First Epistle of John Applied Part 1, Lecture 22
THE FIRST EPISTLE OF St JOHN.
CHAP. 2. VERS. 16, 17.
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.
A Naked command from God is a ſufficient ground of obedience from man, no doubt St Paul ſo accounted it, and therefore exhorting the Theſſalonians to abſtaine from fornication, uſeth this as a ſtrong inducement; for this is the will of God. The truth is, obedience is moſt ingenious when leaſt diſcreet, it being very reaſonable that we ſhould obey God without asking a reaſon of his Precept. It was the praiſe of Caeſars Souldiers, Quod imperium potius quam conſilium ſequebantur, that they executed their Generalls injunctions, without inquiring into his1 Theſ. 4. 3. conſultations. It is the Character of a good Chriſtian to believe, becauſe God aſſerteth, and obey, becauſe he requireth.
But ſee the condeſcention of our mercifull God, who is pleaſed not only to command by his authority, but teach by his grace: ſo St Paul ſaith, The grace of God Tit. 2. 10.teacheth us to deny worldly luſts; not only to require, but1 Pet. 2. 11. to intreat; ſo St Peter, Dearly beloved, I beſeech you abſtain from fleſhly luſts. Finally, Not only to preſcribe, but perſwade, and therefore as he enjoyneth a duty, ſo he adjoyneth a Motive, and that drawn from the neceſſity, equity, and utility of obſerving the command, whither it be to avoid or do.
This is evident in the prohibition here given by St John concerning worldly love, which he contents not himſelf barely to propound, but ſtrongly preſſeth as neceſſary, becauſe elſe we cannot love the Father; and as juſt, becauſe this world is of a ſhort continuance. For all that is in the world, &c. And the world paſſeth away, &c.
In handling the Argumentation, we have diſpatchtGen. 2. the maine of the firſt Reaſon, to wit, the principall confirmation which is drawn from the incompoſſibility of the love of the Father, with the love of the world; and now becauſe this may ſeem a very ſtrange aſſertion, our Apoſtle doth not only aſſert, but prove it in the cloſe of the ſixteenth Verſe, which I am in order to diſcuſs: And it is that which I call
The Collaterall Conformation, as it is ſet down in thoſe words, is not of the Father, but is of the world▪ for the fuller handling whereof, I ſhall conſider it both Abſolutely and Relatively,
1. If we look upon this clauſe abſolutely, we ſhall finde the deſign of it to diſcover the principle and originall of the All that is in the world, and that both Negatively and Affirmatively.
1. Negatively, The All in the world is not of the Father. Indeed if we underſtand this All of thoſe things which are the Objects of our luſts; this Negation muſt have a limitation.
1. Pleaſures, Riches, Honours, muſt be conſidered either in themſelves and their own nature, or as they allure through their externall beauty to inordinate luſt; in which latter reſpect they are not of God, ſince they were never made by him for that end, to be as it were the ba…ds of luſt.
2. Either as lawfully or unlawfully acquired; in the latter notion they are not of the Father, except that it is by his permiſſion they are enjoyed, which is no leſs true of all wickedneſs that is acted; in the former they are bleſſings of God, yet of his left, not his right hand; and ſo are dona Dei, the gifts of God, but not Patris of the Father. There are ſome things which God giveth as a Father in ſpeciall love only to his Children, ſuch are grace and glory. There are other things which he giveth as a God, out of common bounty to enemies as well as Children, and ſuch are food and rayment, wealth, and preferment; in which reſpect (at beſt) in a ſtrict ſenſe they are not of the Father.
But I rather conceive that this Negative is to be underſtood of the luſts after theſe things: to which agreeth that of St Auſtin, We know that the Apoſtle did Aug. adv. Jul. l. 4. c. 13.not meane this world, the Heavens and the Earth with the things in them, when he ſaith, All that is in the world, is not of the Father. Indeed the poyſon is not in the flower, but in the Spider which ſucketh it; nor are the things themſelves, but the luſts after them evill, and conſequently not of the Father; nor yet is all luſt after thoſe things to be denied to be of the Father. There is implanted in every living Creature an appetite after thoſe things which are ſutable to its nature. Now the nature of man being partly Angelicall, and partly Beſtiall: Spirituall in its upper, and ſenſuall in its lower faculties; there could not but be in man as created, Inclinatio ad ſenſibilia, an inclination to ſenſible Objects. But withall, This luſt was ſuch as was neither in it ſelfe evill, nor did of it ſelfe incline to evill.
I know I am here fallen upon a Controverſe, whilſt it is affirmed by the Romaniſts with others, that man inVide Bellarm. de amiſſ. gratiae l. 5. c. 14. puris naturalibus, in his pure naturals, had ex neceſſaria materiae conditione, from the condition of his matter, ſuch a concupiſcence, which rendered him prone to evill, and did need ſupernaturali quodam fraeno, a golden Bridle of ſupernaturall grace to reſtraine it. It being here urged upon them, that this concupiſcence being naturall, is of God; and if it need a bridle, it is apt to be irregular and exorbitant, which exorbitancie muſt needs reflec… on God himſelf, who made man of ſuch a temper: their only evaſion is, that it is from the condition of the matter, praeter intentionem divinam, beſides the intention of the Maker; by which means, whilſt they endeavour to vindicate Gods purity, they calumniate his wiſdome, it being no other then the voice of folly, to ſay, non putaram, I did not thinke of or intend ſuch an event.
I cannot therefore but look upon it as moſt ſafe to aſſert with the Orthodox, that mans naturall concupiſcence was not apt to be irregular, Nec fraenum nec calcar deſiderabatur. There was no ſuch tardity in the ſenſitive part as ſhould need a spurre, nor yet any ſuch impetuouſneſs as ſhould require a Bridle.
For the clearing whereof know, that the ſenſitive appetite of man being borne, ſub regne, under the dominion was to be governed ſceptrotionis, by the command of reaſon, ſo that whereas it is ranaturall in a bruit to be carried towards ſenſuall Objects, juxta impetum, in a way of violence; it is naturall to man to bend towards them, juxta imperium, according to the dictate Ariſtot. Eth. l. 1. c. 13.of reaſon. Upon this account even by the Philoſopher, ſenſuality in man is aſſerted to be foreign, reaſons ſervant, and accordingly Damaſcen isDamaſc. de orthod. fide. l. 2. c. 12. expreſs, foreign, the rationall part doth naturally rule the irrationall, ſo that though in man there be a neceſſary deſire of thingsAquin. part 3ia. 9, 15. art. 3. ſenſible, yet it is, (as Aquinas well) Secundum modum & ordinem rationis, in that meaſure and order which reaſon preſcribeth; the ſenſitive powers being not factious or rebellious, but readily ſubject to the higher powers, that is, the intellectuals.
The Proneneſs therefore of the ſenſitive appetite to extravagancy is not naturall but contranaturall, not from the Creation, but by tranſgreſſion: and of thoſe luſts which the vitiated concupiſcenſe in fallen man doth ſend forth, is it here affirmed, that they are not of the Father.
Indeed that any ſinfull luſt ſhould be of the Father, is inconſiſtent with the. 1. Purity of his nature which cannot endure, muſt leſs effect the leaſt in. 2. Verity of his word which prohibiteth and threatneth all ſin, and either thoſe threats are not the declarations of his reall intention, (which is Blasphemy to imagine) or he cannot be the Author of any wicked inclinations. 3. Equity of his puniſhments, it being (as Fulgentius excellently)Juſtitia ea non eſt ſi puniendum reum non juveniſſe ſed ſeciſſe Deus dicatur. Fulgen. moſt unjuſt for God not to cleare the guilty, if he made them ſo. And therefore for the preventing Objections, and further evidencing of this truth be pleaſed to know,
1. It is one thing to make uſe of mens luſts, and another to ſtirre up thoſe luſt in men. It pleaſed God to accompliſh his own ends by Pharoahs proud luſt in puniſhing Iſraell, and Judas his covetous luſt in betraying Chriſt, but he was no way the cauſe of theſe luſts. Thus whileſt the holineſs of the Father abhorreth evill, the wiſdome of the Father draweth good out of it.
2. It is one thing Extrà elicere quod intus latitat, to draw forth that luſt which is in the heart by propoſing Objects, and another, Pravis ſuggeſtionibus ſolicitare, to inſtill evill luſts into the heart by ſeducing ſuggeſtions. It cannot be denied, but that Gods providence is pleaſed (according to that expreſsion in the Prophet Jeremiah) to lay ſtumbling blocks befor men, that is, ſuch Objects as prove ſtumbling blocks, yea that God doth purpoſely preſent ſuch things to try but not to ſeduce them; nor is God therefore any more guilty of theſe luſts, which thoſe Objects kindle, then a Maſter is of his ſervants theft, when he layteh a bagge of money in his way, to make tryall of his honeſty. That expreſsion in the Pſalmiſt concerning God in reference to the Aegyptians (I confeſs) is very harſh where it is ſaid, He turned their heart to hate his People, and to deale ſubtilly with his Servants, but if you obſerve the ſtory and looke upon the preceding Pſal. 105. 25. Verſe 24.Verſe, you ſhall finde it was only by increaſing his people, and making them ſtronger then their enemies God doth good to the Iſraelites, and this becometh accidentally an occaſion of envy in the Aegyptians, in which reſpect only it is true, He turned their hearts to hate them.
3. It is one thing for God to give leave to men whereby they have opportunity of, and another to incite them to the fullfilling of their luſts. When we read concerning David, 2 Sam. 24. 1.That the anger of the Lord was kindled againſt Iſrael, and he moved David to number the people, Either (comparing it with the parallel place in the Chronicles) we1 Chron. 21. 1. muſt expound that he to be Satan, or elſe we muſt conſtrue that he moved, to be no more but he permitted Satan to move David to that proud luſt. Thus when it is ſaid by David of Shemie, The Lord hath bid him curſe me, juſſit is no more but conceſſit, he hath bid, that is, he hath given him leave; and that expreſſion, Go and be a lying ſpirit in the mouth of all the Prophets, is not to be underſtood as a commiſſion, but a permiſſion, as granting a warrant, but only giving him leave to ſeduce the Prophets, and by them Ahab. And though the not reſtraining ſin when it is in mans power, involve him in the guilt, becauſe he is bound to hinder all ſin to his utmoſt; yet this can no way be charged upon God, who is no way obliged to bridle mens luſts, and yet withall never ſuffereth them to breake forth, b… when he hath deſigned to make them ſerviceable for ſome glorious ends.
4. Once more, It is one thing to give up men to their own luſts, and another to infuſe luſt into them; the former is a judiciall act which God doth, only by withdrawing or withholding from impenitent ſinners, that grace which they have abuſed or refuſed. Thus when thoſe Iſraelites would not hearken to Gods voice, and would have none of him, He gave them up to their Pſal. 81. 11, 12.own hearts luſts, and they walked in their own counſels. And when thoſe Heathens, Knowing God glorified him Rom. 1. 21, 24, 26.not as God, neither were thankfull, God gave them up to uncleanneſs through the luſts of their own hearts. It being moſt juſt with God to let looſe the reines to thoſe ſinners who will not be bridled, where by their luſts hurry them to deſtruction. But ſtill notwithſtanding his Objective propoſals and wiſe dispoſals, permiſsive conceſsion and poenall tradition, theſe luſts are not of the Father, he is not an inſtiller or inciter of, nor an inducer, or rather ſeducer to them.
I end this with that caution of St James, Let no man James 1. 13.ſay when he is tempted, he is tempted of God. It is uſeleſs to caſt the blame of our luſts upon others, but blaſphemous to caſt it upon God. It is a great ſin to arrogate the good we do to our ſelves, but a far greater to attribute the evill we do to God. Indeed it is ſuch a ſin (according to St Baſils obſervation) as borders upon Atheiſm, all the difference between them conſiſts inBaſ. M. hom. quid Deus non eſt autor mali. this; The Atheiſt ſaith, God is not, and the Blasphemer ſaith, God is not good; which latter Plutarch aſſerts to be worſe then the former, making the caſe his own, I had rather (ſaith he) one ſhould ſay there never was ſuch a man as Plutarch, then that he was a bad man; Plut. Mor.and I account it worſe to affirme that God is the Author of vice, then to deny that there is a God. Oh then take we heed how we tread in the ſteps of our great Grandfather Adam, who to excuſe himſelf, tranſlateth …he crime, though not explicitly, yet implicitly upon God, when he ſaith, The woman which thou gaveſt me, gave to me, and I did eate. We cannot do a greater diſhonour to God, then to spit, nay caſt dirt upon the face of his purity, by charging him with the leaſt iniquity. And now if you pleaſe to know whence theſe luſts have their Originall, paſs we on to the other clauſe wherein it is expreſſed.
2. Affirmatively, But is of the world, The conceptions of Interpreters are ſomewhat various about this clauſe, yet all ſuch as are moſt true, and ſeem to diſcover the ſpring of theſe luſts.
1. Of the world, that is, ſaith Juſtinian, Ex pravâ Juſtin. in loc.illâ affectione & vitio hominum naturae indito ob primi parentis lapſum, from the corrupt and vitious inclination which is in mans nature, through Adams fall. All theſe evill luſts are the ebullitions of our naturall corruption, which renders us both backward to whatſoever is good, and forward to all evill: according to that of St James, Every man when be is tempted, James 1. 13.is drawn aſide, and enticed of his own luſt. Were it not for this, all externall temptations would (as balls thrown againſt a ſtone wall) make no impreſſion, or as ſparkes caſt into the Sea be preſently extinguiſhed, it is our inbred vitioſity which maketh us like Tinder, ready to catch fire at every sparke. But though this interpretation beſt agree with the thing, yet it is ſomewhat aliene from the phraſe, there being no parallel place in which by world is underſtood originall contagion.
2. Of the world, that is, ſaith Oecumenius, of the Oecumen. in loc.God of this world, not of the Father of believers, but the Father of the wicked, that is, the Devill, theſe luſts are they foreign, whereof Satan is the ſower and the planter. He it was who under the ſhape of a Serpent enticed our firſt Parents: No wonder if he ſeduce us to theſe luſts. Indeed the pride of life only, is his luſt ſubjectivè, ſince he being a spirit is not capable of the other two, but all theſe luſts are his effectivè, becauſe he is a ſuggeſter of, and inticer to them, his temptations are the bellows which blow the fire of originall luſt to a flame, but this interpretatation is alſo incongruous to the phraſe, and therefore I paſs it by.
3. Be pleaſed then to remember what I have already told you that world may be either underſtood of perſons or things, and accordingly both conſtructions may here not unfitly be made uſe of.
1. Of the world, that is ſaith St Auſtin, Ab hominibus Aug. in loc.mundi dilectoribus, of thoſe men who are the worlds darlings, and thus theſe luſts are ſaid to be of the world, as a pattern or exemplary cauſe, inaſmuch as to walke in them, is according to the Apostles phraſe, To walke according to the courſe of the world. The truth is, we are very apt to learn of, and conforme to the corrupt luſts and practiſes of the world. We do not with the Pelagians (farre be it from us) ſay, that ſin came in only by imitation, but yet withall it is an undeniable truth that imitation is a cauſe of much ſin, that corrupt nature which is with in us rendring us prone to follow others in their evill waies. This is that which thoſe Dehortations both of St Paul, and St Peter plainly intimate, This I ſay and teſtifie in the Lord, that ye henceforth Eph. 4. 17. 1 Pet. 4. 7.walke not as other Gentiles walke; ſo St Paul, For the time paſt of our lives may it ſuffice us to have wrought the will of the Gentiles, So St Peter. Both imply, that we are very ready to walke in the way, do the will of the wicked among whom we live.
2. But that interpretation which I look upon as moſt genuine is by the world, to underſtand the things of the world, and therefore theſe luſts are ſaid to be of the world, becauſe by reaſon of our inbred corruption, theſe worldly things become occaſions and inciters of luſt Tit. 2. 10.To this purpoſe it is that St Paul calls theſe luſts, worldly luſts not only becauſe they are converſant about the world: but becauſe the world is in ſome ſenſe a cauſe that is an externall moving cauſe of them. The Father of theſe luſts is the Devill, their Mother the fleſh, the world is a Midwife to bring forth, and a Nurſe to bring up theſe monſtrous brats, no wonder if upon this account it is reckoned as one of the three grand enemies of mans ſalvation.
Learn we then that excellent admonition of St James James 1. 27.To keep our ſelves unſpotted of the world. The truth is, mundus immundus, the world is uncleane and filthy, and if we take not heed, it will defile and beſmeare us, if we be not very carefull where we tread, we ſhall ſoon ſtep into a dirty puddle, if we be not very wary where we walke, we ſhall quickly be caught in a ſnare. Oh how hard is it to looke upon theſe things, and not long after them, to uſe them and not love them, to have them in our eye or hand, and yet keep them out of our heart? Oh therefore watch and be ſober, ſo often as you are engaged about worldly things, keep a godly jealouſie over your hearts, leaſt they go out too much after them, for the world is very inſinuating and too often creepeth into our hearts, the preſence Chamber of the King of glory, in which reſpects theſe luſts are moſt truly ſaid to be of the world. And ſo much for the two branches of this clauſe Abſolutely conſidered.
2. Paſs we on now to a Relative view, and thus it may have a double reference.
1. Some conceive it as an Argument why we ſhould not love the world, and the things of it; and truly whither we underſtand the Subject of this propoſition, All that is in the world is not of the Father, but is of the world, of the things themſelves or the luſt after them, it will hold good.
1. Love not the things of the world, becauſe theſe things are not of the Father but of the world, Qualia ſunt haec, ſaith Zanchy aptly, how low poor things are theſe, how unworthy of a Chriſtian love? Theſe are fromZanch. in loc. an earthly extraction an inferiour principle, Set your affections (ſaith St Paul) on the things that are above, and not on the things that are upon the earth, if you will love, let it be thoſe things above that are of the Father, ofCol. 3. 2. a noble divine originall, not theſe earthly things which are of the world.
2. Love not the things of the world, becauſe thoſe luſts which are converſant about thoſe things, are not of the father but of the world, the ſtrength of which argument will better appeare if we conſider who they are, namely, Believers, ſuch as are not of the world but of the father, to whom this dehortation is given, it being very unreaſonable that they who are not of the world but of the father, ſhould harbour thoſe luſts which are not of the father but Dan. in loc.of the world. When therefore oh Chriſtian any deſires ariſe in thine heart, put theſe two queſtions to them, whither tend they? and eſpecially whence are they? if they be of the father, and ſo conſequently tending upwards, embrace them, but if of the world, and ſo neceſſarily bending downwards refuſe them.
2. But though I do not reject theſe Interpretations, yet I rather adhere to that expoſition which looketh upon this clauſe, as a reaſon of the reaſon preceding, why the love of the world and the love of the Father are inconſiſtent, and the ſtrength of the Argument may be drawn out two waies.
1. Theſe worldly luſts are not of the Father, and therefore not to the Father. Things move in a circle where they begin, there they end. Rivers come from, and return to the Sea. Theſe luſts the being not of the Father, cannot be toward him, nay indeed are againſt him, and therefore cannot conſiſt with the love of him. The love of the Father carrieth the heart towards him, theſe luſts being not of the Father, turn away the heart from him, how can they agree together?
2. Where there is a love of the Father, only that which is of the Father, will finde acceptance, yea whatever is not of the Father, the ſoul that loveth him cannot chooſe but abhorre; he that loveth God truly hath a ſympathy and antipathy correſpondent to his; what God loveth he loveth, what God hateth he hateth; and therefore ſince theſe luſts are ſo far from being of the Father, that they are of the world, yea the Father inſtead of an Authour or an Abettour of them is an abhorer and oppoſer of them; no wonder if there be no ſincere love of the Father, where the love of the world is predominant.
And this ſhall ſuffice to have been spoken of the firſt branch of the Argumentation drawn from the love of world, its repugnancy to the love of God. It now remaineth that we proceed to,
The other branch which is taken from the world it ſelf, its ſhort continuance as it is ſet down in the ſeaventeenth Verſe, For the world paſſeth away and the luſts thereof, but he that doth the will of God indureth for ever; where there are two generall parts occurre to our obſervation, to wit, A
Theſis or propoſition, For the world paſſeth away and the luſt thereof,
Antitheſis or oppoſition added by way of Amplification, but he that doth the will of God endureth for ever.
1. Begin we with the propoſition, into which if you pleaſe to looke narrowly, you ſhall finde theſe three Aſſertions.
Of each in order.
The world paſſeth away,
The luſt after the world paſſeth away,
The worldly lover paſſeth away.
1. The world paſſeth away: In ſeverall places of Scripture we finde a diviſion of worlds, into that which now is, and that which is to come; as for that which is to come, the Author to the Hebrews plainly intimateth, that it is a continuing City, where he ſaith, We have no continuing City, but we ſeek one to come, of this preſent world therefore is this aſſertion to be underſtood.
And thus if we take this world foreign, in its largeſt and moſt comprehenſive notion, for the whole Fabrick of the viſible Heavens and the Earth; it is true, the world paſſeth away: yea, as Grotius noteth upon theGrot. in loc. Text, Eâ lege factus ut aliquando pereat, it was created corruptible, and is as ſure to periſh, as that it oncePſ. 102. 25, 26. began to flouriſh. This is affirmed by the Pſalmiſt, Of old thou haſt laid the foundations of the Earth, and the Heavens are the worke of thy hands, they ſhall periſh, yea all of them ſhall wax old like a garment, as a veſture ſhalt thou change them, and they ſhall be changed. By our Saviour himſelf, Heaven and Earth ſhall paſs away, and byMat. 24. 35. 2 Pet. 3. 7, 10. St Peter, both the things and the meanes of accompliſhing it are indicated. The Heaven and the earth that n…w is, are reſerved to fire; and yet more fully, The day of the Lord ſhall come as a thief, in which the Heavens ſhall paſs away with a great noiſe, the Elements ſhall melt with fervent heat, the Earth alſo and the workes that are therein ſhall be burnt up. This Witch (for ſo ſhee is indeed to the greateſt part of men) ſhall be burnt up with all her baggage. This world (to uſe Iſidore Peluſiot as compariſon)Iſid. Peluſ. l. 2. ep. 6. 26. foreign, reeleth to and fro like a Drunken man, till at laſt it falldown. So true is that of St Cyprian, Haec Cypr. ep. ad Demetr.ſentent in m…nd… data, ut omnia orta occidant, This doome is inevitably paſſed upon the world, that as it had a beginning, ſo it ſhall have an end.
I am not ignorant that there is ſome contrarierty among Divines about the nature of this paſſing away, whither it ſhall be ſubſtantiall or accidentall.
Some expounding this of St John, the world, by that1 Cor. 7. 31. Ambroſe ibid. of St Paul, The faſhion of this world paſſeth away, affirme the paſſing away to be only accidentall: and to thisGr. M. Job l. 17. c. 5. purpoſe St Gregory is expreſs, Ʋtra que haec (ſpeaking of the Heavens and the Earth) Per eam, quam nunc habent imaginem, tranſeunt; ſed tamen per eſſentiam ſine fine ſubſiſtunt, Both theſe paſs away as to their preſent ſhape, but in their eſſence they ſhall endure for ever.
Others conceive, That ſince at the laſt day the wicked ſhall be baniſhed into everlaſting flames, and the godly received into the Kingdome prepared for them, this preſent world will be uſeleſs as an houſe, wherein there is no inhabitant, it ſhall be puld down, and the very materials of it annihilated.
But after all debates upon this Queſtion, it will be a preſumption to determine it, becauſe the Scripture is ſilent. I could wiſh as this, ſo many other diſputes of the like nature, were either wholly ſilenced, or more calmely diſcuſſed. Why ſhould we contend one with another about the manner, ſo long as we all believe the thing?
But that to which I rather incline, is to underſtand the world foreign, in a morall notion, for thoſe things of the world which are the Objects and Allurements of theſe luſts, it being moſt rationall to take the world in the motive, in the ſame ſenſe in which it is underſtood in the Dehortation; ſo that the plaine ſcope of our Apoſtle in this clauſe, is to aſſert, that All theſe things of the world with which the Children of Men are ſo apt to be in love are of a fading, tranſitory nature.
Indeed the Greek word here uſed foreign, admits of ſeverall acceptions, each of which may very well be admitted in this place.
1. If we look to the derivation of the word (from foreign, and foreign,) it is moſt properly rendred, tranſverſum agit, the world carrieth its lovers headlong contrary to the dictates of Gods word, and right reaſon. We are all Travellers, the world is an Horſe, which whilſt a man rideth with the bridle of moderation, it ſerveth to carry him on his journey; but when through too much love he layeth as it were the reines upon its neck, it carrieth him into croſs waies, over hedg and ditch, till at laſt it throweth, yea overthroweth him. We are all Saylers, this world is as the Sea, and our affections as the windes, which being ſet upon the world, like a contrary blaſt, drive the ſhip of the ſoul upon rocks and ſands, till it split and ſinke into ruine. Sutable to which is that of St Auſtin, Ama ſaeculum, & abſorbebit te, amatores ſuos Aug.novit vorare non portare, Love the world and it will drown thee, it knoweth how to ſwallow, not to beare its lovers.
2. The Greeke word among prophane Authors is uſedThucyd▪ ſed to ſignifie as much as to deceive or ſeduce by faire promiſes: and in this ſenſe it is true of the world, which by its specious ſhews and ſubtle inſinuations, deceiveth the fond lover. The world pretends to be a kinde Nurſe to her Children, but if you draw her two Dugs, inſtead of milke, you ſhall finde nothing but the water of vanity in the one, and the winde of vexation in the other. No wonder if St Hierome compareHierome. it to Nebuchadnezzars golden Image, into which whoſoever looketh will finde only an empty hollowneſs, and St Gregory to a rotten Nut, which how faire ſoever itGreg. M. ſeemeth, if you open it with the knife of truth, you ſhall finde it only full of Wormes. One being invited to a covetous mans houſe, who had a ſtately gate and an empty Hall, wondred that there ſhould be ſo much without and ſo little within: a fit embleme of theſe worldly things, which promiſe much, and performe little: very fitly ſaith Seneca, (alluding to the ſtage) Omnium perſonata eſt faelicitas, all the comfort of theſe worldly enjoyments, is only perſonated, not reall. They ſeem to be what they are not, and to do what they cannot. In one word, The world is the greateſt bankrupt, and at beſt doth but compound with its lovers, not ſatisfying the halfe of what it promiſeth.
3. But the moſt uſuall ſignification of the word eſpecially in ſacred writ, is to paſs away: that it is ſo to be taken here, appeareth in that it is oppoſed to abiding in the next clauſe, and therefore in this notion, I ſhall now handle it.
1. It is that which is true of theſe things conſidered abſolutely in themſelves, they are of a fading nature:2 Cor. 4. 16. Eccl. 1. 2. Greg. Nyſſ. ibid. according that of St Paul, The things that are ſeen are temporall. Indeed as Gregory Nyſſen well obſerveth, foreign, that which is of ſlender ſubſtance muſt needs be of ſhort durance, in vaine is perpetuity expected from vanity, and this all according to Solomons aſſertion is, vanity, yea vanity of vanities, where the Hebrew word ſignifieth a breath, yea the breath of an Infant which is ſcarce perceiveable. It is very conſiderable to this purpoſe, that the Wiſe man ſaith of riches, they are not, and our Saviour implicitely aſſerteth as much of honour, where he ſaith to the ſons of Zebedee, Hitherto you have asked me nothing, when yet they had petitioned the one to ſit at his right hand, and the other at his Aug. tract. in Joh. 102.left hand: upon which St Auſtin note is, Solum bonum spirituale eſtimari debet aliquid, only that which is spirituall, is reall; as for riches, honour and all worldly things, they are nothing, becauſe of no intrinſecall worth, nor laſting continuance. Heraclitus compareth them, foreign, to the running water which is ſtill paſſing, ſo that we cannot go twice into one and the ſame water. St Gregory to thoſe treaſures of ſnow mentionedJob 38. 20. Greg. M. ibid. in Job, which after a great deale of pains in gathering together melt away. This world is not quercetum a thicket of Oakes, which ſtand long, but arundinetum, a place of willows, which ſoon bend. The Garden of Eden (which may well be called the Diamond of theCypr. de laude Martyr. worlds Ring) was ſituated by the Land of Nod, which ſignifieth inſtable, thereby intimating the tottering condition of all worldly excellencies. It is ſtoryed of Edward the firſt, that after all his famous victories, he died on the borders of Scotland, at a place called Furbis Sands, wherenoteGen. 4. 16. ſaith the Hiſtorian, upon how ſandy a foundation all worldly greaneſs is built. No wonder if that which hath a weake and infirme foundation, do not long continue.
2. Beſides whilſt theſe things in themſelves continue, they paſs away from their poſſeſſors, and change their maſters. Nothing more uſuall then for worldly things to paſs like wild foule, from one mans field, or like the river, from one mans banke to another. The Apoſtle Paul calls them uncertain riches, (it is no leſs true of honours and pleaſures,) becauſe we have no certain tenure1 Tim. 6. 18. of them. The utmoſt we can injoy them, is Durante vitâ, during life, when the worldly lovers breath expireth theſe things to which he hath cleaved will leave him; but alas we are not ſure to enjoy them ſo long: the marriage between the world and its lover is not like that between Husband and Wife, to have and to bold till death part, no nor yet is the poſſeſſion of them certain, Quam diu quis bene ſe geſſerit, ſo long as a man uſeth them well: they paſs away from good as well as bad, ſo that the term of our tenure, is only durante beneplacito, ſo long as God pleaſeth. And if you look upon the diſpenſations of divine providence what frequent changes may you obſerve it to ring in the Steeple of this world, ſoone turning plenty into ſcarcity, wealth into want, glory into ignominy, and honour into contempt?
3. Thus doe theſe things paſs away, and that (as Zanchy well obſerveth upon the words) inſtar rapidiſſimi Zanch. in loc. Aug. in Pſ. 110.fluminis, like a ſwift running river, or as (St Auſtin allegorizeth that in the Pſalmes, he ſhall drink of the brook in the way,) a violent and impetuous torrent. We read concerning the tempter, that he ſhowed Chriſt all the Kingdomes and glory of the world in a moment: uponLuke 4. 5. Ambroſe ibid. which St Ambroſe excellently, Non tam conspectus … leritas indicatur quam caduca fragilitas poteſtatis exprimitur, not ſo much the ſodaineneſs of the ſight, as the tranſitorines of the things themſelves is thereby intimated, worldly power and honour paſſing away in a moment. The wiſe man ſaith of riches, they take them wings (not feet only) and flee away, to wit, speedily, ſodainly, before we are aware. Worldly wealth (as St Gregory excellently) Difficile habetur, cito amittitur, is hardly got, and eaſily loſt, like the cobweb, far longer in the spinning then it is in the ſweeping down. The Spaniard Proverbe ſaith of ſickneſs, It cometh on horſe-back, and goeth away on foot, but wealth cometh on foot, and goeth away on horſe-back; creepeth along like a Snaile, but flyeth from us like an Eagle. That ſimilitude of the Pſalmiſt concerning the graſs, Which in the morning Pſal. 90. 3. Ʋulg. Lat.groweth up and flouriſheth, but in the evening is cut down and withereth, is a fit embleme of all worldly enjoyments, and the vulgar Latines reading which is with a double tranſeat intimateth, that it is paſſing from morning to evening; and in that the condition of theſe things is ſo much the more repreſented, which are continually in motion from firſt to laſt: and as St Auſtin excellently, Quò magis celeriter creſcunt ut ſint; eò magis feſtinant Aug. confeſſ. l. 4. c. 10. Greg. M. l. 16.ut non ſint, The longer they are enjoyed, the neerer they are to decaying. In one word, what St Gregory obſerveth of ſecular glory is true of all the reſt. Dum nitet …adit; dum extollitur, repentino interrupta fine terminatur, whileſt it glittereth and ſhineth gloriouſly, on a ſodaine it vaniſheth away. Like eares of corne, which the higher they grow, the ſooner they hang down their heads. Indeed (to uſe Gregory Nazianzens compariſon) what is this world, but a ſhew, a ſcene, a repreſentation, which having pleaſed our eyes for a few minutes, is preſently removed; agreeing with that parallel place of St Paul, The faſhion of this world paſſeth away, and thus I have given you a ſhort view of the worlds paſſing, which is the firſt branch of the poſition.
2. The next followeth, which is, that The luſt of, or after the world, and the things of it paſſeth away. Indeed thoſe who underſtand the world in the former clauſe largely, for the whole viſible Fabrick; Expound this luſt metonymically, for the things of this world luſted after, and ſo the ſenſe is, that as the whole world in generall, ſo in particular the moſt deſirable and amiable things in the world paſſe away, not only the field, but the flower of the field withereth. But I know no reaſon to recede from the plaine meaning of the word, and therefore I ſhall ſo diſcuſs it; The luſt, the deſire after, and delight in worldly things paſſeth away. This is that which is true in a double conſideration, to wit, whilſt we live, and when we die.
1. Whilſt men live their luſts paſs away in a double ſenſe,
1. They paſs away, that is, they are abortive, as having no ſtrength to bring forth: it is the difference between Heavenly or Earthly, spirituall and carnall deſires: thoſe ſhall certainly be ſasisfied, but theſe are frequently diſappointed; theſe for the moſt part end in a ſhamefull ſadneſs; thoſe in a gladſome ſucceſs. God many times is pleaſed to blaſt the hopes, croſs the deſires, and evacuate the hopes and endeavours of wicked men in their ſinfull waies, according to that threat in the Pſalmes, The Pſ. 112. 6.deſire of the wicked ſhall periſh. Hence it is that their deſires create a great deale of ſorrow and perplexity to them; and who would give way to ſuch luſts, which prove ſo often ſueceſsleſs, and being diſappointed, end in grief and impatiency.
2. They paſs away, that is, being fulfilled, they are ſoon glutted: in this ſenſe, worldly men like Children are ſoon weary when they have what they deſire. It is an excellent ſaying of St Auſtine, Laetitia ſeculi cum magnâ Aug. in John tract. 7.expectatione speratur, ut veniat; praeterit, cum venerit; men are big with hopes of a great deale of content, and joy in the accompliſhment of their deſires, and alas delight is no ſooner come but it is gone: and to the ſame purpoſeSen. conſol. ad polyb. c. 27. Seneca ſaith of worldly pleaſures, Fluit & tranſit, & paenè, antequam veniat, aufertur; it is of a Fluid tranſient nature, and is taken away almoſt as ſoon as enjoyed. The truth is, many times whilſt the things themſelves ſtay with us, our luſt to, love of, and delight in them ceaſeth: in which respect the world may fitly be compared to the graſs, and our luſt to the flower of the graſs: for as the flower fadeth away before the graſs, ſo our luſt paſſeth away whilſt yet the worldly Object continueth; yea, ofttimes our longing is turned into loathing, and our love into hatred; witneſs the ſtory of Amnon and Thamar. That obſervation of St Gregory is very apt to this purpoſe, concerning the difference between corporall and ſpirituall delights, theſe Cum non habentur, in fastidio, cum habentur, in deſiderio, whilſt we want them they are loathed, when we have them they are loved, but thoſe Cum non habentur in deſiderio, cum habentur in faſtidio, whilſt we want them, are deſired, when we have them, they are loathed. Hence it is, that as weake ſtomachs muſt have choice of diet, ſo worldly deſires call for change of Objects. Why did Solomon ſtudy ſuch variety of pleaſures, but becauſe they ſoon ſatiate, and the wanton appetite is ſtill calling for a new Object? Nothing more eaſie then to ſurfeit of earthly enjoyments, and for thoſe things which being abſent, were our earneſt deſire, by their continued preſence, to become an heavy burden. Oh let us learn to abhorre theſe luſts which will of themſelves at laſt end in abhorring.
2. Once more, Whatever enjoyment we may have of, or contentments in theſe luſts whilſt we live, they ſhall all ceaſe when we dye: When death cometh, the covetous man ſhall graspe no more wealth, the ambitious ſhall gape no more after honour, nor the luxurious neigh after his Dalilah. As there is no wiſedome nor counſell, ſo there is no deſire or delight in the Grave whither we are going. Theſe luſts will leave thee when thou dyeſt, how much better is it for thee to leave them whilſt thou liveſt.
3. There remaineth yet one branch more of the poſition, and that is, though not expreſt, yet implyed concerning the worldly lover himſelf. For in the other clauſe the perſon who doth Gods will is ſaid to abide for ever, and ſo by way of analogie, this paſſing away muſt be underſtood, not only of the things and the luſt, but the perſon who luſts after theſe things.
Indeed we are all in this world, as in a ſhip, not only the ſhip it ſelfe moves, but the paſſengers are carried away in it; yea which is the Riddle, The Paſſengers go faſter then the ſhip, ſince even whilſt the world continues, the inhabitants paſs away. Paulinus deſired St Auſtin Aug. Ep. ad paulin.to write ſomewhat de ſtatu humanae vitae, of the ſtate of humane life, he preſently corrects him, telling him he ſhould have ſaid, de curſu humanae …itae, of the courſe of humane life, our life being a ſwift race to the Goale of death. And well were it if we would ſtill joyne in our meditations, our own, and the worlds paſſing away together. If theſe things do not leave us, yet we muſt leave them, and as Eſau ſaid, I dye, and what good will my birthright do me? ſo let us often thinke, I muſt be gone, and what good will my honours, riches, pleaſures do me? It is the Queſtion and Anſwer of St James, What is your life, it is James 4. 14.even a vapour, which appeareth for a little while, and then vaniſheth away? ſome Expoſitors obſerve an emphaſis in the your, you that are ſo much in love with this life, and the things of it, how brittle, fraile, and tranſitory, are they and it?
Nor yet is this all that is here implyed, ſince not only that which is common to worldlings with other men is here aſſerted, to wit, the paſsing away by death, but ſuch a paſsing away, as is peculiar to him, in oppoſition to the happy eſtate of them that love God, and then the meaning is this, he paſſeth away, not only by a firſt, but a ſecond death, he loſeth this life, ſo as never to enjoy another; he ſo paſſeth away, as to periſh, not by annihilation, but by condemnation, he paſſeth from the worlds joyes to Hells torments. Oh the diſmall change which a worldling maketh, when he dyeth, all his good things are taken from him, and horrour, anxiety, despaire, and everlaſting miſery ſeize upon him: So true is that of an Ancient, Amor mundi non ſolum peritorius ſed peremptorius, Worldly love is not only vain, but deadly, killing not only the body, but ſoul of the ſinner to all eternity.
To bring this home in a brief Applecation,
1. Oh that every one of us would be convinced of the worlds inſtability. Indeed in this (as well as in many others) the world is a juggler, that though it be ſo inconſtant yet it promiſeth continuance. Fully to this purpoſe St Gregory, The vaine joyes of this preſent life, Quaſi manendo Greg. M. l. 1. Bern. c. 12.blandiuntur ſed amatores ſuos citò tranſeundo decipiunt; flatter us as if they would ſtay with us, and on a ſodain by paſsing away they cheat us. Looke as the Sun, Moon, and Stars, (to borrow that ſimilitude of Philo the Jew) though they move with a moſt ſwift andPhilo l. de confuſ. ling. rapid motion, ſeem to the vulgar eye to ſtand ſtill, at leaſt move ſlowly; ſo do theſe ſublunary things in a worldlings eye. That rich man in the Gospell who ſaid to himſelf, Soul thou haſt much goods laid up for Luk. 12. 19, 20.many years, take thine eaſe, eate, drinke, and be merry; is called a fool, for ſo ſaying, a foole he was in many reſpects, in that he thought his ſoul could take any concent in his barnes, in that he expected to finde eaſe in the things of this world, which are as thornes, in that he ſuppoſed thoſe things were only given him to eate, drinke, and be merry with, but the worſt foole of all, in that he imagined he ſhould enjoy theſe goods for many years. Such fools were thoſe Drunkards who ſay, We will fill our Iſai. 65. 12.ſelves with ſtrong drinke, and to morrow ſhall be as to day, and much more abundant: and thoſe Mammoniſts ofPſ. 4…. 11. whom the Pſalmiſt ſaith, Their inward thought is, that their houſes ſhall continue for ever, and their dwelling places to all generations. But oh when will we believe that which we ſo often ſee and heare, and acknowledg what daily experience confirmeth, that this worlds goods are (as they are called) moveables, yea all theſe worldly things mutable and inconſtant. Alas my Brethren, the time will come when (too late) we ſhall ſee their vanity and inſtability, Vilia & ſluida eſſe cognoſcit amiſſa Gr. M. l. 8. c. 20.(ſaith St Gregory) quae, duri aderant magna & manſura videbantur. When we are ſtrip… of all, the vain fugacity of theſe things (which whilſt we enjoy, are ſo glorious and permanent in our eyes) will appeare. But oh how much better will it be for us, whilſt yet they are preſent with us, to looke upon them as parting from us.
To this end, Pray we for a ſpiritually enlightned minde. It is the ſaying of Jamblicus, If a man could behold Jambl.this world in the light of divine knowledge, he will finde it to be a vaniſhing ſhadow, and Plato Etymologizing Plato.foreign, which ſignifieth wiſdome, ſaith it is foreign, a due apprehenſion of the fluid motion of theſe terrene contentments, oh let us implore this wiſdome from above. That blind man in the Gospell whoſe eyes Chriſt opened, ſaw at firſt men walking like trees, an argument of the weakneſs of his naturall ſight, but in a myſticall ſenſe (ſaith Chryſologus) it argueth the ſtrength ofChryſol. Serm. 176. spirituall ſight, to ſee all the things of this world, not as pillars, but as trees, and thoſe not ſtanding but walking in a continuall motion. It is very obſervable with what a different aſpect our bleſſed Saviour looked upon the ſtones of the Temple from the ſtanders by, they beheld Luke 21. 5.them as goodly ſtones, but Chriſt ſaw one ſtone not left upon another, thus whilſt theſe worldly Objects appeare amiable to a carnall eye, the ſpirituall Chriſtian beholds them as thoſe which in a little time will periſh and come to nought.
2. Being throughly perſwaded of this truth, it will (I truſt) make way for that which is the maine deſigne of our Apoſtle, namely, to diſſwade us from the love of the world, becauſe it paſſeth away. It was a notable ſpeech of Lacon…u… in Plutarch, when he was told of aPlut. Ap…t…g. ſhip richly laden that was come into the Port, I am not (ſaith he) much moved with that prosperity which hangeth upon ropes. Oh then why are we ſo much taken with this world, which is ſo uncertaine, quid ſtrepis oh munde Aug. Serm. 29. de verbis dom. in mante.immunde, ſaith St Auſtin, oh thou filthy world, what a noiſe doſt thou make, how would men dote upon thee if thou wert laſting, who love thee ſo well, though thou art fading. Alas Beloved, you may as well ſtop the running ſtreame with your hand, blow back the winde with your breath, or cauſe the Sun to ſtand ſtill, as hinder the paſſing away of theſe worldly things, and why will you hold that faſt in affection, which you cannot long in poſſeſſion. Swallows (they ſay) will not build their neſts in an houſe which is ready to fall, which of you if the Carpenter ſhould tell you your houſe would drop down within few daies, would not preſently remove from it; oh let us leave this world, before it leave us, and poſſeſſe it as though we poſſeſſed it not, becauſe ere long we ſhall be diſpoſſeſſed of it. We ſometimes laugh at Children that are pleaſed with paper Caſtles, which may be philipt down in a moment; have we not more reaſon to weep over our ſelves, who hold faſt deceit, and ſet our hearts on thoſe things which are ſo eaſily and ſodainly ſnatched away from us. What is pleaſure, wealth, honour, but as the ſand; (ſo Gregory Nyſſen aptly) and youGreg. Nyſſ. hom. in Eccl. know when Children have been running up and down in the ſand, ſo ſoon as they are gone, no footſteps remaine of all their toyle. The truth is, how wiſe ſoever worldly lovers may account themſelves, they are notorious fools even upon this account, that they leane upon a broken reed, feed upon the winde, and graspe at a ſhadow. Let therefore the counſell of devout Anſelme be acceptable to us, Nolite conſtanter mundum, Anſ. in Rom.diligere quando ipſe quem diligitis non poteſt conſtare. Incaſſum cor quaſi manenter figitis dum fugit ipſe quem diligitis, Why ſhould we ſo conſtantly love this world, whenas this world which we love is ſo inconſtant, let not our fooliſh heart thinke to fix it ſelfe on that which is ſtill ready to flye away.
Tell me I beſeech you, Would any of you weary your ſelves in ſcraping up wealth, in compaſſing honour, purſuing pleaſure, did you certainly know, that before to morrow, either you ſhould die, or thoſe enjoyments ſhould be taken away from you? can any of you ſecure your ſelves that it ſhall not be ſo? yea, is there any thing more poſſible then that theſe things may preſently or more certaine then that they ſhall ere long paſs away? and therefore ſince the world paſſeth away Leo Serm. 5. de jejun. 7m i menſis.from us, let us according to Leo's counſell reſolutely paſs by the world, ſo as it may be only viaticum itineris non illecebra manſionis, a ſubſervient handmaid, not a domineering Miſtreſs.
And now that this Argument which our Apoſtle here uſeth, may have the ſtronger influence upon us, to diſſwade from worldly love, let me intreat you ſeriouſly to ponder upon theſe foure particulars;
1. What a disproportion there is, and that upon this very account between this world and our ſoules. It is a rule in marriage, that there ſhould be a fit proportion as in other things, ſo in yeares between the perſons, how unfit then is it for thy ſoul to be married to this world, whenas the world is tranſitory, and thy ſoul is immortall, canſt thou be ſo ſottiſh as to thinke that God did breath that immateriall ſpirit of thine into thee, to have only the happineſs of a muckworme, which breedeth and feedeth in dung, or at beſt of an Indian Emmet, which glittereth in golden duſt about it? Doſt thou imagine what that ſoul of thine which is glued to this world, will do when this world ſhall be taken from it? ſurely as Philip ſaid to his Son, Par tibi regnum quaere, ſeek a Kingdome ſutable to thy greatneſs, ſo let me ſay to thee, ſeeke an Object proportionable to thy ſoul, and that cannot be the world, for it paſſeth away.
1. This world as in it ſelfe it is tranſitory, ſo it paſſeth away ſooneſt from them who ſet their hearts upon it. I have read of certaine flitting Iſlands, which ſeem continually to move in the Sea, and if you ſaile towards them, the nearer you approach to them, the further they remove from you. A fit Embleme of theſe worldly things which many times are fartheſt from them, who ſeek moſt after them. In this reſpect what is obſervable of the ſhadow, ſequentem fugit, fugientem ſequitur, may be applied to the world, It often followeth him that flyeth from it, and flyeth from him who followeth it. Very apt to this purpoſe is that ſimilitude of water, which the faſter you thinke to graſpe it in your hands, ſlideth away the ſooner from you. Thus are covetous, ambitious, and voluptuous men frequently deceived in their expectations of enjoying this world, which they ſo dearely love. Indeed it is the uſuall diſpenſation of divine providence, to take away from men thoſe comforts which he ſeeth to ſteale away their hearts from him. It is high time for the Mistreſs to turne the Maide out of doores, when ſhee findeth her Husbands affections taken off from Her, and ſet upon the Maide; what more juſt then that God ſhould pluck away thoſe deligths from us, which alienate our hearts from him, ſo that in one word, the way to enjoy a comfort is to be willing to loſe it, and the way to loſe it is immoderately to love it.
3. This world paſſeth away from its lovers when they have moſt need of it; Solomon ſaith of riches, and it is true of honours and pleaſures, they profit not in the day of wrath, and then it is we ſhall be in greateſt want of comfort and ſupport. When Abſolom is caught in the thick bows of a great Oake, and is taken up between2 Sam. 18. 9. Drogo Hoſt. in Serm. de dom. palſ. the Heaven and the Earth, the Mule that was under him went away. Abſoloms Mule is a fit embleme of this world, which then leaveth us when we are in the greateſt ſtreights. That ſimilitude which Job applyeth to his deceitfull Brethren, may no leſsJob 6. 19, 20 aptly be uſed in reference to theſe worldly things, as the ſtreames of Brookes they paſs away, for as theſe duplicate page duplicate page vaniſh away in the heat, ſo that the thirſty traveller which cometh thither for relief, is confounded becauſe he hoped; ſo do thoſe faile us in the day of diſtreſs, and ſhame ſets upon the faces of thoſe who loved and truſted in them.
4. Laſtly, The world paſſeth away, with its luſt, but the ſting remaineth: the pleaſure vaniſheth, but the torment abideth. All theſe delights like the Candle, burne for a time, but when they go out, they leave a ſtinke behinde them: and oh how miſerable is the worldlings condition, who when theſe things take their leave of him, hath nothing left but a diſpairing remembrance of, and ſorrowfull regret at his folly, in being bewitched with, and ſpending ſo much timeBern. de fallacia preſentis vitae. upon theſe periſhing contentments. Who would drinke of ſuch waters, which though ſweet as Honey in the mouth, are bitter as Gall and Wormewood in the belly. When therefore you finde theſe worldly Objects alluring your hearts, look upon them not as venientes ſed abeuntes, coming, but going, flouriſhing, but withering, and then I am confident, your hearts will be weaned from them. Oh remember at the beſt they are but fading flowers, at the worſt, they are pricking thornes, they are chaff, in the hand, light, in the eye, troubling; never any graſped them with affection, but found woe and vexation.
What therefore now remaineth, but that upon all theſe urging conſiderations, we every one at laſt reſolve to bid this world farewell. Say then (oh my ſoul)▪ Hence you vaniſhing pleaſures, I will no longer repoſe my ſelfe under your ſhadowes. Adie… you flying riches, I will no longer ſeeke for covert under your wings, farewell fading honours, I will no longer gaze upon your beauty; be gone all you gilded follies, your ſeeming splendor ſhall no more deceive me; It is now high time for me to looke after my ſoul, and I am ſure you cannot make that happy; If I do not now leave you, I know ere long you will leave me, and if I make not proviſion before hand, what will then become of me? Henceforth I ſhall uſe you as Servants, but never more love you as Friends; Why ſhould I forſake my own mercies, to obſerve lying vanities? And thus I have diſpatched the Propoſition of the worlds paſſing away, and haſtening to an end▪ I ſhould proceed to the Oppoſition, but the houre is paſſed away, and bids me end my diſcourſe for this time.