First Epistle of John Applied Part 1, Lecture 16

First Epistle of John Applied Part 1 · Lecture 16

p. 293THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. 13, 14. VERS.

I write unto you Fathers, becauſe ye have known him that is from the begining. I write unto you young Men, becauſe ye have overcome the wicked one. I write unto you little Children, becauſe ye have known the Father.

I have written unto you Fathers, becauſe you have known him that is from the begining. I have written unto you young Men, becauſe ye are ſtrong, and the Word of God abideth in you, and ye have overcome the wicked one.

THis is now the ſixth time that I have read this Scripture in your ears, not that I like the humour of dwelling upon one Text, when the ſacred Book affords ſo much variety, but becauſe I have met with ſo much variety in this one Text. Indeed in theſe Verſes our Apoſtle ſeemeth p. 294as it were to erect a Schoole, wherein are three forms, the firſt of experienced Fathers, the ſecond of vig…u… young men, and the third of hopefull little Children. And no wonder if it aske ſome time to examine theſe formes and inſtruct them in their ſeverall leſſons: or if you pleaſe, you may behold him building three Taber…acl…s, or rather raiſing a Fabrick of three ſtories, the uppermoſt whereof is of old Men, the middlemoſt of young Men, and the loweſt of little Children; in each of which there are ſeverall Roomes and ſome of them very ſpacious. No wonder if it require many hours to walk through and take a view of them and their inhabitants. Finally, I may call this Scripture, a Book conſiſting of three large and faire leaves; for the inſtruction of old, young, and little ones; well may it be often read and peruſed, I write to you Fathers, &c.

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

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

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

1. The word] is ſ…t down indefinitely, it is i… ded univerſally for the whole Doctrine of the Goſpell which conſiſts of Precepts, promiſes, and threatnings. It is the Prophets Iſaiah… invitation to the embracing of the Evangeli…al… Doctrine, Come to the waters, buy wine Iſai. 55. 1.Isa 55:1and milke: And m…thinketh in theſe three Metaphors p. 295are fitly ſhadowed the three parts of the word, the Precepts are as water cleanſing, the promiſes as milke nouriſhing, and the threaining as wine ſearching, all of which we muſt buy, and having bought, lay up or rather drinke in. Indeed Hypocrites only ſuck in the milke, lay hold on the promiſes refuſing to drink the wine aud waters, but the true Chriſtian ſaith of every part of the word with Hezekiah, Good is the word of the Lord, and accordingly hath regard to it.

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

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

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

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

David ſaith to God, I have hid thy word in my Pſal. 119. 11.Ps 119:11heart, where the Hebrew word ſignifieth to hide as a treaſure. Conceive then the word as the treaſure, the heart as the cheſt, this as the Cabinet, and that as p. 296the jewell, nor doth the covetous man more carefully locke up his treaſure or jewels then David did, and every good man doth Gods word.

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

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

S^t James cals the word foreign, an ingraffed Jam. 1. 21.Jas 1:21word, intimating, that as the graff is ſet into, whreeby it becometh incorporated with the tree, ſo ought the word to be received into our ſouls.

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

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

If we would know whether as yet the word have thus far prevailed, it will beſt be diſcovered by reflecting on the forementioned metaphors. If the word abide in us p. 299as a treaſure, it will inrich us with Heavenly grace. If as food it will ſtrengthen us to the performance of ſpirituall duties. If as ſeed it will make us fruit full in good works. If as a graff it will transforme us into Chriſts own likeneſs. If as an inhabitant it will caſt out ſin and Satan, and powerfully rule in our hearts; oh let us indeavour to finde this effectuall operation of the word upon the hearts, and that it may be ſo, take notice, that there are foure things neceſſarily requiſite.

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

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

3. Preparatio, Nor yet is this all but the heart being p. 298opened and clenſed, muſt be furniſhed and fitted for the entertainment of this Heavenly gueſt. Indeed what proviſion the Shunamite made for the Prophet, we muſt in a ſpirituall ſenſe make for the word, a Chamber, a Table, a Stoole, a Candleſtick, and a Bed; a Chamber and that a large one, our whole ſoul, a Table and that not of ſtone, an heart of fleſh; a ſtoole and that a low one, an humble spirit; a Candleſtick, and that a bright one, an enlightned minde, Finally, a Bed, and that a ſoft one, even a tender conſcience, ſo will this word vouchſafe to enter in, and dwell with us.

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

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

By the abiding of the word of God in us, we overcome the wicked one. Among the ſeverall pieces of our ſpirituall armour which S^t Paul reckoneth up, the the ſword of the ſpirit is not the leaſt which is the word of God, becauſe like a ſword it cuts and woundeth the Devill to the heart, and as the ſword doth no execution unleſs taken into, and managed by the hand, ſo neither doth the word unleſs received into the heart. That encounter of David with Goliah is a fit embleme of the Chriſtians combate with Satan, and as he took five ſtones p. 299out of the brooke, by one of which thrown out of a ſling he daſhed Goliah in the forehead, ſo muſt we have in readineſs thoſe five ſtones of promiſes, precepts, prohibitions, threatnings,, and examples, and throw them upon all occaſions in the ſling of faith, againſt the wicked one. Indeed which way ſoever the Devill ſets upon us, Gods word in the heart, is of ſingular uſe and ſervice; if as a Lion by violent aſſaults, it is a chaine to fetter him; if as a Serpent by fraudulent wiles, it is a charme to diſappoint him; whatſoever Satan tempts to, the word armeth us againſt it, ſince it is ſome ſin or other to which he prompts us, and there is no ſin againſt which it affords not powerfull Antodotes.

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

It is true ſometimes the Devill ſtriveth to turne this ſword into a ſhield, alledging (as he did to Chriſt) Scripture for the juſtifying of his temptations, but how falſely and perverſely is obvious in that perticular inſtance, but ſtill the Scripture verities are undoubtedly contrary to his diabolicall lies, diſcovering the ſubtilty and weakning p. 300the energy of his aſſaults.

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

4. The laſt but not the leaſt, nay chief obſervable is yet behinde, namely, the Combatants in the You, to wit, young Men whom he highly commends in that p. 301they were ſtrong by the Word of God abiding in them to overcome the wicked one: and here is ſomething both implyed and expreſſed.

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

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

2. Beſides he ſubtily obſerveth, that that age of all others is moſt prone to corrupt affections and actions. Pſal. 119. 11. Cereus in vitia flecti monitoribus asper. Horat. 1 Tim. 5. 23. Job 13. 26. Ambr. de inter. Job l. 1. c. 7.Ps 119:111 Tim 5:23Job 13:26When David ſaith, Wherewithall ſhall a young man cleanſe his wayes, whenas yet the queſtion and anſwer belongeth to every man, what doth he imply, but that young men are very prone to defile their wayes? When S^t Paul exhorts Timothy (who yet was very weak… in body) to flie youthfull luſts, what doth he, but intimate that luſts are eſpecially incident to youth? It is St Ambroſe his note upon thoſe words of Job, Thou makeſt me to poſſeſs the ſins of my youth, Pul…hré id Aug. de Temp. Serm. 246. Hier. ep. 1.…tatis arripit ad qu…relam, quae magis ad vitium lubrica eſſe conſuevit, very fitly doth he complain of that age, as being moſt apt to fall into ſin. In this reſpect youth is called by S Auſtin, flos …tatis, periculum mentis, as the flower of age, ſo the danger of the mind, the mind being then in danger; (as S Hierome obſerveth) now of daſhing on the C…ribdis of luxury, and then of being plunged into on the Scilla of luſt; yea innumerable are the vi… which do cleave faſt to this age.

St Auſtin comparing childhood and youth and old p. 302age together, well inferreth to this purpoſe; if childiſh and old age be not free from temptations, of which the one is but entring into, and the other is going out of this life, that but now was not, and this ere long will not be, Quid ſentiendum eſt de flagrantiâ juvenilis aetatis, Aug. l. d.what may we thinke of young age, no mervaile if it be ſhaken with the windes and waves of various aſſaults. Indeed thoſe luſts which Children are not come to, and old age is paſt, young men are prone to be carried away with: not much unlike is that obſervation of S^t Ambroſe, Habet pueritia innocentiam, ſenectus prudentiam, &c. Childhood hath innocence, old age prudence, only youth is raſh in counſels, weake againſt temptation, and fervent in evill. Thus as the boyling pot ſendeth up moſt ſ…um, ſo in flaming youth are the ſtrongeſt inclinations to paſſion, uncleanneſs, intemperance▪ Ariſtotle obſerveth of youth, that it is eager in deſire, bold in enterprizes, changeable in minde, prone to anger, confident in hope, and preſumptuous of its own knowledge, qualities which very much diſpoſe them to evill, beſides men in youth begin to embrace humane ſociety, mutuall converſes, and alas how eaſily are they entangled with evill company, and no wonder if the Devill having ſo great advantages againſt, doth with the greateſt violence ſet upon young men.

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

p. 3032. That which is expreſſed is, That theſe young men to whom our Apoſtle wrote, had prevailed againſt the Devill, through the ſtrength of Gods Word and Grace.

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

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

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

3. The young is the warlike age, youth Gloriatur in viribus gaudet in luctis, Glorieth in ſtrength and boaſteth in combats, ſuch was the Romana juventus, the Romane youth a people given to war, and delighted in victories. Behold theſe young men are happily engaged in an incounter with the worſt of enemies, over whom they obtain the conqueſt. And ſurely whilſt valorous attempts and exploits in civill wars deſerve due praiſes, spirituall victories challenge it much more. Honourable are thoſe young men, who are famous for the naturall endowments of ſtrength and memory for the warlike atchievements of victories and triumphs, but happy, yea, thrice happy are thoſe young men who p. 304excell in thoſe heavenly ornaments of ſtrength and grace, retaining Gods word and victory over the wicked one.

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

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

1. Poſſibly, nay probably you may not live to be old; old age is that which none can aſſure himſelf of, and p. 305comparatively few do partake of it; if the firſt death overcome us before we overcome the Devil, we muſt needs be hurt of the ſecond death; and if we overcome not whileſt we are young, death may prevent our being old, and ſo cut us off while we are in the Devils jawes. Oh who would run ſo deſperate an hazard, conſidering to how many diſeaſes, caſualties, the young are ſubject!

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

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

2. God may hereafter deny that grace to thee, which now thou… denyeſt to thy ſelf, and then it will not be only difficult, but impoſſible to overcome him. It is a ſad doom which God uttereth concerning Ephraim, He is joyned to Idols, let him alone; what if God ſay ſo of thee, He is addicted to the Devils ſervice, let him alone? it is but juſt when men give themſelves over voluntarily, God ſhould give them over judicially to Satans power, and then there is no poſſibility of eſcaping out of his hands. Me thinks it is very obſervable, p. 306that only he who firſt ſtepped into the po…l Feſtinare debet unuſquiſque ad deum ne ſi dum poteſt noluerit omnino cum voluerit non poſſit, Aug.after the moving of the waters by the Angel, was cured: Poſt eſt occaſio calva, time muſt be taken by the forelock. Oh then make haſt to liſt thy ſelf a ſouldier under Chriſts command, leaſt if now thou maieſt, thou wilt not; when perhaps thou wouldſt, thou ſhalt not.

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

4. Finally, The only …t and moſt acceptable time for this spirituall conflict and conqueſt is the time of youth. It Lam. 3. 27.Lam 3:27is good for a man that he bear the yoke in his youth, (ſaith the Church) Indeed then he is moſt able to bear it. This yoke as S^t Hilary excellently, Non expectat frigeſcentis Hilar. in Pſal… 118. lit. Ee…h.Ps 118ſenectatis annos, nec emortuam jam aetatem pro vitiorum couſuetudin…, is not for the weake ſhoulders of old men, who are ſo much the weaker, becauſe ſin through cuſtome is become ſtronger; yea, as S^t Ambroſe truly,Ambroſ. ibid. Quid poteſt habere laudis? what thanks is it, if when our body is enervated through pleaſures; and the cold froſt of old age hath ſeaſed on it, we ſhould then offer it to God as a Sacrifice? It is St Baſils note, that whereasBaſ. M. de inſcrip. foreign, is an inſcription prefixed before many Pſalms, it is omitted before the fifteenth, which is a breviary of morall Precepts, the practiſe whereof muſt not be defer'd till the end of our lives. Indeed Mane as one wittily obſerveth is the Devils Verb, who tempts p. 307us to continue ſtill in his ſervice; but Gods Verb, who expects the morning of our youth to be devoted to him. What the fat was in the ſacrifice, that is, the ſtrength of youth in Gods ſervice; very acceptable to him, oh let it be offered by us.

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

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

And now if you be ſuch young Men as my Text deſcribeth,Conſid. 2. the inſtructions here given cannot but be welcome to you; no wonder that our Apoſtle by theſe qu… lifications as by ſo many arguments inciteth to the practice p. 308both of the precedent precept, and the ſubſequent prohibition.

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

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

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

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

Where there is ſtrength of grace, there cannot but be fervent Love, as to God, ſo to the Brethren: it is for p. 309weake and ſickly perſons to be froward; none are more prone to contention and faction, then thoſe that are weak in grace and knowledge; ſtrong Chriſtians are ever ſtudiou… of amity and unity. Indeed this is the way to increaſe1 Cor. 16. 13, 14.1 Cor 16:131 Cor 16:14 our spirituall ſtrength; and therefore when S^t Col. 3. 15.Col 3:15Paul adviſeth to be ſtrong, he preſently addeth, Let all things be done in love; and charity is called by him the bond of perſection.

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

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

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

In the handling whereof I ſhall briefly conſider three things:

The Quality ſpecified, to know the Father.

p. 310The Energy intimated, knowing the Father, is that which engageth not to love the world, but to love the Brethren.

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

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

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

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

3. It is not a graduall, but initiall knowledg. It is not unworthy our obſervation, that the knowledg of God and Chriſt is a qualification attributhd both to the Father, and the Children. Indeed God is both the …, and the …, the firſt and laſt; and therefore he muſt be known by us in our firſt and laſt age; but yet theſe two knowledges differ in degrees; old Chriſtians have a deep draught; whereas little Chidren have but a taſte of this Heavenly nectar; and therefore the expreſſion is varied; Fathers are ſaid to know him that is from the begining, as being well verſed in the miſteries of Chriſtian Religion, p. 311whereas little Children are only ſaid to know the Father, as having but ſome generall apprehenſions of God reconciled in Chriſt.

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

3. This Qualification of knowing the Father is very congruouſly attributed to the Children. Infantibus & pueris nihil magis neceſſarium quam ut patrem habeant & cognoſcant ſaith Ferus well; nothing is more needfull forFer. in loc. Cualt. in loc. Dan. in loc. Lor. in loc. Infants and Children, then that they ſhould have and know the Father. The weakneſs of little Children needs the conduct and government of another, they cannot conſult for their own ſafety and benefit, and therefore their Parents undertake it for them. By this means it is that the Childe firſt taketh notice of his Father and Mother, according to that of the Poet, Incipe parve puer riſu cognſocere Matrem. and hence thoſe pretty Monoſyllables by which Father and Mother are expreſt, are firſt taught and learnt by their Children ſo ſoon as they can speak. And ſurely as it becometh little Ones ſo ſoon as they are capable to know and own their Parents, ſo is it an amiable excellency in them to attaine ſome knowledge of God p. 312as their Father: nothing more naturall to Children (when once reaſon begins to act in them) then to defire knowledge; no knowledge to which a Childe ſooner taketh, then that of the Father: but oh how joyfull and happy a thing is it when through inſtruction they begin to apprehend him who is the Father of us all, and this is the commendation of theſe Children that they know the Father.

To winde up this,

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

Tell me I beſeech you, is it not a ſad thing, and yet I would to God it were not too common, that little Children through your negligent education ſhould ſwear p. 313ſo ſoon as they ean speak, and learn to blaspheme that God whom yet they have not been taught to know; ſuch Parents (ſaith S… Chryſoſtome,) are worſeChryſoſt. l. 3. in iaud. vitae Monaſt▪ then Homicides, nay, then Parricides; for theſe take away only the bodily life of their Parents, but thoſe do what in them lyeth to caſt the ſouls and bodies of their Children into Hell; and whilſt by generation they were the inſtruments of their temporall life, through neglect of good education they become at leaſt the occaſion of their eternall death. It is a dolefull ſtory which is reported by Gregory the great to this purpoſe, of a Childe Gr. M…dial. l. 4. c. 18.of five years old, which being careleſly or rather wickedly brought up, was given to blaspheming Gods holy name; and being a little after ſmitten with death, the poore Childe cryeth to the Father, Help, help, the Moors are come to take me away, and ſo blaspheming God it died, no doubt to the horrour and perplexity of the wicked Father. It is a ſad thing when Children in their old age ſhall have cauſe to complaine that their Parents had no care to bring them up in learning; but is it not far more ſad, that Children in Hell ſhall cry out againſt their Parents, becauſe they had no regard to inſtruct them in the knowledg of God?

Let then all Parents be admoniſhed of this neceſſary duty which they owe to their Children. Children are ſometimes called pignora, pledges, ſo they are of Gods love to us in beſtowing them on us, ſo they ought to be of our love to God in conſecrating them to him. TheyPſ. 127. 4.Ps 127:4 are compared to Arrows as they are at firſt directed, ſo afterwards they fly…. Oh let it be your endeavour that they may be directed upwards towards Heaven by divine knowledg. It much conduced to Alexanders proweſs and victory in his wars that his Father Philip cauſed him to be brought up (as it is were from his radle) in Military diſcipline: Oh let it be the prudent piety of all Parents to teach their Children betimes the knowledge of p. 314the Chriſtian warfare, and to that end to begin with the knowledg of the Father.

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

The better to endu…e you hereunto conſider my good Children,

1. You were in your very Infancy, almoſt as ſoon p. 315as born, dedicated to the Father; being baptized in the name of the bleſſed Trinity, Father Son, and holy Ghoſt: and will you not now that you begin to have the uſe of your underſtanding; endeavour to know the Father? you are already his ſworne ſervants, and ſouldiers, will you be ignorant of him to whom you are ſworne?

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

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

Once more, your dear Redeemer and bleſſed Saviour Jeſus Chriſt began himſelf betimes, and was ſo well skild p. 316at twelve years old, that he disputed with the Doctors in the Temple; hereby giving you an example, which though it cannot be expected you ſhould equalize, yet it is required you ſhould follow; we finde in the Gospell little Children going before Chriſt, and following after him with Hoſanna's: and it is the praiſe of Jereboams 1▪ King. 14. 13.1 Kgs 14:13Childe, That there was found in him ſome good thing toward the Lord God of Iſrael. Oh little Children write after theſe coppies, ſo much the rather, becauſe with Jereboams Childe, you may dye early, and what a comfort will it be to your ſelves and Parents, if then there ſhall be found in you ſome knowledg, and love, and fear of your Father which is in Heaven?

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

Amen.