First Epistle of John Applied Part 1, Lecture 23

First Epistle of John Applied Part 1 · Lecture 23

p. 458THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 17.

And the world paſſeth away and the luſt thereof, but he that doth the will of God abideth for ever.

IT is a known Maxime 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 p. 459of another nature, then indeed it is. This is that which is evident in pleaſures, riches, honours, 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 ranke of good; yea they rather have a ſhew, a ſhadow, a ſemblance, then any reality, ſolidity, or ſubſtance of good in them. This it is whereof our Apoſtle endeavoureth 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 Hoſeas ſimilitudes) is like the Hoſ. 6. 3.Hos 6:3morning 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 maine 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 for ever.

For the better handling of which clauſe, I ſhall conſider it firſt in it ſelf, and then in its connexion, with that which precedeth.

1. That which this clauſe preſents us with, conſidered by it ſelfe, is the permanent faelicity of an obedient Chriſtian, and in it are two particulars conſiderable;

The Qualification or duty required, implicitly in theſe words, He that doth the will of God, The Remuneration or mercy aſſured in theſe, p. 460endureth forever.

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 waies; 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 Gods 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: Gods ſecret will, is his eternall counſell 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 isIſai. 45. 10.Isa 45:10 alwaies done according as he ſaith himſelf, My counſell▪ ſhall ſtand▪ I will do all my pleaſure. Indeed in this notion theſe two are convertible, whatever God wils is done, and whatever is done God wils; if it be evill, he wils to ſuffer it, if it be good, he wils either by himſelf, or his Creatures, to effect it. And the reaſon is plain, becauſe if any thing could be done, Deo nolente, againſt Gods 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 p. 461hinder 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 Gods will; whilſt their deſigne is to fullfill their own miſchievous luſts; they accompliſh Gods righteous pleaſure, whilſt they intend to oppoſe the will of God which they know, they effect his hidden counſell. But ſince (as God ſaith of the King of Aſſyria, he meaneth not ſo) it is againſt their will, that they do Gods; 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. Gods 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 workes, whither in mercies or judgements; and this will of God calls for the practice of ſeverall graces, according to its various diſpenſation, both in regard of good and evill.

1. The Revelation of Gods 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: andPſal. 119. 67.Ps 119:67 again, Deale bountifully with thy ſervant according to thy word, that is, thy promiſe, which is a revelation of Gods gratious will. As it is in the performance, it is that we are to praiſe him for, p. 462and walke worthy of; nothing being more equall, then that when it pleaſeth God to do us good, we ſhould give him thankes, aſcribing what we enjoy, not to the worthineſs of our worke, but the goodneſſe of his will: according to that Angelicall hymne, when the pleaſure of the Lord was accompliſhed in the incarnation of Chriſt, Glory to God on high, good will towards Men.Luke 2. 10.Luke 2:10

2. The revelation of Gods will againſt us, is likewiſe to be conſidered, either as it is in the threatning, or in the inflicting; As threatned, it is that we are to feare; when inflicted, it is that we are to beare. 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 Ely, when upon that dolefull meſſage iterated by Samuell in his eares, he ſaith, It is 1 Sam. 3. 18.1 Sam 3:18the 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 whenEpictet. Arr. he ſaid, I have ſubmitted my will to Gods; if he will have me burne with a feaver, or labour 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 p. 463his 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 whichEſt. in loc. is called voluntas imperans, or praeceptiva, Gods preſcribing or commanding will, becauſe it is revealed in his commands; and theſe both Affirmative and Negative, enjoyning what is good, that we may practice it; and inhibiting vvhat is evill, that vve may avoid it; ſo that if you vvill explaine one vvord by another, that vvhichwhich 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 Gods will is required? …n anſwer to which take notice,

1. That it is not foreign, but foreign, he that knoweth, but he that doth the will of God. Indeed we cannot do Gods will (at leaſt not as Gods will) till vve know it: in vvhichwhich reſpect that Apoſtolicall counſell is very neceſſary, Be not unwiſe, but underſtanding what the will of the Lord is; and to this end, vve muſt according to our Saviours advice, ſearch the Scriptures vvhichwhich are the Records of his will; and for this reaſon, no doubt, David ſo often prayeth, Teach me thy ſtatutes, ſhew me thy waies, 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 theyPſal. 25. 12. 11. 27.Ps 25:12Ps 25:11Ps 25:27 might do them; and our Saviour 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 p. 464hearers but doers of the word, deceiving your own ſouls. Sitting Mary, and ſtirring Martha, areDeut. 6. 1.Deut 6:1 emblemes of contemplation and action, and as they dwell in one houſe, ſo muſt theſe in one heart: beautifull Rachell, and fruitfull Leah, are Emblemes of knowledg 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 Rachell; the Chriſtian muſt firſt be married to knowledg, 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 kinde of doing Gods will which is the qualification required; our Saviour hath taught us to Pray, that Gods will may be done on Earth, as it is in Heaven; the moſt genuine ſenſe whereof no doubt is, that men may do Gods 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 Gods 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 endeavour. To fulfill every Tota ofMatth. 6. 10.Matt 6:10 divine precept is impoſſible; to have respect to every precept is needfull for every man who will be happy. The truth is, he that doth Gods will with exception, doth not Gods will, but his own; hence it is, that when Gods will croſſeth his, he croſſeth Gods will, and who can eſteem him a good Servant, who will do his Maſters injunctions, no further then it agreeth with his inclination. p. 465To do Gods 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 vvhichwhich he knoweth to be Gods will.

2. Gods will muſt be done chearfully, to bring Gods will to ours is abominable, to bring our will to Gods, praiſe worthy; and thus vve do, vvhen our will freely conſents to, nay maketh choice of Gods will for its rule. Thus did David vvho ſaith of himſelf, Lo I come to do Pſal. 40. 6.Ps 40:6thy will, and again, I delight to do thy will oh God. Thus our bleſſed Saviour ſaith, It was his meat and drink to do John 4. 34.John 4:34his Fathers will; never vvent the hungry or thirſty man with a better will to his Meate and Drinke, 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 availe; 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 avoide, but abhorre whatſoever God forbids, not only to act, but effect whatever God enjoyneth is to do the will of God.

And now before I go further, here is a double conſideration, offereth it ſelfe to enduce the doing Gods 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 p. 466King. 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 ſoveraignty, and therefore his will is moſt juſtly a Law, ſhall we refuſe to do it? God himſelfe reaſoneth, If I be a Father, where … my honour, 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 minde, Cic. parad.deſtitute (as it were) of its own free will; if therefore we will approve our ſelves faithfull Servants, obedient Children, loyall 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 equall. It is impoſſible God ſhould will us to do any thing which is not moſt agreeable to right reaſon, ſince he doth not will any thing 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 ſhewed thee oh Man Rom 12. 2. Micah 6. 8.Rom 12:2Mic 6:8what 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 Gods will is very reaſonable: but if this will not prevaile, behold here p. 467is a further inducement in the Text. The doing Gods 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 eternall 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 dye, as well as diſobedient ſinners. Indeed the good Angels doing Gods will endure for ever, but good Men notwithſtanding their obedience, are liable to a diſſolution. It is Gods decree that his ſervants as well as his enemies ſhould walke through the ſhadow of death, and their doing his will of command cannot exempt them from fullfilling his will of decree. It was the Prophet Iſaiah's complaint in his time, the Righteous periſheth, nay whilſt the wicked continue, Iſai. 57. 1.Isa 57:1the Righteous are taken away; your Fathers, where are they, the Prophets, do they live for ever? is the ProphetZach. 1. 5.Zech 1:5 Zachariahs Queſtion, intending a Negation. The Prophets though ſuch as both did, and declared Gods will, yet lived not for ever. Abraham was a pattern of obedience and conformity to Gods will, and yet he eſcaped not the Axe of death.

But to all this the Anſwer is eaſily returned, and that two waies,

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 vvorld, but in the other vvorld 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 p. 4682 Cor. 5. 1.2 Cor 5:1diſſolved, we have a building made without hands, eternall in the Heavens. Conſonant hereunto it is that Chriſt ſaith of the Believer, He hath eternall life, and I will raiſe him up at the laſt day, to wit, to the actuall fruition of that life in another, which he had only by faith and hope in this vvorld.

2. Or we may thus expound it, he abideth for ever, to wit, in his ſoul. When our Saviour ſaith, God is the God of Abraham, Iſaack, and Jacob, andAgitur de vitâ animae. Dan. Matth. 22. 31.Matt 22:31 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 weRev. 6. 9.Rev 6:9 read expreſly that S^t John ſaw the ſoules of them that were ſlaine under the Altar, that is (as ſome gloſs) with Chriſt, who is the Chriſtians Altar, ſo that it is true both waies, He abideth in his ſoul for ever, 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 for ever. Are not the ſouls of the wicked immortall 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 eternall as well as of the obedient? and how then is this annexed as a promiſe to the doer of Gods will, that he abideth for ever?

But to this it is juſtly anſwered, that more is intended Agitur de faelici & gloriâ manſione. Dan. Eſt. Heb. 10. 36. Verſe 25.Heb 10:36then is expreſſed, it is not a meer 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 eternall life, ſo that we p. 469muſt expound this by that, it is not only abiding, but living for ever which is here aſſured. Indeed though the wicked ſhall continue for ever, yet when the Scripture ſpeaketh of their future ſtate, it is called a periſhing for ever: if you would know where are the foreign, the many Manſiens or abiding places; Chriſt tells his Diſciples, it is in his Fathers houſe, that is,John 14. 2.John 14:2 in Heaven, in Gods preſence; ſo that to abide eternally in the beatificall viſion, in the place and ſtate of happineſs, is that which is here intended by our Apoſtle.

If any ſhall aske a reaſon how it cometh to paſs, that by doing Gods will, we obtaine 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 ofCypr. de Diſcipl. & …ab. Explication, Quomodo Deus manet in aeternum, He abideth for ever as God abideth for ever. And that this is implyed, will appear by the connexion, for as there it is expreſſed, that the world paſſeth away; ſo here it is implyed, that God abideth for ever, 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 rationall Creatures capable of, and as he abideth for ever, ſo will he grant to them that do his will, to abide with him for ever.

2. Danaeus commenting upon this clauſe thus Paraphraſeth, ſicut voluntas Dei eſt aeterna, ita qui facit voluntatem Dei, as Gods will is eternall, ſo he that doth it, muſt needs be eternall. S^t Peter having illuſtrated p. 470the frailty of man, by the reſemblance of the graſs and the flower, preſently addeth, but the 1 Pet. 1. 24, 25.1 Pet 1:241 Pet 1:25word of the Lord (which is his revealed will) endureth for ever. Now Gods will and word is ſaid to endure for ever, not only becauſe it is of eternall verity in it ſelfe, 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 for ever, to wit, not only ſubjectivè in it ſelfe, but effectivè, making them who are borne again of it, eternall; and if you would know how we are borne again, our Saviour tells usLuke 8. 21.Luke 8:21 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 beingJohn 5. 28.John 5:28 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 for ever.

And now Brethren, If this conſideration cannot induce us to the doing Gods will, what will? If any man ſhould come and pretend to tell us how we might abide for ever in this world; we would readily receive, and speedily follow his advice. But alas the moſt learned and experienced Phyſitian 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 eternall durance, in a farre better world, and are forced to complaine with the Prophet Iſaiah, Who hath Iſai. 53. 1.Isa 53:1believed our report? Is there any of us ſo brutiſh, as not to deſire participation of a bleſſed eternity. p. 471Surely as Paul ſaid to Agrippa, Believeſt thou the Prophets, I know thou believeſt, I may ſay in this, Deſirèſt thou to be happy, I know thou deſireſt it, and if ſo, ſee here by doing Gods will, thou ſhalt have thy own; if thou endeavour to fulfill his commands, he will ſatiſfie thy deſires. Doing Gods Precepts for a time on Earth, will obtaine the enjoying Gods face for ever in Heaven. What then was Maries e…mmendation, let it be our imitation, Shee choſe that good part which ſhall not be taken Luke 10. 42.Luke 10:42from her, that is ſaith Grotius, Cujus fruc…us perpetuò manſurus, whoſe benefit ſhould remaine for ever? and will you know what that good part was, it appeareth by the context, to be ſitting at Chriſts feet, for this end, no doubt that ſhe may firſt learne, and then do Gods will. Learne 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 eternall Manſion. And ſo much ſhall ſuffice to have been ſpoken of the clauſe conſidered in it ſelf.

2. That which next preſents it ſelfe to our Meditation, and would by no meanes be left out, is the Relative connexion 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 Gods 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 p. 472that doth the will of God is not ſo obvious. Yet i… you pleaſe to looke into it a little more narrowly; you ſhall finde it very ſutable to the Apostles ſcope, and farre 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 reall 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 claime 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 for ever, 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 triall, and that by ſuch a Character, as (if we impartially examine our ſelves 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, foreign, ſay ſome, is from foreign, 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 Greg. M.love act not, it is no love, ſo that what S^t James, ſaith of faith, may as truly be applied to love, ſhew me thy faith, thy love, by thy workes.

2. Again, True love conformeth it ſelfe in will, affection, action, to the Object loved. How fearfull are we to offend? carefull are we to pleaſe whom we love? If a mans 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 p. 473diligimas ſi odio ejus leges habemus, he that contemneth Gods 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 eaſie, and the very labour is beloved.

Would we then know whether we love God? Here is the triall, 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, diſhonour him, and caſt his commands behind our backs? If you love me, ſaith our bleſſed Saviour, keep my Commandements; 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 finde it a comprehenſive Character: For

1. Sui Repudium Chriſtiani praeludium, The firſt ſtep in doing Gods will, is denying our own, and theſe luſts are the ebullitions of our own corrupt wills. To do Gods will, is to obey his prohibitions, and theſe luſts are the principall Objects of thoſe prohibitions, ſo that the renouncing worldly luſts, is plainly implyed, in this of doing Gods will.

2. To do Gods will is of a larger extent, Inaſmuch p. 474as it ſuper addeth the practice of the graces, contrary to theſe luſts. Sobriety and chaſtity, juſtice and charity, modeſty and humility, are but ſeverall branches of Gods 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 Gods will, he ſaith, he that is temperate, and mercifull, and humble; and calls not only for a forſaking evill luſts, but a performance of the contrary graces. So that hereby our Apoſtle teacheth us, that to attaine eternall felicity, it is not enough to be free from theſe luſts, but we muſt exerciſe our ſelves to virtue, to cleanſe our ſelves from filthineſs, but we muſt perfect holineſſe; and the reaſon is plaine, ſince we cannot be happy but by doing Gods will: Gods will is expreſſed, not only by prohibitions of evill, but preſcriptions of good; and therefore we cannot do Gods 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 connexion chiefly lyeth (and which will more eaſily appeare) is the remuneration that enduring for ever, which is promiſed to him that doth Gods 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 eternall felicity. The one in regard of the world, that it may appeare 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 appeare ſo much the more fooliſh, yea abominable: and of each a word.

1. The world conſidered abſolutely is tranſitory, but p. 475if compared with eternity it is momentany. Surely as S^t Paul ſpeaking of the afflictions of this preſent time, 2 Cor. 4. 17.2 Cor 4:17in compariſon with that exceeding eternall 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 yeares, yet that Million is but a Moment to Eternity. Indeed a Million of yeares is farre leſſe in compariſon of eternity, then an houre is in compariſon of a Million of yeares; and the reaſon is plaine, becauſe eternity infinitely exceeds a Million, whereas a Million doth but finitely exceed an houre; you may eaſily count how much longer a Million is then an houre, 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 farre more clearly to repreſent it. Indeed as a Dwarfe placed by a Gyant, 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, appeare exceeding baſe, vile, and tranſitory.

Oh then let it be our frequent practice to meditate on the things above, deliberately to ponder p. 476their 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 himſelfe in Prayer to God, he calleth himſelfe 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 Paradice, all the riches, honours, 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 preferre the Sands before the Rock, is yet farre more fooliſh to ſettle upon that which is flitting, argueth want of wiſdome, 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 termes of doing Gods will, and yet to fullfill his own luſts, he maketh choice of this temporall prosperity. Like that wretched Duke, who would not change Paris for Paradice, 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 uponGr. Naz. orat. 43. that which is tranſient, and paſſeth by that which is permanent, and can there be a greater madneſſe? p. 477Indeed 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 adde, 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 himſelfe which Agur ſaid, I am brutiſh and have not the underſtanding of a man, Anguſtum eſt Gillebert. Serm. 29. …n Cant.cor, (ſaith Gillebertus) that heart is too narrow which confineth it ſelfe within the bounds of temporall pleaſures, but that is too narrow an expreſſion, it is an Argument not only of a narrow heart, but a frantick braine, to dote on toyes, and neglect Pearls.

Oh then learne we at laſt to be wiſe, and ſet a right Sen. Ep.value upon things. Seneca ſaith excellently, it is a matter of no ſmall concernment, Pretium rebus imponere, to put a juſt eſtimate upon things; and one, nay the chief rule by which the worth of things is to be meaſured, is their durance. Id bonum cura, ſaith the ſame Author pithily, quod vetuſtate fit melius; covet that good which the older it is, the better it is. Who would not prefer golden and ſilver before earthen and glaſſie veſſels? and that as for others, ſo this reaſon, that theſe are ſoon broken in pieces, but thoſe are little the worſe for uſing. Oh that this reaſon might ſway with us to take off our affections from Earth, and place them in Heaven.

Whenas Lyſimachus being very thirſty, had parted with his Kingdome for a little water, he cryeth out, Ob quam brevem voluptatem ſummam amiſi faelicitatem? how great a treaſure have I loſt for a ſhort pleaſure? Could you but lay your eares to Hell, you might heare the like deſpairing moanes from thoſe damned ſpirits? What an eternity of bliſs have we loſt for a momentany contentment? fools, mad men that we were, to purſue thoſe delights which are now ended in torments, and neglect thoſe joyes p. 478which we might now have poſſeſſed for ever! But oh how much better were it for us now to be convinced of, and reclaimed from this brutiſh ſimplicity? Excellent to this purpoſe is that of St Bernard, Ne caſuri gloriam mundi Bern. Ep. 64.quaſi ſtantem aspiciatis, & verè ſtantem amittatis, &c. Oh you mortals, do not look upon the glory of the world as abiding, and in the mean time, loſe that which abideth for ever. Let not your preſent prosperity ſo far bewitch you, as not to regard that future felicity, nor yet to take notice of that endleſs miſery which is the end of it.

That Bruits which are led only by ſenſe, ſhould minde nothing but what is before them, is no wonder but God forbid that men whoſe reaſonable ſouls are capable of ſeeing a far off, ſhould only regard what is preſent. That Pagans who know little or nothing of the future eternity, ſhould buſie their thoughts, deſires and endeavours about theſe periſhing comforts, is no wonder: but as Leo well, Ad aeterna prae electos peritura non Leo. Serm. de reſur.occupent, far be it from us Chriſtians to regard theſe Objects, who are not only acquainted with, but ordained to eternall bliſs. When Alexander heard of, and was reſolved for the riches of India, he divided Macedonia among his Captaines; and ſhall not we who hear of, and hope for a glorious manſion, contemne theſe worldly cottages? When Serapion read in the Bible of the joyes of Heaven, he left his earthly poſſeſſions ſaying, hic liber me ſpoliavit, this book hath spoiled me. In that his zeale was too raſh; but the aſſurance we have of thoſe eternall joyes, ſhould engage us (though not wholly to relinquiſh, yet) not to love theſe temporall contentments. Quis alius noſter finis? (ſaith St Auſtin) quam pervenire ad Aug.regnum cujus non eſt finis? What is our ultimate end, but to come to that Kingdome, whereof there is no end? And ſhall we ſo live in this world which ſhall have an end, as if the world were to be our chief end? farre be it from us. So often therefore as the vanities of p. 479earth affect us, let our meditations flye upwards to the glories of Heaven: and according to the Fathers Inci pe eſſe ubi futuruseſ. Id.counſell, Let us begin to be there now in our thoughts and deſires, where we hope at laſt to be in our Perſons.

To draw to an end. In this Scripture our Apoſtle ſeemeth to put us to our choice, ſetting before us vanity and verity, inſtability and premanency; nay in effect, periſhing miſery, and abiding felicity. And now to uſe S^t Auſtins Interogation, Quid vis? what wilt Aug. in loc.thou? Whither wilt thou love the temporals and paſs away with time? or not love this world, and live for ever with God? The truth is, as that ſame Father elegantly, Talis eſt quiſque, qualis eſt dilectio, every man is ſuch as his love is; if he loveth earth, earthly; if Heaven Heavenly; if the periſhing world, thou ſhalt periſh, if the eternall God, thou ſhalt live eternally. Love is an uniting, mingling affection, and according to that with which it is mingled, it is either pure or impure; ſo that look as ſilver if mingled with lead, is debaſed, if with gold, advanced; ſo thy ſoul, if by love mingled with the world, muſt periſh, but if united to God, for ever happy. Oh therefore let it be the ſerious purpoſe of every one of us from henceforth to leave the world, and cleave to God, to abhore the luſt of the one, and do the will of the other, that ſo in the end of this life, we may have the inchoation, and in the end of the world, the conſummation of that happineſs, which though it have a beginning, ſhall know no ending.

And thus I have at length (through divine aſſiſtance) finiſhed this golden period worthy to be engraven upon the Tables of Epicures, the Cheſts of Mammoniſts, and the Palaces of great Ones. And though I have done with handling, yet I truſt you will not with reading, remembring, and pondering it; yea I would to God that every Morning before you go about your p. 480worldly affairs, you would revolve this Scripture in your minde with a Prayer to God to imprint it on your hearts: Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. For all that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life, is not of the Father, but is of the world. And the world paſſeth away and the luſts thereof, but he that doth the will of God, abideth for ever.