Commentary on 1 John, Commentary · Chapter 2 · Verse 17
1 JOH. 2.17.
And the world paſſeth away, and the luſts thereof, but he that doth the Will of God abideth for ever.
TO diſſwade them from the love of the World, and the Luſts of it, the Apoſtle uſeth three Arguments; 1 Verſ. 15. 2 Verſ. 16. 3 From the contrary diſpoſition of them that love the World, and them that keep the Word: as if he ſhould ſay, That which is eternal ought not to addict it ſelf to tranſitory things, but you that have your ſins forgiven, &c. are ſo, Ergo. So then this third Argument is taken from the frailty and fickleneſſe of all theſe outward things, and the conſtancy and perpetuity of heavenly things, therefore be weaned from the one, and affect the other. By the World is meant all the Creatures, all the faſhions and courſes of the World: the condition thereof, Honour, Credit, Profit, Pleaſure, all theſe paſſe away.
Doct. The World, and all the Luſts thereof are of a tranſitory and fading condition.
So ſaith the text, very inconſtant, now here, preſently gone: the things of the World are tranſitory, and tranſitory they are in three reſpects.
1 The world paſſeth away, 1 Cor 7.31. foreign, &c. the ſhape and faſhion of the world paſſeth away, the word is taken from the preſentation of the world, as upon a Stage, a man ſeldom acts the ſame part a week together; you ſhall never ſee the world, or the Creatures in the ſame ſtate long, now in one ſtate, then in another; come now and you ſhall ſee a man married, come again, and you ſhall finde him a Widower; ſometimes joyful, ſometimes doleful, crying, Have pity on me, O my friends; ſometimes again in abundance of ſorrow over-night, and joyful in the morning.
2 In reſpect of the fleeting and fading condition of the eſtate we do enjoy whilſt we do enjoy it, fleeting and paſſing away by little and little, even while you rejoyce in it, Iſa. 40.6, 7. where hee compares them to flowers, which whilſt they flouriſh, decay; what are all the comforts of the world, but a Noſe-gay? which for the preſent thou ſmelleſt ſweetneſſe and comfort in, yet even as a Poſie, whilſt thou ſmelleſt at it, fades, and dyes; ſo are all the comforts of this World, even fading, and decaying whilſt thou enjoyeſt them.
Again, All the ſorrows and vexations of the world paſſe away, ſorrow abides not ever, nor cares, yea in the midſt thereof wee may finde ſome joy; Pſal. 94.18, 19. yet many times we adde ſorrow to ſorrow, wee think wee ſhall go on in the bitterneſſes of our ſouls all the day, but he was deceived, Iſa. 38.15.
3 In regard of the paſſing away, and fading of all worldly things, Eccleſ. 1.4. one generation paſſes after another, and ſo do all other comforts, yea the World it ſelf ſhall be conſumed, 2 Pet. 3.10. the individuals conſumed, the Elements changed, Pſal. 102.6, 7.
Q. 2. How do the luſts of the World paſſe away?
A. The luſts of the fleſh, the luſt of the eye, and pride of life, which are the ſum of all the ways of the ſons of men, all his time is ſpent either in pleaſure, or profit, or credit, and now all theſe paſſe away.
1 Becauſe they are oft diſappointed of thoſe objects which they aime at, a man purſues pleaſure, but he findes ſorrow; another Profit, but it fades away; another in ambition ſeeks Honour, and Glory, but Pſal. 112.8, 9. The deſire of the wicked ſhall periſh, it ſhall be as the houſe of the Spider.
2 Theſe paſſe away, becauſe when a man doth enjoy them, they fade and wither away in it; a man ſtrongly deſires a thing, but as ſoon as hee hath it he is weary of it, 2 Sam. 3. as David that deſired the water of Bethlehem, or as Children ſoon weary when they have that thing they deſire, ſo Gal. 4.15, 16. ſee how their affections to him were dead, Pſal. 26.2. & 139.23, 24. when David lookt at the wayes of his own luſts, he deſired God to winnow him, and ſee if there were any way of wickedneſſe in him, implying, though ſometimes he had luſts in his heart, yet now he found none, 2 Sam. 13.15. Ammon had a ſtrong luſt to his Siſter Tamar, but when he had fulfill'd it, he hated her more than he loved her, ſo when we have fulfilled a luſt, we are not ſatisfied with it, but ſay to it, ariſe be gone, as a Bee, when it hath ſuckt ſomething from one Flower, goes to another, and then to a third, ſo we are ſoon weary of luſts, there is an emptineſſe in the Creature, no way able to ſatisfie the deſires of mans heart, but they are ſoon weary, and therefore deſire variety.
3 From the perpetuall deſtruction of theſe luſts and our ſelves with them; when we dye, all our luſts dye with us, all our pride and wantonneſſe, yea in Hell there are none remaining, but ſuch as come from diſappointment of hope, as diſcontent and murmuring, and obſtinacy, and Blaſphemy, and diſpair, but all other luſts, gluttony incontinency, ambition, dye with us, therefore well ſaith the Apoſtle, the World paſſeth away, and the luſts thereof, they are all but for a ſeaſon.
Ʋſe 1. Is it ſo, that they all paſſe away, all the Creatures, and all the luſts of the World are tranſitory? then it may be a ſtrong ground of exhortation to old men and young, love not the World, nor the things of the World, this is the counſell of an aged Apoſtle, when he was near a hundred years old, he ſpake it out of experience of heavenly things, and vanity of the World; doe but conſider the things themſelves in their own eſtate; love not the World, nor the things of the World, for they all paſſe away; on this ground Solomon exhorts us not to ſet our hearts on the World, Prov. 23.4, 5▪ on riches, which is the way to honour, ceaſe from thine own wiſdome, you think it wiſdome to provide a large Eſtate, but it is folly: Wilt thou ſet thine eye on that which is not? riches certainly make themſelves wings, and fly away like an Eagle; ſuppoſe one of you ſhould invite your friend to dinner, and lead him to your Garden or Orchard, where he finds a company of w…ld fowle, and you tell him, be of good chear, yonder is good ſtore of wild fowle we ſhall have, but when you goe to take them, they fly away, how will his expectation b… fruſtrate? ſo it may be thou haſt thy fields well ſtockt, thy houſes well fil'd and thou ſayeſt now, ſoul, eat, drink, thou reſteſt refreſhed in them, and ſetteſt thy heart on them, but God ſaith, O fool this night thy ſoul ſhall be taken away, and then whoſe ſhall all theſe things be? or elſe ſheep rot, and Cattle dye; caſualties by Sea, heavy loſſes take away a mans Eſtate ſuddainly, never did wild fowle more deceive them that ſet their eyes upon them, than riches doe the owners thereof
Ʋſe 2. May teach all that deſire perpetuity and conſtancy in any condition, truſt not in riches, honour, no nor in life it ſelfe, for they are all tranſitory, but intreat God to ſet your hearts on everlaſting things, on everlaſting life, and induring riches and pleaſures, for from him they flow, Pſal. 16. ult. theſe are an abiding inheritance, and will ſtick cloſe to us; this is the vanity of earthly things, the fulneſſe of them breeds loathſomneſſe, and fulſomneſſe, and a man is duld with them, they ſeem full of comfort, till we get them, and when we have them, we are weary of them: but grace on the contrary, ſeems hatefull till it be got, but when it is once got; the more a man hath the more he deſireth; godly ſorrow breeds repentance never to be repented of, 2 Cor. 7.10. neither by God, nor by them, never did chriſtian repent of his repentance, or Faith, or godlineſſe; Riches profit not in the day of wrath, Prov. 11.4. therefore love not thoſe things which cannot comfort us when we have moſt need, Joh. 6.26, 27. Labour not for the meat that periſheth; ſo labour not for the riches, or honour, or pleaſure that periſh, but labour for that profit, and pleaſure, and honour which endures for ever.
We come now to the oppoſition, that which is oppoſed to the tranſitorineſs of theſe things, the World, and the luſts thereof, viz. He that doth the will of God abideth for ever.
Doct. Such as doe the will of God, are not as the World and luſts of it, of a fading tranſitory condition, but they ſtand in a permanent abiding Eſtate.
Q. 1 What is it to abide for ever?
A. 1 It implies, he is not of an unſteady fleeting temper, but of a conſtant and even frame of ſpirit and life, not now in and now out, and never of a conſtant frame, but of an even temper, as mountaines are not eaſily ſhaken, or driven to and fro, but remaine in their ſtrength and place; why ſo, ſuch as truſt in the Lord ſhall be as Mount Zion, that ſhall not be moved, Pſal. 125.1. and he gives the reaſon, verſ. 2. without any changing or removing.
2 He is ſaid to remain for ever, becauſe he doth abide in that Eſtate for ever; there is a difference between conſtancy and perſeverance; a man may be ſaid to goe to London, though he keeps not even on, but goes out and in; ſo ſuch a man as aimes at heaven, and goes on as evenly as he can, and if he goes out, he gets in again, ſuch a one perſeveres in his way to heaven.
Q. 2 What is it to doe the will of God?
A He that doth the will of God, ſtands in oppoſition to the World, and the luſts of it, and by this will is not m…ant only the will of Gods pleaſure, but the will of Gods Commandement, for all the Creatures doe the will of Gods good pleaſure, for they all doe things, ſo far as God wills; ſo that if a man doe his own will, he ſh ll not goe beſides Gods will; but here he means the will of Gods Commandement; Not every one that ſaith Lord, Lord, ſhall enter into Heaven, but be that doth the will of my Father, Mat. 7.21. t…at is, the revealed Will of God, Joh. 8.51.
For the ground of the point, why they abide for ever?
1 Becauſe they are born of the unchangeable Will of God, of his own Will begat he us, Jam, 4.18. and he means that Will, which is not dependant on the Creature, but free, Rom. 9.15. There is no cauſe moving, but the only Will of God, he will have mercy, becauſe he will have mercy; therefore when God beſtows any mercy on the Creature becauſe he will doe it, it puts the Creature on an unexchangeable condition.
2 From the vigour and ſtrength of doing the Will of God, no man doth the Will of God, but the more he ſhall be inabled and cauſed to doe it, the doing of Gods Will, is the ground and ſtrength of a Chriſtian life, Joh. 4.34. he means not only he did it chearfully, but it was that which refreſhed his ſoul, and ſtrengthened his body, ſo that he felt neither hunger nor thirſt, but it was ſtrength and freedome of ſpirit to doe his Fathers Will, ſo that though he was thirſty, yet his words to the woman did ſo refreſh him, that it was his ſtrength and refreſhment; now if it be ſo, that the more a man doth the Will of God, the more ſtrength he hath to doe it, nay it conveyes not only ſtrength to the ſoul, but alſo to the body, as a Tree, the more fruit it brings forth upwards, the deeper rooting it takes downwards, ſo a Chriſtian, the more fruit he brings forth to God, the deeper he ſtrikes his root in Chriſt, John 14.21, 22. if it be thus, I ſay, well may he abide for ever.
3 From the near union which ſuch have with Chriſt, that doe the Will of his Father, Chriſt came for that end, to doe his Fathers Will, Joh. 6.38 therefore he that doth the Will of his Father, is near to Chriſt, he is Father, and Mother, and Brother, and Siſter, Mark. 3. ult, becauſe they are born of the ſame Father, of the ſame Spirit, and they doe the ſame work, if therefore we doe his Will, not as Servants, but as Children, then we are as heirs, and remain in the houſe for ever, Joh. 8.35, 36.
4 From Gods readineſſe ever to hear the prayers of ſuch as doe his Will, as the blind man ſaid, Joh. 8.34. If any man doe the Will of God, him he hears, wherein he ſhews that ſuitable to our hearing of God, God hears us; if we hear God in his Commandements, he will heare us in our petitions, if we take up Gods Word, he will take up our prayers that they be not loſt; if we be ſinners God hears not us, why? becauſe we hear not him, God is as ready to doe our wills, as we are to doe his, Mat. 7 2. with what meaſure we meet to him he will meet to us; if we be careful to attend to his Word, and induſtrious to doe his Will, God will certainly doe our wills, as we have done his, Pſal. 139. ult. he deſires to be led in everlaſting wayes, that is the Will of God, for that is only everlaſting, and a Chriſtian praying to doe Gods Will as the Angels, God will fulfil his will, and his Will is to abide for ever, and ſo it is Gods Will that he ſhould abide for ever.
Obj. Doth not David complain, I am toſſed to and fro as a Graſhopper? Pſal. 109.22.
Anſ. He ſpeaks not there of his inward eſtate, which was conſtant and even, but his outward eſtate, which was very unconſtant, ſometimes puld from the Ordinances, he hopt from one place to another, from Mountains to Woods, and Caves, from place to place like a Graſhopper, but his inward frame was conſtant and even.
Obj. But was not Davids inward frame ſ metimes very uneven? he that had ſometimes ſhewed much kindneſſe to Mephiboſheth, after took away his Lands; he that ſometimes was ſmitten for cutting off Sauls skirt, after ſticks not to commit Adultery, and ſlay Uriah, and after that to number the people.
Anſ. He may erre through infirmity, as a man in a Journey, he propounds no other end but to goe on, but yet he goes out of the way ſometimes through ignorance, and careleſneſſe, but then when he knows it, he makes the more haſt to get in again; ſo a Chriſtian, he aims at a good courſe, even wayes, but ſometimes through heedleſneſs, or ignorance, he falls into by wayes, but when he knows it, he makes haſt to recover himſelfe, and the cauſe why he goes aſide, is becauſe he doth not the Will of God, but his own will.
Ʋſe 1 Juſtifie the Doctrine of the perſeverance of the Saints, and confutes the contrary opinion of their Apoſtacy, for every Chriſtian doth the Will of God, now he that doth the Will of God abides for ever, ſuch make Gods Will their meat and drink, and ſo they lead an everlaſting life, they feed on everlaſting food, Joh. 6.26. they have neer union with Chriſt, they are ſuch as fulfill Gods Will, and therefore he will fulfil their deſire.
Ʋſe 2. A ground of direction to all ſuch as would find comfort in Life and Death, if you follow the luſts of the World, they will not laſt alwayes, Conſcience accuſeth, God will judge you, Eccleſ. 11.9. Rejoyce O young man in thy youth, &c. ſo Riches endure not always, nor Honour, therefore though a man now pride himſelfe in his youth, or riches, or luſts, why theſe will not hold, time will come when you ſhall be weary of all theſe, but would you abide for ever? why this is the way, doe Gods will, and then thou chuſeſt that part which ſhall never be taken from thee, Luke 10. two laſt verſes Pſal. 125.1, 2. let a man be doing Gods Will, he ſhall never dye, there is no man but would have his Eſtate confirmed to perpetuity, from age to age; why all the luſts of the World continue but for a while, but would you turne all to perpetuity? be doing Gods Will, and then you ſhall abide for ever; ſo, would you heal all the fleeting unſtableneſſe of our ſpirits? ſometimes you are much inlarged, ſometimes as much ſtraitned; ſometimes you have vigour of Spirit, and ſometimes you are dull, and quite out of frame, what is the reaſon? all this is becauſe thou art out of the way, and therefore the Star hath left thee as it did the Wiſe men, when they went out of the way to Bethlehem to goe to Jeruſalem; even ſo when thou art in the way to Bethlehem to ſeek Ch…iſt, and give up thy ſelfe to ſuch courſes as leads to him, why all this while the comfortable power of the Spirit ſhall goe with thee, but when thou conſulteſt with fleſh and blood, to ſatisfie any luſt of the World, the Star will leave thee, till thou come into the way again; ſo if you walke in the even wayes of God, you ſhall find your ſelves always enlarged, though ſometimes more, ſometimes leſs, yet alwayes ſo much as is ſufficient for your preſent condition.
Ʋſe 3 Of conſolation to every obedient Chriſtian that breaks off from his own will, and ſets himſelf with all his power to doe Gods Will, and is grieved when he doth any thing againſt it; why this is your comfort, that is an everlaſting way which leads to eternity, He that doth the Will of God, ſhall never ſee Death; that is, with fear or danger; nay he ſhall ſtand as a Mountaine that ſhall not be ſhaken, which is a great bleſſing for a poor Chriſtian.
Obj. May not mountains be ſhaken and removed, are they not ſhaken by Earthquakes? ſo may not Chriſtians be ſhaken and removed; are they not toſſed up and down in the World, and never in a ſetled condition?
Anſ. Mountains may be ſhaken and removed, Iſa. 54.10.11. and Chriſtians may be toſſed in their outward Eſtate, but yet though Mountains remove, and hills be ſhaken, yet Gods loving kindneſſe ſhall never depart from them.
Now from the ſcope the Apoſtle aims at, obſerve thus much.
Doct. The diſproportion that is betwixt the World, and the luſts thereof, and the Children of God that doe his Will, ought to weane them all from the love of the World, and the luſts thereof.
John 6.27. Labour not for the meat that periſheth, as who ſhould ſay, this meat is corruptible, and you corruptible, but that meat I give you is eternall, and will nouriſh eternall life in you.
Queſt. Wherein ſtands the diſproportion between the World, and the luſts thereof, and thoſe that doe Gods Will?
1 The World and the luſts thereof are tranſitory and fading, neither continue at a ſtay, nor laſt long, but all periſh, But he that doth Gods Will, the more he doth it, the more he is ſtrengthned, and confirmed, and ſupported to everlaſting life.
2 The World it ſelfe and all the things thereof, are ordinarily bodily, and ſenſuall, and not heavenly; take all the frame of the Creatures, they are bodily things, and all the comforts of them, tends to ſenſuall life, What will it profit a man to win the whole World, and looſe his own ſoul? implying, a man may have all the World, and yet looſe his own ſoul; it never feeds a ſpirituall heavenly life, but there is a ſpirituall eternall bread, that feeds to everlaſting life, it is not for a body to nouriſh a ſpirit, nor earthly things heavenly, not can a tranſitory thing feed everlaſting life.
Q. 1. Why ſhould this disproportion wean us from the love of the World, and the luſts thereof? what is the ground?
1 From the vanity that is found in all theſe things, they are bodily and tranſitory, it is impoſſible they ſhould nouriſh heavenly and permanent life; therefore godly men ſhould withdraw their affections from them inordinately, Iſa. 55.2. why doe you lay out your money for that which ſatisfieth not? and for that which is not bread? why doe you ſpend coſt and pains about that which is not bread? which will never ſatisfie your ſouls, but your ſouls in the midſt of them may be as Pharaohs lean Kine, hungry, and empty of grace, void of good things.
Reaſ. 2. From the corruption theſe things will put upon our ſpirits, if we ſet our love and luſt on them; it will be as a running Iſſue which will empty us of all goodneſſe, either they will draw us from comming to the Ordinances; I have married a wife and cannot come; or ſecondly, they will fill our hearts with cares when we come, Ezek. 33. ult. or elſe after we are gone, they will choak the Word of God, ſo that they draw away our hearts from ſpirituall food.
2 There is a power in them, to aſſimilate us to themſelves, what we feed on we are like unto, feed on wild meats, you will be wild men, feed on groſſe meats, your ſpirits will be more groſſe and dull, feed on light meats, your ſpirits will be more quick and agill; ſo if a man feed on the World, glut himſelf with the World, he can reliſh nothing but the World, his ſpirit is made carnall, and ſtupid, and worldly, and can ariſe no higher, therefore when Solomon gave himſelfe to ſeek pleaſure, Eccl. 2.3. to try what was in them, though he did not neglect Wiſdome, as Eccleſ. 1.8. yet he found by experience, deal as wiſely as he could, in the end they did ſo ſtupifie him, that he was led away by them to Idolatry, 1 King. 11.4. then is a man become ſtupid, when he is ſerious about trifles, and trifling about ſerious things; by purſuit of theſe, his judgment was quick in earthly matters, but in matters of Religion he began to grow very weak and ignorant; how much more then they that wholly give themſelves to the luſts and pleaſures of the World.
Reaſ. 3. Ever ſince the fall of our Firſt Parents, there lyes a Curſe of God upon all the Creatures, Gen. 3.17, 18. now in curſing the ground he Curſed all the Creatures with it, ſo that now there is a diſproportion and unſuitableneſſe betwixt the Creatures and man, for whom they were made, ſo that the whole Creature is ſubject to vanity, Rom. 8.19, 20. Eccleſ. 1.2. Vanity of vanities all is vanity. Now if they be all accurſed, you ſhall finde that there is a venemous corruption in them all, which with-holds us from that chiefe good for which we were made; ſo that let any man put upon you any Profit, or Honour, or Credit, continually you would think your ſelfe engaged to him, and ſet your ſelves to be ſerviceable to him, and ſhould not we deale as kindly with God? ſhould not we be more obedient to God, for his following us with his bleſſings? one would think we ſhould; but what is the reaſon of it? the more we have of Profits, and Honours, and Credit, the more full we are of our ſelves, and the more looſe from God, ſo that the more he bleſſeth us, the more we neglect him; the more he comforts us, the more we grieve him; how comes this, but from a ſecret curſe that lies upon all the Creatures? otherwiſe it could not be, that we ſhould grow ſo careleſſe and ſtupid; as the Moon when it wants light, it draws nearer to the Sun, but when it is at the full, and hath moſt Light, it is furtheſt from the Sun; ſo when God fils us, we ſit furtheſt from God, our ſpirits become empty of grace, and regardleſſe of God, therefore this ſhould move us from affecting the World, and the luſts of the World.
Ʋſe 1. A ground of ſtrong exhortation to both old men and young, Love not the World, nor the luſts of it; for there is no proportion betwixt the World and a Child of God, what proportion betwixt tranſitory and everlaſting things? fading and permanent? theſe are bodily and carnal, your hearts are ſpirituall and heavenly, therefore it is for you to look out for other things that will ab de; nay, why doe you ſpend your ſtrength for that which will not profit? all will not help your ſouls; why ſhould a man ſwear, and toyle for that, which when he hath he may looſe his own ſoul? he may get credit in the World, and yet may be baſe in Gods eyes, it is that which will not ſatisfie the ſoul, the immortall ſoul will not be contented with tranſitory fading things, theſe are but as dreams, they dream of abundance, but their ſouls are all this while empty and ſtarving, and if theſe be ſo tranſitory, why doe we feed on meats that are ſo unſuitable to our ſouls? if we have once made the World our Element, if we be lifted up out of the World to heavenly and Spirituall things, we are like a Fiſh out of the water, we faint and gaſp, and are weary, and muſt return to our mud again, we have no comfort at all, is not this a woful diſproportion? Nay further, ſeeing all the things of this World are vanity, and folly, even lawfull pleaſures, I ſaid of mirth it is madneſſe and folly, Eccl. 2.2. why therefore let us be exhorted to wean our affection from them, walke among them as ſnares, take heed you be not trapt by them; all the Bleſſings of this life are but Curſes, if you uſe them for themſelves, and then they weaken your ſpirits, and corrupt your hearts, therefore love not the World, nor the things of the World, for theſe all fade away; there is a diſproportion betwixt the curſed things of this World, and ſpirituall Bleſſings; indeed they are not Curſes, if you receive them as coming from God, and uſe them to him, otherwiſe, if you ſet your hearts on them, and uſe them for themſelves, they will prove a curſe to you.
Ʋſe 2. Let us be exhorted to lift up our hearts to more heavenly and ſpirituall things, let us lift up our ſouls to thoſe pleaſures and profits that endure for ever, Joh. 6.26. labour for thoſe pleaſures that may truly ſatisfie your ſouls, deſire God to lift up your hearts from worldly to ſpititual things, and then we ſhall find the Word of God ſweeter than Honey and the Honey-comb; therefore feed not on Husks and Chaff, but feed on Spiritual things, which may nouriſh you to eternal life, and for earthly things, uſe them as helps to Spiritual things, to make you more vacant for religious exerciſes, more fruitfull in good works, ſo you ſhall find them helpfull to you, and you ſhall draw near to God by them, when we look not ſo much at honour, or pleaſure, or profit, as Gods hand giving them,