First Epistle of John Applied Part 1, Lecture 14

First Epistle of John Applied Part 1 · Lecture 14

p. 256THE 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 beginning. 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 beginning. I have written unto you young Men, becauſe ye are ſtrong, and the Word of God abideth in you, and ye have over come the wicked one.

PHiloſophy not unfitly diſtinguiſheth of a threefold naturall Life, Vegetative, Senſitive, Rationall. The firſt diſcovereth it ſelf by growth, and Augmentation. The ſecond by Motion and Senſation. The third by Diſcourſe and Ratiocination. The firſt is only in Plants, the firſt and p. 257ſecond in Beaſts, all three in Man: nor would it be paſſed by, how Man doth as it were gradually put forth theſe ſeverall Lives, living in the Wombe the life of growth; ſo ſoon as he cometh into the World the life of ſenſe, and after the expiration of ſome years, beginning to live the life of reaſon.

And as thus there are three Lives, ſo there are three Ages of Mans life, which are to be reckoned from that time he begins to act as a man, and make uſe of his reaſon; Namely, Childehood, Youth, old Age; Our life is a day, whereof Childehood is the Morning, Youth the Noon, and old Age the Evening. After which ſucceedeth the night of death: our life is a journey which conſiſteth of three Stages, Childehood, wherein we go up hill; Youth, in which we run forward; and old Age, in which we run down hill to the Grave. Finally, Our Childehood is as a budding Spring, our Youth as a flouriſhing Summer, our old Age as a withering Autumn, after which followeth the Winter of death. With all theſe our Apoſtle hath here to do; and as every one of them is capable of inſtruction, he directeth his writing to them, not only joyntly bu… ſeverally; in the words now read, I write to you Fathers, becauſe ye have known, &c.

The particular Reaſons why our Apoſtle wrote to every one of theſe Ages, do yet remain to be diſcuſſed; and before I enter upon them in particular, there are two things I will briefly premiſe:

1. That two of them are repeated, namely, that which reſpects Fathers and young Men, whereas that to little Children is only once mentioned, and if we well view it, we ſhall finde there might be good cauſe for the Iteration of them, and ſo no need to blame the Scribe, as if the fourteenth Verſe were beedleſly added.

Beſides that one, namely, that which concerneth p. 258young Men is not a naked Repetition, but withall an Amplification; there is a double reaſon maybe aſſigned, why he writeth to Fathers, and young Men twice, and but once to Children.

1. Becauſe his diſcourſe was principally intended for Fathers, young Men; look as in our Preachings though ſometimes occaſionally we inſtruct little Children; yet we muſt frequently direct our diſcourſe to thoſe who are drawn up to years of diſcretion; ſo no doubt our Apoſtle deſigned this Epiſtle for, and therefore directeth his writing to the young and old Chriſtians.

2. Becauſe the things about which our Apoſtle writeth are ſuch which young Men, and Fathers have more need to be minded of then little Children. There is not ſo great danger of little Childrens being infected with the world, becauſe they know not what belongs to it; whereas young Men having ſo much imployments in, are apt to be entangled with the world, and old Men having been ſo long acquainted with, cannot eaſily weane their affections from it. Little Zanch. in loc.Children are not ſo ſenſible of injuries, and therefore not ſo apt to be enraged with hatred as young Men and Fathers are: No marvell if he write again and again inculcating the argument, by which he would perſwade them to Love their Brother, and diſſwade them from the Love of the World.

2. That all of them are laudatory Characters, commending that good which he obſerved in them, the Fathers for their knowledg of Chriſt, the young Men for their victory and spirituall ſtrength, and the little Children for their knowledg of the Father. A fit pattern for all Miniſters, for all Superiours, yea, for all to follow. Indeed to flatter bad men in their ſins is abominable; God pronounceth a curſe againſt ſuch Prophets, who daube with untempered Morter, and by p. 259their ſmooth language ſtrengthen the hands of evill doers; but to commend good men for their graces is commendable, and hath not only the pattern of the Apoſtle, but of Chriſt and God himſelf to warrant it.

The truth is, Praiſe is a due debt to Virtue, and therefore it is an act of Juſtice: it is not unfitly obſerved, that our Apoſtle joyneth theſe two together, If there be any virtue, If there be any praiſe, to intimate,Phil. 4. 7.Phil 4:7 that praiſe ought to attend on virtue. Nor is it only a debt, but a ſpurre, and therefore an act of prudence. When a good man is commended, others are incouraged, and ſi non amore virtutis, at dilectione laudis accenduntur, many have been allured with the Love of praiſe, whom the Love of virtue could notGr. Mag. Mor. perſwade: however the perſon himſelf being commended is thereby animated, nor is it unlawfull for men to be Moved in a ſubordinate way with a deſire of praiſe, and much reſpect. S^t Bernard upon thoſe words in theBern Serm. 47. ex parv. Proverbs, Haſt thou found honey? Eate ſo much as is ſufficient for thee, ſaith Poteſt in hoc lo…o non incongrue mellis nomine favor humanae laudis intelligi, in this place by honey may be underſtood not unfitly the favour of humane praiſe, Meritoque non ab omni ſed ab immoderato ed…lio prohibemur, nor are we prohibited all, but only an immoderate deſire of glory: No wonder then if the Miniſters of Chriſt whom he hath appointed Fiſhers of men among others make uſe of this bait of praiſe, that commendation may make way for their commands, and a well-done may encourage their Auditours to do better. This no doubt was the deſigne of S^t John, that by this Artifice of praiſe, his inſtructions might have the ſtronger influence upon them to whom he writeth.

Come we now to the ſeverall Reaſons by which he beſpeaketh the ſeverall Ages:

1. The firſt reſpects the Aged Fathers to whom he p. 260wrote, becauſe they knew him who was from the beginning, as it is expreſſed in the thirteenth and fourteenth Verſes.

In handling of this Character I ſhall conſider the goodneſs and the fitneſs of it; the goodneſs of it in it ſelf, by inquiring what it meaneth; and the fitneſs of it, both to the Subjects to whom, and the Objects about which our Apoſtle wrote.

1. Conſider we this Character in it ſelf, and we ſhall finde it not only good but excellent. Indeed in this one there are two Characters, to wit, of Chriſt and the Chriſtian, which offer themſelves to our view; of Chriſt, that he is from the begining; of the Chriſtian, that he knoweth him, who is from the begining: of each in order.

1. Our Apoſtle here affirmeth concerning Chriſt that he is from the begining. Indeed Illyricus refersIllyr. in loc. this to God, who is ſaid to be from everlaſting to everlaſting, and to inhabit eternity: and is called by Clemens Cl. Al. p…d. l. 2. c. 3.Alexandrinus, foreign and foreign, the moſt ancient of all things, becauſe before all things, yea, the Creator. And ſutably Plato putting the queſtion, What is the moſt ancient thing? anſwereth, God. But I conceive it is moſt ſutable to the Apoſtles ſcope to underſtandCalv. in loc. Aret. in loc. Zanch. in loc. it with Calvin, Aretius, and the moſt, nay, beſt Interpreters, of Chriſt. And thus (as Zanchy well obſerveth) this may be aſſerted of him in a double reſpect, quo ad virtutem ſalvi…cam, and quo ad perſonam: in reſpect of virtuall efficacy, and perſonall ſubſiſtence.

1. Chriſt is from the begining, to wit, ordained Rev. 13. 8.Rev 13:8and purpoſed to be the Mediatour of his Church, in which ſenſe he is called the Lambe ſlain from the foundation of the world. Whence it is that though he dyed in the fulneſs of time, yet the virtue of his death as it extendeth forward to the end, ſo backward to the begining of the world.

p. 2612. But principally, Chriſt is ſaid to be from the beginning, inasmuch as his ſubſiſtence is from eternity; to wit, in reſpect not of his humane, but divine nature. Thus S^t Auſtin appoſitely, novus Chriſtus in Aug. in loc.carne, ſed antiquus in divinitate, Chriſt as to his manhood Oecumen. ib.is new, but as to his Godhead ancient: and Oecumenius expreſſely, foreign, who is it Joh. 1. 1. Iſa. 9. 6. Mic. 5. 3.John 1:1Isa 9:6Mic 5:3that is from the beginning but God the Word? In this reſpect juſtly is the Meſſiah called by the Prophet Iſay, the everlaſting Father; and the Prophet Micah ſaith of him who was to be born in Bethlehem, that his goings forth have been of old from everlaſting. Upon this account the Authour to the Hebrewes aſſerts him to beHeb. 13. 8. Anſelm. ibid.Heb 13:8 yeſterday, to day, and the ſame for ever; where ſaith Anſelm, by yeſterday is denoted the time paſt, and the vaſt ſpace of eternity preceding; by to day the time preſent; and by for ever that which is to come. Finally, unto this that metaphoricall Character which our Apoſtle giveth of Chriſt, is plainly to be referred, where he ſaith his head (that is his Divinity, ſo Pererius)Rev. 1. 12. Perer. ibid.Rev 1:12 and his hairs were white like wooll, as white as ſnow, to which in regard of its antiquity, for ſo Daniel callingDan. 7. 9.Dan 7:9 God the ancient of dayes, preſently addeth, the hair of his head was like pure wooll, namely for whiteneſs, which is the badge of old age. Not to enlarge upon this point becauſe it is only collateral in the Text, I ſhall in a few words diſcuſs theſe two propoſitions which are plainly intimated in this clauſe, and clearly, expreſſed in Scripture.

1. That Jeſus Chriſt had a being before he was born of the Virgin Mary; indeed he then began to be man, but he did not then begin to be, when his Mother conceived and brought him forth into the world. It was our bleſſed Saviours poſitive aſſertion concerning himſelf, Before Abraham wa… I am, and if he had a being before Abraham, certainly he did not begin to be when heJoh. 8. 58.John 8:58 p. 262was made man: That this was the meaning of our Saviour, is clear in that it is returned by him, as an Anſwer to the Jewes Objection, which is manifeſtly drawn from the ſhort date of his perſonall exiſtence, Thou art not yet fifty years old, and haſt thou ſeen Abraham, tov. 57. Aug. in Joh. tract. 48. Phil. 2. 6, 7.Phil 2:6Phil 2:7 which Chriſts words cannot be a full Anſwer, if they intend not that he had a perſonal being before Abraham, and ſo no wonder if Abraham were known to him; and that the Jewes ſo underſtood him, is evident, in that they took up ſtones to caſt at him, as conceiveing him a blaſphemer, in ſo ſaying, upon which accoun… the Father ſaith excellently; Ecce Judaei intellexerunt quod non intelligunt Arriani, Behold the Jewes underſtood that which the Arrians will not, but fondly and impiouſly endeavour to obſcure. Very con…derable upon this account is that of S^t Paul, where he ſaith that being, (or according to the force of the foreign) ſubſiſting in the forme of God, he took upon him the forme of a ſervant; whence it plainly followeth, that before he took upon him the forme of a ſervant, he had a ſubſiſtence. It is not unworthy our obſervation to this purpoſe▪ that Chriſt when he was incarnate, is ſaid to come down from heaven, and to come forth from the Father; whereby is manifeſtly implyed, that before his incarnation, he was in heaven, and in the boſome of his Father. Joh. 1. 14. Gal. 4. 4.John 1:14Gal 4:4Thus when we read, The Word was made fleſh, and God ſent his Sonne into the world, it is evident that he was the Word and the Sonne before, elſe how could he be capable of aſſuming fleſh, and being ſent into the world. It is a clear maxime, nothing can be predicated of nothing; ſo that if he were not at all, till he was made fleſh and ſent, it could not be predicated of him that he was made fleſh, or that he was ſent by the Father.

2. But further, That being which Jeſus Chriſt had before his incarnation was, foreign, from the begining, p. 263which we cannot better expound, then by that foreign, in the beginning, which we meet with in the Gospel, and ſo the ſenſe is, that when the world began to be, Chriſt was, and ſo conſequently from eternity, becauſe before all time.

Expreſs to this purpoſe is that prayer of our Saviour, Joh. 17. 5.John 17:5Father glorifie thou me with thine own ſelf, with the glory which I had with thee before the world was; the genuine plain doctrine whereof is, that Chriſt had a glory (…nd therefore a co-exiſtence) with his Father before the world was. I am not ignorant how that Samoſatenian and Socinian Hereticks interpret this only of Gods eternal purpoſe to glorifie his Sonne, after he had finiſhed his work upon earth. And truly it is worth our noting, how abſurdly theſe pretended Maſters of reaſon conſtrue (as others) ſo this Scripture; whileſt they would have us to believe, that when Chriſt poſitively ſaith he had this glory with his Father before the world was; he only meaneth by it, that his Father decreed before the world was he ſhould have this glory; and ſo that which is averred of actual poſſeſſion, muſt only ſignifie an intentional preparation, when yet it had been as eaſie for Chriſt to have ſaid (if he had meant no more) the glory which thou haſt prepared for me before the world was; yea whenas both Chriſt and his Apoſtles where they would expreſs the decree of glory, ſtill uſe the phraſes of prepared, and layed up, and ſuchMat. 25. 34.Matt 25:34 like.

No leſs doth it tend to the confirmation of this truth, that the Evangeliſt ſaith concerning Chriſt, All things Col▪ 1. 5.Col 1:5are made by him, and without him was not any thing made that was made; and therefore S^t Paul having aſſerted that all things were created by him and for him preſently addeth, and he is before all things. Indeed as Tertullian ſtrongly argueth, Non potuit c…rere ſubſtantiâ, Tertul. in prax.quod tantas ſubſtantias fe…it, he that gave being p. 264to all things, could not himſelf want a being, and if all creatures receive their eſſence and exiſtence from him, he muſt needs be before them. It would not be paſſed by to what a ſhift the forenamed Hereticks are put to, for evading the force of theſe Texts, whileſt they would expound the making and creating all things, to be the making of new men, and the creating of a Chriſtian Church; for beſides that the Apoſtle manifeſtly speaketh not only of perſons (to whom the new creation belongs, but things, yea all things whatſoever; and therefore the Evangeliſt joyneth a negative to the affirmative, without him nothing; and S^t Paul maketh a diſtribution of the all into things viſible and inviſible in heaven and earth: whereby it appeareth the firſt creation is intended. It would yet further be conſidered, that the Evangeliſt and Apoſtle ſpeak of this making and creation as a thing already paſt, yea as the context in the Gospel ſheweth, done in the beginning, which compared with Moſes his in the beginning God created the heaven and the earth, appeareth to be the beginning of the world: whereas the new creation was then, nay is ſtill but in fieri, not in facto, nor ſhall be finiſhed till the end of the world.

To end this, Let the meditation hereof confirme us in the faith of our Saviours Deity, which muſt neceſſarily follow upon the preceding doctrine; for if Chriſt is ſo from, as that he was before the beginning of the world, and ſo is eternall, he can be no other then the true Jehovah, the moſt high God; eternity being one of thoſe incommunicable Attributes of the Deity, which cannot in its proper and adequate notion be predicated of any thing beſides or below the Godhead. And ſo much ſhall ſuffice to be spoken of the Character which is here given of Chriſt; paſs we on to the

2. Character by which the aged Chriſtians to whom our Apoſtle writeth are deſcribed, and that is that p. 265they know him which was from the begining. What it is to know Chriſt, I had occaſion heretofore to diſcuſs, and therefore ſhall not inſiſt upon it: only be pleaſed in brief to take notice

That there is a threefold knowledg of him who is from the begining, Comprehenſive, Intuitive, and Apprehenſive.

1. The Comprehenſive knowledg is that which is peculiar to himſelf, he who is from the begining, can only know himſelf from the begining. Indeed it is impoſſible for any finite Creature to comprehend the infinite eternity of Chriſt; himſelf as man could not comprehenſively know himſelf as God.

2. The Intuitive knowledg of Chriſt in his perſon, natures, offices, is reſerved for Glory, when we ſhall ſee him as he is, ſo far as created nature is capable of.

3. That which then is here meant is an Apprehenſive knowledg, whereby it is, we are enlightned to diſcern the excellency of Chriſt, together with the need we ſtand in of, and benefit we receive by him. That expreſſion which we finde uſed by S^t Paul, To know Eph. 3. 19.Eph 3:19the Love of Chriſt, which paſſeth knowledg, is ſeemingly contradictory, but eaſily reconciled by this diſtinction; as Chriſt, ſo his Love paſſeth knowledg, becauſe the infiniteneſs of it is incomprehenſible; and yet we both may and ought to know, that is, in ſome meaſure to apprehend the Love of Chriſt to us.

Now this Apprehenſive knowledg is either nuda orEſt. in loc. conjuncta, naked, only ſcituate in the underſtanding, when we know what Chriſt is, and what he hath done; or elſe ſuch as is conjoyned with Faith, Love, Obedience. So to know him as to truſt him to prize him, to imbrace him, and to obey him.

This is that knowledg which as it is here the commendation; ſo ought to be the endeavour of every Chriſtian. p. 266Indeed knowledge conſidered abſolutely is a rare and precious endowment, and that which a rationall nature cannot but ſet an high value upon, and induſtriouſly ſeek after. Of all the trees of the garden none more deſirable then that of knowledge; ſuch is its magicall ſweetneſs, that we cannot but fall in love with it. What made the Queen of Sheba come from far to hear the wiſdome of Solomon, but that ſhe might gain knowledge? Indeed what light is to the eye, that is knowledge to the mind, not only delightfull, but neceſſary, for as the eye cannot ſee without light, ſo neither can the minde judge and diſcerne of things without knowledge.

Knowledg at large is very amiable, but eſpecially in reference to this Object, in compariſon▪ of which all other knowledge is nothing worth. I may here veryProv. 31. 29.Prov 31:29 well allude to that of the Wiſe man, Many Daughters have done vertuouſly, but thou ſurmounteſt them all. There are ſeverall kindes of knowledge, and all of them delectable, but this tranſcendeth them all. No Logick like to the knowledge of him who is foreign, the divine reaſon. The ſcience of the ſtars is pleaſing; but far ſhort of the knowledg of this ſtar of Jacob, the Sun of Righteouſneſs; the skill of Lapidaryes is choice, but the knowledge of this pearl of great price is far above it. Finally, To know antiquities is vety deſireable, but much more to know him that is from the begining.

Let then no knowledge content us without this, and let us ſeek after this though we want other knowledg. Indeed it is the excellency of this knowledg, that whereas Ex quovis ligno no fit Mercurius, every man is not fit to make a Schollar, nor are ſome braines capable of all Arts and Sciences: this knowledge is that to which every man may, and ought attain in ſome meaſure; and therefore wiſdome inviteth the ſimple to turn into her Schoole. Indeed (which is though a riddle, yet truth) p. 267it is ofttimes ſeen that mean, vulgar, ignorant perſons are better verſed in the experimentall ſaving knowledge of Chriſt then great Rabbies, and Learned Doctors.

Let then none deſpaire, but all indeavour after this knowledge, and whileſt ſome are for the earthy knowledge of ſecular affairs, others for the watry knowledge of humane Arts; and others content themſelves with an Airy ſpeculation of divine things; let us laboure for a fiery knowledg of Chriſt, which may not only enlighten our mindes, but warme our affections, ſo as to make him who is from the begining, the end of all our deſires, indeavours, the whole and ſole Object of our truſt, and love, and ſervice.

2. By this time you have ſeen ſomewhat of the goodneſs of this Character, proceed we now to conſider the fitneſs of it, and that in a double reference, to the Subjects, and the Objects of our Apoſtles writeing.

1. To the perſons to whom he writeth, namely, Fathers, old Men. It is that which I ſhall here once for all take notice of, that the Characters here ſpecified are ſuch as belong to Chriſtians of all Ages, Fathers asCalv. in loc. well as young Men muſt be ſtrong and overcome the wicked one, young Men as well as Fathers muſt know him that is from the begining, Fathers and young Men as well as little Children muſt know the Father; but yet withall, there is a peculiar apitude in each of the Characters to the ſeverall ages he mentioneth. This is eminently obſervable in this which is here given to the Fathers: For

1. Senibu… competit notitia, the act of knowing Eſt. in loc.here ſpecified is ſuch as in a speciall manner belongs to old Men, with the ancient is wiſdome, and in length of daies Job 12. 12. Iſai. 3. 2.Job 12:12Isa 3:2underſtanding: ſo Eliphas, in which reſpect the ancient and the prudent are joyned together, Tum deni que animus ſcientiâ floret cum corpus temporis longinquitate marceſſit, p. 268ſaith Damaſcen in his parallels, old Men have o…ttimes flouriſhing mindes, in withering bodies: and toDamaſc. parallel, l. 1. c. 38. uſe the Phyloſophers phraſe, the eye of their ſoul is quick ſighted when their corporall eyes are dull: for this reaſon it is that as Quintilian obſerveth, Militem Socrat. in Symp. …lut.eligimus juvenem imperatorem ſenem, a Souldier ſhould be young, but a Generall old, and that City is ſaid to be happy, where there are conſilia ſenum, and haſtae juve…um, old Counſellers, and young Warriours. Knowledge, though not alwaies, yet for the moſt par… goeth on three legs, and ſeeth with four eyes: and it was a true ſaying of a Learned Divine, A few gray M^r Gataker.hairs will do more worke then many young loakes: and ſurely then S^t John could not give a fitter commendation of theſe Fathers then that they were endued, Non vulgari prudentiâ, with divine knowledge.

2. Praecipu…m eſt aetate provectiori antiquiora noſſe, old Men are verſed in the knowledge of ancient things, and therefore it …s they love to diſcourſe of things done long-agoe, and beyond the cogniſance of thoſe who are younger then themſelves; this then muſt needs highly commend theſe Fathers, that their knowledge looked as farre as the begining, Namely, to him who is from the begining, or if with ſome you will referre the foreign, from the beginning, to the Act that their knowledge of him was not of Yeſterday, but▪ from the begining of their life they had been trained up in the knowledge of …hriſt.

And now I would to God there were no cauſe of turning this commendation into condemnation. I Job 33. 7.Job 33:7ſaid daies ſhould speake, and multitudes of yeares teach wiſdome ſaid Elihu of Jobs friends. Indeed ſo it ſhould be; but how ſeldome is it ſo, whileſt many who have multitude of years, inſtead of p. 269speaking and teaching, have need to hear and learne divine wiſdome, foreign,Baſ. M hom. 24. he that is a Childe of underſtanding, little differeth from a Childe in years, ſaith Baſil the great: and alas, how many Fathers areSen. de Tranquill. l. 1. c. 3. in that ſenſe Children? Turpis & ridicula res eſt ſenex elementaris, how ridiculous a ſight is an old Man going to Schoole? and yet how many old Men have need to learne the A. B. C. of Chriſtianity. How fitly may I apply to ſuch that rebuke of the Author to the Hebrews, For the time Heb. 5. 10.Heb 5:10they have had they might have been teachers, and yet they need to be taught the rudiments of Religion. Bern. in lo….It was the complaint of S^t Bernard concerning many old Men in his time, I wiſh it were not too ſutable to ours, Caput canum, cor cavum, facies rugoſa, lingu… n…goſa; notwithſtanding their gray heads, and wrinckle faces, they have frothy tongues, and empty hearts. Oh how many are there who do ſeneſcere, and yet both ſe & Chriſtum neſcire, are Ignoramuſes, knowing neither Chriſt nor themſelves; perhaps indeed they have attained ſome dexterous knowledge in the things of this life, they are well skild to get and keep their gold, heap up wealth; but alas they have not yet learned what treaſures of grace and wiſdome are in Chriſt. For one man that liveth to be old, how many dye young, and for one old Man that knoweth Chriſt ſavingly, how many are altogether unacquainted with him? Indeed if you queſtion their Faith you ſhall find them very ſtrong in confidence of being ſaved by Chriſt, and yet if you examine their knowledge, you ſhall finde them ignorant of that Chriſt by whom they believe to be ſaved▪ Solomon ſaith, A Eccl. 4. 13.Eccl 4:13poore wiſe Childe is b…tter then an old and fooliſh King; will not many knowing Children riſe up in p. 270judgement one day againſt ignorant Fathers, whileſt a Childe of ten years old, ſhall give a better account of Chriſtian Religion, then ſome old men of ſixty. I know not whither I ſhall chide or weep, declaime againſt the folly, or bewaile the miſery of ſuch old Men; when I conſider the diſmall threatning uttered by S^t Paul, That God will come in 2 Theſ. 1. 8.2 Thess 1:8flaming fire, rendering vengeance to them that know him not; and which will certainly render the account of theſe old men the greater, and vengeance hotter, who live within the Pale of the Church, in that they have not only had time, but meanes and opportunity of gaining this Heavenly knowledge, but they neglect them.

Oh then you Fathers receive a word of admonition, though whileſt you were young men, you were careleſs of divine things, yet now ſurely it is time to look afterCypr. abuſ. grad. them: it is one of S^t Cyprians twelve horrid abuſes, Si ſine religione ſenex eſſe inve…iatur, for an old man to be irreligious, and a ſtranger to Heavenly things; you are almoſt at the end o… your daies, on labour to know him which is from the begining; your naturall life through Gods goodneſs is prolonged. I but it muſt at length be ended, let nothing content you without the knowledge of the Joh. 17. 3.John 17:3true God and his Sonne Jeſus Chriſt which is eternall life. Why ſhould you be as bad Apprentices that having ſerved ſeaven years, are ſtill to learne their Trade, heare ſo much, and ſo long, and yet know ſo little of Chriſt? Aſſure your ſelves the only comforts of old age, are Conſcientia bene peractae vitae, & ſcientia Chriſti experimentalis; the conſcience of a well lead life, when you are able to reckon not only daies and years, but good workes done in thoſe daies, and filling up thoſe years, and chiefly the experimentall knowledge p. 271of Chriſt; whereby as good old Simeon you embrace him in your armes. This will be both your comfort and your honour, An hoary head being Vide Chryſini. Pſ. 50.Ps 50a crown when it is found in a way of righteousneſs and knowledge. As then God is pleaſed to adde to your daies, do you adde to your knowledge. And though old age cauſe your ſtrength of body to ceaſe, yet ſtrive that ſouls may more and more increaſe in this and all other graces of the holy Spirit.

2. There is yet another fitneſs which would be conſidered in this Character, and that is in reference to the matter about which he writeth, eſpecially the praecedent and ſubſequent Doctrines; that thereby we may ſee what influence the right knowledg of Chriſt hath upon thoſe excellent duties of contempt of the world, and Love of the Brethren.

1. Becauſe you have known him which is from the begining, love not the world. It is that which may very well be urged upon a double account, by an argument drawn.

1. Ab Indecoro, It is a very unbeſeeming thing for you who have known him that is from the begining, and have been ſo long Scholars in Chriſts Schoole to love the world. That they who know no better ſhould ſoare no higher, it is no w…nder, and therefore if Heathens, Pagans, Infidels, ſhould be earthly minded, it is no more then what is to be expected, but for them who know Chriſt, and knowing him, cannot but know what an excellency there is in him; and what a vanity there is in the world to dote upon it is very incongruous. A Briſtol ſtone is very glorious in his eyes who never ſaw a Diamond, but he would deſervedly be accounted ſtupid, who ſhould prefer a Briſtol ſtone before a Diamond; all Chriſtians eſpecially Aged ones cannot but experimentally know Chriſts fulneſs and the worlds emptineſg; and therefore p. 272it muſt needs be a very irrationall affection in them to Love the world.

2. A Cantrario, The knowledg of him that is from the begining; and the Love of theſe things that have both begining and ending▪ are contrary to, and ſo inconſiſtent one with another; and the reaſon is plain, becauſe (as hath been already intimated) the true knowledg of Chriſt is inſeperably attended with Love to him, foreign, Loving is cauſed by ſeeing, where the Object is amiable; Chriſt is altogether Lovely, ſo that it is impoſſible to ſee him and not to Love him. The Orator ſaith of virtue that it is ſo deſirable, that if men could with bodily eyes behold it, they would be raviſhed with it; ſure I am, he that with spirituall eyes beholds Chriſt, cannot but be enamoured with him. Now the world muſt needs be vile to him to whom Chriſt is precious; if the knowledg of Chriſt attract us to him, it cannot but weane us from the world; ſo that whoſoever profeſſeth to know Chriſt, and loveth the world, he giveth his profeſſion the lye, and plainly diſcovereth his knowledg to be ſuch, which though it have light, hath no heat, and is none of that knowledg which Chriſtianity cals for.

2. Becauſe you have known him which is from the begining, louelove the Brethren; and this likewiſe is that which may be ſtrongly preſſed by a double enforcement.

1. Ab Object…, The knowledg of him who is from the begining, carryeth with it a knowledg of that Love which he had from the begining toward us, and did manifeſt in the fulneſs of time to us, and no ſuch obligation to Love, as Love, of our Love to the Brethren, as Chriſts Love to us. It is very obſervable how St Paul perſwadingEph. 5. 2.Eph 5:2 to walk in this path of brotherly love, doth not only direct but incite to it by Chriſts example, But walk in Love as Chriſt hath loved us. Indeed he that knoweth p. 273the Love of Chriſt, cannot but be in ſome meaſure ſenſible how free, and how full it is; and ſurely that Love which is both ſine merito, and ſine modo, (to uſe St Bernards phraſe) both undeſerved and unmeaſurable, may well engage to a return of Love, in whatſoever way he who hath ſo loved us, ſhould expect and direct i….

2. Ab Effecto, Inaſmuch as Brotherly Love is, though not an immediate, yet a genuine effect of the knowledg of Chriſt, the account whereof, take briefly thus. Our Brethren (to wit) by grace are Chriſts Brethren, and if we love Chriſt, we cannot but love his relations. All Chriſtian Brethren have the Image of Chriſt ſtamped upon them, and if we love Chriſt, we cannot but love his Image; where then there is a true and ſincere affection to Chriſt, there cannot but be a love of the Brethren, and where there is a ſaving knowledge of Chriſt, there (as hath been already manifeſted) cannot but be a ſincere love to him.

That therefore it may appeare, our knowledge of Chriſt is not meerly notionall, but experimentall, ſuch a knowledge of him as is accompanied with a ſenſe of his love to us, not barely ſpeculative, but practicall; ſuch a knowledge of him, as is attended with our love to him, let us ſhow it by love to our Brethren.

To cloſe up this diſcourſe, It is an excellent advice of S^t Hierome, diſcite …am ſcientiam in terris cujus cognitio perſeverat in caelis, ſeek after that knowledg on ear…h, which will perſevere in Heaven, let us now begin, and not only begin, but according to S^t Peters counſell, Grow in the knowledge of our Lord Jeſus Chriſt, who is from the begining, which ſhall be conſummated in the end, when we ſhall enjoy that beatificall viſion, which ſhall need no increaſe, and know no end.