember not against me the sins of my youth. No doubt out of the deep sense he had of, and sorrow for them. Quae fuerunt inania Juventutis gaudia, haec sunt acerba senectutis gravamina; the vanities of youth will be the vexation of old age, and if the one be a comedy all upon pleasure, the other will prove a tragedy of sorrow.
4. Finally, The only •• t and most acceptable time for this spiritual conflict and conquest is the time of youth. It is good for a man that he bear the yoke in his youth, (saith the Church ) Indeed then he is most able to bear it. This yoke as S t Hilary excellently, Non expectat frigescentis senectatis annos, nec emortuam jam aetatem pro vitiorum cousuetudin • , is not for the weak shoulders of old men, who are so much the weaker, because sin through custom is become stronger; yea, as S t Ambrose truly, Quid potest habere laudis? what thanks is it, if when our body is enervated through pleasures; and the cold frost of old age hath ceased on it, we should then offer it to God as a Sacrifice? It is St Basils note, that whereas 〈 in non-Latin alphabet 〉 , is an inscription prefixed before many Psalms, it is omitted before the fifteenth, which is a breviary of moral Precepts, the practice whereof must not be deferred till the end of our lives. Indeed Mane as one wittily observeth is the Devils Verb, who tempts us to continue still in his service; but God's Verb, who expects the morning of our youth to be devoted to him. What the fat was in the sacrifice, that is, the strength of youth in God's service; very acceptable to him, oh let it be offered by us.
The truth is, a young Christian Soldier is both most terrible in the Devils, and amiable in God's eyes; The fig tree putteth forth her green figs, and the vines with the tender grapes give a good smell, they are Christ's words to his Church. Indeed no smell so sweet in his nostrils, as that which comes from the tender grapes: and withal (as S t Bernard observeth) Hic odor serpentes fugat, venomous Creatures cannot endure the sent; but so soon as the vines put forth they remove, Quod volo attendant novitij nostri, a comfort to young Saints who partake of that spirit whose first fruits the Devils abhor. In one word, as it is God's honor and the Devils terror, so it will be our comfort.
Assure thyself oh young man, it will be no grief of heart to thee in thy old age, that thou didst begin in youth to engage thyself in this sacred war against the wicked one. Temporis preteriti been impensi suavis est memoria. Oh how sweet is the remembrance of youth well spent? What a joyful Harvest doth the old man reap from the seedtime of a Religious youth, and with what abundant contentment doth he gather those ripe fruits of virtue which budded forth in his youthful days? Oh then be wise you young m • n and instructed, you that are of tender years for God's sake; nay, for your own sake, for his glory, and for your own comfort and sa • ety, give no place to the Devil, resist him speedily, resolutely, so shall you overcome him gloriously.
And now if you be such young Men as my Text describeth, the instructions here given cannot but be welcome to you; no wonder that our Apostle by these qu • lifications as by so many arguments inciteth to the practice both of the precedent precept, and the subsequent prohibition.
1. Love not the world because you are strong, and the word of God abideth in you, and you have overcome the wicked one.
He that is given up to the world is wicked, and he that is entangled with it is weak; a strong Saint is so far from loving, that he contemneth it, having his conversation in Heaven; they that by waiting on the Lord renew their strength, Mount up with wings as Eagles, and so are free from deaths snares. Worldly love will not suffer the word of God to abide in us. This diverts us from hearing and reading the word; as the Farm and the Oxen kept them in the Gospel from coming to the Feast; or if not so, it keepeth us from loving and conforming to it; as the thorns in the parable did choke the good seed. Herod's lust of voluptuousness, Judas his lust of covetousness, would not let the word take place in their hearts, though it entered into their ears; indeed it is impossible that the heart which is clogged with the weight of worldly Love should be lift up to God's Commandments.
2. Again, If we will overcome the Devil, we must not Love the world, there being no stronger engine by which the Devil 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 he 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 needful 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 weak and sickly persons to be froward; none are more prone to contention and faction, then those that are weak in grace and knowledge; strong Christians are ever studiou • of amity and unity. Indeed this is the way to increase our spiritual strength; and therefore when S t 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 principal fruits which this seed produceth, a lesson which this School 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 Devil is that envious one who soweth the Tares of dissention; though he preserveth unity in his own Kingdom, yet he endeavoreth to create and frame discord among men; so that as we cannot more gratify the Devil 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 conqueror.
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 knowledge, it will not be needful to enlarge: only know in brief that
1. It is no other then an Evangelical knowledge 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 merciful 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 Gospel revealeth him, and accordingly we come to know him.
2. It is less then an operative knowledge, 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 filial 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 honor thee.
3. It is not a gradual, but initial knowledge. It is not unworthy our observation, that the knowledge of God and Christ is a qualification attributhd both to the Father, and the Children. Indeed God is both the • , and the • , the first and last; and therefore he must be known by us in our first and last age; but yet these two knowledges differ in degrees; old Christians have a deep draught; whereas little Chidren have but a taste of this Heavenly nectar; and therefore the expression is varied; Fathers are said to know him that is from the beginning, as being well versed in the mysteries of Christian Religion, whereas little Children are only said to know the Father, as having but some general apprehensions of God reconciled in Christ.
2. This knowledge 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 beams of this Heavenly knowledge 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 celestial 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 needful 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 Child first taketh notice of his Father and Mother, according to that of the Poet,
To wind up this,
1. It is that which should be in the first place an item to Parents that they be careful to train up their Children in the knowledge of the Father. Oh Parents you are industrious to provide wealth and riches for your Children, but why are you not more solicitous to obtain grace and knowledge for them? You take a great deal of care to enrich their bodies, but why so little for the adorning of their souls? what is this, but (to use Plutarch’s comparison, as if one should be very curious about the shoe, and neglect the foot; or exact id triming the glove whilst the hand is foul: perhaps you endeavor that your Children may attain some kind of knowledge, to wit, in the tongues, or arts, and sciences, in a trade and calling; and herein you do well, learning being a far better portion then riches, without which the wealthiest heir, is but an Ass laden with gold; but oh Parents, why stay you here? there is one thing more needful then either of the other, and that is the knowledge of the Father; what difference is there between a Pagan and a Christian Parent, if your only care be to acquaint Children with secular affairs, or educate them in Philosophical studies: oh let it not suffice that your Children are instructed in human, whilst they are ignorant of divine learning.
Tell me I beseech you, is it not a sad thing, and yet I would to God it were not too common, that little Children through your negligent education should swear so soon as they ean speak, and learn to blaspheme that God whom yet they have not been taught to know; such Parents (saith S • Chrysostom, ) are worse then Homicides, nay, then Parricides; for these take away only the bodily life of their Parents, but those do what in them lieth to cast the souls and bodies of their Children into Hell; and whilst by generation they were the instruments of their temporal life, through neglect of good education they become at least the occasion of their eternal death. It is a doleful story which is reported by Gregory the great to this purpose, of a Child of five years old, which being carelessly or rather wickedly brought up, was given to blaspheming God's holy name; and being a little after smitten with death, the poor Child crieth to the Father, Help, help, the Moors are come to take me away, and so blaspheming God it died, no doubt to the horror and perplexity of the wicked Father. It is a sad thing when Children in their old age shall have cause to complain that their Parents had no care to bring them up in learning; but is it not far more sad, that Children in Hell shall cry out against their Parents, because they had no regard to instruct them in the knowledge of God?
Let then all Parents be admonished of this necessary duty which they owe to their Children. Children are sometimes called pignora, pledges, so they are of God's love to us in bestowing them on us, so they ought to be of our love to God in consecrating them to him. They are compared to Arrows as they are at first directed, so afterwards they fly • . Oh let it be your endeavor that they may be directed upwards towards Heaven by divine knowledge. It much conduced to Alexanders prowess and victory in his wars that his Father Philip caused him to be brought up (as it is were from his radle ) in Military discipline: Oh let it be the prudent piety of all Parents to teach their Children betimes the knowledge of the Christian warfare, and to that end to begin with the knowledge of the Father.
2. But secondly, Let me turn my counsel from the Parents to the Children, whom I cannot better bespeak then in David's words, Come ye Children, hearken unto me, and I will teach you the knowledge and fear of the Lord. You know your earthly Parents, I but labor to know your Heavenly; you know the Fathers of your Flesh, ey but strive to know the Father of your Spirits; you are expert it may be in Homers Odes, Virgil's Ecl • gs, Cicero's Orations, oh but strive to get understanding in David's Psalms, Solomon's Proverbs, and the other plain Books of holy writ. Manna was to be gathered in the morning, the Orient pearl is generated of the morning dew, Aurora musis amica, the morning is a friend to the muses. Oh remember thy Creator▪ know him in the morning of thy Childehood. When God had created the Heavens and the Earth, the first thing he did was to adorn the world with light, and separate it from the darkness; happy is that Child on whom the light of saving knowledge begins to dawn early. God in the Law required the first born, and the first fruits, so he doth still our first days to be offered up to him. They are Wisdomes own words, They that seek me early shall find me. Where a Rabbin observeth a 〈 in non-Latin alphabet 〉 is added to the Verb more then usual, which in numbering goeth for fifty; with this note that early seeking hath not only twenty, or thirty, but fifty, nay, indeed an hundred sold recompense attending on it. He that is long before he seeketh God, I will not say he shall not at all, but it may be long ere he find him: oh begin early whilst yet you are Children to seek the knowledge of God.
The better to endu • e you hereunto consider my good Children,
1. You were in your very Infancy, almost as soon as born, dedicated to the Father; being baptized in the name of the blessed Trinity, Father Son, and holy Ghost: and will you not now that you begin to have the use of your understanding; endeavor to know the Father? you are already his sworn servants, and soldiers, will you be ignorant of him to whom you are sworn?
2. If you do not now begin to know the Father, you will be less docible hereafter; alas how hard is it to instill knowledge into old years? Can it be imagined that that tree which doth not bud nor blossom in the spring, should bring forth fruit in Autumn, or should flourish in Winter? Now in your Childhood your wits are fresh, your apprehension quick; oh employ them in studying and gaining the divine knowledge, so much the rather, because hereby you shall put to shame those ignorant old ones: who have lived long, and yet with the Ninevites know not the right hand from the left.
3. Your Parents may prove unnatural and forsake you, however they are mortal, and when death comes, must leave you; but your Father in Heaven liveth forever, and if you know and serve him, he will love you, and take care for you, he will never leave you nor forsake you. The Hen is not more tender of her Chickens, nor the Sheapheard of his Lambes, then this universal Father, (as Clemens Alexandrinus calls him) is of his little ones, towardly and hopeful Children. You may guess at God's love by Christ's respect, who commanded little Children to be brought unto him, and blamed those that kept them from him. It was David's comfort, When my Father and Mother forsook me, then God took me up; it may be yours my little Children if you endeavor 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 Savior Jesus Christ began himself betimes, and was so well skilled 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 find in the Gospel little Children going before Christ, and following after him with Hosanna's: and it is the praise of Jereboams Child, That there was found in him some good thing toward the Lord God of Israel. Oh little Children write after these copies, so much the rather, because with Jereboams Child, you may die early, and what a comfort will it be to yourselves and Parents, if then there shall be found in you some knowledge, 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.
THE FIRST EPISTLE OF S t JOHN.
CHAP. 2. VERS. 15, 16, 17.
T He Subject of this Scripture is one of the chiefest and most needful lessons in all practical Divinity, since it is Removens prohibens, a document of removing that which is one of the greatest hindrances in the exercises of Christianity. Indeed what the stumbling block is to th Traveler in the way, the weight to the runner in his race: or to use St Austin's 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 entering 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 wind 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 ear will be deaf to divine instructions. Hercules could never conquer Antaeus, Donec â terrâ matre • um levasset, till he had lifted him up above his Mother earth; no more can the spirit of grace subdue us to the obedience of the Gospel, till he hath lifted up our hearts from earthly Love. Heavenly truths glide of from carnal minds 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, endeavors 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 principal 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 itself, its fleeting instability which is
- Affirmed in the beginning 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 forever.
So that though the grand wheels of this period are but two, yet we find 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 sorrowful confession of sin past. The second, a cordial forsaking it for the time to come. The third, an obediential 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 myself and you with giving an account of its several acceptions in sacred writ, Be pleased to know to our present purpose. That (to use St Austin's similitude) as an house is taken sometimes for the walls, and rooms which constitute the house; and sometimes for the family which inhabiteth the house: so by the world is meant sometimes, the things, and sometimes the persons of the world, and both these constructions Expositors make use of here.
Some by the world understand the men of the world, and so conceive that which followeth the things of the world to be distinct from the world, and that this Act of Love is here forbidden about a double Object.
Others by the world understand the things of the world, and accordingly conceive the latter to be an explication of the former that whereas when he said love not the world, it might have been inquired, What oh blessed Apostle is this world which we must not love? to prevent this Objection he presently addeth, nor the things of the world.
1. The former of these interpretations is neither improbable, nor unprofitable, and therefore I shall not wholly pass it by; Love not the world, that is, Love not the Men of the world: for the right understanding of which prohibition observe these three things.
1. Though world be here taken for the men in it, yet this must be construed not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , generally for all men, but with restriction to wicked and ungodly men: for in this sense it is frequently used by this Writer, as it were easy to instance in several places of his Gospel, and in some of this Epistle, especially the first Verse of the next Chapter, wherein I shall ( God willing) enlarge upon this appellation, as given to the wicked; for the present it may suffice to know, that if we here interpret the world of persons, it must be confined only to the unregenerate and ungodly of the world.
2. This world of the wicked men which we are not to love, is not to be understood of the men, but their wickedness; when the Devil is said to be the Prince of this world, by our Savior; and the God of this world, by S t Paul, it is no doubt intended as only of the wicked of the world, so in regard of their wickedness: and in the same restraint it must be here taken when we are enjoined not to love them. Look as when the Apostle Paul forbids us, to be conformed to the world, his meaning is, that we should not conform to their sinful manners, vicious practices: so when the Apostle John forbids us to love the world, if we refer it to men, it is to be unnerstood as intending to forbid a love to their sins, not to their nature. The truth is, as men they are the works of God's hand; and so to be loved on his score, they are our own flesh, and so to be loved upon our own account; only as wicked they are the Devils Children, and so not to be loved but hated. Very observable to this purpose is that expression of S t Paul to the Ephesians, Have no fellowship with the unfruitful works of darkness, he meaneth, have no fellowship with the workers, but yet he very aptly saith the works, since it is in reference to their works, that we ought to avoid fellowship with the workers.
3. Once more, we must distinguish of a double love, to wit, Amor benevolentiae, & complacentiae, a love of benevolence, whereby we wish well to, and a love of complacency whereby take delight in another. The love of benevolence is commanded, and that in regard of wicked men, toward whom we must exercise compassion, for whom we must make supplication, desiring and endeavoring their eternal welfare. But the love of complacency is forbidden; since we ought to avoid, nay abhor all familiar society with the ungodly; and so this love not, may very fitly be expounded by that have no fellowship, not that all kind of commerce and communion with the wicked is prohibited, but that this commerce must be a matter of necessity not of choice: we cannot but live among them, but we must not delight in them, we may upon just occasion have society, but we must not love the company of the wicked. This is that Precept whereof holy David hath set us a pattern when he saith, All my delight is in the Saints, and the excellent of the earth. again, I am a companion of all them that fear thee▪ and again, Depart from me you evil doers, for I will keep the Commandments of my God. Upon which the gloss well, Abigit tanquam muscas molestas, He driveth them away as so many troublesome flies. Thus must we keep at a distance from wicked men, and shun all familiar intimacy with them.
And surely would we seriously • onsider the great danger of love to▪ and familiarity with the wicked, not only in regard of suspicion that we are as they, which brings a scandal upon our names, but of infection, and destruction: since we can hardly escape without being involved in their iniquities and calamities, it could not but be a strong inducement to the observation of this Apostolical Canon, Love not the world, that is, the wicked men of the world.
But not to insist on this exposition, proceed we to the other which to me seemeth more genuine; and that because both the distribution of this worlds love into several sorts of lusts; and likewise the arguments by which it is dissuaded, especially that of the worlds passing away with its lusts, are most congruous to this latter construction, Love not the world, that is, not the things of this world.
In the unfolding whereof, I shall plainly proceed by these five steps.
1. When we are forbidden to love the world and the things of it, it is to be restrained to this sublunary and terrestiall world. Mundi nomine intellige quicquid ad presentem vitam spectat. So Calvin aptly, By the things of the world, we are to understand those things which belong to this present life. We cannot have a better expositor of S t John then St Paul, and then the 〈 in non-Latin alphabet 〉 , will be the same with the 〈 in non-Latin alphabet 〉 , elsewhere the things of the world, that is, the things which are upon the earth: those things which appertain to our animal and sensitive life, in opposition to Heavenly and Spiritual things, and if you please to distinguish the world and the things of it, you may with one upon the place by the world understand this life or our abode in this world, and by the things of it, all those contentments which this life can afford to us.
2. It is not unfitly taken notice of by Ferus, that the Apostle doth not say, Exite mundo, but Nolite diligere mundum, Leave the world, but do not love it. Excellent to this purpose is that of St Gregory, Sic teneamus ea quae sunt hujusmodi, ut tamenper ea non teneamur. We must so possess the things of this world, that we be not possessed by them. Indeed for the leaving of the world, and the things of it; we must have a just and special call, or else it becomes sinful; we must not go out of this world at our own pleasure, but wait God's leisure, saying with good old Simeon, Lord lettest thou thy servant depart in peace. Sapiens non debet fugere vitâ sed exire, said Seneca, A wise man must not break prison doors, 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 needlessly devest ourselves 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 ourselves the receivers, who hereby should be difinabled from being so service • ble as we might in our generation. That forsaking of House, Brethren, Sisters, Father, Mother, Wife, Children, Lands, to which Christ promiseth an hundredth fold and eternal life is when it is for his names sake: So that either we must deny his name, or lose life, and leave these secular enjoyments; otherwise the general 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 self, but in order to that which he loveth, 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 • eda well glosseth, Utamur mundo ad necessitatem & non ad volnntatem, Use the world for the supplying your necessities, but not for satisfying your lust. With Gideon's three hundred Soldiers we may lap the waters of this world with our tongues, but we must not with the rest bow down our bodies to drink of them. One hath wittily observed of the three ages of man, that Children • reep on all sour, being unable to stand of themselves, young men go on two legs, and old men on three, being necessitated to use their staff; it may be here applied, wicked men are wholly carried downwars to this world: the Saints in Heaven trample upon the world, the godly whilst in this world use it only as a staff for their necessary support. Excellent to this purpose is that of St Austin concerning these temporal things, His tanquam tabulâ in fluctibus been utendo cavebimus, We must look upon them as so many plankes in the waves, which we neither rest upon as firm, nor yet cast away as needless, but use as helps to carry us to the shore.
4. It is observed by Soudas, that the Greek word 〈 in non-Latin alphabet 〉 , (which is the word in the Text, ) hath two significations, the one whereof is general, and the same with 〈 in non-Latin alphabet 〉 , noting only an ordinary affection, the other special amounting to as much as 〈 in non-Latin alphabet 〉 , To be so pleased with any Object that we desire nothing else: according to this, that note of S t Austin upon the Text is very apposite, Non te prohibit Deus amare ista, Sed non diligere ad beatitudinem, It is not every kind 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 mixed affection, made up of desire in craving, and joy in having the Object we love: and accordingly some Critics observe of the Verbe 〈 in non-Latin alphabet 〉 , here used, that it is as much as 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to be very earnest after, and pleased with that which is beloved.
2. It is not unlawful 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 Savior command us to pray, Give us this day our daily bread, by which Syne • do • hically, all temporal 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 eat and drink, and that he should make his soul enjoy good in his labor: What doth he but insinuate that to delight ourselves 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 deal 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 unlawful means, that we choose rather to break the rules of the word, then to want the things of the world is sinful and abominable; the streams of our affection may move towards the world; but then it must be in the right channel in God's way, only in the use of those means which he alloweth us.
2. With an undue measure, so to long for anything in this world, as that we will not be content without if; like Rachel that cried, Give me Children or I die, nor yet content with it; like the Horse Leech that still crieth, give, give is immoderate and consequently inordinate; the stream of our affections after this world, must not rise too high so as to overflow the banks.
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 stream of our affection toward the world, must not