First Epistle of John Applied Part 1
3. Lastly, How just and necessary it is to cast the love of the world out of the hearts, in order to the entertaining of the love of the Father. Indeed as S t Gregory and Leo have both well observed, The reasonable soul cannot be all together without delight and void of love. Aut infimis delectatur, aut summis; so the one Aut, Dei amator est, aut mundi; so the other, Our delight must either ascend or descend, our love must either be set upon God or the world. How impossible it is for these two to dwell together, you have already heard; so that either we must hate the one, or love the other, or hold to the one, and despise the other, as our Savior tells us▪ And now as Elijah said to the Israelites, If the Lord be God, follow him; but if Baal be God, follow him; so let me beseech you, If the Lord be God, love him; if the world, love it. If the world have as much excellency in it as God hath; if the world have as much right to you, as God hath; if the world can do as much for you, as God can and will, then love it. But alas, whatever good is in the world, is but a ray of that Sun, a drop of that Fountain derived from, and infinitely inferior to the goodness of God; in which respect saith S t Austin excellently, Pulcher est mundus, sed pulchrior à quo factus est mundus, The world is beautiful; surely then he that made it so, is far more beautiful. Besides, The world was made for us, and therefore only to be used, whereas God is our Creator, Master, Father; and therefore to be feared, and honored, and loved. Methinketh, the Father saith to us concerning the world, as Saul to his Servants concerning David, Will the Son of Jesse give everyone of you fields and vineyards? will or can the world do that for you, which I will do, give you grace and glory, felicity and immortality? Nay, let me add a word more, The world would infect and infest us, instead of doing us good, bring us into temptations and snares: and tell me then, whither the Father be not to be preferred in our estimation and affection before the world? Infine, that God should have our love we cannot but acknowledge most reasonable; and therefore what remaineth, but that every one of us take up firm resolutions of rejecting the world; love both we cannot, one we will, God we ought; and to that end, we must leave the world, that we may cleave to God.
No doubt the world is, and will be a very earnest and importunate suitor to us for our love; and too often she so far prevaileth, that we consent; but remember I beseech you our Father forbids the banes, and shall we match against our Fathers consent, nay let me tell you, if we marry the world, the Father will disclaim and disown us as none of his Children, and therefore if we call on the Father, let us renounce the world. Believe it, an ill match is better broken then carried on, and so much the rather, because whatever promise we make to the world, it is a breach of the first vow we made to God in our Baptism, and therefore to be disannulled, as inconsistent with our former obligation.
To end all: I cannot better press this then in St Austin's language, who calls these words Verba extirpantia, words of extirpation; if you find a weed you grub it up, that you may sow good corn; so must we pluck up worldly, that we plant Heavenly love. Vas es (saith that Father) si plenum, effunde quod habes, effunde amorem saeculi, ut implearis amore Dei. Thy soul is a vessel, if it be full, (as indeed whose is not?) empty it, pour out the love of the world, that thou mayest be filled with the love of God, which otherwise is impossible. For if any man love the world, the love of the Father is not in him.
THE FIRST EPISTLE OF S t JOHN.
CHAP. 2. VERS. 16, 17.
A Naked command from God is a sufficient ground of obedience from man, no doubt S t Paul so accounted it, and therefore exhorting the Thessalonians to abstain from fornication, useth this as a strong inducement; for this is the will of God. The truth is, obedience is most ingenious when least discreet, it being very reasonable that we should obey God without asking a reason of his Precept. It was the praise of Caesar's Soldiers, Quod imperium potius quam consilium sequebantur, that they executed their Generalls injunctions, without inquiring into his consultations. It is the Character of a good Christian to believe, because God asserteth, and obey, because he requireth.
But see the condescension of our merciful God, who is pleased not only to command by his authority, but teach by his grace: so S t Paul saith, The grace of God teacheth us to deny worldly lusts; not only to require, but to entreat; so St Peter, Dearly beloved, I beseech you abstain from fleshly lusts. Finally, Not only to prescribe, but persuade, and therefore as he enjoineth a duty, so he adjoineth a Motive, and that drawn from the necessity, equity, and utility of observing the command, whither it be to avoid or do.
This is evident in the prohibition here given by S t John concerning worldly love, which he contents not himself barely to propound, but strongly presseth as necessary, because else we cannot love the Father; and as just, because this world is of a short continuance. For all that is in the world, &c. And the world passeth away, &c.
In handling the Argumentation, we have dispatched the main of the first Reason, to wit, the principal confirmation which is drawn from the incompossibility of the love of the Father, with the love of the world; and now because this may seem a very strange assertion, our Apostle doth not only assert, but prove it in the close of the sixteenth Verse, which I am in order to discuss: And it is that which I call
The Collateral Conformation, as it is set down in those words, is not of the Father, but is of the world▪ for the fuller handling whereof, I shall consider it both Absolutely and Relatively,
1. If we look upon this clause absolutely, we shall find the design of it to discover the principle and original of the All that is in the world, and that both Negatively and Affirmatively.
1. Negatively, The All in the world is not of the Father. Indeed if we understand this All of those things which are the Objects of our lusts; this Negation must have a limitation.
1. Pleasures, Riches, Honors, must be considered either in themselves and their own nature, or as they allure through their external beauty to inordinate lust; in which latter respect they are not of God, since they were never made by him for that end, to be as it were the ba • ds of lust.
2. Either as lawfully or unlawfully acquired; in the latter notion they are not of the Father, except that it is by his permission they are enjoyed, which is no less true of all wickedness that is acted; in the former they are blessings of God, yet of his left, not his right hand; and so are dona Dei, the gifts of God, but not Patris of the Father. There are some things which God giveth as a Father in special love only to his Children, such are grace and glory. There are other things which he giveth as a God, out of common bounty to enemies as well as Children, and such are food and raiment, wealth, and preferment; in which respect (at best) in a strict sense they are not of the Father.
But I rather conceive that this Negative is to be understood of the lusts after these things: to which agreeth that of S t Austin, We know that the Apostle did not mean this world, the Heavens and the Earth with the things in them, when he saith, All that is in the world, is not of the Father. Indeed the poison is not in the flower, but in the Spider which sucketh it; nor are the things themselves, but the lusts after them evil, and consequently not of the Father; nor yet is all lust after those things to be denied to be of the Father. There is implanted in every living Creature an appetite after those things which are suitable to its nature. Now the nature of man being partly Angelical, and partly Bestiall: Spiritual in its upper, and sensual in its lower faculties; there could not but be in man as created, Inclinatio ad sensibilia, an inclination to sensible Objects. But withal, This lust was such as was neither in it self evil, nor did of it self incline to evil.
I know I am here fallen upon a Controverse, whilst it is affirmed by the Romanists with others, that man in puris naturalibus, in his pure naturals, had ex necessaria materiae conditione, from the condition of his matter, such a concupiscence, which rendered him prone to evil, and did need supernaturali quodam fraeno, a golden Bridle of supernatural grace to restrain it. It being here urged upon them, that this concupiscence being natural, is of God; and if it need a bridle, it is apt to be irregular and exorbitant, which exorbitancie must needs reflec • on God himself, who made man of such a temper: their only evasion is, that it is from the condition of the matter, praeter intentionem divinam, besides the intention of the Maker; by which means, whilst they endeavor to vindicate God's purity, they calumniate his wisdom, it being no other then the voice of folly, to say, non putaram, I did not think of or intend such an event.
I cannot therefore but look upon it as most safe to assert with the Orthodox, that man's natural concupiscence was not apt to be irregular, Nec fraenum nec calcar desiderabatur. There was no such tardity in the sensitive part as should need a spurr, nor yet any such impetuousness as should require a Bridle.
For the clearing whereof know, that the sensitive appetite of man being borne, sub regne, under the dominion was to be governed sceptrotionis, by the command of reason, so that whereas it is ranaturall in a brute to be carried towards sensual Objects, juxta impetum, in a way of violence; it is natural to man to bend towards them, juxta imperium, according to the dictate of reason. Upon this account even by the Philosopher, sensuality in man is asserted to be 〈 in non-Latin alphabet 〉 , reasons servant, and accordingly Damascene is express, 〈 in non-Latin alphabet 〉 , the rational part doth naturally rule the irrational, so that though in man there be a necessary desire of things sensible, yet it is, (as Aquinas well) Secundum modum & ordinem rationis, in that measure and order which reason prescribeth; the sensitive powers being not factious or rebellious, but readily subject to the higher powers, that is, the intellectuals.
The Proneness therefore of the sensitive appetite to extravagancy is not natural but contranaturall, not from the Creation, but by transgression: and of those lusts which the vitiated concupiscense in fallen man doth send forth, is it here affirmed, that they are not of the Father.
Indeed that any sinful lust should be of the Father, is inconsistent with the. 1. Purity of his nature which cannot endure, must less effect the least in. 2. Verity of his word which prohibiteth and threateneth all sin, and either those threats are not the declarations of his real intention, (which is Blasphemy to imagine) or he cannot be the Author of any wicked inclinations. 3. Equity of his punishments, it being (as Fulgentius excellently) most unjust for God not to clear the guilty, if he made them so. And therefore for the preventing Objections, and further evidencing of this truth be pleased to know,
1. It is one thing to make use of men's lusts, and another to stir up those lust in men. It pleased God to accomplish his own ends by Pharaoh's proud lust in punishing Israel, and Judas his covetous lust in betraying Christ, but he was no way the cause of these lusts. Thus whilst the holiness of the Father abhorreth evil, the wisdom of the Father draweth good out of it.
2. It is one thing Extrà elicere quod intus latitat, to draw forth that lust which is in the heart by proposing Objects, and another, Pravis suggestionibus solicitare, to instill evil lusts into the heart by seducing suggestions. It cannot be denied, but that God's providence is pleased (according to that expression in the Prophet Jeremiah ) to lay stumbling blocks before men, that is, such Objects as prove stumbling blocks, yea that God doth purposely present such things to try but not to seduce them; nor is God therefore anymore guilty of these lusts, which those Objects kindle, then a Master is of his servants theft, when he layteh a bag of money in his way, to make trial of his honesty. That expression in the Psalmist concerning God in reference to the Egyptians (I confess) is very harsh where it is said, He turned their heart to hate his People, and to deal subtly with his Servants, but if you observe the story and look upon the preceding Verse, you shall find it was only by increasing his people, and making them stronger then their enemies God doth good to the Israelites, and this becometh accidentally an occasion of envy in the Egyptians, in which respect only it is true, He turned their hearts to hate them.
3. It is one thing for God to give leave to men whereby they have opportunity of, and another to incite them to the fulfilling of their lusts. When we read concerning David, That the anger of the Lord was kindled against Israel, and he moved David to number the people, Either (comparing it with the parallel place in the Chronicles ) we must expound that he to be Satan, or else we must construe that he moved, to be no more but he permitted Satan to move David to that proud lust. Thus when it is said by David of Shemie, The Lord hath bid him curse me, jussit is no more but concessit, he hath bid, that is, he hath given him leave; and that expression, Go and be a lying spirit in the mouth of all the Prophets, is not to be understood as a commission, but a permission, as granting a warrant, but only giving him leave to seduce the Prophets, and by them Ahab. And though the not restraining sin when it is in man's power, involve him in the guilt, because he is bound to hinder all sin to his utmost; yet this can no way be charged upon God, who is no way obliged to bridle men's lusts, and yet withal never suffereth them to break forth, b • when he hath designed to make them serviceable for some glorious ends.
4. Once more, It is one thing to give up men to their own lusts, and another to infuse lust into them; the former is a judicial act which God doth, only by withdrawing or withholding from impenitent sinners, that grace which they have abused or refused. Thus when those Israelites would not hearken to God's voice, and would have none of him, He gave them up to their own hearts lusts, and they walked in their own counsels. And when those Heathens, Knowing God glorified him not as God, neither were thankful, God gave them up to uncleanness through the lusts of their own hearts. It being most just with God to let loose the reins to those sinners who will not be bridled, where by their lusts hurry them to destruction. But still notwithstanding his Objective proposals and wise disposals, permissive concession and penal tradition, these lusts are not of the Father, he is not an instiller or inciter of, nor an inducer, or rather seducer to them.
I end this with that caution of S t James, Let no man say when he is tempted, he is tempted of God. It is useless to cast the blame of our lusts upon others, but blasphemous to cast it upon God. It is a great sin to arrogate the good we do to our selves, but a far greater to attribute the evil we do to God. Indeed it is such a sin (according to S t Basils observation) as borders upon Atheism, all the difference between them consists in this; The Atheist saith, God is not, and the Blasphemer saith, God is not good; which latter Plutarch asserts to be worse then the former, making the case his own, I had rather (saith he) one should say there never was such a man as Plutarch, then that he was a bad man; and I account it worse to affirm that God is the Author of vice, then to deny that there is a God. Oh then take we heed how we tread in the steps of our great Grandfather Adam, who to excuse himself, translateth • he crime, though not explicitly, yet implicitly upon God, when he saith, The woman which thou gavest me, gave to me, and I did eat. We cannot do a greater dishonor to God, then to spit, nay cast dirt upon the face of his purity, by charging him with the least iniquity. And now if you please to know whence these lusts have their Original, pass we on to the other clause wherein it is expressed.
2. Affirmatively, But is of the world, The conceptions of Interpreters are somewhat various about this clause, yet all such as are most true, and seem to discover the spring of these lusts.
1. Of the world, that is, saith Justinian, Ex pravâ illâ affectione & vitio hominum naturae indito ob primi parentis lapsum, from the corrupt and vicious inclination which is in man's nature, through Adams fall. All these evil lusts are the ebullitions of our natural corruption, which renders us both backward to whatsoever is good, and forward to all evil: according to that of St James, Every man when be is tempted, is drawn aside, and enticed of his own lust. Were it not for this, all external temptations would (as balls thrown against a stone wall) make no impression, or as sparks cast into the Sea be presently extinguished, it is our inbred vitiosity which maketh us like Tinder, ready to catch fire at every spark. But though this interpretation best agree with the thing, yet it is somewhat aliene from the phrase, there being no parallel place in which by world is understood original contagion.
2. Of the world, that is, saith Oecumenius, of the God of this world, not of the Father of believers, but the Father of the wicked, that is, the Devil, these lusts are they 〈 in non-Latin alphabet 〉 , whereof Satan is the sower and the planter. He it was who under the shape of a Serpent enticed our first Parents: No wonder if he seduce us to these lusts. Indeed the pride of life only, is his lust subjective, since he being a spirit is not capable of the other two, but all these lusts are his effective, because he is a suggester of, and inticer to them, his temptations are the bellows which blow the fire of original lust to a flame, but this interpretatation is also incongruous to the phrase, and therefore I pass it by.
3. Be pleased then to remember what I have already told you that world may be either understood of persons or things, and accordingly both constructions may here not unfitly be made use of.
1. Of the world, that is saith S t Austin, Ab hominibus mundi dilectoribus, of those men who are the worlds darlings, and thus these lusts are said to be of the world, as a pattern or exemplary cause, inasmuch as to walk in them, is according to the Apostles phrase, To walk according to the course of the world. The truth is, we are very apt to learn of, and conform to the corrupt lusts and practices of the world. We do not with the Pelagians (far be it from us) say, that sin came in only by imitation, but yet withal it is an undeniable truth that imitation is a cause of much sin, that corrupt nature which is with in us rendering us prone to follow others in their evil ways. This is that which those Dehortations both of St Paul, and S t Peter plainly intimate, This I say and testify in the Lord, that ye henceforth walk not as other Gentiles walk; so S t Paul, For the time past of our lives may it suffice us to have wrought the will of the Gentiles, So S t Peter. Both imply, that we are very ready to walk in the way, do the will of the wicked among whom we live.
2. But that interpretation which I look upon as most genuine is by the world, to understand the things of the world, and therefore these lusts are said to be of the world, because by reason of our inbred corruption, these worldly things become occasions and inciters of lust To this purpose it is that S t Paul calls these lusts, worldly lusts not only because they are conversant about the world: but because the world is in some sense a cause that is an external moving cause of them. The Father of these lusts is the Devil, their Mother the flesh, the world is a Midwife to bring forth, and a Nurse to bring up these monstrous brats, no wonder if upon this account it is reckoned as one of the three grand enemies of man's salvation.
Learn we then that excellent admonition of S t James To keep ourselves unspotted of the world. The truth is, mundus immundus, the world is unclean and filthy, and if we take not heed, it will defile and besmeare us, if we be not very careful where we tread, we shall soon step into a dirty puddle, if we be not very wary where we walk, we shall quickly be caught in a snare. Oh how hard is it to look upon these things, and not long after them, to use them and not love them, to have them in our eye or hand, and yet keep them out of our heart? Oh therefore watch and be sober, so often as you are engaged about worldly things, keep a godly jealousy over your hearts, least they go out too much after them, for the world is very insinuating and too often creepeth into our hearts, the presence Chamber of the King of glory, in which respects these lusts are most truly said to be of the world. And so much for the two branches of this clause Absolutely considered.
2. Pass we on now to a Relative view, and thus it may have a double reference.
1. Some conceive it as an Argument why we should not love the world, and the things of it; and truly whither we understand the Subject of this proposition, All that is in the world is not of the Father, but is of the world, of the things themselves or the lust after them, it will hold good.
1. Love not the things of the world, because these things are not of the Father but of the world, Qualia sunt haec, saith Zanchi aptly, how low poor things are these, how unworthy of a Christian love? These are from an earthly extraction an inferior principle, Set your affections (saith S t Paul) on the things that are above, and not on the things that are upon the earth, if you will love, let it be those things above that are of the Father, of a noble divine original, not these earthly things which are of the world.
2. Love not the things of the world, because those lusts which are conversant about those things, are not of the father but of the world, the strength of which argument will better appear if we consider who they are, namely, Believers, such as are not of the world but of the father, to whom this dehortation is given, it being very unreasonable that they who are not of the world but of the father, should harbor those lusts which are not of the father but of the world. When therefore oh Christian any desires arise in thine heart, put these two questions to them, whither tend they? and especially whence are they? if they be of the father, and so consequently tending upwards, embrace them, but if of the world, and so necessarily bending downwards refuse them.
2. But though I do not reject these Interpretations, yet I rather adhere to that exposition which looketh upon this clause, as a reason of the reason preceding, why the love of the world and the love of the Father are inconsistent, and the strength of the Argument may be drawn out two ways.
1. These worldly lusts are not of the Father, and therefore not to the Father. Things move in a circle where they begin, there they end. Rivers come from, and return to the Sea. These lusts the being not of the Father, cannot be toward him, nay indeed are against him, and therefore cannot consist with the love of him. The love of the Father carrieth the heart towards him, these lusts being not of the Father, turn away the heart from him, how can they agree together?
2. Where there is a love of the Father, only that which is of the Father, will find acceptance, yea whatever is not of the Father, the soul that loveth him cannot choose but abhor; he that loveth God truly hath a sympathy and antipathy correspondent to his; what God loveth he loveth, what God hateth he hateth; and therefore since these lusts are so far from being of the Father, that they are of the world, yea the Father instead of an Author or an Abettour of them is an abhorer and opposer of them; no wonder if there be no sincere love of the Father, where the love of the world is predominant.
And this shall suffice to have been spoken of the first branch of the Argumentation drawn from the love of world, its repugnancy to the love of God. It now remaineth that we proceed to,
The other branch which is taken from the world itself, its short continuance as it is set down in the seaventeenth Verse, For the world passeth away and the lusts thereof, but he that doth the will of God endureth forever; where there are two general parts occur to our observation, to wit, A
- Thesis or proposition, For the world passeth away and the lust thereof,
- Antithesis or opposition added by way of Amplification, but he that doth the will of God endureth forever.
1. Begin we with the proposition, into which if you please to look narrowly, you shall find these three Assertions.
-
Of each in order.
- The world passeth away,
- The lust after the world passeth away,
- The worldly lover passeth away.
1. The world passeth away: In several places of Scripture we find a division of worlds, into that which now is, and that which is to come; as for that which is to come, the Author to the Hebrews plainly intimateth, that it is a continuing City, where he saith, We have no continuing City, but we seek one to come, of this present world therefore is this assertion to be understood.
And thus if we take this world 〈 in non-Latin alphabet 〉 , in its largest and most comprehensive notion, for the whole Fabric of the visible Heavens and the Earth; it is true, the world passeth away: yea, as Grotius noteth upon the Text, Eâ lege factus ut aliquando pereat, it was created corruptible, and is as sure to perish, as that it once began to flourish. This is affirmed by the Psalmist, Of old thou hast laid the foundations of the Earth, and the Heavens are the work of thy hands, they shall perish, yea all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed. By our Savior himself, Heaven and Earth shall pass away, and by S t Peter, both the things and the means of accomplishing it are indicated. The Heaven and the earth that n • w is, are reserved to fire; and yet more fully, The day of the Lord shall come as a thief, in which the Heavens shall pass away with a great noise, the Elements shall melt with fervent heat, the Earth also and the works that are therein shall be burnt up. This Witch (for so she is indeed to the greatest part of men) shall be burnt up with all her baggage. This world (to use Isidore Pelusiot as comparison) 〈 in non-Latin alphabet 〉 , reeleth to and fro like a Drunken man, till at last it falldown. So true is that of S t Cyprian, Haec sentent in m • nd • data, ut omnia orta occidant, This doom is inevitably passed upon the world, that as it had a beginning, so it shall have an end.
I am not ignorant that there is some contrarierty among Divines about the nature of this passing away, whither it shall be substantial or accidental.
Some expounding this of S t John, the world, by that of St Paul, The fashion of this world passeth away, affirm the passing away to be only accidental: and to this purpose S t Gregory is express, Utra{que} haec (speaking of the Heavens and the Earth) Per eam, quam nunc habent imaginem, transeunt; sed tamen per essentiam sine fine subsistunt, Both these pass away as to their present shape, but in their essence they shall endure forever.
Others conceive, That since at the last day the wicked shall be banished into everlasting flames, and the godly received into the Kingdom prepared for them, this present world will be useless as an house, wherein there is no inhabitant, it shall be pulled down, and the very materials of it annihilated.
But after all debates upon this Question, it will be a presumption to determine it, because the Scripture is silent. I could wish as this, so many other disputes of the like nature, were either wholly silenced, or more calmly discussed. Why should we contend one with another about the manner, so long as we all believe the thing?
But that to which I rather incline, is to understand the world 〈 in non-Latin alphabet 〉 , in a moral notion, for those things of the world which are the Objects and Allurements of these lusts, it being most rational to take the world in the motive, in the same sense in which it is understood in the Dehortation; so that the plain scope of our Apostle in this clause, is to assert, that All these things of the world with which the Children of Men are so apt to be in love are of a fading, transitory nature.
Indeed the Greek word here used 〈 in non-Latin alphabet 〉 , admits of several acceptions, each of which may very well be admitted in this place.
1. If we look to the derivation of the word (from 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ,) it is most properly rendered, transversum agit, the world carrieth its lovers headlong contrary to the dictates of God's word, and right reason. We are all Travelers, the world is an Horse, which whilst a man rideth with the bridle of moderation, it serveth to carry him on his journey; but when through too much love he layeth as it were the reins upon its neck, it carrieth him into cross ways, over hedge and ditch, till at last it throweth, yea overthroweth him. We are all Sailors, this world is as the Sea, and our affections as the winds, which being set upon the world, like a contrary blast, drive the ship of the soul upon rocks and sands, till it split and sink into ruin. Suitable to which is that of S t Austin, Ama saeculum, & absorbebit te, amatores suos novit vorare non portare, Love the world and it will drown thee, it knoweth how to swallow, not to bear its lovers.
2. The Greek word among profane Authors is used sed to signify as much as to deceive or seduce by fair promises: and in this sense it is true of the world, which by its specious shows and subtle insinuations, deceiveth the fond lover. The world pretends to be a kind Nurse to her Children, but if you draw her two Dugs, instead of milk, you shall find nothing but the water of vanity in the one, and the wind of vexation in the other. No wonder if S t Jerome compare it to Nebuchadnezzar's golden Image, into which whosoever looketh will find only an empty hollowness, and St Gregory to a rotten Nut, which how fair soever it seemeth, if you open it with the knife of truth, you shall find it only full of Wormes. One being invited to a covetous man's house, who had a stately gate and an empty Hall, wondered that there should be so much without and so little within: a fit emblem of these worldly things, which promise much, and perform little: very fitly saith Seneca, (alluding to the stage) Omnium personata est faelicitas, all the comfort of these worldly enjoyments, is only personated, not real. They seem to be what they are not, and to do what they cannot. In one word, The world is the greatest bankrupt, and at best doth but compound with its lovers, not satisfying the half of what it promiseth.
3. But the most usual signification of the word especially in sacred writ, is to pass away: that it is so to be taken here, appeareth in that it is opposed to abiding in the next clause, and therefore in this notion, I shall now handle it.
1. It is that which is true of these things considered absolutely in themselves, they are of a fading nature: according that of S t Paul, The things that are seen are temporal. Indeed as Gregory Nyssen well observeth, 〈 in non-Latin alphabet 〉 , that which is of slender substance must needs be of short durance, in vain is perpetuity expected from vanity, and this all according to Solomon's assertion is, vanity, yea vanity of vanities, where the Hebrew word signifieth a breath, yea the breath of an Infant which is scarce perceiveable. It is very considerable to this purpose, that the Wise man saith of riches, they are not, and our Savior implicitly asserteth as much of honor, where he saith to the sons of Zebedee, Hitherto you have asked me nothing, when yet they had petitioned the one to sit at his right hand, and the other at his left hand: upon which S t Austin note is, Solum bonum spiritual estimari debet aliquid, only that which is spiritual, is real; as for riches, honor and all worldly things, they are nothing, because of no intrinsical worth, nor lasting continuance. Heraclitus compareth them, 〈 in non-Latin alphabet 〉 , to the running water which is still passing, so that we cannot go twice into one and the same water. St Gregory to those treasures of snow mentioned in Job, which after a great deal of pains in gathering together melt away. This world is not quercetum a thicket of Oaks, which stand long, but arundinetum, a place of willows, which soon bend. The Garden of Eden (which may well be called the Diamond of the worlds Ring ) was situated by the Land of Nod, which signifieth instable, thereby intimating the tottering condition of all worldly excellencies. It is storyed of Edward the first, that after all his famous victories, he died on the borders of Scotland, at a place called Furbis Sands, wherenote saith the Historian, upon how sandy a foundation all worldly greaness is built. No wonder if that which hath a weak and infirm foundation, do not long continue.
2. Besides whilst these things in themselves continue, they pass away from their possessors, and change their masters. Nothing more usual then for worldly things to pass like wild foul, from one man's field, or like the river, from one man's bank to another. The Apostle Paul calls them uncertain riches, (it is no less true of honors and pleasures, ) because we have no certain tenure of them. The utmost we can enjoy them, is Durante vitâ, during life, when the worldly lovers breath expireth these things to which he hath cleaved will leave him; but alas we are not sure to enjoy them so long: the marriage between the world and its lover is not like that between Husband and Wife, to have and to bold till death part, no nor yet is the possession of them certain, Quam diu quis been se gesserit, so long as a man useth them well: they pass away from good as well as bad, so that the term of our tenure, is only durante beneplacito, so long as God pleaseth. And if you look upon the dispensations of divine providence what frequent changes may you observe it to ring in the Steeple of this world, soon turning plenty into scarcity, wealth into want, glory into ignominy, and honor into contempt?
3. Thus do these things pass away, and that (as Zanchi well observeth upon the words) instar rapidissimi fluminis, like a swift running river, or as (St Austin allegorizeth that in the Psalms, he shall drink of the brook in the way, ) a violent and impetuous torrent. We read concerning the tempter, that he showed Christ all the Kingdoms and glory of the world in a moment: upon which S t Ambrose excellently, Non tam conspectus •• leritas indicatur quam caduca fragilitas potestatis exprimitur, not so much the sodaineness of the sight, as the transitorines of the things themselves is thereby intimated, worldly power and honor passing away in a moment. The wise man saith of riches, they take them wings (not feet only) and flee away, to wit, speedily, suddenly, before we are aware. Worldly wealth (as S t Gregory excellently) Difficile habetur, cito amittitur, is hardly got, and easily lost, like the cobweb, far longer in the spinning then it is in the sweeping down. The Spaniard Proverb saith of sickness, It cometh on horse-back, and goeth away on foot, but wealth cometh on foot, and goeth away on horse-back; creepeth along like a Snaile, but flieth from us like an Eagle. That similitude of the Psalmist concerning the grass, Which in the morning groweth up and flourisheth, but in the evening is cut down and withereth, is a fit emblem of all worldly enjoyments, and the vulgar Latins reading which is with a double transeat intimateth, that it is passing from morning to evening; and in that the condition of these things is so much the more represented, which are continually in motion from first to last: and as St Austin excellently, Quo magis celeriter crescunt ut sint; eo magis festinant ut non sint, The longer they are enjoyed, the nearer they are to decaying. In one word, what St Gregory observeth of secular glory is true of all the rest. Dum nitet • adit; dum extollitur, repentino interrupta fine terminatur, whilst it glittereth and shineth gloriously, on a sudden it vanisheth away. Like ears of corn, which the higher they grow, the sooner they hang down their heads. Indeed (to use Gregory Nazianzens comparison) what is this world, but a show, a scene, a representation, which having pleased our eyes for a few minutes, is presently removed; agreeing with that parallel place of S t Paul, The fashion of this world passeth away, and thus I have given you a short view of the worlds passing, which is the first branch of the position.
2. The next followeth, which is, that The lust of, or after the world, and the things of it passeth away. Indeed those who understand the world in the former clause largely, for the whole visible Fabric; Expound this lust metonymically, for the things of this world lusted after, and so the sense is, that as the whole world in general, so in particular the most desirable and amiable things in the world pass away, not only the field, but the flower of the field withereth. But I know no reason to recede from the plain meaning of the word, and therefore I shall so discuss it; The lust, the desire after, and delight in worldly things passeth away. This is that which is true in a double consideration, to wit, whilst we live, and when we die.
1. Whilst men live their lusts pass away in a double sense,
1. They pass away, that is, they are abortive, as having no strength to bring forth: it is the difference between Heavenly or Earthly, spiritual and carnal desires: those shall certainly be sasisfied, but these are frequently disappointed; these for the most part end in a shameful sadness; those in a gladsome success. God many times is pleased to blast the hopes, cross the desires, and evacuate the hopes and endeavors of wicked men in their sinful ways, according to that threat in the Psalms, The desire of the wicked shall perish. Hence it is that their desires create a great deal of sorrow and perplexity to them; and who would give way to such lusts, which prove so often suecessless, and being disappointed, end in grief and impatiency.
2. They pass away, that is, being fulfilled, they are soon glutted: in this sense, worldly men like Children are soon weary when they have what they desire. It is an excellent saying of S t Augustine, Laetitia seculi cum magnâ expectatione speratur, ut veniat; praeterit, cum venerit; men are big with hopes of a great deal of content, and joy in the accomplishment of their desires, and alas delight is no sooner come but it is gone: and to the same purpose Seneca saith of worldly pleasures, Fluit & transit, & paene, antequam veniat, aufertur; it is of a Fluid transient nature, and is taken away almost as soon as enjoyed. The truth is, many times whilst the things themselves stay with us, our lust to, love of, and delight in them ceaseth: in which respect the world may fitly be compared to the grass, and our lust to the flower of the grass: for as the flower fadeth away before the grass, so our lust passeth away whilst yet the worldly Object continueth; yea, ofttimes our longing is turned into loathing, and our love into hatred; witness the story of Amnon and Tamar. That observation of S t Gregory is very apt to this purpose, concerning the difference between corporal and spiritual delights, these Cum non habentur, in fastidio, cum habentur, in desiderio, whilst we want them they are loathed, when we have them they are loved, but those Cum non habentur in desiderio, cum habentur in fastidio, whilst we want them, are desired, when we have them, they are loathed. Hence it is, that as weak stomachs must have choice of diet, so worldly desires call for change of Objects. Why did Solomon study such variety of pleasures, but because they soon satiate, and the wanton appetite is still calling for a new Object? Nothing more easy then to surfeit of earthly enjoyments, and for those things which being absent, were our earnest desire, by their continued presence, to become an heavy burden. Oh let us learn to abhor these lusts which will of themselves at last end in abhorring.
2. Once more, Whatever enjoyment we may have of, or contentments in these lusts whilst we live, they shall all cease when we die: When death cometh, the covetous man shall grasp no more wealth, the ambitious shall gape no more after honor, nor the luxurious neigh after his Delilah. As there is no wisdom nor counsel, so there is no desire or delight in the Grave whither we are going. These lusts will leave thee when thou diest, how much better is it for thee to leave them whilst thou livest.
3. There remaineth yet one branch more of the position, and that is, though not expressed, yet implied concerning the worldly lover himself. For in the other clause the person who doth God's will is said to abide forever, and so by way of analogy, this passing away must be understood, not only of the things and the lust, but the person who lusts after these things.
Indeed we are all in this world, as in a ship, not only the ship it self moves, but the passengers are carried away in it; yea which is the Riddle, The Passengers go faster then the ship, since even whilst the world continues, the inhabitants pass away. Paulinus desired S t Austin to write somewhat de statu humanae vitae, of the state of human life, he presently corrects him, telling him he should have said, de cursu humanae • itae, of the course of human life, our life being a swift race to the Goale of death. And well were it if we would still join in our meditations, our own, and the worlds passing away together. If these things do not leave us, yet we must leave them, and as Esau said, I die, and what good will my birthright do me? so let us often think, I must be gone, and what good will my honors, riches, pleasures do me? It is the Question and Answer of S t James, What is your life, it is even a vapor, which appeareth for a little while, and then vanisheth away? some Expositors observe an emphasis in the your, you that are so much in love with this life, and the things of it, how brittle, frail, and transitory, are they and it?
Nor yet is this all that is here implied, since not only that which is common to worldlings with other men is here asserted, to wit, the passing away by death, but such a passing away, as is peculiar to him, in opposition to the happy estate of them that love God, and then the meaning is this, he passeth away, not only by a first, but a second death, he loseth this life, so as never to enjoy another; he so passeth away, as to perish, not by annihilation, but by condemnation, he passeth from the worlds joys to Hells torments. Oh the dismal change which a worldling maketh, when he dieth, all his good things are taken from him, and horror, anxiety, despair, and everlasting misery seize upon him: So true is that of an Ancient, Amor mundi non solum peritorius sed peremptorius, Worldly love is not only vain, but deadly, killing not only the body, but soul of the sinner to all eternity.
To bring this home in a brief Applecation,
1. Oh that everyone of us would be convinced of the worlds instability. Indeed in this (as well as in many others) the world is a juggler, that though it be so inconstant yet it promiseth continuance. Fully to this purpose St Gregory, The vain joys of this present life, Quasi manendo blandiuntur sed amatores suos cito transeundo decipiunt; flatter us as if they would stay with us, and on a sudden by passing away they cheat us. Look as the Sun, Moon, and Stars, (to borrow that similitude of Philo the Jew ) though they move with a most swift and rapid motion, seem to the vulgar eye to stand still, at least move slowly; so do these sublunary things in a worldlings eye. That rich man in the Gospel who said to himself, Soul thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry; is called a fool, for so saying, a fool he was in many respects, in that he thought his soul could take any consent in his barns, in that he expected to find ease in the things of this world, which are as thorns, in that he supposed those things were only given him to eat, drink, and be merry with, but the worst fool of all, in that he imagined he should enjoy these goods for many years. Such fools were those Drunkards who say, We will fill our selves with strong drink, and tomorrow shall be as today, and much more abundant: and those Mammonists of whom the Psalmist saith, Their inward thought is, that their houses shall continue forever, and their dwelling places to all generations. But oh when will we believe that which we so often see and hear, and acknowledge what daily experience confirmeth, that this worlds goods are (as they are called) moveables, yea all these worldly things mutable and inconstant. Alas my Brethren, the time will come when (too late ) we shall see their vanity and instability, Vilia & sluida esse cognoscit amissa (saith S t Gregory) quae, duri aderant magna & mansura videbantur. When we are strip • of all, the vain fugacity of these things (which whilst we enjoy, are so glorious and permanent in our eyes) will appear. But oh how much better will it be for us, whilst yet they are present with us, to look upon them as parting from us.
To this end, Pray we for a spiritually enlightened mind. It is the saying of Jamblicus, If a man could behold this world in the light of divine knowledge, he will find it to be a vanishing shadow, and Plato Etymologizing 〈 in non-Latin alphabet 〉 , which signifieth wisdom, saith it is 〈 in non-Latin alphabet 〉 , a due apprehension of the fluid motion of these terrene contentments, oh let us implore this wisdom from above. That blind man in the Gospel whose eyes Christ opened, saw at first men walking like trees, an argument of the weakness of his natural sight, but in a mystical sense (saith Chrysologus ) it argueth the strength of spiritual sight, to see all the things of this world, not as pillars, but as trees, and those not standing but walking in a continual motion. It is very observable with what a different aspect our blessed Savior looked upon the stones of the Temple from the standers by, they beheld them as goodly stones, but Christ saw one stone not left upon another, thus whilst these worldly Objects appear amiable to a carnal eye, the spiritual Christian beholds them as those which in a little time will perish and come to naught.
2. Being thoroughly persuaded of this truth, it will (I trust) make way for that which is the main design of our Apostle, namely, to dissuade us from the love of the world, because it passeth away. It was a notable speech of Lacon • u • in Plutarch, when he was told of a ship richly laden that was come into the Port, I am not (saith he) much moved with that prosperity which hangeth upon ropes. Oh then why are we so much taken with this world, which is so uncertain, quid strepis oh munde immunde, saith S t Austin, oh thou filthy world, what a noise dost thou make, how would men dote upon thee if thou wert lasting, who love thee so well, though thou art fading. Alas Beloved, you may as well stop the running stream with your hand, blow back the wind with your breath, or cause the Sun to stand still, as hinder the passing away of these worldly things, and why will you hold that fast in affection, which you cannot long in possession. Swallows (they say) will not build their nests in an house which is ready to fall, which of you if the Carpenter should tell you your house would drop down within few days, would not presently remove from it; oh let us leave this world, before it leave us, and possess it as though we possessed it not, because ere long we shall be dispossessed of it. We sometimes laugh at Children that are pleased with paper Castles, which may be philipt down in a moment; have we not more reason to weep over our selves, who hold fast deceit, and set our hearts on those things which are so easily and suddenly snatched away from us. What is pleasure, wealth, honor, but as the sand; (so Gregory Nyssen aptly) and you know when Children have been running up and down in the sand, so soon as they are gone, no footsteps remain of all their toil. The truth is, how wise soever worldly lovers may account themselves, they are notorious fools even upon this account, that they lean upon a broken reed, feed upon the wind, and grasp at a shadow. Let therefore the counsel of devout Anselm be acceptable to us, Nolite constanter mundum, diligere quando ipse quem diligitis non potest constare. Incassum cor quasi manenter figitis dum fugit ipse quem diligitis, Why should we so constantly love this world, whenas this world which we love is so inconstant, let not our foolish heart think to fix it self on that which is still ready to fly away.
Tell me I beseech you, Would any of you weary yourselves in scraping up wealth, in compassing honor, pursuing pleasure, did you certainly know, that before to morrow, either you should die, or those enjoyments should be taken away from you? can any of you secure yourselves that it shall not be so? yea, is there any thing more possible then that these things may presently or more certain then that they shall ere long pass away? and therefore since the world passeth away from us, let us according to Leo's counsel resolutely pass by the world, so as it may be only viaticum itineris non illecebra mansionis, a subservient handmaid, not a domineering Mistress.
And now that this Argument which our Apostle here useth, may have the stronger influence upon us, to dissuade from worldly love, let me entreat you seriously to ponder upon these four particulars;
1. What a disproportion there is, and that upon this very account between this world and our souls. It is a rule in marriage, that there should be a fit proportion as in other things, so in years between the persons, how unfit then is it for thy soul to be married to this world, whenas the world is transitory, and thy soul is immortal, canst thou be so sottish as to think that God did breath that immaterial spirit of thine into thee, to have only the happiness of a muckworme, which breedeth and feedeth in dung, or at best of an Indian Emmet, which glittereth in golden dust about it? Dost thou imagine what that soul of thine which is glued to this world, will do when this world shall be taken from it? surely as Philip said to his Son, Par tibi regnum quaere, seek a Kingdom suitable to thy greatness, so let me say to thee, seek an Object proportionable to thy soul, and that cannot be the world, for it passeth away.
1. This world as in it self it is transitory, so it passeth away soonest from them who set their hearts upon it. I have read of certain flitting Islands, which seem continually to move in the Sea, and if you sails towards them, the nearer you approach to them, the further they remove from you. A fit Emblem of these worldly things which many times are farthest from them, who seek most after them. In this respect what is observable of the shadow, sequentem fugit, fugientem sequitur, may be applied to the world, It often followeth him that flieth from it, and flieth from him who followeth it. Very apt to this purpose is that similitude of water, which the faster you think to grasp it in your hands, slideth away the sooner from you. Thus are covetous, ambitious, and voluptuous men frequently deceived in their expectations of enjoying this world, which they so dearly love. Indeed it is the usual dispensation of divine providence, to take away from men those comforts which he seeth to steal away their hearts from him. It is high time for the Mistress to turn the Maid out of doors, when she findeth her Husbands affections taken off from Her, and set upon the Maid; what more just then that God should pluck away those deligths from us, which alienate our hearts from him, so that in one word, the way to enjoy a comfort is to be willing to lose it, and the way to lose it is immoderately to love it.
3. This world passeth away from its lovers when they have most need of it; Solomon saith of riches, and it is true of honors and pleasures, they profit not in the day of wrath, and then it is we shall be in greatest want of comfort and support. When Absalom is caught in the thick bows of a great Oak, and is taken up between the Heaven and the Earth, the Mule that was under him went away. Absolom's Mule is a fit emblem of this world, which then leaveth us when we are in the greatest straits. That similitude which Job applieth to his deceitful Brethren, may no less aptly be used in reference to these worldly things, as the streams of Brookes they pass away, for as these 〈1 page duplicate〉 〈1 page duplicate〉 vanish away in the heat, so that the thirsty traveler which cometh thither for relief, is confounded because he hoped; so do those fail us in the day of distress, and shame sets upon the faces of those who loved and trusted in them.
4. Lastly, The world passeth away, with its lust, but the sting remaineth: the pleasure vanisheth, but the torment abideth. All these delights like the Candle, burn for a time, but when they go out, they leave a stink behind them: and oh how miserable is the worldlings condition, who when these things take their leave of him, hath nothing left but a despairing remembrance of, and sorrowful regret at his folly, in being bewitched with, and spending so much time upon these perishing contentments. Who would drink of such waters, which though sweet as Honey in the mouth, are bitter as Gall and Wormwood in the belly. When therefore you find these worldly Objects alluring your hearts, look upon them not as venientes sed abeuntes, coming, but going, flourishing, but withering, and then I am confident, your hearts will be weaned from them. Oh remember at the best they are but fading flowers, at the worst, they are pricking thorns, they are chaff, in the hand, light, in the eye, troubling; never any grasped them with affection, but found woe and vexation.
What therefore now remaineth, but that upon all these urging considerations, we everyone at last resolve to bid this world farewell. Say then (oh my soul)▪ Hence you vanishing pleasures, I will no longer repose myself under your shadows. Adie • you flying riches, I will no longer seek for covert under your wings, farewell fading honors, I will no longer gaze upon your beauty; be gone all you gilded follies, your seeming splendor shall no more deceive me; It is now high time for me to look after my soul, and I am sure you cannot make that happy; If I do not now leave you, I know ere long you will leave me, and if I make not provision before hand, what will then become of me? Henceforth I shall use you as Servants, but never more love you as Friends; Why should I forsake my own mercies, to observe lying vanities? And thus I have dispatched the Proposition of the worlds passing away, and hastening to an end▪ I should proceed to the Opposition, but the hour is passed away, and bids me end my discourse for this time.
THE FIRST EPISTLE OF S t JOHN.
CHAP. 2. VERS. 17.
I T is a known Maxim in Morality Voluntas non fertur nisi in bonum▪ The will is not carried towards any Object, but under the notion of good; Yet it is as true, that the good which the will embraceth, is many times not verum, but apparens; good in the reality of the thing, but only in the opinion of the person, to whose misguided judgment, it appeareth of another nature, then indeed it is. This is that which is evident in pleasures, riches, honors, about which the lust of the flesh, the lust of the eyes, and the pride of life are conversant. By their lovers they are esteemed not only good, but the only good things, in the fruition of which they place their happiness; and yet alas how miserably do their fond imaginations delude them; since those things (at best ) are but in the lowest rank of good; yea they rather have a show, a shadow, a semblance, then any reality, solidity, or substance of good in them. This it is whereof our Apostle endeavoreth to convince the worldling in this Verse, and that by an undeniable argument, namely the short and fading continuance of all these things; whose goodnness (to borrow the Prophet Hosea's similitudes) is like the morning cloud, and like the early dew, it vanisheth away: for the world passeth away and the lust thereof, but he that doth the will of God, &c.
Having dispatch the position, in which the main force of the Argument consists, that which now remaineth to be discussed is the opposition annexed by way of Amplification. But he that doth the will of God abideth forever.
For the better handling of which clause, I shall consider it first in it self, and then in its connection, with that which precedeth.
1. That which this clause presents us with, considered by it self, is the permanent faelicity of an obedient Christian, and in it are two particulars considerable;
The Qualification or duty required, implicitly in these words,
1. That which first occurreth to our discussion is the Qualification, for the handling whereof two things would be opened;
What will of God is intended?
What doing of his will is required?
1. In answer to the first, be pleased to know,
1. That will may be taken two ways; either for the faculty and act of willing▪ or for the Object, o • thing which is willed. When S t Paul saith, God hath predestinated us according to the good pleasure of his will, it is plainly meant of the faculty and act of willing, which in God is the same with his essance. But in all those places where the Scripture speaketh of doing God's Will▪ it must be referred to the Object of his will, and meaneth a doing of the thing▪ which God willeth to be done.
2. In respect of the things which God willeth to be done, Know further, that his will is secret, or revealed: God's secret will, is his eternal counsel and purpose, either of permitting or effecting, either immediately or mediately, whatsoever is done in the world. This is that which is called by the Schools, voluntas efficax, that will of God which is always done according as he saith himself, My counsel▪ shall stand▪ I will do all my pleasure. Indeed in this notion these two are convertible, whatever God wills is done, and whatever is done God wills; if it be evil, he wills to suffer it, if it be good, he wills either by himself, or his Creatures, to effect it. And the reason is plain, because if anything could be done, Deo nolente, against God's will, it must be either because he did not know of the doing it, and then he were not omniscient; or because he did know, and could not hinder the doing of it, and then he were not omnipotent; to deny either of which, is to deny him to be a God. According to this construction, the truth is, even wicked men do God's will; whilst their design is to fulfill their own mischievous lusts; they accomplish God's righteous pleasure, whilst they intend to oppose the will of God which they know, they effect his hidden counsel. But since (as God saith of the King of Assyria, he meaneth not so ) it is against their will, that they do God's; yea their intention is to cross his, even when they do it; such a doing his will is no virtue, and therefore not the secret, but the revealed will of God is here intended.
3. Be pleased further to take notice, That the things which God revealeth to be his will, are of two sorts; either such as are to be done de nobis, upon us; or a nobis by us.
1. God's revealed will concerning the things to be done upon us, is either pro, or contra; for or against us: and is manifest, either by the predictions of his word, whither promissory, or minatory; or by the execution of his works, whither in mercies or judgments; and this will of God calls for the practice of several graces, according to its various dispensation, both in regard of good and evil.
1. The Revelation of God's will for us, is considerable, either as it is in the promise or the performance: as it is in the promise, it is that we are to hope and pray for, to trust in, and rest upon. Thus David, I have hoped in thy word: and again, Deale bountifully with thy servant according to thy word, that is, thy promise, which is a revelation of God's gracious will. As it is in the performance, it is that we are to praise him for, and walk worthy of; nothing being more equal, then that when it pleaseth God to do us good, we should give him thanks, ascribing what we enjoy, not to the worthiness of our work, but the goodness of his will: according to that Angelical hymn, when the pleasure of the Lord was accomplished in the incarnation of Christ, Glory to God on high, good will towards Men.
2. The revelation of God's will against us, is likewise to be considered, either as it is in the threatening, or in the inflicting; As threatened, it is that we are to fear; when inflicted, it is that we are to bear. Before we know it to be his determinate pleasure, we may pray against it, so soon as it appeareth to be his pleasure, we must submit to it. Thus did Eli, when upon that doleful message iterated by Samuel in his ears, he saith, It is the Lord, let him do what seemeth good in his sight. Thus did Job, when being spoiled of all, he saith, The Lord giveth, and the Lord taketh away, blessed be the name of the Lord; yea thus did that divine Philosopher Epictetus when he said, I have submitted my will to God's; if he will have me burn with a fever, or labor with any misery, I am willing. Indeed the name of that Deacon to whom S t Austin wrote, Quod vult Deus, ought to be the temper of every Christian; what God will; that we may be able to say in his severest dealings with us, what Harpalus said, when he was invited to a feast by Astyages, whereof one dish was the head of his Son baked, and the King asked him, how he liked it? what pleaseth the King, pleaseth me. But this is the will of God which we are to suffer with patience and chearfullness: And therefore
2. It remaineth, that the will of God here intended is his revealed will of those things which are to be done by us, that will in regard of which we are not to be Passive, but Active; to which we owe not patience, but obedience; a voluntary submission, but ready subjection. This is that will of God which is called voluntas imperans, or praeceptiva, God's prescribing or commanding will, because it is revealed in his commands; and these both Affirmative and Negative, enjoining what is good, that we may practice it; and inhibiting what is evil, that we may avoid it; so that if you will explain one word by another, that which in this and such like Scriptures, is called the will of God, is the same with that, which is called the Law of the Lord: and so much in Answer to the first Question.
2. That which cometh next in order to be inquired, is, what doing of God's will is required? • n answer to which take notice,
1. That it is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , he that knoweth, but he that doth the will of God. Indeed we cannot do God's will (at least not as God's will) till we know it: in which respect that Apostolical counsel is very necessary, Be not unwise, but understanding what the will of the Lord is; and to this end, we must according to our Savior's advice, search the Scriptures which are the Records of his will; and for this reason, no doubt, David so often prayeth, Teach me thy statutes, show me thy ways, make me to understand the way of thy precepts. But still the end of our knowing must be doing, and therefore God bids Moses teach the Israelites his commands that they might do them; and our Savior tells his Disciples, If you kn • w these things, happy are you if you do them; it is S t James his caution, Be not hearers but doers of the word, deceiving your own souls. Sitting Mary, and stirring Martha, are emblems of contemplation and action, and as they dwell in one house, so must these in one heart: beautiful Rachel, and fruitful Leah, are Emblemes of knowledge and obedience, and as Jacob was Married to both; so must the Christian, only with this difference, whereas Jacob was first married to Leah, and then to Rachel; the Christian must first be married to knowledge, and then to obedience. In one word, doing cannot be without knowing, and knowing must not be without doing.
2. But further, It is not every kind of doing God's will which is the qualification required; our Savior hath taught us to Pray, that God's will may be done on Earth, as it is in Heaven; the most genuine sense whereof no doubt is, that men may do God's will, as it is done by the Angels, and he that partaketh with them in the felicity, must imitate them in the duty.
More particularly there are two properties of doing God's will, to wit, Integrity, and Alacrity.
1. The will of God must be done fully, not in respect of exact performance (that is only for Angels not for Saints, till they are glorified ) but of sincere endeavor. To fulfill every Tota of divine precept is impossible; to have respect to every precept is needful for every man who will be happy. The truth is, he that doth God's will with exception, doth not God's will, but his own; hence it is, that when God's will crosseth his, he crosseth God's will, and who can esteem him a good Servant, who will do his Masters injunctions, no further then it agreeth with his inclination. To do God's will aright, is to do it as his will; and, à quatenus ad omne valet consequentia, saith the Logician, he that performeth any duty under this notion, that it is the will of God, will for the same reason account himself obliged to the performance of every thing which he knoweth to be God's will.
2. God's will must be done cheerfully, to bring God's will to ours is abominable, to bring our will to God's, praise worthy; and thus we do, when our will freely consents to, nay maketh choice of God's will for its rule. Thus did David who saith of himself, Lo I come to do thy will, and again, I delight to do thy will oh God. Thus our blessed Savior saith, It was his meat and drink to do his Fathers will; never went the hungry or thirsty man with a better will to his Meat and Drink, then Christ did to do his Fathers pleasure. And truly when all is done, it is the will God looked at in doing his will, when the will is present, the deed will follow, if there be opportunity and ability, else it is a wishing, not a willing, and if the deed be performed, without the free and full consent of the will, it will nothing avail; yea whereas sometimes, and in some cases the will is accepted and rewarded without the deed, the deed is never without the will, so that not only to avoid, but abhor whatsoever God forbids, not only to act, but effect whatever God enjoineth is to do the will of God.
And now before I go further, here is a double consideration, offereth it self to induce the doing God's will; namely, cujus, and qualis, whose, and what will it is; the former is expressed, the latter is easily inferd from the former.
1. It is the will of God to whom we owe whatever we are or can do, and shall we not do his will. He is our Master, our Father, our King. Solomon saith, Where the word of a King is, there is power, much more where the Word of a God is. He is the Supreame Majesty, having, absolute sovereignty, and therefore his will is most justly a Law, shall we refuse to do it? God himself reasoneth, If I be a Father, where •• my honor, If I be a Master, where is my fear? Nature teacheth Children to do their Fathers will, Pater est, etsi paterna esset, said he in the Comedy, it is my Father, otherwise I would not yield: and the very notion of a Servant is to be at the will and command of his Lord: in which respect service is defined by Cicero, to be Obedienciae animi arbitria carentis suo, the obedience of a mind, destitute (as it were) of its own free will; if therefore we will approve ourselves faithful Servants, obedient Children, loyal Subjects, let us do his will: So much the rather considering that
2. Being it is his will, it cannot but be most just and equal. It is impossible God should will us to do anything which is not most agreeable to right reason, since he doth not will anything because it is right, but it is right, because he wills it. S t Paul's Epithets of the will of God are good, perfect, acceptable, indeed since whatever God wills us to do, is not only good, but perfect, well may it be acceptable. The Prophet Micah puts these two together, He hath shown thee oh Man what is good, and what the Lord thy God requireth of thee; thereby intimating, that God requireth nothing of us but what is good, and therefore most fitting to be obeyed.
By what you have already heard, it plainly appeareth, that the doing God's will is very reasonable: but if this will not prevail, behold here is a further inducement in the Text. The doing God's will is not only reasonable, but profitable. And I trust if the beauty of this Virgin Obedience cannot attract you, yet her dowry will invite you, which is no less then eternal happiness: And so I am fallen on the
2. Remuneration, as it is set forth in these words, Abideth forever. An Assertion, which at first view seemeth false, at least defective.
1. It seemeth false, since obedient Saints die, as well as disobedient sinners. Indeed the good Angels doing God's will endure forever, but good Men notwithstanding their obedience, are liable to a dissolution. It is God's decree that his servants as well as his enemies should walk through the shadow of death, and their doing his will of command cannot exempt them from fulfilling his will of decree. It was the Prophet Isaiah's complaint in his time, the Righteous perisheth, nay whilst the wicked continue, the Righteous are taken away; your Fathers, where are they, the Prophets, do they live forever? is the Prophet Zachariahs Question, intending a Negation. The Prophets though such as both did, and declared God's will, yet lived not forever. Abraham was a pattern of obedience and conformity to God's will, and yet he escaped not the Axe of death.
But to all this the Answer is easily returned, and that two ways,
1. He abideth forever, not in this, but the other world. This world passeth away, (as he saith just before) and good as well as bad are only Passengers through this world, but in the other world they shall have a durable habitation. In which respect death is no impediment, but rather an help to put them in possession of that eternity: and therefore saith the Apostle, If this earthly house of our Tabernacle be dissolved, we have a building made without hands, eternal in the Heavens. Consonant hereunto it is that Christ saith of the Believer, He hath eternal life, and I will raise him up at the last day, to wit, to the actual fruition of that life in another, which he had only by faith and hope in this world.
2. Or we may thus expound it, he abideth forever, to wit, in his soul. When our Savior saith, God is the God of Abraham, Isaac, and Jacob, and presently addeth, God is not the God of the dead, but of the living; he seemeth to intimate, that those Patriarchs do now live, to wit, in their souls; and we read expressly that S t John saw the souls of them that were slain under the Altar, that is (as some gloss) with Christ, who is the Christians Altar, so that it is true both ways, He abideth in his soul forever, without any interruption, and though he must go out of this world, he abideth for even in his person in the world to come.
2. But it may yet further be Objected, that this is a defective assertion, for what is there in this of reward to continue forever. Are not the souls of the wicked immortal as well as of the godly? shall not the bodies of the bad be raised as well as of the good? will not the state of the disobedient in the other world be eternal as well as of the obedient? and how then is this annexed as a promise to the doer of God's will, that he abideth forever?
But to this it is justly answered, that more is intended then is expressed, it is not a mere continuance of being, but an eternity of well being; you have need of patience (saith the Author to the Hebrews) that after you have done the will of God, you may receive the promise; and will you know what the promise is, our Apostle tells you in this Chapter, it is eternal life, so that we must expound this by that, it is not only abiding, but living forever which is here assured. Indeed though the wicked shall continue forever, yet when the Scripture speaketh of their future state, it is called a perishing forever: if you would know where are the 〈 in non-Latin alphabet 〉 , the many Mansiens or abiding places; Christ tells his Disciples, it is in his Fathers house, that is, in Heaven, in God's presence; so that to abide eternally in the beatifical vision, in the place and state of happiness, is that which is here intended by our Apostle.
If any shall ask a reason how it cometh to pass, that by doing God's will, we obtain an eternity of bliss?
I answer both in regard of God, and his will, or word,
1. S t Cyprian quoting this Text, addeth by way of Explication, Quomodo Deus manet in aeternum, He abideth forever as God abideth forever. And that this is implied, will appear by the connection, for as there it is expressed, that the world passeth away; so here it is implied, that God abideth forever, the comparison being made both between God and the world, and the lovers of God, and the lovers of the world. So then God is α, and ω, the beginning and the end, he inhabiteth eternity, and with him is no variableness or shadow of changing. And though eternity in its most comprehensive notion be peculiar to a deity, and incommunicable to any Creature, yet eternity a parte post, is that which God hath made rational Creatures capable of, and as he abideth forever, so will he grant to them that do his will, to abide with him forever.
2. Danaus commenting upon this clause thus Paraphraseth, sicut voluntas Dei est aeterna, ita qui facit voluntatem Dei, as God's will is eternal, so he that doth it, must needs be eternal. S t Peter having illustrated the frailty of man, by the resemblance of the grass and the flower, presently addeth, but the word of the Lord (which is his revealed will) endureth forever. Now God's will and word is said to endure forever, not only because it is of eternal verity in it self, but because it maketh them ca • able of eternity who obey it: and the Apostle in the same place a little before affirmeth of Believers, that they are borne again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth forever, to wit, not only subjective in it self, but effective, making them who are borne again of it, eternal; and if you would know how we are borne again, our Savior tells us when he saith, He that doth the will of God, is my Mother, my Brother; to wit, by this new birth. For this reason it is that Christ calls his word the Meat that endureth to everlasting life, because being eaten by faith, and digested by obedience, it nourisheth the soul to eternity: No wonder that our Apostle here asserteth, He that doth the will of God abibideth forever.
And now Brethren, If this consideration cannot induce us to the doing God's will, what will? If any man should come and pretend to tell us how we might abide forever in this world; we would readily receive, and speedily follow his advice. But alas the most learned and experienced Physician though he may prescribe rules, De servandâ valitudine, of preserving health for a time, cannot give any De tuendo à morte, for the escaping of death. Whereas we set before you the way to an eternal durance, in a far better world, and are forced to complain with the Prophet Isaiah, Who hath believed our report? Is there any of us so brutish, as not to desire participation of a blessed eternity. Surely as Paul said to Agrippa, Believest thou the Prophets, I know thou believest, I may say in this, Desirest thou to be happy, I know thou desirest it, and if so, see here by doing God's will, thou shalt have thy own; if thou endeavor to fulfill his commands, he will satisfy thy desires. Doing God's Precepts for a time on Earth, will obtain the enjoying God's face forever in Heaven. What then was Mary's e • mmendation, let it be our imitation, She chose that good part which shall not be taken from her, that is saith Grotius, Cujus fruc • us perpetuo mansurus, whose benefit should remain forever? and will you know what that good part was, it appeareth by the context, to be sitting at Christ's feet, for this end, no doubt that she may first learn, and then do God's will. Learn we to do likewise, let our first care be to know, and our next to do what God hath required, that so we may now comfortably hope, and at last, happily enjoy what he hath promised, an eternal Mansion. And so much shall suffice to have been spoken of the clause considered in itself.
2. That which next presents it self to our Meditation, and would by no means be left out, is the Relative connection of this with what precedeth. And here both parts of this clause would be looked upon; and it is not unworthy our inquiry, how and upon what account they are brought in?
1. It may at first view seem somewhat strange, that this qualification of doing God's will, should be here inserted, as seeming to have little or no affinity with what precedeth; had the Apostle said, but he that loveth the Father▪ or had he said, but he that denieth these worldly l • sis, it would have been very congruous, but how this cometh in, • e that doth the will of God is not so obvious. Yet i • you please to look into it a little more narrowly; you shall find it very suitable to the Apostles scope, and far more Emphaticall, then if he had used either of the above mentioned Phrases: For
1. In saying, not He that loveth the Father, but He that doth the will of God, the Apostle sets down that which is the most real Character of a true lover of the Father. There is nothing wherein men more deceive themselves, then in this grace of loving God, there is scarce any man but layeth claim to it, and is ready to say, I love God with all my heart; so that if St John had only said, He that loveth God abideth forever, every man would have flattered himself with the hopes of this eternity. But in saying, he that doth the will of God, he hereby puts our love of God upon the trial, and that by such a Character, as (if we impartially examine ourselves by it) I am afraid the love of most Christians towards God, will be found base and counterfeit.
1. True love is not only affective, but active, 〈 in non-Latin alphabet 〉 , say some, is from 〈 in non-Latin alphabet 〉 , as fire is the most active element, so love is the most working grace, Amor si non operatur non est, saith S t Gregory, If love act not, it is no love, so that what S t James, saith of faith, may as truly be applied to love, show me thy faith, thy love, by thy works.
2. Again, True love conformeth it self in will, affection, action, to the Object loved. How fearful are we to offend? careful are we to please whom we love? If a man's Beloved bid him come, he cometh, go he runneth, do this or that, he doth it. In which respct Isidore saith truly, Qui Dei praecepta cantemnit Deum non diligit, neque enim regem diligimas si odio ejus leges habemus, he that contemneth God's Precepts, doth not love him, no more then • e doth his King who hateth his Laws. The voice of love is, I am my beloveds, wholly at his command, and that not only in a complement, but reality. What wilt thou have me to do? is loves Question, be it never so difficult love accounts it easy, and the very labor is beloved.
Would we then know whether we love God? Here is the trial, what do we? where is our obedience to his Laws? our conformity to his will? is it possible we should love him, and yet offend, grieve, dishonor him, and cast his commands behind our backs? If you love me, saith our blessed Savior, keep my Commandments; and again, You are my Friends, if you do whatsoever I command you: I love my Master, and I will not go free, saith the Servant in the Law. Oh let us approve the sincerity of our love, by the reality of our obedience. For which cause no doubt it was that our Apostle saith, Not he that loveth God, but he that doth the will of God.
2. In saying He that doth the will of God, our Apostle saith as much as He that denieth the lust of the eyes, the lust of the flesh, and the pride of life, and somewhat more; so that as in the former consideration, it appeareth to be a discriminating, so in this we shall find it a comprehensive Character: For
1. Sui Repudium Christiani praeludium, The first step in doing God's will, is denying our own, and these lusts are the ebullitions of our own corrupt wills. To do God's will, is to obey his prohibitions, and these lusts are the principal Objects of those prohibitions, so that the renouncing worldly lusts, is plainly implied, in this of doing God's will.
2. To do God's will is of a larger extent, Inasmuch as it super addeth the practice of the graces, contrary to these lusts. Sobriety and chastity, justice and charity, modesty and humility, are but several branches of God's will; and these are manifestly opposite to the lust of the flesh, the lust of the eyes, and the pride of life; and therefore in saying he that doth God's will, he saith, he that is temperate, and merciful, and humble; and calls not only for a forsaking evil lusts, but a performance of the contrary graces. So that hereby our Apostle teacheth us, that to attain eternal felicity, it is not enough to be free from these lusts, but we must exercise ourselves to virtue, to cleanse ourselves from filthiness, but we must perfect holiness; and the reason is plain, since we cannot be happy but by doing God's will: God's will is expressed, not only by prohibitions of evil, but prescriptions of good; and therefore we cannot do God's will unless we act what is commanded, as well as shun what is forbidden. So that whether you take this qualification as in opposition to those lusts mentioned in the sixteenth Verse, or as an explanation of the love of the Father, mentioned in the fifteenth Verse, it appeareth to be very fitly made choice of.
2. But that in which the connection chiefly lieth (and which will more easily appear ) is the remuneration that enduring forever, which is promised to him that doth God's will. And doubtless, there was a double reason why our Apostle having spoken of the worlds transit • riness, addeth by way of amplification, this clause of eternal felicity. The one in regard of the world, that it may appear so much the more transit • ry; the other in regard of the worldly lover, that his f • lly in setting his heart upon the world, may appear so much the more foolish, yea abominable: and of each a word.
1. The world considered absolutely is transitory, but if compared with eternity it is momentary. Surely as S t Paul speaking of the afflictions of this present time, in comparison with that exceeding eternal weight of glory, affirmeth them to be light, and but for a moment; so may we upon the same ground of all the enjoyments of this life. As all the splendor of this world, in respect of that felicity, is but as the light of a Gloworme to the Sun; so the longest continuance of this world, in regard of that eternity, is but as the drop of the Bucket to the Ocean. Suppose the time of the worlds continuance to last a Million of years, yet that Million is but a Moment to Eternity. Indeed a Million of years is far less in comparison of eternity, then an hour is in comparison of a Million of years; and the reason is plain, because eternity infinitely exceeds a Million, whereas a Million doth but finitely exceed an hour; you may easily count how much longer a Million is then an hour, but you can never reckon how much Eternity is longer then a Million; so that our Apostle could not have found out a fitter way of illustrating this truth then this.
There are many things which he might have compared the world to; we meet with them often in Scripture, and indeed they are very significant; but this that he compareth the present world with that to come, serveth far more clearly to represent it. Indeed as a Dwarfe placed by a Giant, seemeth exceeding little; or as a Mite weighed in the Ballance with a Talent, is exceeding light: so these worldly, when set by Heavenly things, appear exceeding base, vile, and transitory.
Oh then let it be our frequent practice to meditate on the things above, deliberately to ponder their excellency, eternity, that so the things below may seem so much the more perishing and contemptible in our eyes. The first thing God made in this circular world was the Heavens, and the last was Man in a Circle, the beginning and the end meet and close together; so should Man and Heaven; and as to him that stands on an high Hill, Giants seem Dwarfes, so to the Man whose conversation is in Heaven, the greatest things of earth cannot but appear small. It is observed of Abraham, that addressing himself in Prayer to God, he calleth himself Dust and Ashes; no doubt in consideration of the divine glory and majesty: and to him who duly considereth that incorruptible inheritance, immarcessible Crown, and never fading Paradise, all the riches, honors, and pleasures of this world, must needs seem of a short, very short continuance, such indeed as is not worth the naming.
2. And as the worlds fugacity, so the worldlings folly, becometh hereby the more manifest. To build upon the Sands is foolish, but to prefer the Sands before the Rock, is yet far more foolish to settle upon that which is flitting, argueth want of wisdom, but to do it with the contempt of that which is lasting, argueth most desperate folly; yet thus doth the worldling, an happy eternity is offered to him, upon the terms of doing God's will, and yet to fulfill his own lusts, he maketh choice of this temporal prosperity. Like that wretched Duke, who would not change Paris for Paradise, he had rather have a short life and (as he calleth it) a sweet one on Earth, then an happy and everlasting life in Heaven. In one word (to use Gregory Nazianzens comparison) he fixeth upon that which is transient, and passeth by that which is permanent, and can there be a greater madness? Indeed it discovereth him void, not only of grace, but reason; that whereas the Apostle saith a little before, If any man love the world, the love of the Father is not in him, we may add, If any man love the world, the reason of a man is not in him. And more truly may every such man take up that concerning himself which Agur said, I am brutish and have not the understanding of a man, Angustum est cor, (saith Gillebertus ) that heart is too narrow which confineth it self within the bounds of temporal pleasures, but that is too narrow an expression, it is an Argument not only of a narrow heart, but a frantic brain, to dote on toys, and neglect Pearls.
Oh then learn we at last to be wise, and set a right value upon things. Seneca saith excellently, it is a matter of no small concernment, Pretium rebus imponere, to put a