First Epistle of John Applied Part 1, Lecture 17
THE FIRST EPISTLE OF St JOHN.
CHAP. 2. VERS. 15, 16, 17.
Love not the world neitherr 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 luſt thereof, but he that doth the will of God abideth forever.
THe Subject of this Scripture is one of the chiefeſt and moſt needfull leſſons in all practicall Divinity, ſince it is Removens prohibens, a document of removing that which is one of the greateſt hinderances in the exerciſes of Chriſtianity. Indeed what the ſtumbling block is to th Traveller in the way, the weight to the runner in his race: or to uſe St Auſtins compariſon, limetwigs are to the Bird in itsEſt quod ad … profectum amatur & eſt quod ad impedimentum amatur. Quod ames in terrâ impedimentum viſcus eſt pennarum ſpiritualim, &c. Aug. de diverſis, Serm. 114. Calv. in loe. flight; that is, the love of the world to a Chriſtian in his courſe, either wholly diverting him from, or greatly entangling him in, or forcibly turning him out of it. This is one of the fetters which keepeth ſo many from entring into the path of piety. This is one of thoſe ſuckers which hinder others from growth in godlineſs. Finally, This is that which like a contrary winde to the ſhip, beateth back many from their former profeſſion. The truth is, (as Calvin well obſerveth on this place, Till the heart be purged from this corruption, the eare will be deafe to divine inſtructions. Hercules could never conquer Antaeus, Donec â terrâ matre …um levaſſet, till he had lifted him up above his Mother earth; no more can the spirit of grace ſubdue us to the obedience of the Goſpell, till he hath lifted up our hearts from earthly Love. Heavenly truths glide of from carnall mindes as water from a ſphaericall body: No wonder then if the Apoſtle Paul exciting the Hebrews Heb. 12. 1.to run he race which is ſet before them, adviſeth them to lay aſide every weight, to wit, of worldly care. And here the Apoſtle John intending chiefly in this whole Epiſtle to advance a Chriſtian converſation, indeavours in theſe words to take men off from worldly affections, Love not the word, nor the things of the world, &c.
The diſcourſe of theſe words moveth upon two principall wheels, namely
A command peremptorily inhibiting, which is Propounded in the beglning of the fifteenth Verſe, Love not the world nor the things of the world.
Expounded in the ſixteenth Verſe, All that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life.
An Argument ſtrongly enforcing, which is drawn from two conſiderations;
The one in regard of worldly love, its direct contrariety to that which is divine as it is
Aſſerted in the end of the fifteenth Verſe, If any man love the world, the love of the Father is not in him.
Proved in the end of the ſixteenth Verſe, For it is not of the Father, but of the world.
The other in regard of the world it ſelf, its fleeting inſtability which is
Affirmed in the begining of the ſeaventeenth Verſe, And the world paſſeth away and the luſts thereof.
Amplified from its contrary, the permanent felicity of the religious, in the end of the Verſe, But he that doth the will of God abideth for ever.
So that though the grand wheels of this period are but two, yet we finde many leſſer wheels, yea, Rotam in rotâ, every wheel having another within it.
The firſt main wheel is the prohibition, and in that is another wheel, the expoſition. The ſecond wheel is the argument; and in that two wheels, the double motive, each of which hath a wheel within it: whilſt the firſt motive is backed with a probation, and the ſecond with an illuſtration. May that bleſſed spirit of grace vouchſafe to drive the Chariot of my diſcourſe, which ſhall run in order upon theſe wheels; and then I doubt not but we ſhall attain that which is, (I truſt) the Goale of my Preaching, and your hearing, namely, our reformation and ſalvation.
The prohibition is that which I am to begin with:Gen. 1. and that
1. As propounded in theſe words, Love not the world, nor the things that are in the world.
This is in order the ſixth ſtep of that walking in the light, which (I have heretofore told you) is the chief deſign of this Epiſtle to delineate. The firſt, whereof is a ſorrowfull confeſſion of ſin paſt. The ſecond,Chap. 1. 9. 2. 1. 3. 6. 10. a cordiall forſaking it for the time to come. The third, an obedientiall keeping the Commandment. The fourth, a ſedulous imitation of Chriſt. The fifth a Chriſtian Law of the Brethren, and now, The ſixth is an alienation of our head from the world, Love not the world, &c.
What the intent of this prohibition is, will beſt apapear by inquiring what is the proper notion of the word world in this place. Not to trouble my ſelf and you with giving an account of its ſeverall acceptions in ſacred writ, Be pleaſed to know to our preſent purpoſe.Aug. in Johan. That (to uſe St Auſtins ſimilitude) as an houſe is taken ſometimes for the wals, and roomes which conſtitute the houſe; and ſometimes for the family which inhabiteth the houſe: ſo by the world is meant ſometimes, the things, and ſometimes the perſons of the world, and both theſe conſtructions Expoſitors make uſe of here.
Some by the world underſtand the men of the world, Zanch. in loc.and ſo conceive that which followeth the things of the world to be diſtinct from the world, and that this Act of Love is here forbiden about a double Object.
Others by the world underſtand the things of the Didym. ibid.world, and accordingly conceive the latter to be an explication of the former that whereas when he ſaid love not the world, it might have been inquired, What oh bleſſed Apoſtle is this world which we muſt not love? to prevent this Objection he preſently addeth, nor the things of the world.
1. The former of theſe interpretations is neither improbable, Interp. 1.nor unprofitable, and therefore I ſhall not wholly paſs it by; Love not the world, that is, Love not the Men of the world: for the right underſtanding of which prohibition obſerve theſe three things.
1. Though world be here taken for the men in it, yet this muſt be conſtrued not foreign, but foreign, generally for all men, but with reſtriction to wicked and ungodly men: for in this ſenſe it is frequently uſed by this Writer, as it were eaſie to inſtance in ſeverall placesJoh. 1. 10. 15. 18. of his Gospell, and in ſome of this Epiſtle, eſpecially the firſt Verſe of the next Chapter, wherein I ſhall (God willing) enlarge upon this appellation, as given to the wicked; for the preſent it may ſuffice to know, that if we here interpret the world of perſons, it muſt be confined only to the unregenerate and ungodly of the world.
2. This world of the wicked men which we are not to love, is not to be underſtood of the men, but their wickedneſs; when the Devill is ſaid to be the Prince of this world, by our Saviour; and the God of this world, by St Paul, it is no doubt intended as only of the wicked of the world, ſo in regard of their wickedneſs: and inSi naturam spectes, diligendi: ſi vitia non item. Juſtin. Joh. 12. 20. 2 Cor. 4. 4. the ſame reſtraint it muſt be here taken when we are enjoyned not to love them. Look as when the Apoſtle Paul forbids us, to be conformed to the world, his meaning is, that we ſhould not conforme to their ſinfull manners, vitious practiſes: ſo when the Apoſtle John forbids us to love the world, if we refer it to men,Rom. 12. 2. it is to be unnerſtood as intending to forbid a love to their ſins, not to their nature. The truth is, as men they are the works of Gods hand; and ſo to be loved on his ſcore, they are our own fleſh, and ſo to be loved upon our own account; only as wicked they are the Devils Children, and ſo not to be loved but hated. Very obſervable to this purpoſe is that expreſſion of St Paul to the Epheſians, Have no fellowſhip with the unfruitful workes of darkneſs, he meaneth, have no fellowſhip Eph. 5. 11.with the workers, but yet he very aptly ſaith the works, ſince it is in reference to their works, that we ought to avoide fellowſhip with the workers.
3. Once more, we muſt diſtinguiſh of a double love, to wit, Amor benevolentiae, & complacentiae, a love of benevolence, whereby we wiſh well to, and a love of complacency whereby take delight in another. The love of benevolence is commanded, and that in regard of wicked men, toward whom we muſt exerciſe compaſſion, for whom we muſt make ſupplication, deſiring and endeavouring their eternall wellfare. But the love of complacency is forbidden; ſince we ought to avoid, nay abhorre all familiar ſociety with the ungodly; and ſo this love not, may very fitly be expounded by that have no fellowſhip, not that all kinde of commerce and communion with the wicked is prohibited, but that this commerce muſt be a matter of neceſſity not of choice: we cannot but live among them, but we muſt not delight in them, we may upon juſt occaſion have ſociety, but we muſt not love the company of the wicked. This is that Precept whereof holyPſal. 16. 2. 119. 63, 115. David hath ſet us a pattern when he ſaith, All my delight is in the Saints, and the excellent of the earth. again, I am a companion of all them that feare thee▪ and again, Depart from me you evill doers, for I will keep the Commandments of my God. Upon which the gloſs well, Abigit tanquam muſcas moleſtas, He driveth them away as ſo many troubleſome flies. Thus muſt we keep at a diſtance from wicked men, and ſhun all familiar intimacy with them.
And ſurely would we ſeriouſly …onſider the great danger of louelove to▪ and familiarity with the wicked, not only in regard of ſuſpition that we are as they, which brings a ſcandall upon our names, but of infection, and deſtruction: ſince we can hardly eſcape without being involved in their iniquities and calamities, it could not but be a ſtrong inducement to the obſervation of this Apoſtolicall Canon, Love not the world, that is, the wicked men of the world.
But not to inſiſt on this expoſition, proceed we to theInterp. 2. other which to me ſeemeth more genuine; and that becauſe both the diſtribution of this worlds love into ſeverall ſorts of luſts; and likewiſe the arguments by which it is diſſwaded, eſpecially that of the worlds paſſing away with its luſts, are moſt congruous to this latter conſtruction, Love not the world, that is, not the things of this world.
In the unfolding whereof, I ſhall plainly proceed by theſe five ſteps.
1. When we are forbidden to love the world and the things of it, it is to be reſtrained to this ſublunary and terreſtiall world. Mundi nomine intellige quicquid ad Calv. in loc.preſentem vitam ſpectat. So Calvin aptly, By the things of the world, we are to underſtand thoſe things which belong to this preſent life. We cannot have a better expoſitor of St John then St Paul, and then the foreign, willCol. 3. 2. be the ſame with the foreign, elſewhere the things of the world, that is, the things which are upon the earth: thoſe things which appertain to our animall and ſenſitive life, in oppoſition to Heavenly and Spirituall things, and if you pleaſe to diſtinguiſh the world and the things of it, you may with one upon the place by the world underſtand this life or our abode in this world, and by the things of it, all thoſe contentments which this life can afford to us.
2. It is not unfitly taken notice of by Ferus, thatFer. in loc. the Apoſtle doth not ſay, Exite mundo, but Nolite diligere mundum, Leave the world, but do not love it. Excellent to this purpoſe is that of St Gregory, Sic teneamus ea quae ſunt hujuſmodi, ut tamenper ea non teneamur. Gr. M. Hom. 36. in Evang.We muſt ſo poſſeſs the things of this world, that we be not poſſeſſed by them. Indeed for the leaving of the world, and the things of it; we muſt have a juſt and ſpeciall call, or elſe it becomes ſinfull; we muſt not go out of this world at our own pleaſure, but waite Gods leiſure, ſaying with good old Simeon, Lord letteſt thou thy ſeruant depart in peace. Sapiens non debet fugerè vitâ ſed exire, ſaid Seneca, A wiſe man muſt not breake priſon doores, only be willing to go forth when they are ſet open. We cannot ſtay longer in, and we muſt not go ſooner out of this world then God pleaſeth▪ We muſt not needleſly deveſt our ſelves of thoſe comforts which God affoards us in this life; ſince it were both unthankfulneſs to the giver, whom we baſely undervalue by caſting away his gifts, and an injury to our ſelves the receivers, who hereby ſhould be difinabled from being ſo ſeruice…ble as we might in our generation.Mat. 19. 29. That forſaking of Houſe, Brethren, Siſters, Father, Mother, Wife, Children, Lands, to which Chriſt promiſeth an hundreth fold and eternall life is when it is for his names ſake: So that either we muſt deny his name, or loſe life, and leave theſe ſecular injoyments; otherwiſe the generall prohibition is not, poſſeſs not, but love not.
3. It is very aptly obſerved by St Auſtin, that theAug. l. 5. contra. Julian. Apoſtle doth not ſay, Nolite uti mundo, but Nolite diligere mundum, do not uſe the world, but do not love it. He that not loving the world uſeth it, uſeth it as not abuſing it: Inaſmuch as he uſeth it not for it ſelfe, but in order to that which he loueth, as the Father excellently enlargeth. So long as we live in, we cannotCuncta temporalia uſu non affectu poſſideamus. G…. M. in Ezek. hom. 20. l. 2. Beda in loc. but have uſe of the world, and the things in it; we ſtand in need of them, we cannot ſubſiſt without them, and conſequently not only may, but muſt make uſe of them. But as …eda well gloſſeth, Ʋtamur mundo ad neceſſitatem & non ad volnntatem, Uſe the world for the ſupplying your neceſſities, but not for ſatisfying your luſt. With Gideons three hundred Souldiers we may lap the waters Judg. 7. 5, 6.of this world with our tongues, but we muſt not with the reſt bow down our bodies to drinke of them. One hath wittily obſerved of the three ages of man, that Children …reep on all ſoure, being unable to ſtand of themſelves, young men go on two legs, and old men on three, being neceſſitated to uſe their ſtaffe; it may be here applyed, wicked men are wholly carryed downwars to this world: the Saints in Heaven trample upon the world, the godly whilſt in this world uſe it only as a ſtaffe for their neceſſary ſupport. Excellent to this purpoſe is that of St Auſtin concerning theſe temporallAug. muſ. l. 6. c. 14. things, His tanquam tabulâ in fluctibus bene utendo cavebimus, We muſt looke upon them as ſo many plankes in the waves, which we neither reſt upon as firme, nor yet caſt away as needleſs, but uſe as helps to carry us to the ſhore.
4. It is obſerved by Suidas, that the Greek wordSuid. in dict. foreign. foreign, (which is the word in the Text,) hath two ſignifications, the one whereof is generall, and the ſame with foreign, noting only an ordinary affection, the other ſpeciall amounting to as much as foreign, To be ſo pleaſed with any Object that we deſire nothing elſe: according to this, that note of St Aug. in loc.Auſtin upon the Text is very appoſite, Non te prohibet Deus amare iſta, Sed non diligere ad beatitudinem, It is not every kinde of love which is here prohibited, but ſo to love them, as to make them our chiefeſt good.
For the further explicating of which be pleaſed to know: That
1. Love, as an Ancient hath well defined it, is Delectatio Lib. de ſubſtantiâ dilectionis. in Aug. T. 4.cordis ad aliquid per deſiderium currens per gandium acquieſcens, the enlargement of the heart toward any Object, ſo as to run to it by deſire, and reſt in it by delight. So that indeed love is a compounded mixt affection, made up of deſire in craving, and joy in having the Object we love: and accordingly ſome Criticks obſerve of the Verbe foreign, here uſed, that it is as much as foreign, or foreign, to be very earneſt after, and pleaſed with that which is beloved.
2. It is not unlawfull to look upon the world, and the things in it, as Objects of our love, both in regard of deſire and delight. When our bleſſed Saviour command us to pray, Give us this day our daily bread, Matth. 6. 12.by which Syne…do…hically, all temporall conveniences are intended; He doth hereby plainly intimate that we may deſire them, prayer being an expreſſion of deſire. When Solomon ſaith, (and that not in the perſon ofEccl. 2. 14. an Epicure,) There is nothing better for a man, then that he ſhould eate and drinke, and that he ſhould make his ſoul injoy good in his labour: What doth he but inſinuate that to delight our ſelves in earthly things is allowable. Indeed whatever is good may juſtly be the Object of love, and conſepuently when abſent, of deſire, when preſent, of delight: ſo that inaſmuch as there is a goodneſs, and that originally implanted by God in thoſe things which are the works of his hands, they cannot but rationally attract our love.
3. But then laſtly, There is a great deale of difference between ordinata Charitas, and inordinata cupiditas, an ordinate charity, and an inordinate love, and though that is commendable, this is to be condemned; ſo that the true meaning of this prohibition will beſt appear in two propoſitions.
1. Love not the world, nor the things of the world, that is, When you want them, deſire not inordinately after them. Deſire them we may, but not
1. In an unjuſt way, ſo to covet theſe things as to ſeek them, perfaſque, nefaſque, by indirect and unlawfull meanes, that we chooſe rather to breake the rules of the word, then to want the things of the world is ſinfull and abominable; the ſtreames of our affection may move towards the world; but then it muſt be in the right channell in Gods way, only in the uſe of thoſe meanes which he alloweth us.
2. With an undue meaſure, ſo to long for any thingGen. 30. 1. in this world, as that we will not be content without if; like Rachell that cryed, Give me Children or I die, norProv. 30. 16. yet content with it; like the Horſe Leech that ſtill cryeth, give, give is immoderate and conſequently inordinate; the ſtreame of our affections after this world, muſt not riſe too high ſo as to overflow the bankes.
3. To an unfiting end, when we crave the things of this world, upon baſe and ſordid accounts, Asking (as St James ſaith) to conſume them upon our luſts, Jam. 4. 3.our love is exorbitant, the ſtreame of our affection toward the world, muſt not turn aſide into by creeks, but run into the maine Ocean of Gods glory.
2. Love not the world, nor the things of it, that is, When you have them, delight not inordinately in them. Delight in them we may but not, Sine Deo, without God; ſo as if we enjoy them it matters not for Gods preſence, Supra Deum, above God, ſo as to give the pith, the marrow, the cream of our affections to them, only propte… Deum, in and for God. Delight in them we may, but as the Ciſterns, not the Fountains of our good, as they may be meanes, not as the chief end wherein our bliſs conſiſts: In one word, All the things of this world as they are benefits conferd by God on us; and as they may be helps leading us to God, may be loved by us, but not under any other notion, for then it is irregular and cometh within the compaſs of this prohibition.
5. Laſtly, This of St John, Love not the world, nor the things of the world, may very well be expounded by that of St Paul, The world is crucified to me, and Gal. 6. 14.I to the world; and if ſo, then there is more intended then expreſſed: this Negative will include an Affirmative, love not, that is, contemn, diſdaine, ſcorne, hate the world and the things of it, when they would alienate thy heart from God. Indeed then is the world crucified to a Chriſtian when it is to his heart what a crucified dead carkaſe is to his eyes, to wit, odious and loathſome. Then is a Chriſtian crucified to the world, when he is as unwilling to move according to the ſolicitations of the world, as a crucified man is unable to ſtirre hand or foot; and he that is thus affected, is ſo far from being in love with the world, or addicted to, that he is altogether eſtranged from, yea, enraged againſt it: and thus I have given you a ſhort, and yet a juſt account of the deſign and latitude of this prohibition. To winde it up in a brief Application.
You ſee the ſin forbidden, now view your practice. I would to God that all, even the beſt of us had not juſt reaſon to charge the guilt of this ſin upon our ſelves. Worldly love is an Epidemicall diſeaſe, and ſuch as good men ſometimes fall ſick of, even they who would not enjoy this world with the loſs of a better, are yet unwilling to enjoy the other world with the loſs of this: gladly they would have the honey and milke of Canaan, and yet loath they are to part with the Onions and Garlick of Aegypt. Indeed ſome there are who raile upon this world, as a place of trouble and diſquietment; but yet ſtill they love; like the buyer who ſaith, It is naught; it is naught, but when he is gone he Prov. 20. 14.boaſteth; to wit, how good a penyworth he hath got. If you aske any man whom he loveth beſt? his anſwer will be, God; and yet if many, nay moſt men would put the queſtion ſeriouſly to themſelves; the anſwer muſt be the world; yea, he that hath made the beſt progreſs in learning this leſſon, will finde upon due ſearch, that he loveth the world too much.
The better to help you in this inquiry, be pleaſed to obſerve theſe enſuing particulars.
1. Would you know your delectation, take notice of your meditation. David affirmeth of the bleſſed man, His delight is in the Law of the Lord, and he confirmeth it by this Medium, and in his Law doth he meditate Pſal. 1. 2. 119. 97.day and night, it is his aſſertion concerning himſelf, O how I love thy Law, and the proof followeth, It is my meditation all the day. The truth is, Ubi amor, ibi oculus, where there is fervency of love, there is frequency of thoughts. Oh then conſider what is it your thoughts moſt run upon; what are your morning and evening Meditations? do not the things of this world lye down in the evening, and riſe up with you in the morning? nay, walk with you all the day, whileſt your minds are ſtill buſied either about getting, or keeping, or increaſing them, and if ſo, can you acquit yourſelves from this inordinate love?
2. Would you diſcern your affection, view your election; our love ſaith St Auſtin is never ſo fully tryed,Aug. in loc. as when two Objects are propoſed, whereof the one muſt be embraced, and the other refuſed, the one taken and the other left; whileſt two men walk together, you cannot tell whom the Dog followeth, but when the time of parting cometh, then the Dog manifeſteth who is his Maſter. Put the caſe oh Chriſtian to thy ſelf, what if the abſence of Gods love, and the enjoying of the worlds comforts come in competition, which wouldſt thou cleave to? Certainly, eligere, and diligere go together, that which is thy choice is thy love; Oh how many with Demas forſake the faith, 2 Tim. 4. 10.that they may embrace this preſent world?
3. Would you finde out the Miſtreſſes haunt, trace her Handmaids, fear and grief are the two attendants upon love. The Poet ſaith
Res eſt ſoliciti plena timoris amor, Doloris will ſtand in the Verſe too, and is as true of the thing. Love is full both of feares and teares, afraid leaſt it ſhould looſe, and troubled when it hath loſt its beloved Object. How ſolicitous was David for Abſoloms ſafety, and how perplexed at the news of his ruine, and whence this but from his indeared affection towards him. When Chriſt wept for Lazarus, the Jews preſently cryed out, See, how he loved him: and when we ſee menJohn 11. 36. ſo fearfull of death, which taketh them out of this world, and if all thoſe evils which ſpoile them of theſe preſent contentments; yea, when we behold them ſo exceeding ſorrowfull and heavy under outward croſſes and loſſes, may we not juſtly ſay concerning them, ſee how they loved this world and the things of it.
4. Would you know the frame of your hearts, obſerve the language of your lips, Ʋbi amor, ibi lingua, as well as oculus, not only the eye, but the tongue are guided by the heart, Out of the abundance of the heart (ſaith our bleſſed Saviour) the mouth speaketh: and may itMat. 26. 73. not be ſaid to many as the maid did to Peter, Thy ſpeech bewrayeth thee; whilſt their communication is earthly and ſenſuall, chiefly, nay, only about inferiour Objects? Surely the things we are moſt frequent in talking of, we take moſt delight in. How great lovers muſt they be of the world, whoſe diſcourſe tends to nothing elſe, yea, even upon holy daies, when they reſt from ſervile workes, yet they will not ceaſe from ſecular words? Indeed the worldlings breath …avoureth of earth; you may trace his tongue from the Market to the Exchange, thence to the Key or Wharfe, thence to the Cuſtome-houſe, and thence to the Ware-houſe, but ſeldome to the Church. And doth it not plainly argue, the veſſell of the heart is full of the liquor of worldly love when it runs ſo conſtantly over in worldly language?
5. The fervour of our contention clearly manifeſts the intenſion of our love: it is St James his Queſtion and Anſwer, Whence come wars and fightings among you? James 4. 1.come they not hence, even from the luſts that war in your members? and St Auſtin is poſitive, Qui de mundo contendit, perspicue oſtendit, quod illum diligit, men doAug. in loc. not uſe to contend about what they care not for, whileſt your emulations, ſtrifes, quarrels are ſo great and fierce one with another about worldly matters; it ſtrongly argueth, they have poſſeſſion of your hearts: ſhe for whom the gallant adventures his life in the field, is very probably concluded to be his Miſtris; ſurely the world commands thy heart when it engageth thee in litigious quarrels.
6. Laſtly, You may very rationally judge of your affections by your actions, your love by your care, your delight by your ſervice. When we read that Jacob ſerved an hard Apprentiſhip to Laban, and that no leſs then fourteen years for the gaining of Rachell, we may certainly infer, that he loved her greatly: men would never lay out their time and ſtrength ſo unceſſantly in the worlds drudgery, were ſhe not Miſtris of their affections; yea, which doth the more fully proclaime their love, their labour is a pleaſure; they are never in their element, but when like the fiſh they are ſwiming in theſe waters, or like the mole they are digging in the earth.
By all theſe conſiderations we may be able to diſcern whither our love be not inordinate towards this world, and the things thereof; and therefore ſuch as we ought to be deeply ſenſible of, affected with, and humbled for.
And now what remaineth, but that to this word of Conniction, I annex a word of Dehortation, that we all endeavour to wean our hearts from the love of this world? Oh hearken, and again I ſay hearken to this ſprituall and Heavenly voice, (as it is called by St Cyprian) Love Cypr. de diſcipl. & habitu. Sen. Ep.not the world, nor the things of the world. Indeed as Seneca ſaith of ſorrow, I may ſay of love, I do not require that you ſhould not love it at all; but I earneſtly intreat, take heed that you love it not too much: the truth is, our affections in regard of worldly matters are very prone to exceſs: in Heavenly things it is impoſſible to exceed, in Earthly things it is difficult not to exceed▪ our grief quickly degenerateth into anguiſh, our fear into trembling, our deſire into impatience, our delight into jollity, and our love into dotage. Oh therefore be wiſe to watch the out goings of your hearts after worldly Objects, and remember that as it is of the two beſt, when brotherly kindneſs erreth on the right hand, by louing too much, ſo when worldly love offends on the left hand by loving too little.
Oecumenius upon the Text conceiveth that foreign,Oecumen. in loc▪ the Apoſtle writeth, theſe things as to Children, who are moſt apt to be taken up with enſuallJuſtin. ibid. Objects: but doubtleſs as one well gl…ſſeth, Optimè omnibus congruit, there are none of any age but ſtand in need of it. Beware that you be not engaged and fettered with worldly love: we read concerning the living Creatures mentioned by the Prophet Ezekiell, Ezek. 1. 7.that the Soles of their feet were like the ſoles of a Calves foot. The Caldee paraphraſe readeth it like round feet, the feet are an emblem of our affection, and it is obſerved of Sphaericall bodies, that if you ſet them upon the ground, they only touch it in one point; ſo ſhould our affections touch this world not too much cleaving Dioſcord.to, or leaning on it. Dioſcorides maketh mehtion of an Herh which he calleth the Indian leafe, and obſerveth that it groweth in mooriſh fenny places, Aquae ſine ullâ radice …nnatans, ſwimming in the water without taking any root in the bottome. Let this Herb be our emblem whilſt we live in, let us not love the world; and though we make uſe of it to ſwim in for a time, let not our hearts take root by an inordinate love.
The main diſſwaſives from this ſin we ſhall meet with in the Text; only conſider for the preſent, that this worldly love is unreaſonable, injurious, ingratefull, and unchriſtian.
1. It is unreaſonable, There are two eminent laws of love which are directly broken by this practice; the one is ſimili gaudere, the other is diligentem diligere, like loveth like, and love requireth love: but alas when we love the world, we love that which is unlike; there being no proportion between our noble ſouls and this worlds good. Indeed our ſouls were made after the divine image and ſimilitude, and therefore not made for the love of this inferiour world; Beſides, when we love the world, we love that which as it doth not give, ſo neither can it repay love; at the beſt it is only capable of ſerving, not of loving us, and why ſhould we ſo pervert the nature of love as to love the world: But further
2. It is injurious to our ſelves, as well as incongruous to love, ſince by loving the world, it becometh our enemie; it ſeems ſtrange, yet it is a truth, the world is only a …oe to them that love her, if we uſe her, ſhe is an obſequious ſervant; but if we love her, ſhe is a malicious enemy: it is obſerved of the ſhadow, Sequentem fugit, fugientem ſequitur, if you follow it, it flyeth from you, if you flye from it, it followeth after you. It is proportionaby true of the world, if you contemn it, it will fear you, if you love it, it will domineer over you; and that known Proverb of fire and water may juſtly be applied to the things of the world, they are good ſervants, but bad maſters: Adde to this
3. It is ingratefull to God, as well as injurious to our ſelves; all theſe things of the world are the largeſſes of Gods bounty, the ſtreames of his goodneſs; and is it not an odious ingratitude to dote upon the gift, and neglect the donor? Very appoſite to this purprſe is St Auſtins Aug. in loc.ſimilitude, If an Husband being in a far Country ſhould ſend a Ring to his Spouſe out of his ardent affection to her, would he not, might he not juſtly take it ill at her hands if ſhe ſhould forget her Husband and fall in love with the token? Thus do we when we caſt God behind our backs, and ſet our eyes upon this world.
Finally, It is unchriſtian there being nothing more unbeſeeming a Chriſtian profeſſion, then a worldly converſation; being Chriſtians we profeſs the Faith, and hope of a better world, and ſhall we fall in love with this, we intitle our ſelves the Children of God, and ſhall we live and love as the Children of this world? It is our Saviours argument to his Diſciples, After theſe things do the Matth. 6. 33.Gentils ſeek; and becauſe they do, we ſhould not, at leaſt wiſe not as they do it, with ſuch immoderate affection: and therefore whilſt Mammoniſts like Ravens feed on garbage; like the Lapwing, make their neſt in order; or like Beetles, never ſing but in a bed of dung; let us have higher thoughts, nobler deſires, purer joyes, learning of this holy Apoſtle, not to Love the world nor the things of the world.