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<DATE>08-10-07</DATE>
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<NAME>Mona Logarbo</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE Fir&s;t general EPISTLE OF S^t. JOHN THE APOSTLE, Unfolded &amp; Applied.</P>
<P>The Second PART, In Thirty and &s;even Lectures on the Second Chapter, from the third to the la&s;t Ver&s;e.</P>
<P>Delivered in St. <HI>Diony&s;.</HI> BACK-CHURCH, <HI>By</HI> NATH: HARDY <HI>Mini&s;ter of the Go&s;|pel&punc; and Preacher to that Pari&s;h.</HI></P>
<P><HI>LONDON,</HI> Printed for <HI>Jo&s;eph Cranford,</HI> and are to bee &s;old at his &s;hop at the Ca&s;tle and Lion, in St. <HI>Pauls</HI> Church-yard. 1659.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>To the Right Honourable Lady, <HI>Chri&s;tian,</HI> Counte&s;&s;e <HI>Dowa|ger</HI> of <HI>Devon&s;hire.</HI></HEAD>
<OPENER><SALUTE>Madam,</SALUTE></OPENER>
<P>_I Finde this Holy <HI>Apo&s;tle</HI> directing his <HI>Second Epi&s;tle</HI> to an <HI>Elect La|dy;</HI><NOTE PLACE="marg">Ep. 2. v. 1</NOTE> whereby hee conferr'd no &s;mall <HI>Honour</HI> upon her; I am bold to dedicate this <HI>Second Part</HI> of my weak Labours on his <HI>fir&s;t Epi|&s;tle</HI> to your <HI>Lady&s;hip,</HI> as e&s;teeming it (and that ju&s;tly) a great <HI>Honour</HI> to <HI>mee.</HI></P>
<P>St. <HI>John</HI> dignifieth the <HI>Per&s;on</HI> to whom hee wrote, with the <HI>Title</HI> of a <HI>Lady;</HI> it &s;eemeth hee was of <HI>another</HI> &s;pirit than our <HI>Levelling Quakers,</HI> who denying a <HI>Civil</HI> difference of <HI>Superiour</HI> and <HI>Inferiour,</HI> refu&s;e to give tho&s;e <HI>Re&s;pects,</HI> both in <HI>Ge&s;tures</HI> and <HI>Titles,</HI> which are <HI>due</HI> to <HI>&s;ome</HI> above others. And as he calleth her a <HI>Lady,</HI> in reference to her external <HI>Quality,</HI> &s;o an <HI>Elect Lady,</HI> in re|gard of her choice internal <HI>qualifications,</HI> as being,<NOTE PLACE="marg"><HI>Hieron.</HI> Ep. ad <HI>Demetri.</HI></NOTE> to u&s;e St. <HI>Hieromes</HI> Language, concerning a <HI>prime Lady</HI> in <HI>Rome, Non minus &s;anctitate quam</HI>
<PB REF="3">
<HI>genere Nobilis</HI>) no le&s;&s;e <HI>good,</HI> than <HI>great&punc;</HI></P>
<P>An <HI>Amiable</HI> &s;ight it is when the&s;e <HI>two</HI> entwine each other; <HI>Piety</HI> in a <HI>mean</HI> one, is like a <HI>Mine of Gold</HI> in the earth; <HI>Nobility</HI> in a <HI>bad</HI> one, is like a <HI>blaz|ing Comet</HI> in the <HI>Aire:</HI> But <HI>Piety</HI> in a <HI>Noble</HI> per&s;on, is like a <HI>bright &s;tar</HI> in the <HI>Heavens. Honour</HI> without <HI>Vertue,</HI> is as a <HI>Cloud</HI> without <HI>water; Vertue</HI> without <HI>Honour,</HI> is as a <HI>Room</HI> without <HI>Hangings:</HI> But <HI>Ver|tue</HI> and <HI>Honour</HI> is as a <HI>Golden Apple</HI> in a <HI>Silver Pi|cture;</HI> or rather, as a <HI>Pretious Diamond</HI> in a <HI>Golden Ring. Both</HI> the&s;e were <HI>con&s;picuous</HI> in St. <HI>Johns Elect Lady,</HI> and I may no le&s;s truely &s;ay, are <HI>met</HI> together in <HI>you.</HI></P>
<P>Should I give the <HI>World</HI> a <HI>true</HI> account of tho&s;e <HI>Intellectual, Moral,</HI> and <HI>Spiritual</HI> endow|ments, which <HI>God</HI> hath conferred upon your <HI>Ho|nour,</HI> I ea&s;ily beleeve (what St. <HI>Hierome</HI> &s;aith in reference to a <HI>Noble Lady, Si quacunque virtutibus</HI><NOTE PLACE="marg">Id. ibid.</NOTE> <HI>ejus congrua dixero, adulari putabor</HI>) I &s;hall bee <HI>cen|&s;ured</HI> as a <HI>Flatterer.</HI> Be&s;ides (to &s;peak St. <HI>Am|bro&s;e</HI> his phra&s;e in an <HI>Epi&s;tle</HI> to the &s;ame Lady) I<NOTE PLACE="marg"><HI>Ambro&s;.</HI> Ep. ad <HI>De<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">etri.</HI></NOTE> am ju&s;tly <HI>fearful, N<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> verecundiae tuae onero&s;a foret etiam vera laudatio,</HI> le&s;t I &s;hould <HI>offend</HI> your <HI>Lady|&s;hips Mode&s;ty,</HI> by expre&s;&s;ing a <HI>Character</HI> of your <HI>worth,</HI> though never &s;o con&s;onant to <HI>truth.</HI> I <HI>fore&s;ee</HI> al&s;o, how <HI>needle&s;&s;e</HI> any <HI>Enconium</HI> will bee of your <HI>Merit:</HI> The <HI>Lives</HI> of <HI>great</HI> per&s;ons, being, as <HI>Cities</HI> built upon an <HI>Hill,</HI> generally <HI>obvious.</HI> I am withall &s;ufficiently <HI>&s;en&s;ible</HI> what an <HI>arrogance</HI> it is, <HI>ut tuis praedicationibus ingenium meum par e&s;&s;e</HI><NOTE PLACE="marg">Id. ibid.</NOTE> <HI>prae&s;umam</HI> (as the &s;ame <HI>Father</HI> in the &s;ame <HI>Epi&s;tle</HI> e|legantly)
<PB REF="3">
that I &s;hould think my <HI>rude pen&s;il</HI> fit to <HI>draw</HI> the <HI>Lineaments</HI> of your <HI>better part;</HI> upon all which <HI>con&s;iderations</HI> I have <HI>re&s;olved</HI> again&s;t that common cu&s;tome of a <HI>Panaegyrick.</HI></P>
<P>Onely (after St. <HI>Johns</HI> pattern) I <HI>be&s;eech you</HI><NOTE PLACE="marg">Ep. 2. v. 5.</NOTE> (Madam) that you would <HI>abound</HI> yet more in all <HI>vertue,</HI> &s;o as the <HI>light</HI> of your <HI>good</HI> works may <HI>&s;hine</HI> more and more to the <HI>perfect day.</HI> To this end, Let tho&s;e excellent <HI>coun&s;els</HI> which are <HI>giv|en</HI> by <HI>him</HI> in this <HI>Chapter,</HI> and though I cannot &s;ay <HI>fully,</HI> yet I dare &s;ay <HI>faithfully expounded</HI> by <HI>mee</HI> in this <HI>Book,</HI> bee firmly <HI>engraven</HI> upon your <HI>Noble Brea&s;t.</HI></P>
<P>Account it your <HI>Highe&s;t</HI> Honour (with <HI>Mary</HI>)<NOTE PLACE="marg">Ver&s;. 3 6</NOTE> to <HI>&s;it</HI> (as it wete) at <HI>Chri&s;ts feet,</HI> not onely that you may <HI>hear,</HI> but <HI>keep his Commandements,</HI> and to make good your <HI>Chri&s;tian</HI> profe&s;&s;ion by <HI>trea|ding</HI> in his <HI>foot&s;teps,</HI> and <HI>walking as he walked.</HI></P>
<P>By <HI>imploying</HI> (as you do) this <HI>Worlds goods,</HI> for <HI>Pious, Ho&s;pitable,</HI> and <HI>charitable</HI> u&s;es, let it appear that you have learned to <HI>Love your Brother,</HI> and not<NOTE PLACE="marg">10&punc; 16&punc;</NOTE> <HI>to love this world.</HI></P>
<P><HI>Go not forth</HI> to tho&s;e <HI>Antichri&s;tian</HI> Lying <HI>Teach|ers,</HI> who by Here&s;y and Schi&s;me are gone <HI>out</HI> of the <HI>Church</HI> of <HI>England,</HI> that (according to the<NOTE PLACE="marg">19, 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>Motto</HI> of your <HI>Honours</HI> Armes, <HI>Cavendo tutus</HI>) your pretious <HI>&s;oul</HI> may bee &s;till &s;afe from errour, by <HI>bewaring</HI> them, and their <HI>poy&s;onous</HI> doctrins.</P>
<P>Finally, As you <HI>know,</HI> &s;o <HI>abide in him,</HI> whom<NOTE PLACE="marg">24&punc;</NOTE> you have <HI>beleeved,</HI> and let tho&s;e <HI>truths,</HI> which you have <HI>heard</HI> from the beginning, and
<PB REF="4">
hitherto <HI>embraced, abide in you</HI> to the end of your life.</P>
<P>I mu&s;t not (Right <HI>Honourable</HI>) conclude this <HI>Epi&s;tle,</HI> without fulfilling the chief <HI>End</HI> of its <HI>De|dication,</HI> namely, to <HI>confe&s;&s;e</HI> my <HI>Obligation,</HI> and <HI>profe&s;&s;e</HI> my <HI>gratitude</HI> to your <HI>Lady&s;hip,</HI> for tho&s;e <HI>kinde a&s;pects,</HI> and <HI>benigne influences,</HI> which in the&s;e <HI>black</HI> and <HI>cloudy</HI> daies, the <HI>bright beams</HI> of your <HI>goodne&s;s</HI> have <HI>vouch&s;afed</HI> (as to many of my <HI>Reverend Brethren,</HI> &s;o) in particular to <HI>my &s;elf,</HI> the <HI>unworthie&s;t</HI> of them all.</P>
<P>I have nothing more to adde but my <HI>Devotions&punc;</HI> That the <HI>great God</HI> would accumulate upon your <HI>own per&s;on,</HI> with all that are <HI>de&s;cended</HI> from, and <HI>related</HI> to, you, the <HI>ble&s;&s;ings</HI> of <HI>Life, Health,</HI> and <HI>Wealth,</HI> of <HI>Love, Grace,</HI> and <HI>Peace,</HI> of <HI>Joy, bli&s;&s;e,</HI> and <HI>Glory,</HI> is, and &s;hall bee the <HI>unce&s;&s;ant</HI> Prayer of</P>
<CLOSER><SALUTE>Madam,</SALUTE>
<SIGNED>Your Honours greatly <HI>Obliged,</HI> and Humbly <HI>devoted</HI> Servant,
NATHANAEL HARDY.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="4">
<HEAD>To the Reader.</HEAD>
<P><HI>_THis</HI> Epi&s;tle, <HI>which I have</HI> undertaken <HI>by divine</HI> a&s;&s;i&s;tance <HI>to</HI> unfold, <HI>is as it were a goodly</HI> Fabrick, <HI>con&s;i&s;ting of</HI> five Rooms, <HI>being</HI> divided <HI>into &s;o many</HI> Chapters. <HI>Among tho&s;e, this</HI> Second <HI>is the mo&s;t</HI> &s;patious <HI>and</HI> &s;pecious, <HI>by rea&s;on of which this</HI> Volume <HI>is &s;welled far</HI> bigger <HI>than the former. I need not tell</HI> thee <HI>how well</HI> worthy <HI>this</HI> Room <HI>is of thy mo&s;t</HI> &s;erious <HI>view; Thus much I dare</HI> a&s;&s;ure <HI>thee, the</HI> more often <HI>thou</HI> looke&s;t <HI>into it, the</HI> better <HI>thou wilt</HI> like it.</P>
<P><HI>At the</HI> entrance <HI>into it, is as it were the</HI> Effigies <HI>of</HI> Chri&s;t, <HI>as an</HI> Advocate <HI>for thy</HI> Con&s;olation, <HI>and a</HI> pattern <HI>for thy</HI> Imitation. <HI>Towards the</HI> further <HI>end is the</HI> portraiture <HI>of</HI> Antichri&s;t, <HI>with all his</HI> cur|&s;ed <HI>crew, &s;pitting</HI> fire <HI>out of their mouths again&s;t the</HI> Holy Je&s;us, <HI>denying him to bee the</HI> Chri&s;t, <HI>again&s;t whom the</HI> Apo&s;tle <HI>giveth a &s;ea&s;onable</HI> Caveat.</P>
<P><HI>On the</HI> right <HI>hand</HI> hang <HI>the lovely</HI> Pictures <HI>of tho&s;e</HI> Virgin <HI>graces,</HI> Knowledge, Obedience, Love of <HI>God,</HI> and of our Neighbour, <HI>and</HI> per&s;everance in the faith.</P>
<P><HI>On the</HI> left hand <HI>are repre&s;ented tho&s;e mi&s;-&s;hapen</HI> Mon&s;ters, <HI>of</HI> Malice, <HI>and</HI> Envy, <HI>in</HI> hating <HI>our bro|ther,</HI>
<PB REF="5">
<HI>of</HI> worldly love, <HI>with all her</HI> Brats, <HI>the</HI> lu&s;t of the fle&s;h, <HI>the</HI> lu&s;t of the eies, <HI>and the</HI> Pride of Life.</P>
<P><HI>Finally, there are in it &s;everal</HI> partitions (<HI>one for</HI> Fathers, <HI>another for</HI> young men, <HI>and a third for</HI> Children) <HI>for</HI> Men, <HI>for</HI> Chri&s;tians, <HI>of all</HI> ages <HI>and</HI> &s;orts.</P>
<P><HI>The&s;e following</HI> di&s;cour&s;es, <HI>are as &s;o many</HI> win|dows <HI>to let in</HI> light <HI>to this</HI> Room, <HI>whereby thou may|e&s;t the better</HI> view <HI>it, and whatever is contained in it. I have not made u&s;e of</HI> painted <HI>gla&s;s, which (though it may</HI> adorn) ob&s;cureth, <HI>but rather that which is</HI> plain <HI>and</HI> clear, <HI>as affecting, not the</HI> o&s;tentation <HI>of my own</HI> wit, <HI>in</HI> high language, <HI>but thy</HI> edification, <HI>by</HI> &s;ig|nificant <HI>expre&s;&s;ions. I have u&s;ed my utmo&s;t</HI> care, <HI>that the &s;everal</HI> windows <HI>might bee well</HI> leaded, <HI>by a</HI> me|thodical <HI>and</HI> rational connexion. <HI>Many</HI> flaws <HI>thou wilt meet with</HI> (&s;ome <HI>whereof are already</HI> ob&s;erved) <HI>which I hope thy can did</HI> ingenuity <HI>will</HI> pardon. <HI>That it may plea&s;e the</HI> Father <HI>of</HI> Lights, <HI>to tran&s;mit through the&s;e</HI> di&s;cour&s;es, <HI>&s;ome</HI> beams <HI>of heavenly</HI> knowledge <HI>into thy &s;oul, is, and &s;hall bee the</HI> earne&s;t Prayer <HI>of him, who de&s;ireth to</HI> live <HI>no</HI> longer, <HI>than he may be</HI> &s;erviceable <HI>to</HI> God <HI>and the</HI> Church <HI>in his</HI> Generation.</P>
<CLOSER><SIGNED>Nath. Hardy.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="lecture">
<PB N="1" REF="5">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 3, 4, 5, 6.</BIBL>
<BIBL>3.</BIBL>
<Q>And hereby we do know that we know him, if we keep his Commandements.</Q>
<BIBL>4.</BIBL>
<Q>He that &s;aith I know him, and keepeth not his Commandements, is a lier, and the truth is not in him.</Q>
<BIBL>5.</BIBL>
<Q>But who &s;o keepeth his Word, in him verily is the love of God perfected; hereby know we that we are in him.</Q>
<BIBL>6.</BIBL>
<Q>He that &s;aith he abideth in him, ought him&s;elf al|&s;o to walk, as he walked.</Q>
</EPIGRAPH>
<P>_AMong the many <HI>excellencies</HI> of this <HI>E|pi&s;tle,</HI> this is one, that it is a Sacred and Spiritual <HI>Touch&s;t&s;tone;</HI> For as a <HI>Touch|&s;tone</HI> di&s;covereth <HI>mettals,</HI> &s;o doth this, both <HI>Doctrines</HI> and <HI>Per&s;ons.</HI> By a <HI>Touch&s;tone,</HI> the Gold&s;mith di&s;cerneth what is <HI>right,</HI> and what is <HI>counterfeit;</HI> and by this
<PB N="2" REF="6">
<HI>Epi&s;tle,</HI> we may know <HI>Truth</HI> from <HI>Error,</HI> and <HI>&s;incerity</HI> from <HI>hypocri&s;ie.</HI> Would we be informed concerning <HI>Po|&s;itions,</HI> what are <HI>Orthodox,</HI> and what <HI>Heterodox;</HI> con|cerning <HI>Profe&s;&s;ours,</HI> who are <HI>&s;ound,</HI> and who are <HI>rotten,</HI> we need go no further then this <HI>Book.</HI> If you ca&s;t your eyes on the latter end of <HI>this,</HI> and the beginning of the <HI>fourth</HI> and <HI>fifth Chapters,</HI> you may learn what is the true <HI>Chri&s;tian Religion,</HI> namely to <HI>believe Je&s;us to be the Chri&s;t;</HI> that <HI>Chri&s;t is come in the fle&s;h,</HI> and that he is <HI>the Son of God.</HI> If you peru&s;e every Chapter throughout the Epi&s;tle, you &s;hall find tho&s;e <HI>markes,</HI> whereby you may know who are true <HI>Chri&s;tians&punc;</HI> This is that which more e&s;pecially is ob&s;ervable in this Scripture, the chief <HI>&s;cope</HI> whereof, is to de&s;cribe a <HI>true</HI> and &s;incere <HI>Chri&s;tian,</HI> by his conformity to <HI>Chri&s;t</HI> in his Command and Example. <HI>Hereby we know,</HI> &amp;c.</P>
<P>It is not unfitly taken notice of by the <HI>Greek Scho|lia&s;t,</HI> that the&s;e words have a reference to tho&s;e in the<NOTE PLACE="marg"><HI>Oecum.</HI> in <HI>loc.</HI></NOTE> <HI>&s;eventh ver&s;.</HI> of the former Chapter, <HI>If we walk in the light, we have fellow&s;hip with one another.</HI> And indeed, if we view the&s;e Ver&s;es well, you &s;hall find them a further and fuller <HI>explication</HI> of that <HI>Propo&s;ition,</HI> and that both in the <HI>Predicate</HI> and <HI>Subject.</HI></P>
<P>The <HI>Predicate</HI> of that <HI>a&s;&s;ertion, We have fellow&s;hip with one another,</HI> is here explained by two Phra&s;es; the one in the <HI>third ver&s;e, We know him;</HI> and the other in the <HI>fifth</HI> and <HI>&s;ixth</HI> ver&s;es, <HI>We are, and abide in him.</HI> The&s;e being (as it were) the <HI>Springs</HI> of that fellow|&s;hip, &s;ince our <HI>Communion</HI> is founded in our <HI>&V;nion;</HI> and all <HI>fellow&s;hip</HI> is between tho&s;e, who know each other.</P>
<P>The <HI>Subject</HI> of that A&s;&s;ertion, <HI>If we walk in the light as he is in the light,</HI> is here characterized by <HI>two</HI> emi|nent <HI>&s;teps</HI> of this walk, namely <HI>obedience</HI> to, and <HI>imitation</HI> of <HI>Chri&s;t; Keeping his Commandements, and walk|ing as he walked.</HI> By which we &s;ee that verified in
<PB N="3" REF="6">
this part which I have formerly told you, is the chief <HI>de&s;ign</HI> of the whole <HI>Epi&s;tle,</HI> to wit, an <HI>explication of that Propo&s;ition,</HI> as being the <HI>Me&s;&s;age which he heard,</HI> and was &s;ent to declare to them to whom he wrote.</P>
<P>In the&s;e <HI>four ver&s;es,</HI> there are <HI>four Propo&s;itions</HI> con|&s;iderable; two whereof are <HI>Principall,</HI> and two <HI>Collaterall.</HI></P>
<LIST>
<ITEM><HI>The</HI> two Principal <HI>A&s;&s;ertions &s;et forth the</HI> Cha|racters <HI>of</HI> &s;incere <HI>Chri&s;tians.</HI></ITEM>
<ITEM><HI>The</HI> two Collaterall <HI>refer to the</HI> knowledg <HI>we have of our</HI> Chri&s;tianity <HI>by tho&s;e</HI> Characters.</ITEM>
</LIST>
<LIST>
<ITEM><HI>The fir&s;t of the</HI> Principal <HI>Doctrines is</HI> a&s;&s;erted, am|plified, proved.</ITEM>
<ITEM>A&s;&s;erted <HI>as a</HI> The&s;is <HI>in the clo&s;e of the</HI> third <HI>ver&s;e,</HI> We know him, if we keep his Commandements.</ITEM>
<ITEM>Amplified <HI>by an</HI> Antithe&s;is <HI>in the</HI> fourth <HI>ver&s;e,</HI> He that &s;aith I know him, and keepeth not his Commande|ments, is a liar, and the truth is not in him.</ITEM>
<ITEM>Proved <HI>by a &s;trong</HI> Rea&s;on <HI>in the</HI> beginning <HI>of the</HI> fifth, Who &s;o keepeth his Word, in him verily is the love of God perfected.</ITEM>
<ITEM><HI>The</HI> &s;econd Principal <HI>Doctrine is only</HI> propounded <HI>by way of</HI> po&s;ition <HI>in the</HI> &s;ixth <HI>ver&s;e, yet with a ta|cite</HI> intimation <HI>of an</HI> oppo&s;ition, <HI>and withall of a</HI> probation, <HI>as will appear in the handling;</HI> He that &s;aith he abideth in him, ought him&s;elf &s;o to walk as he walked.</ITEM>
</LIST>
<P>Be&s;ides the&s;e, there are <HI>two</HI> other Propo&s;itions, which I call <HI>Collaterall,</HI> as being <HI>Appendixes</HI> to the for|mer.</P>
<LIST>
<ITEM><HI>The</HI> one, That a knowledg of our knowledg of, and intere&s;t in Chri&s;t, is to be endeavoured.</ITEM>
<ITEM><HI>The</HI> other, That an e&s;pecial means of attaining this knowledg, is hereby; <HI>to wit,</HI> by keeping his Comman|dements, and walking after his foot&s;teps. <HI>And the&s;e are couched in the</HI> beginning <HI>of the</HI> third, Here|by
<PB N="4" REF="7">
by we know that we know him; <HI>and the</HI> end <HI>of the</HI> fifth <HI>ver&s;e,</HI> Hereby we know that we are in him.</ITEM>
</LIST>
<P>The <HI>fir&s;t A&s;&s;ertion,</HI> as it is <HI>propounded</HI> in the <HI>end</HI> of the<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>third</HI> ver&s;e, <HI>We know,</HI> or according to the <HI>Greek, We have known him, if we keep his Commandements,</HI> is that which will <HI>take</HI> up our <HI>pre&s;ent</HI> Di&s;cour&s;e.</P>
<P>It is a <HI>Propo&s;ition</HI> which is <HI>true both</HI> waies, &s;aving <HI>knowledg</HI> being both the <HI>cau&s;e</HI> and the <HI>effect,</HI> the <HI>root</HI> and the <HI>fruit</HI> of <HI>obedience,</HI> on the one hand. <HI>Keeping the Commandements,</HI> is a <HI>means</HI> whereby we come to <HI>know</HI> him that is to <HI>increa&s;e</HI> our knowledg: And on the o|ther, the &s;aving <HI>knowledg</HI> of him, is a <HI>means</HI> inabling us to <HI>keep his Commandements.</HI> That of S^t <HI>Paul</HI> to the <HI>Collo&s;&s;ians,</HI> is very <HI>full</HI> to this purpo&s;e, where he pray|eth for them, that they might be <HI>filled with the knowledg of Gods wil<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> in all &s;piritual wi&s;dom and under&s;tanding; that they might walk worthy of him, and plea&s;e him in all things, being fruitfull in every good work, and increa&s;ing in the know|ledg</HI><NOTE PLACE="marg">Colo&s;&s;. 1. 9, 10.</NOTE> <HI>of God:</HI> Intending thereby, to teach us that we cannot <HI>walk worthy of the Lord,</HI> unle&s;s we be <HI>filled with the knowledg of his will:</HI> and withall, that by be|ing <HI>fruitfull in every good work,</HI> we &s;hould <HI>increa&s;e in the</HI><NOTE PLACE="marg"><HI>Theoph.</HI> ibid.</NOTE> <HI>knowledg of God.</HI> <GAP DESC="foreign">, &s;aith <HI>Theophilact</HI> aptly; <HI>one of the&s;e being, as it were con&s;titu|tive and productive of the other:</HI> that as <HI>water</HI> engende|reth <HI>I<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">,</HI> and <HI>Ice water;</HI> &s;o doth <HI>knowledg</HI> beget <HI>obedi|ence,</HI> and <HI>obedience</HI> augment <HI>knowledg.</HI></P>
<P>1. Would we then <HI>know</HI> him, let us <HI>keep his Com|mandements.</HI><NOTE PLACE="marg">P&s;al. 119. 100.</NOTE> <HI>By thy Precepts</HI> (&s;aith <HI>David</HI>) that is, by the ob&s;ervance of thy Precepts, <HI>I get under&s;tanding.</HI><NOTE PLACE="marg">Joh. 7. 19.</NOTE> <HI>If any man do my will</HI> (&s;aith our ble&s;&s;ed <HI>Saviour) he &s;hall know my Dostrine.</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">Greg. Naz. <HI>Orat. 29.</HI> Audiendo prae|cepta Dei illu|minati non &s;unt faciendo illu|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ati &s;unt.</NOTE> &s;aith <HI>Nazianzen; Would&s;t thou be a Di|vine? do the Commandements.</HI> For <HI>action</HI> is (as it were) the <HI>Ba&s;is</HI> of&punc; <HI>contemplation.</HI> It is S^t <HI>Gregories</HI> ob&s;erva|tion concerning the <HI>two</HI> Di&s;ciples, who, whil&s;t <HI>Chri&s;t</HI>
<PB N="5" REF="7">
<HI>talked</HI> with them <HI>knew</HI> him not, but in <HI>performing</HI> an <HI>Act</HI> of <HI>Hospitality</HI> towards him, to wit, <HI>breaking bread</HI> with him they <HI>knew</HI> him, <HI>that they were inlight|ned, not by hearing but by doing Divine Precepts. Quis|quis ergo vult audita intelligere; fe&s;tinet ea quae jam audire</HI><NOTE PLACE="marg">Greg. Hom. in Evang. 23.</NOTE> <HI>potuit, opere implere. Who&s;oever therefore will under&s;tand, let him fir&s;t make ha&s;t to do what he heareth.</HI></P>
<P>2. Again, Would we keep <HI>his Commandements&punc;</HI> let us <HI>know him.</HI> The&s;e two, <HI>Knowledg,</HI> and <HI>Pra|ctice</HI> are nece&s;&s;ary <HI>attendants</HI> the <HI>one</HI> upon the <HI>other.</HI> Tho&s;e <HI>two</HI> Si&s;ters, <HI>Leah</HI> and <HI>Rachell</HI> are fit <HI>Emblems</HI> of<NOTE PLACE="marg">id. ibid.</NOTE> <HI>Contemplation</HI> and <HI>Action; Contemplation</HI> like <HI>Rachell</HI> is <HI>Beautifull; Action</HI> like <HI>Leah</HI> is <HI>Fruitfull.</HI> And as tho&s;e two <HI>&s;i&s;ters</HI> were <HI>Marryed</HI> to <HI>Jacob,</HI> &s;o are the&s;e two <HI>Graces concomitant</HI> in every <HI>Chri&s;tian.</HI> Tho&s;e <HI>Cherubims</HI> which the Prophet <HI>Ezekiel</HI> &s;peaketh of, are de&s;cribed to <HI>have hands under their Wings.</HI> The <HI>Wings</HI> (&s;aith S^t <HI>Gregory,</HI>) are an Embleme of <HI>Knowledg,</HI><NOTE PLACE="marg"><HI>Ezek. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 8.</HI> Quid per manus ni&s;i activa vita; &amp; quid per pen|nas ni&s;i con|templativa &s;ig|natur. Greg. in Ezek. Hom. 3.</NOTE> whereby we <HI>flye</HI> in our thoughts to <HI>Heaven,</HI> the <HI>hands,</HI> of <HI>Practice</HI> whereby we <HI>do</HI> good on <HI>Earth,</HI> and all true <HI>Chri&s;tians</HI> like the&s;e <HI>Cherubims</HI> have <HI>hands</HI> under their <HI>Wings;</HI> That is, <HI>Operation</HI> attending <HI>Meditati|on.</HI> This that <HI>Father</HI> looketh upon as re&s;embled by tho&s;e <HI>two &s;isters</HI> (of whom we read in the <HI>Gospell,) Martha</HI> and <HI>Mary,</HI> whereof <HI>&V;na intenta oper<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, al|tera contemplatio<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">,</HI> the <HI>one</HI> was intent upon <HI>doing,</HI> the <HI>other</HI> upon <HI>hearing.</HI> Indeed the&s;e <HI>two</HI> are not only as <HI>two &s;i&s;ters,</HI> but as the <HI>Mother</HI> and the <HI>Daughter,</HI> Divine <HI>Knowledg</HI> both engaging and <HI>inabling</HI> to <HI>Obedience,</HI> &s;o as it doth not only <HI>follow</HI> upon, but <HI>flowe</HI> from it. The true <HI>Knowledg</HI> of Divine things is not <HI>otio&s;a,</HI> but <HI>officio&s;a,</HI> a <HI>loyterer,</HI> but a <HI>labourer.</HI> As her <HI>principall</HI> Object <HI>Chri&s;t</HI> is <HI>Incarnate,</HI> &s;o is <HI>Shee;</HI> having <HI>Eyes</HI> of Charity, <HI>Bowels</HI> of Mercy, <HI>Hands</HI> of Bounty, and <HI>Feet</HI> of Obedience. Indeed you may as well <HI>&s;ever</HI><NOTE PLACE="marg">id. ibid.</NOTE> the <HI>Beams</HI> from the <HI>Sun, heat</HI> from the <HI>fire, motion</HI>
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from <HI>life,</HI> as <HI>practice</HI> from a right <HI>Knowledg:</HI> to which purpo&s;e is that note of <HI>Calvin</HI> upon the <HI>Text. He ad|moni&s;heth</HI><NOTE PLACE="marg">Ad monet non <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|tio&s;am e&s;&s;e Dei notitiam, <HI>&amp;c.</HI> Calv. in Loc.</NOTE> <HI>us that Chri&s;tian Knowledg is not idle but active by its efficacious vertue producing Obedience.</HI> So that they who know him really, will, nay cannot but keep his Commandements.</P>
<P>To <HI>illu&s;trate</HI> this <HI>Truth</HI> the more <HI>clearly,</HI> I &s;hall briefly <HI>re&s;olve</HI> the&s;e <HI>two Queries? what it is to know him?</HI> and <HI>what it is to keep his Commandements?</HI> whereby we &s;hall learn both why <HI>a right Knowledg</HI> of <HI>Chri&s;t enableth</HI> to <HI>keep the Commandements?</HI> and <HI>what keeping the Comman|dements floweth</HI> from this <HI>Knowledg.</HI></P>
<P>1. The full <HI>Explication</HI> of this <HI>Knowledg</HI> and its <HI>In|fluence</HI> upon <HI>keeping the Commandements,</HI> will be&s;t <HI>ap|pear,</HI> by con&s;idering both the <HI>Object</HI> whereabout it is conver&s;ant, and the <HI>Acts</HI> which it puts forth.</P>
<P>1. The <HI>Object</HI> of this <HI>Knowledg</HI> is in&s;inuated in that Pronoune <HI>Him;</HI> and if you ask <HI>whom,</HI> the an&s;wer is to be given from the <HI>fir&s;t</HI> Ver&s;e, where we read of the <HI>Father</HI> and <HI>Je&s;us Chri&s;t the Advocate.</HI> Accord|ing to this it is, that our ble&s;&s;ed <HI>Saviour</HI> maketh the <HI>Object</HI> of &s;aving Knowledg to be <HI>the only true God, and</HI><NOTE PLACE="marg">John 17. 3.</NOTE> <HI>Je&s;us Chri&s;t whom he hath &s;ent.</HI> It is not then that <HI>Know|ledg</HI> we have of God by his <HI>Works,</HI> by his <HI>Law,</HI> but by his <HI>Gospell,</HI> whereof S^t <HI>John</HI> here &s;peaketh. So <HI>Beza</HI> upon the <HI>Text. Agitur hic de cognitione Dei in</HI><NOTE PLACE="marg">Beza in Loc.</NOTE> <HI>Evangelio.</HI> The <HI>Apo&s;tle</HI> here &s;peaketh of <HI>Evangelicall Knowledg,</HI> which mu&s;t needs <HI>engage</HI> to <HI>Obedience.</HI> Ina&s;much as it is a <HI>Knowledg</HI> of the <HI>Love</HI> of <HI>God</HI> and <HI>Chri&s;t</HI> towards us, and tho&s;e choi&s;e <HI>benefits</HI> he hath wrought for us; and certainly he that <HI>knoweth</HI> how much <HI>Chri&s;t hath done</HI> for his Salvation, cannot but be ready to <HI>do</HI> whatever <HI>Christ requireth</HI> for his Ser|vice. Indeed that <HI>naturall</HI> knowledge we have of him, as a <HI>Creator,</HI> carrieth in it an <HI>Argument</HI> of <HI>O|bedience.</HI> It is the <HI>acknowledgment</HI> of the <HI>Elders, Wor|thy</HI>
<PB N="7" REF="8">
<HI>art thou, O Lord, to receive glory and honour, for thou ha&s;t created all things.</HI> It being mo&s;t <HI>equall</HI> that to him<NOTE PLACE="marg">Rev. 4. 11.</NOTE> we &s;hould <HI>return</HI> &s;ervice, from whom we <HI>receive</HI> our <HI>being.</HI> Yet further, that <HI>legall</HI> knowledg we have of him as our <HI>Law-giver</HI> and <HI>Judge,</HI> is an <HI>enducement</HI> to <HI>o|bedience:</HI> Ina&s;much, as the <HI>breach</HI> of his <HI>Law,</HI> cannot but <HI>provoke</HI> him to inflict the <HI>cur&s;,</HI> but &s;till the <HI>know|ledg</HI> we have of <HI>God</HI> as a <HI>Father,</HI> of <HI>Chri&s;t</HI> as an <HI>Advo|cate</HI> and <HI>propitiation,</HI> is both the <HI>&s;weetest</HI> and the <HI>&s;trong|e&s;t</HI> Obligation, nothing being more <HI>rational</HI> then that our <HI>Father,</HI> our <HI>Redeemer</HI> &s;hould be our <HI>Lord,</HI> and that we &s;hould be wholly <HI>devoted</HI> to <HI>him,</HI> who is &s;o dearly <HI>affected</HI> to <HI>us:</HI> E&s;pecially con&s;idering this, is the very <HI>end</HI> of his <HI>delivering</HI> us out of the <HI>hands</HI> of our <HI>enemies,</HI> that we &s;hould <HI>&s;erve before him without fear, in righteou&s;|ne&s;s</HI><NOTE PLACE="marg">Luk. 1. 75.</NOTE> <HI>and holine&s;s all the daies of our lives.</HI></P>
<P>2. The <HI>Acts</HI> of this <HI>knowledg</HI> will the better appear by ob&s;erving that various <HI>acceptation</HI> of this word <HI>know,</HI> which may fitly be accomodated to our <HI>pre&s;ent</HI> purpo&s;e. Among others, there are <HI>three</HI> con&s;tructi|ons of this <HI>word.</HI></P>
<P>1. To <HI>know,</HI> is &s;ometimes as much as to <HI>acknow|ledg.</HI><NOTE PLACE="marg">Exod. 1. 8. Ho&s;, 2. 8.</NOTE> When we read of a <HI>Pharaoh</HI> ri&s;en in <HI>Aegypt,</HI> which <HI>knew not Jo&s;eph:</HI> Of <HI>God</HI> complaining concer|ning <HI>I&s;rael,</HI> that <HI>&s;he did not know he gave her Corn, and Wine and Oyl:</HI> And again, of <HI>Chri&s;ts an&s;wer</HI> to <HI>many</HI> at the <HI>la&s;t</HI> day, <HI>I know you not.</HI> It is plainly <HI>manife&s;t,</HI><NOTE PLACE="marg">Mat. 7. 23.</NOTE> that to <HI>know,</HI> is as much as to <HI>own, acknowledg:</HI> And in this &s;en&s;e, that <HI>Latin</HI> word is u&s;ed by the <HI>Poet, Cogno&s;cere</HI> for <HI>Agno&s;cere.</HI></P>
<Q>&mdash;<HI>Dominum cogno&s;cite ve&s;trum.</HI><NOTE PLACE="marg"><BIBL>Ovid.</BIBL></NOTE></Q>
<P>This <HI>acceptation</HI> is here made <HI>u&s;e</HI> of by <HI>Tirinus,</HI> and not <HI>unfitly:</HI> If we <HI>know him,</HI> that is, <HI>acknowledg</HI> him<NOTE PLACE="marg"><HI>Agno&s;cendo e|um.</HI> Tirin.</NOTE> as our <HI>Lord</HI> and <HI>Je&s;us,</HI> and <HI>own</HI> him as our <HI>Prince</HI> and <HI>Saviour.</HI> And thus <HI>knowing</HI> him, we cannot but account our &s;elves <HI>obliged</HI> to <HI>keep his Commandements.</HI> It is ve|ry
<PB N="8" REF="9">
<HI>ob&s;erveable</HI> to this purpo&s;e what <HI>Chri&s;t</HI> &s;aith in St <HI>Johns Go&s;pel</HI> concerning his <HI>Sheep, They know my voice,</HI><NOTE PLACE="marg">Joh. 10. 4.</NOTE> <HI>and they follow me.</HI> True <HI>Believers</HI> acknowledging <HI>Chri&s;t</HI> to be their <HI>Shepherd,</HI> and <HI>owning it</HI> to be <HI>his voice</HI> which they <HI>hear</HI> in the <HI>Scriptures, follow him</HI> by an <HI>active</HI> conformity to his <HI>Precepts.</HI> It is <HI>Gods</HI> own rea|&s;oning in the <HI>Prophecie</HI> of <HI>Malachy, If I be a Father,</HI><NOTE PLACE="marg">Mal. 1. 6.</NOTE> <HI>where is my honour: If I be a Master, where is my fear.</HI> And therefore <HI>Chri&s;tians</HI> acknowledging him to be their <HI>Father, their Ma&s;ter,</HI> cannot but give up them&s;elves to the <HI>honour, fear,</HI> and <HI>&s;ervice</HI> of him.</P>
<P>2. <GAP DESC="foreign"> is &s;ometimes as much as <GAP DESC="foreign">, to <HI>know,</HI> the &s;ame with to <HI>believe.</HI> It were ea&s;ie to <HI>multi|ply</HI> In&s;tances of this kind, but <HI>one</HI> may &s;uffice in&s;tead of all, where <HI>God</HI> &s;aith concerning <HI>Chri&s;t, By his know|ledg,</HI><NOTE PLACE="marg">I&s;a. 53. 11.</NOTE> <HI>&s;hall my righteous &s;ervant ju&s;tifie many:</HI> Which is no doubt to be con&s;trued, by <HI>Faith in him,</HI> he &s;hall <HI>ju&s;tifie,</HI> according to that of St <HI>Paul; being ju&s;tified by</HI><NOTE PLACE="marg">Rom. 5. 1.</NOTE> <HI>Faith.</HI> And <HI>believing</HI> is called <HI>knowing</HI> upon a double account.</P>
<P>1. <HI>Partly,</HI> Becau&s;e <HI>Knowledg</HI> is a nece&s;&s;ary <HI>ingredi|ent</HI> of <HI>Faith.</HI> It is the <HI>Apo&s;tles a&s;&s;ertion</HI> concerning <HI>him&s;elf, I know whom I have believed;</HI> and his <HI>que&s;tion</HI> concerning the <HI>Heathen, How &s;hall they believe on him, of</HI><NOTE PLACE="marg">2 Tim. 1. 12. Rom. 10. 14.</NOTE> <HI>whom they have not heard?</HI> thereby a&s;&s;erting it <HI>im|po&s;&s;ible;</HI> and the rea&s;on is, becau&s;e they cannot <HI>believe</HI> on him, whom they have not <HI>known.</HI> Indeed, <HI>Faith formally</HI> con&s;idered, is an <HI>a&s;&s;ent,</HI> or if you will, <HI>con&s;ent.</HI> But <HI>fundamentally</HI> it is <HI>knowledg: Faith</HI> is not a <HI>bruiti&s;h captivity,</HI> but a <HI>voluntary a&s;&s;ent,</HI> which cannot be with|out &s;ome mea&s;ure of <HI>knowledg</HI> praeceding. It is true, the <HI>knowledg</HI> required in <HI>Faith,</HI> is not <GAP DESC="foreign">, of the <HI>cau&s;e,</HI> &s;uch as in <HI>Science,</HI> but only, <GAP DESC="foreign">, <HI>that it is &s;o,</HI> upon <HI>Divine Revelation:</HI> But while&s;t it <HI>bridleth curio&s;i|ty,</HI> it al&s;o <HI>abhorreth igorance.</HI> In which re&s;pect St <HI>Hie|rom</HI><NOTE PLACE="marg">Hier. contra. Lucifer.</NOTE> &s;aith excellently, <HI>Quae &s;implicitas e&s;t ne&s;cire, quae cre|das?</HI>
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<HI>What a fally is it not to know what thou pretende&s;t to believe?</HI> And <HI>Fulgentius, Fides vera quod credit non ne|&s;cit</HI><NOTE PLACE="marg">Fulgent. contr. Arrian.</NOTE> <HI>etiam&s;i non pote&s;t videre quod &s;perat &amp; credit; True Faith, though it cannot &s;ee, yet knoweth what it believeth.</HI></P>
<P>2. <HI>Partly,</HI> Becau&s;e <HI>Faith</HI> carrieth in it as much <HI>cer|tainty</HI> as <HI>knowledg.</HI> It is the <HI>difference</HI> between <HI>opinion</HI> and <HI>knowledg,</HI> that the <HI>one</HI> is <HI>built</HI> only upon <HI>probabili|ties,</HI> but the <HI>other</HI> upon <HI>certainties;</HI> the one argueth <HI>topically,</HI> but the other <HI>demon&s;tratively.</HI> Now <HI>Faith</HI> is not an <HI>opinionative</HI> but a <HI>&s;cientifical</HI> a&s;&s;ent: For doubt|le&s;s, &s;ince <HI>Faith</HI> is founded upon <HI>Divine Revelation,</HI> which is <HI>infallible,</HI> there mu&s;t needs be as much <HI>certain|ty</HI> and <HI>clearne&s;s</HI> in <HI>Faith,</HI> as there can be in any <HI>knowledg,</HI> though founded upon never &s;o &s;trong <HI>Demon&s;tration.</HI> Upon this account it is, that <HI>Faith</HI> is defined by the <HI>Authour</HI> to the <HI>Hebrews,</HI> to be an <HI>evidence:</HI> And the<NOTE PLACE="marg">Heb. 11. 1. Joh. 6. 69.</NOTE> <HI>Evangeli&s;ts</HI> expre&s;&s;ion is, <HI>We believe, and are &s;ure;</HI> to in|timate that our <HI>believing</HI> is not a <HI>thinking,</HI> but a <HI>knowing.</HI></P>
<P>According to this <HI>notion</HI> of <HI>Knowledge</HI> S^t <HI>Gregory</HI> occa&s;ionally <HI>&s;peaking</HI> of the&s;e <HI>words Expounds</HI> them, and giveth <HI>this</HI> as his <HI>Rea&s;on, Notitia quippe Dei ad fidem pertinet,</HI> becau&s;e <HI>the Knowledg of God is an Appendix of</HI><NOTE PLACE="marg"><HI>Greg. M. in Evang. hom. 22. l.</HI> 2. I&s;a. 53. 1. Rom. 10. 16. 16. 26.</NOTE> <HI>Faith;</HI> and in this &s;ence, <HI>if we know him, we will keep his Commandements.</HI> It is ob&s;ervable that in <HI>Scrip|ture Obeying</HI> is &s;ometimes <HI>put</HI> for <HI>Believing,</HI> &s;o S^t <HI>Paul</HI> quoting that of the <HI>Prophet, who hath believed,</HI> reads it, <HI>who hath obeyed our Report;</HI> and that <HI>Obedience</HI> is called &s;ometimes, the <HI>Obedience of Faith,</HI> Why this? But to teach us that <HI>true Faith</HI> cannot be <HI>&s;evered from,</HI> yea <HI>puts upon Obedience. Works</HI> without <HI>Faith</HI> are not <HI>good works,</HI> in which re&s;pect <HI>Faith</HI> is <HI>wittily</HI> called the <HI>ne&s;t of good works</HI> in which they mu&s;t be <HI>hatched;</HI> But withall, <HI>Faith</HI> without <HI>works</HI> is as <HI>good</HI> as no <HI>Faith,</HI> and therefore is affirmed by S^t <HI>James</HI> to be a <HI>dead</HI><NOTE PLACE="marg">James 2 25&punc;</NOTE> <HI>Faith,</HI> and <HI>good Works</HI> are not unfitly &s;tiled the <HI>Pul&s;e</HI>
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<HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">f Faith,</HI> by which the &s;tate and <HI>temper</HI> of it is <HI>di&s;cover|ed. Believing</HI> is &s;ometimes called in <HI>Scripture <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> recei|ving of Chri&s;t,</HI> and this <HI>receiving</HI> is of <HI>whole Chri&s;t, Chri&s;t</HI><NOTE PLACE="marg">John 1. 10.</NOTE> not onely as a <HI>Prie&s;t,</HI> to <HI>propitiate</HI> for our &s;ins, but as a <HI>King</HI> to <HI>governe</HI> us by his Laws, In vain doth he<NOTE PLACE="marg">Col. 2. 6.</NOTE> <HI>tru&s;t</HI> for <HI>Salvation</HI> by, who <HI>yields</HI> not <HI>Subjection</HI> to <HI>Christ:</HI> and therefore &s;aith S^t <HI>Paul, as you have re|ceived the Lord Je&s;us</HI> (by Faith) <HI>&s;o walk in him</HI> (by Obedience.)</P>
<P>3. To <HI>know</HI> &s;ometimes is as much as to have a<NOTE PLACE="marg">Sciendi &s;eu cog|no&s;cendi &s;ermo in Scriptur&acirc; di|vin&acirc; praecipu&egrave;, non &s;emper no|titiam manife|stat, ni&s;i expe|rimentum ali|cujus rei habe|re, &amp;c. Didym. in loc. <HI>Eccl. 8. 5.</HI></NOTE> per&s;onall <HI>Experience,</HI> who &s;o <HI>knoweth the Commandement</HI> &s;aith the <HI>Wi&s;eman,</HI> &s;hall <HI>know no evill,</HI> &s;o the <HI>Hebrew, feel no evill,</HI> &s;o our <HI>Tran&s;lation</HI> appo&s;itely, <HI>Know,</HI> being the &s;ame there with <HI>Feel.</HI> When S^t <HI>Paul</HI> &s;aith of <HI>Chri&s;t, he knew no &s;in,</HI> he is to be under&s;tood in this &s;ence, that <HI>he did not experience any &s;in in him&s;elf.</HI> In this acception <HI>Beza</HI> con&s;trueth that of S^t <HI>Paul,</HI> where he profe&s;&s;eth to <HI>account all things lo&s;&s;e,</HI> that he might <HI>know Chri&s;t,</HI> that is, <HI>reip&s;a &s;entire,</HI> in very deed to <HI>feel a &s;avour and reli&s;h of Chri&s;t.</HI> And according to<NOTE PLACE="marg">1 Cor. 5. 21.</NOTE> this notion <HI>Oecumenius</HI> under&s;tands this <HI>Knowledge</HI> of him in my <HI>Text,</HI> to be as it were a <HI>Commixion</HI> and <HI>Com|munion</HI><NOTE PLACE="marg">Phil. 3. 10.</NOTE> with him. <HI>Eliphaz</HI> hath a <HI>Phra&s;e</HI> very <HI>proper</HI> to this purpo&s;e, <HI>acquaint thy &s;elf with him.</HI> Tho&s;e with whom we are <HI>acquainted,</HI> are <HI>&s;uch</HI> of whom we have had <HI>trial</HI> and <HI>experience,</HI> and thus to <HI>know Chri&s;t</HI> is to<NOTE PLACE="marg">Oecumen in loc.</NOTE> have a &s;weet <HI>intimacy</HI> between <HI>Chri&s;t</HI> and our <HI>Souls,</HI> to<NOTE PLACE="marg">Job 22. 22.</NOTE> <HI>know</HI> him not onely as <HI>revealed</HI> to us, but <HI>in</HI> us, as <HI>Preached</HI> to our <HI>Ears,</HI> but as <HI>dwelling</HI> in our <HI>hearts.</HI> And now who&s;oever thus <HI>knoweth</HI> him, cannot but <HI>keep his Commandements.</HI> The <HI>Rea&s;on</HI> whereof appear|eth in the forementioned <HI>Text,</HI> where the <HI>Knowledg of Chri&s;t</HI> and the <HI>Virtue of Chri&s;t</HI> are joyned together. As the <HI>Woman that touched Chri&s;t</HI> received <HI>Virtue from him</HI> to <HI>cure</HI> her Di&s;ea&s;e, &s;o who&s;oever hath an <HI>Expe|rimental</HI> Knowledge of <HI>Chri&s;t</HI> cannot but <HI>Experience</HI> the
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<HI>Virtue</HI> of <HI>Chri&s;t,</HI> to wit, of his <HI>Death</HI> for <HI>Mortification,</HI> of his <HI>Ri&s;ing</HI> for <HI>Vivification, both</HI> which make up <HI>San|ctification,</HI> whereby we keep <HI>the Commandements.</HI> And further, look as <HI>they</HI> who are <HI>inwardly acquainted</HI> each with other, are <HI>joyned</HI> together in a firme <HI>League</HI> of <HI>Amity;</HI> whereby it is that they <HI>Will</HI> and <HI>Nill</HI> the &s;ame things: So is it with tho&s;e who are <HI>acquainted</HI> with <HI>Chri&s;t,</HI> they <HI>Will</HI> what he <HI>Wills,</HI> and <HI>Nill,</HI> what he <HI>Nills,</HI> and indeavour wholly to <HI>conform</HI> them&s;elves to his <HI>Precepts.</HI> To <HI>&s;umme</HI> it up then, if you would know <HI>what this meaneth to know him,</HI> I an&s;wer, it is to <HI>know God and Chri&s;t as revealed in the Go&s;pell, and that &s;o as to own him, to believe in him, and to have an experi|mentall acquaintance with him,</HI> and thus <HI>knowing</HI> him, we cannot but <HI>keep</HI> his <HI>Commandements.</HI></P>
<P>2. You have beheld the <HI>Mother Knowledge,</HI> be plea&s;ed now to take a <HI>view</HI> of the <HI>Daughter Obedience,</HI> as it is expre&s;&s;ed in tho&s;e <HI>words, if we keep his Comman|dements,</HI> wherein <HI>each</HI> word is <HI>Emphaticall</HI> and de&s;er|veth our due con&s;ideration; here are <HI>three</HI> words, <HI>Commandement, his,</HI> and <HI>keep,</HI> accordingly here are three <HI>Particulars,</HI> the <HI>Object,</HI> the <HI>Subject,</HI> the <HI>Act;</HI> of each briefly.</P>
<P>1. <HI>Commandements,</HI>] That is the <HI>Object, Aretius</HI> upon the <HI>Romanes</HI> critically ob&s;erveth, that <GAP DESC="foreign"> and <GAP DESC="foreign"><NOTE PLACE="marg">Aret. in Rom. 7. 12.</NOTE> <HI>differ</HI> as the <HI>Genus</HI> and the <HI>Species, Law</HI> taking in <HI>all &s;orts</HI> of precepts, but <HI>commands</HI> &s;pecially re&s;pecting tho&s;e which are <HI>Affirmative,</HI> and it is that which we may not unfitly here take <HI>notice</HI> of, &s;o much the ra|ther <HI>con&s;idering</HI> what is &s;aid at the <HI>fir&s;t</HI> Ver&s;e of this Chapter, there it is that you <HI>&s;in not,</HI> avoid what is forbidden, here it is <HI>keep his Commandements,</HI> do what is required. It is not enough to <HI>avoid &s;in,</HI> but we mu&s;t do <HI>our duty,</HI> as we <HI>cea&s;e to do evill,</HI> &s;o we mu&s;t<NOTE PLACE="marg">I&s;ai. 1. 16.</NOTE> <HI>learn to do well;</HI> as we <HI>die to &s;in,</HI> &s;o we mu&s;t <HI>live to</HI><NOTE PLACE="marg">1 Pet. 2. 24.</NOTE> <HI>Righteou&s;ne&s;s.</HI> Finally, as we <HI>abhorre that which is e|vill,</HI>
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&s;o we mu&s;t <HI>cleave to that which is good. Phari&s;a|icall</HI> Religion lieth chiefly in <HI>Negatives, God I thank</HI><NOTE PLACE="marg">Rom. 12. 7.</NOTE> <HI>thee I am no Extortioner,</HI> but <HI>Chri&s;tian</HI> Religion oblig|eth to <HI>Affirmatives</HI> as well as <HI>Negatives.</HI> As well the<NOTE PLACE="marg">Matth. 25. 30. Luk. 16. 3.</NOTE> idle and <HI>unprofitable Servant,</HI> as the wa&s;tefull <HI>Prodigall Steward</HI> is condemned, and the <HI>barren</HI> vine is in danger of being plucked up, as well as the <HI>wilde.</HI> Indeed he that <HI>ab&s;taineth</HI> from <HI>&s;infull</HI> actions is not <HI>far from the Kingdome,</HI> but it is he that <HI>doth well</HI> &s;hall <HI>ob|tain</HI><NOTE PLACE="marg">Vide Chri&s;o&s;t. hom. de virtut. &amp; vit.</NOTE> the <HI>Kingdome,</HI> the <HI>fir&s;t</HI> &s;tep is <HI>not to &s;in,</HI> to <HI>leave</HI> off tho&s;e <HI>evills</HI> we have <HI>done,</HI> but the <HI>next</HI> is, to <HI>do</HI> the good we have left <HI>undone,</HI> and &s;o <HI>keep his Comman|dements.</HI></P>
<P>2. <HI>His,] Je&s;us Chri&s;t the righteous</HI> hath not only pub|li&s;hed <HI>promi&s;es</HI> but given <HI>Precepts,</HI> and as he propo&s;eth <HI>comforts</HI> to &s;tabli&s;h our <HI>confidence,</HI> &s;o he impo&s;eth <HI>duties</HI> which require our <HI>performance;</HI> in which regard<NOTE PLACE="marg">Gal. 6. 2.</NOTE> it is that we read el&s;ewhere of the <HI>Law of Christ,</HI> and here of <HI>his Commandements.</HI> If it be further <HI>enquired what the&s;e Commandements are?</HI> I <HI>an&s;wer,</HI> they are no o|ther for <HI>&s;ub&s;tance</HI> then tho&s;e which are contained in tho&s;e <HI>Ten words,</HI> which are u&s;ually called the <HI>Morall Law.</HI> And therefore we find our ble&s;&s;ed <HI>Saviour</HI> in that <HI>Sermon</HI> of his upon the <HI>Mount, Expounding</HI> the<NOTE PLACE="marg">Mat. 5. 6, 7.</NOTE> <HI>Precepts,</HI> and <HI>pre&s;&s;ing</HI> the <HI>Practice</HI> of the <HI>Law</HI> upon his <HI>Di&s;ciples</HI> and the <HI>People.</HI> Thus as the <HI>Law,</HI> in re&s;pect of our <HI>inability</HI> of exact ob&s;ervance, and the <HI>rigidity</HI> of its cur&s;e upon non-ob&s;ervance, driveth us to <HI>Chri&s;t</HI> for <HI>comfort</HI> in the <HI>Promi&s;es,</HI> &s;o <HI>Christ</HI> &s;endeth us back to the <HI>Law,</HI> as a <HI>rule</HI> &s;till to <HI>guide</HI> us in the cour&s;e of our <HI>Conver&s;ations,</HI> by a &s;incere <HI>indeavour</HI> to ob&s;erve its <HI>Precepts,</HI> and the&s;e are here called <HI>his Commande|ments.</HI></P>
<P>3. <HI>Keep,</HI>] The <HI>Act</HI> which every <HI>Chri&s;tian</HI> is to <HI>performe,</HI> and which this <HI>Knowldeg</HI> whereof my Text &s;peaketh, inableth to, is <HI>Keeping.</HI> It is a <HI>word</HI> of a
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<HI>large</HI> extent, and may have a <HI>double</HI> reference, the one to the <HI>heart,</HI> the other to the <HI>life:</HI> when <HI>Solomon</HI><NOTE PLACE="marg">Prov. 3. 1.</NOTE> giveth it in <HI>charge</HI> to his <HI>Son, let thine heart keep my Commandements,</HI> he meaneth no doubt a due <HI>ponder|ing,</HI> and a &s;tedfa&s;t <HI>remembring</HI> of tho&s;e precepts he gave him; thus <HI>David</HI> kept, when he &s;aith <HI>he hid Gods Word in his heart;</HI> and the <HI>Metaphors</HI> both of <HI>keep|ing</HI><NOTE PLACE="marg">P&s;al. 119. 11.</NOTE> and <HI>hiding</HI> referre to a <HI>trea&s;ure,</HI> it being our <HI>duty</HI> as carefully to <HI>keep</HI> in <HI>mind</HI> the <HI>Commandements</HI> of God and Chri&s;t, as a covetuous <HI>Mammoni&s;t</HI> is to <HI>keep</HI> his <HI>Gold</HI> and <HI>Silver</HI> in his <HI>Che&s;t.</HI> But that which we are here to <HI>under&s;tand</HI> is the <HI>keeping</HI> of Chri&s;t Commandements in our <HI>life.</HI> Appo&s;ite to this <HI>purpo&s;e</HI> is that <HI>Note</HI> of S^t <HI>Au&s;tin</HI> upon tho&s;e words of our <HI>Saviour, He that hath my Commandements and keepeth them, Qui habet in</HI><NOTE PLACE="marg">Joh. 14. 21. <HI>Vide Aug. ibid.</HI></NOTE> <HI>memoria &amp; &s;ervat in vit&acirc;, qui habet in Sermonibu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &amp; &s;ervat in moribus, qui habet audiendo &amp; &s;ervat&punc; faciendo, He that hath them in mind and keepeth them in life, he that hath them at his tongues end, and keepeth them at his fingers end, he that hath them by hearing and keep|eth them by doing;</HI> So that in this con&s;truction, this <HI>Me|taphor</HI> of <HI>keeping,</HI> referrs to a <HI>way</HI> which he is &s;aid to <HI>keep,</HI> who con&s;tantly <HI>walketh</HI> in it. And &s;o <HI>keeping</HI> is the &s;ame with <HI>obeying,</HI> and the <HI>import</HI> of the&s;e words, <HI>We know him if we keep his Commandements,</HI> is, <HI>where there is a true Faith in Christ, there will be a &s;incere Obedience to his Precepts.</HI></P>
<P>And that you may &s;ee wherein the <HI>&s;incerity</HI> of this <HI>Obedience</HI> con&s;i&s;ts, which is the <HI>fruit</HI> of this <HI>Knowledg,</HI> be plea&s;ed to ob&s;erve it <HI>briefly,</HI> and yet fully in the&s;e <HI>two</HI> Particulars.</P>
<P>1. The <HI>&s;incere keeping his Commandements,</HI> is, a <HI>keeping</HI> them <HI>becau&s;e they are his;</HI> It is <HI>one</HI> thing to <HI>do what Christ</HI> commands, and <HI>another</HI> to <HI>do</HI> it <HI>becau&s;e he</HI> commands it. <HI>Pagans</HI> that have no <HI>knowledg of, do many</HI> things which are required by <HI>Christ,</HI>
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but they cannot <HI>do</HI> them <HI>becau&s;e</HI> he requireth them, <HI>Hyppocrites</HI> that have no <HI>&s;aving</HI> Knowledg of <HI>Chri&s;t</HI> performe <HI>many</HI> things which he pre&s;cribeth, but it is only out of <HI>&s;elf-respects,</HI> and if a man <HI>do</HI> that which <HI>Chri&s;t</HI> Commands, and yet <HI>know</HI> not that <HI>he</HI> com|mands it, or if he <HI>knows</HI> it to be <HI>his Command</HI> and do it not, <HI>becau&s;e</HI> it is <HI>Commanded</HI> by <HI>him,</HI> it is not &s;uch an <HI>Obedience</HI> as ari&s;eth from a <HI>right knowledg</HI> of <HI>him.</HI> It is very <HI>ob&s;ervable</HI> concerning <HI>David,</HI> that when he prayeth &s;o earne&s;tly, <HI>Oh that my wayes were &s;o directed that I might keep thy Statutes,</HI> he premi&s;eth this as the <HI>Rea&s;on, Thou ha&s;t commanded us to keep thy Precepts dili|gently,</HI><NOTE PLACE="marg">P&s;al. 119. 4, 5.</NOTE> thereby <HI>intimating</HI> that the <HI>ground</HI> of his <HI>Obe|dience</HI><NOTE PLACE="marg">Ver&s;. 94.</NOTE> to <HI>Gods Precepts,</HI> was the <HI>Stampe</HI> of <HI>divine authority</HI> in joyning him; to this purpo&s;e it is that he &s;aith in that <HI>&s;ame</HI> P&s;alm, <HI>I have &s;ought thy Precepts,</HI> thereby imply|ing, that that which he <HI>&s;ought</HI> in his Obedience was the fulfilling of <HI>Gods Will;</HI> indeed that only and pro|perly is <HI>Obedience</HI> which is done <HI>intuitu voluntatis divi|nae,</HI> with a re&s;pect to, and <HI>eye</HI> upon <HI>divine&punc;</HI> Will. As that is onely a <HI>divine Faith</HI> which believeth a truth, not becau&s;e of <HI>humane Rea&s;on</HI> but <HI>divine Revelation,</HI> &s;o that onely is a <HI>true Obedience</HI> which conformeth to the <HI>command,</HI> not becau&s;e it may con&s;i&s;t with any <HI>&s;elf|ends,</HI> but becau&s;e it carrieth in it an impre&s;&s;ion of <HI>Chri&s;ts authority.</HI></P>
<P>2. And further, This <HI>&s;incere</HI> keeping of the Com|mandement, is a <HI>keeping</HI> not <HI>&s;ome</HI> but <HI>many,</HI> nay <HI>all:</HI> So as <HI>what&s;oever</HI> appeareth to be required <HI>by him,</HI> is <HI>conformed</HI> to <HI>by us.</HI> Indeed this nece&s;&s;arily <HI>followeth</HI> upon the former; For <HI>Quicquid propter Deum fit aequa|liter fit,</HI> he that doth <HI>any thing</HI> at <HI>anothers</HI> pre&s;cript, up|on this account, that it is <HI>pre&s;cribed</HI> by <HI>him,</HI> will not neglect to do <HI>what&s;oever</HI> he pre&s;cribeth, there being the <HI>&s;ame rea&s;on</HI> of obeying him in <HI>all</HI> as in <HI>any;</HI> hence it is that as our <HI>Faith</HI> eying divine <HI>Revelation,</HI> believeth
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<HI>what&s;oever</HI> is revealed, how <HI>cro&s;s</HI> &s;oever it may be to our <HI>Rea&s;on.</HI> So <HI>Obedience</HI> eying <HI>divine Pre&s;cription ful|filleth what&s;oever</HI> is required though never &s;o <HI>contrary</HI> to our <HI>affections.</HI> And thus this <HI>keeping the Commande|ments</HI> is an <HI>Univer&s;all Obedience.</HI></P>
<P>1. In re&s;pect of the <HI>extent</HI> which is <HI>ad totum precep|tum</HI> to <HI>every command.</HI></P>
<P>1. As well <HI>duties</HI> of the <HI>fir&s;t</HI> as of the <HI>&s;econd,</HI> and the <HI>&s;econd</HI> as of the <HI>fir&s;t</HI> Table; <HI>Piety</HI> without <HI>equity</HI> is but <HI>hypocri&s;ie,</HI> and <HI>equity</HI> without <HI>piety</HI> is but <HI>morality, both</HI> together is <HI>Chri&s;tianity.</HI> A <HI>Phari&s;ee</HI> may be <HI>zea|lous</HI> for <HI>devotion,</HI> and yet a <HI>devourer of Widowes Hou&s;es.</HI> An <HI>Heathen</HI> may be <HI>exact</HI> in his <HI>dealings</HI> towards <HI>Man,</HI> whil&s;t yet he is <HI>no wor&s;hipper</HI> of <HI>God,</HI> but a true <HI>Chri|stian</HI> keepeth a good <HI>con&s;cience</HI> both towards <HI>God</HI> and <HI>Man.</HI></P>
<P>2. As well the <HI>spirituall</HI> as the <HI>externall</HI> part of com|mands; In our <HI>keeping the Commandements</HI> it is not e|nough to <HI>approve</HI> our &s;elves to <HI>men,</HI> who only <HI>ob&s;erve</HI> our <HI>actions,</HI> but to <HI>God</HI> and <HI>Chri&s;t,</HI> who <HI>&s;earcheth</HI> the <HI>hearts,</HI> and vieweth our di&s;po&s;itions; hence it is that true <HI>Obedience</HI> is a <HI>keeping</HI> of <HI>all the</HI> Commandements, not onely as to the <HI>matter,</HI> but the <HI>manner</HI> and the <HI>end&punc;</HI> a performing tho&s;e <HI>duties</HI> which are required with &s;utable <HI>affections</HI> and a &s;ingle <HI>intention.</HI></P>
<P>2. In re&s;pect of the <HI>Duration</HI> which is <HI>per totam vitam,</HI> to the <HI>end of our dayes;</HI> It is &s;aid of <HI>Christ</HI> that he was<NOTE PLACE="marg">Phil. 2. 8. <HI>Vide Beza ib.</HI></NOTE> <HI>Obedient to the death,</HI> and <HI>one</HI> interpretation of that is to <HI>his dying day:</HI> So mu&s;t they who <HI>know Chri&s;t,</HI> be <HI>O|bedient</HI> to him throughout the whole <HI>cour&s;e</HI> of their lives. S^t <HI>Au&s;tin</HI> explaineth the <HI>phra&s;e</HI> of <HI>keeping,</HI><NOTE PLACE="marg">Aug. in Joh. 14.</NOTE> not onely by <HI>doing</HI> but <HI>per&s;evering,</HI> and indeed that is &s;ometimes the <HI>notion</HI> of the <HI>phra&s;e;</HI> &s;o when S^t <HI>Paul</HI><NOTE PLACE="marg">2 Tim. 4. 5. Rev. 3. 10.</NOTE> &s;aith, <HI>I have kept the Faith,</HI> he meaneth no doubt his <HI>constancy</HI> in the <HI>profe&s;&s;ion</HI> of the <HI>Faith:</HI> and where <HI>Chri&s;t</HI> &s;aith, <HI>Becau&s;e thou hast kept the Word of my patience,</HI> he
<PB N="16" REF="13">
intends a <HI>per&s;everance</HI> in their <HI>Obedience</HI> to <HI>Christs Word,</HI> notwith&s;tanding <HI>per&s;ecution.</HI> And thus to <HI>keep Christs Commandements,</HI> as well by <HI>&s;uffering</HI> as <HI>doing,</HI> to <HI>lo&s;e</HI> any thing rather then not <HI>keep</HI> them, and patiently to <HI>continue</HI> in <HI>well doing</HI> though we may <HI>&s;uffer</HI> ill, is that <HI>Obedience</HI> which&punc; a <HI>right Knowledg</HI> of <HI>Chri&s;t</HI> pro|duceth.</P>
<P>I cannot leave this without annexing <HI>one Caution,</HI> that this <HI>Univer&s;all Obedience</HI> is not to be <HI>understood</HI> in re&s;pect of an <HI>exact execution,</HI> but a <HI>cordiall endeavour.</HI> Indeed the <HI>punctuall</HI> ob&s;ervation of the <HI>Commandements</HI> is in this life <HI>impo&s;&s;ible,</HI> not <HI>ab&s;olutely</HI> and in it &s;elf, for <HI>God</HI> doth not <HI>command</HI> &s;uch things&punc; as are <HI>in them|&s;elves impo&s;&s;ible</HI> to be done; but <HI>respectively</HI> and <HI>acci|dentally,</HI> becau&s;e we are by the <HI>fall di&s;inabled,</HI> and that <HI>ability</HI> we once had is not for the pre&s;ent <HI>perfectly restored.</HI> The truth is in the be&s;t there is both <HI>defectus privans &amp; affectus ob&s;tans,</HI> a <HI>defect</HI> of that <HI>mea&s;ure</HI> of grace which &s;hould &s;trengthen to full Obedience, and be|&s;ides a continuall <HI>lu&s;ting</HI> of the <HI>fle&s;h</HI> again&s;t the <HI>&s;pirit,</HI> conflict between <HI>&s;in</HI> and <HI>grace,</HI> whereby it is that <HI>grace</HI> cannot perfectly <HI>produce</HI> its <HI>acts:</HI> Hence it is that as we cannot <HI>keep</HI> them <HI>collectively,</HI> &s;o neither <HI>di&s;tri|butively;</HI> we cannot <HI>ob&s;erve</HI> all, no, nor <HI>any</HI> &s;o <HI>perfect|ly</HI> in every <HI>title</HI> as that there &s;hould be no <HI>deviation.</HI> But &s;till there may be a &s;incere <HI>purpo&s;e</HI> of heart inclin|ing us to <HI>ob&s;erve</HI> all; whereby it is that as <HI>Hypocrites</HI> may be &s;aid to <HI>break the Commandements</HI> when they <HI>keep them,</HI> becau&s;e with the <HI>ob&s;ervance</HI> of the <HI>outward</HI> act, there is no <HI>concurrence</HI> of the <HI>minds</HI> delight, &s;o that the <HI>good they do they would not do:</HI> So true <HI>Chri&s;tians</HI> may (in a <HI>qualified</HI> &s;ence) be &s;aid to <HI>keep the Comman|dements</HI> when they <HI>break</HI> them; becau&s;e when they <HI>fail</HI> in the <HI>outward</HI> act, they have an <HI>habituall</HI> purpo&s;e in their regenerate part to performe, and &s;o the <HI>e|vill they do they would not.</HI> Nor is this kind of <HI>Obedience</HI>
<PB N="17" REF="13">
unfitly called <HI>univer&s;all,</HI> becau&s;e it hath <HI>respect to every Command,</HI> nor doth it &s;uffer a man <HI>willingly</HI> to <HI>allow</HI> him&s;elf in the <HI>breach</HI> of any of the Precepts.</P>
<P>To <HI>&s;umme</HI> it up, there is a <HI>knowledg</HI> of <HI>God and Chri&s;t,</HI> which is <HI>true</HI> and <HI>perfect,</HI> and there is a <HI>knowledg</HI> which is <HI>true</HI> but <HI>imperfect:</HI> the <HI>perfect</HI> knowledge is that which we &s;hall have in that <HI>o|ther</HI> life, which is &s;aid to be perfect, not in re&s;pect<NOTE PLACE="marg">Vide Zanch. in Loc.</NOTE> of <HI>Comprehen&s;ion,</HI> &s;ince it is <HI>impo&s;&s;ible</HI> that our <HI>finite</HI> under&s;tandings &s;hould fully comprehend an <HI>infinite</HI> Object; but in regard of <HI>apprehen&s;ion,</HI> becau&s;e it &s;hall be the <HI>fulle&s;t</HI> degree of <HI>apprehen&s;ive</HI> knowledge, which <HI>humane</HI> nature is <HI>capable</HI> of. But the <HI>knowledg</HI> which we have in this <HI>life</HI> is <HI>imperfect,</HI> according to<NOTE PLACE="marg">1 Cor. 13. 6.</NOTE> that of the <HI>Apo&s;tle, we know in part:</HI> and according to this <HI>different</HI> knowledg, &s;o is our <HI>keeping the Commandements,</HI> &s;ince the effect cannot <HI>exceed</HI> the <HI>energy</HI> of the <HI>cau&s;e:</HI> when therefore our <HI>knowledg</HI> &s;hall be <HI>perfect,</HI> our <HI>obedience</HI> &s;hall be <HI>com|pleat.</HI> But in the meane time as our <HI>knowing Chri&s;t,</HI> &s;o our <HI>keeping his Commandements</HI> is <HI>defective,</HI> though withall it is <HI>&s;incere,</HI> and as to the <HI>intention</HI> illimited; the &s;oul that <HI>rightly knoweth Chri&s;t</HI> be|ing ready to <HI>ob&s;erve,</HI> and re&s;olved to <HI>do what&s;oe|ver Chri&s;t revealeth,</HI> as his Will, and impo&s;eth as a com|mand.</P>
<P>What now <HI>remaineth,</HI> but that every one of us indeavour to <HI>expre&s;&s;e</HI> the <HI>truth</HI> of our <HI>knowledg</HI> of <HI>Chri&s;t</HI> by our <HI>Obedience?</HI> We have <HI>all</HI> of us <HI>(my brethren) heard much</HI> and <HI>often</HI> of <HI>Chri&s;t,</HI> but have we yet <HI>learned</HI> to <HI>know</HI> him? We, <HI>many</HI> of us are a|ble to <HI>speak</HI> much of; but have we any &s;piritu|all <HI>acquaintance</HI> with <HI>Chri&s;t?</HI> If &s;o, where is our <HI>O|bedience</HI> to his <HI>Commands?</HI> True <HI>knowledg</HI> is &s;uch as may not only be <HI>heard,</HI> but <HI>&s;een. Sheep</HI> (&s;aith
<PB N="18" REF="14">
the <HI>morall Philo&s;opher</HI>) do not bring their <HI>fodder</HI> to their <HI>&s;hepheards</HI> and <HI>&s;hew</HI> them how much they have <HI>eaten,</HI> but they inwardly <HI>dige&s;t</HI> and outward|ly <HI>&s;hew</HI> it by the <HI>goodne&s;&s;e</HI> and <HI>quantity</HI> of the <HI>fleece</HI> upon their <HI>backs;</HI> if we will &s;hew the <HI>reality</HI> of <HI>knowledg</HI> in our <HI>hearts,</HI> it mu&s;t be by the <HI>fleece</HI> of <HI>holine&s;s</HI> in <HI>our lives.</HI> Indeed how can it be <HI>other|wi&s;e,</HI> but that he who <HI>knoweth Chri&s;t,</HI> the <HI>autho|rity</HI> he hath <HI>over</HI> him, the <HI>mercy</HI> he hath wrought <HI>for</HI> him, and accordingly <HI>experienceth</HI> any <HI>Commu|nion</HI> with him, and dependeth for <HI>&s;alvation</HI> on him, &s;hould <HI>account</HI> him&s;elf infinitely <HI>obleiged</HI> to the <HI>ob&s;ervance</HI> of what&s;oever is injoyned by him, <HI>Lord what wilt thou have me to do?</HI> is the <HI>voyce&punc;</HI> of <HI>Saul</HI> when <HI>Chri&s;t</HI> is plea&s;ed to <HI>di&s;cover</HI> him&s;elfe to him. <HI>They that know thy Name</HI> (&s;aith<NOTE PLACE="marg">Act. 9. 5, 6.</NOTE> the <HI>P&s;almi&s;t,</HI> of <HI>God,) will put their tru&s;t in thee. They that know thy Nature</HI> (oh ble&s;&s;ed <HI>Je&s;us) will</HI><NOTE PLACE="marg">P&s;al. 9. 9. 11.</NOTE> <HI>yield obedience to thee.</HI> Indeed <HI>we</HI> many of us &s;o <HI>know Chri&s;t,</HI> as that we are willing to <HI>tru&s;t</HI> in him, but yet not to <HI>&s;erve</HI> him, <HI>believe</HI> his <HI>promi&s;es</HI> of <HI>mercy</HI> we do, <HI>ob&s;erve</HI> his <HI>Commands</HI> of <HI>Duty</HI> we will not, but in <HI>vain</HI> is that <HI>confidence</HI> which is not attended with <HI>obedience,</HI> and therefore let our con&s;ciencious <HI>keeping</HI> the Precepts, give <HI>evidence</HI> of our <HI>Faith</HI> in, our <HI>knowledg</HI> of <HI>Chri&s;t,</HI> &s;o &s;hall we be found <HI>reall Chri&s;tians;</HI> and if our <HI>knowledg</HI> of <HI>Christ here</HI> inable us to <HI>keep his Commandements,</HI> our <HI>keeping the Commandements</HI> &s;hall bring us to the <HI>knowledg of Chri&s;t hereafter</HI> when we &s;hall <HI>behold him face to face in glory for ever.</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="2" TYPE="lecture">
<PB N="19" REF="14">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 4, and part of the 5.</BIBL>
<BIBL>4.</BIBL>
<Q>He that &s;aith I know him, and keepeth not his Commandements, is a lier, and the truth is not in him.</Q>
<BIBL>5.</BIBL>
<Q>But who &s;o keepeth his Word, in him verily is the love of God perfected.</Q>
</EPIGRAPH>
<P><HI>_KNowledg</HI> is very <HI>amiable</HI> in the eyes of all <HI>rationall</HI> Men, &s;ince as the <HI>Under&s;tand|ing</HI> is that <HI>faculty</HI> which ennobleth <HI>Man,</HI> &s;o <HI>Knowledg</HI> is that <HI>excellency</HI> which ennobleth the <HI>&V;nder&s;tanding.</HI> Of all <HI>Knowledg</HI> none more <HI>precious</HI> then that of <HI>God,</HI> and of <HI>Chri&s;t. Other</HI> Knowledge may <HI>ennoble,</HI> but <HI>this spiritualizeth</HI> the mind. <HI>Other</HI>
<PB N="20" REF="15">
knowledg is <HI>needfull</HI> for us as <HI>Men,</HI> but <HI>this</HI> concern|eth us as <HI>Chri&s;tians.</HI> Indeed to u&s;e <HI>Lactantius</HI> his ex|pre&s;&s;ion,<NOTE PLACE="marg">Quem qui non cogno&s;cit, licet viderit caecus, audiat &s;urdus, loquatur elin|quis, <HI>Lact.</HI> de vero cultu, <HI>l. 6. c. 9. John 17. 3.</HI></NOTE> this is that <HI>Knowledg</HI> without which <HI>he that &s;eeth is blind, heareth is deafe, speaketh is dumb,</HI> and I adde, <HI>liveth is dead.</HI> So much our ble&s;&s;ed <HI>Saviour</HI> implyeth when he &s;aith. <HI>This is life eternall to know thee the only true God, and Je&s;us Chri&s;t, whom thou ha&s;t &s;ent.</HI></P>
<P>But as all <HI>&s;hining gla&s;&s;e</HI> is not <HI>Cry&s;tall,</HI> nor all light|&s;ome <HI>apparitions Stars;</HI> &s;o neither is all <HI>Knowledg</HI> of <HI>God</HI> and <HI>Chri&s;t,</HI> that which <HI>intituleth</HI> to <HI>life</HI> eternall. And therefore our <HI>Apo&s;tle</HI> is here plea&s;ed to prevent <HI>deceit,</HI> by giving us its mo&s;t genuine <HI>Character</HI> drawn from its in&s;eperable <HI>attendent,</HI> yea, nece&s;&s;ary <HI>ef|fect,</HI> to wit, <HI>Obedience to the Commandements;</HI> the will|full <HI>neglect</HI> whereof argueth the <HI>ab&s;ence</HI> of this Know|ledg: for <HI>he that &s;aith I know him, and keepeth not,</HI> &amp;c.</P>
<P>The <HI>fir&s;t principall</HI> Propo&s;ition, as it is <HI>a&s;&s;erted,</HI> hath been already <HI>di&s;cu&s;&s;ed.</HI> That which <HI>next</HI> followeth in order, is the <HI>Antithe&s;is,</HI> by which it is <HI>illu&s;trated;</HI> a <HI>Sentence</HI> equivalently the <HI>&s;ame</HI> with the former: and as <HI>Ferus</HI> hath <HI>ob&s;erved,</HI> that we may &s;ee it did not <HI>fall</HI><NOTE PLACE="marg">Fer. in loc. Gualt. <HI>ibid.</HI></NOTE> from him <HI>ra&s;hly;</HI> yea, withall <HI>vehementiae gratia,</HI> as <HI>Gualter</HI> notes, that it might make the deeper <HI>impre&s;&s;ion</HI> on us, he <HI>expre&s;&s;eth</HI> it again by its <HI>contrary.</HI></P>
<P>In which <HI>words</HI> there are <HI>two</HI> things to be con&s;ider|ed; an <HI>implicite Accu&s;ation,</HI> an <HI>explicite Aggravati|on.</HI> The <HI>one</HI> in the&s;e words; <HI>He that &s;aith I know him, and keepeth not his Commandements:</HI> the <HI>other</HI> in the&s;e, <HI>is a lyar, and the truth is not in him.</HI> According to which <HI>Zanchy</HI> laieth down <HI>two</HI> Po&s;itions&punc; the <HI>one, That there</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE> <HI>were many in S^t</HI> Johns <HI>time, yea, alwaies would be in the Church, who &s;ay, they know Chri&s;t and keep not his Com|mandements;</HI> and the <HI>other, that all &s;uch do mo&s;t impu|dently lye.</HI></P>
<P><PB N="21" REF="15">1. The&s;e words, <HI>He that &s;aith I know him and keepeth not his Commandements,</HI> plainly intimate that <HI>there are &s;ome who keep not Chri&s;ts Commandements, and yet &s;ay they know him. Parallel</HI> to this is that of S^t <HI>Paul</HI> to <HI>Titus,</HI> where he &s;peaketh of &s;ome who <HI>profe&s;s they</HI><NOTE PLACE="marg">Tit. 1. 16.</NOTE> <HI>know God, and in works deny him, being abominable di&s;|obedient, and to every Good work reprobate. They</HI> whom <HI>both</HI> the&s;e <HI>Apo&s;tles</HI> may mo&s;t probably be &s;uppo&s;ed to <HI>intend,</HI> were the <HI>Gno&s;ticks;</HI> this <HI>phra&s;e</HI> of <HI>knowing</HI> &s;o fitly <HI>an&s;wering</HI> that <HI>name;</HI> which out of an arrogant <HI>&s;elf-conceit</HI> they <HI>gave</HI> to <HI>them&s;elves,</HI> whil&s;t they were men of <HI>flagitious</HI> lives, and <HI>licentious</HI> Conver&s;ations, calling them&s;elves <HI>Gno&s;ticks,</HI> and accounting them|&s;elves the only <HI>knowing</HI> men in the matters of <HI>Religion.</HI></P>
<P>Nor is it only true of the&s;e <HI>Hereticks,</HI> but is like|wi&s;e verified of all <HI>Hypocrites,</HI> who whil&s;t they <HI>in|dulge</HI> to their lu&s;ts, and live in wilfull <HI>violation</HI> of the Precepts, pretend to great mea&s;ure of <HI>illumination</HI> with divine knowledg. In which re&s;pect <HI>Aretius</HI><NOTE PLACE="marg">Aret. in loc.</NOTE> &s;aith, this is <HI>vera nota &s;imulatorum filiorum Dei,</HI> a <HI>true mark</HI> of <HI>ba&s;tard Children</HI> and fal&s;e <HI>Saints.</HI> The <HI>&s;ins</HI> of the <HI>people of I&s;rael</HI> were &s;o great, and their tran&s;|gre&s;&s;ions hainous, that <HI>God</HI> bids his Prophet to <HI>lift up</HI><NOTE PLACE="marg">I&s;ai. 58. 1, 2.</NOTE> <HI>his voice like a Trumpet, and cry aloud again&s;t them,</HI> and yet they <HI>&s;eek God daily, and delight to know his way.</HI> The <HI>&s;ame</HI> people are charged by <HI>God</HI> for <HI>tran&s;gre&s;&s;ing</HI> his Covenant, and tre&s;pa&s;sing again&s;t his laws: and yet the <HI>Prophet</HI> &s;aith of them pre&s;ently after, <HI>they cry</HI><NOTE PLACE="marg">Ho&s;. 8. 1, 2.</NOTE> <HI>to the Lord my God, we know thee;</HI> as if they were <HI>fami|liar</HI> with, and had an e&s;peciall <HI>intere&s;t</HI> in <HI>him.</HI> Our ble&s;&s;ed <HI>Saviour</HI> in the <HI>Gospell</HI> &s;peaketh not of a <HI>few,</HI> but <HI>many</HI> who &s;hall at the <HI>la&s;t</HI> day take <HI>acquaintance</HI> of him, as if they had long known him: for they &s;hall &s;ay, <HI>Lord, Lord, have not we prophe&s;ied in thy name, and in</HI><NOTE PLACE="marg">Mat. 7. 22, 23.</NOTE> <HI>thy name ca&s;t out Devils, and done many wonderfull works,</HI> whom yet he cals <HI>workers of iniquity?</HI> Whence it ap|peareth
<PB N="22" REF="16">
that <HI>wicked</HI> men may not only <HI>&s;ay</HI> it to <HI>others</HI> by <HI>profe&s;&s;ion,</HI> but within <HI>them&s;elves</HI> by their <HI>opinion,</HI> yea may not onely <HI>live</HI> but <HI>die</HI> in this <HI>&s;elf-delu&s;ion,</HI> that they <HI>know Chri&s;t,</HI> and &s;o have an intere&s;t in him whil&s;t yet they <HI>work iniquity.</HI> It was the ob&s;ervati|on of <HI>Calvin</HI> in his time, that many <HI>hypocrites</HI> men of <HI>loo&s;e</HI> lives, did <HI>fidei titulo &s;uperbire, pride</HI> u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> them&s;elves<NOTE PLACE="marg">Calvin in loc.</NOTE> in the <HI>title of believer,</HI> and made large profe&s;sion of Chri&s;tianity, nor is it le&s;s ob&s;ervable in the <HI>&s;eeming Saints</HI> of <HI>this age;</HI> on the <HI>one</HI> hand their <HI>actions</HI> are ma|nife&s;tly <HI>contrary</HI> to tho&s;e <HI>commands</HI> of <HI>&s;elf-deniall,</HI> and <HI>humility, loyalty,</HI> and <HI>equity, meekne&s;s,</HI> and <HI>patience, mercy</HI> and <HI>charity,</HI> in <HI>giving</HI> and <HI>forgiving,</HI> which <HI>Chri&s;t</HI> hath impo&s;ed on all tho&s;e that will <HI>come after him:</HI> and yet on the <HI>other</HI> hand, whil&s;t their <HI>hands</HI> are <HI>leaden,</HI> their <HI>tongues</HI> are <HI>guilded;</HI> they &s;ay, they <HI>know</HI> God, yea, they are <HI>intimate</HI> with him, they <HI>talk</HI> much of the <HI>new birth,</HI> the <HI>work of grace,</HI> having an <HI>intere&s;t in Chri&s;t,</HI> and the <HI>like.</HI></P>
<P>2. You &s;ee the <HI>truth</HI> of the <HI>charge,</HI> now view the <HI>hainoufne&s;s</HI> of the <HI>fault. He that &s;aith this is a lyar and the truth is not in him.</HI> Indeed <HI>both</HI> wayes it is an <HI>un|truth,</HI> and he that &s;aith it, de&s;erveth to be <HI>branded</HI> for a <HI>liar.</HI> To &s;ay <HI>we keep his Commandements, when we do not know him</HI> is a <HI>lie,</HI> &s;ince if the <HI>eye</HI> be <HI>blind</HI> it is im|po&s;sible the <HI>foot</HI> &s;hould make <HI>&s;trait</HI> &s;teps. <HI>God</HI> never turneth any from the <HI>power</HI> of <HI>Satan</HI> to <HI>him&s;elf,</HI> whom<NOTE PLACE="marg">Acts 26. 18.</NOTE> he doth not fir&s;t turne from <HI>darkne&s;s</HI> to <HI>light. Know|ledg</HI> is the &s;ouls <HI>rudder</HI> according to which its cour&s;e is <HI>&s;teered;</HI> the Chri&s;tian travellers <HI>Mercury</HI> pointing him the <HI>right way;</HI> nor can we give up our &s;elves in <HI>obedience</HI> to his precepts, whom we <HI>know</HI> not, as our <HI>Lord,</HI> and of who&s;e <HI>command</HI> we are <HI>ignorant.</HI> And as it is true on the <HI>one,</HI> &s;o on the <HI>other</HI> hand. To &s;ay <HI>we know him, and not to keep his Commandements</HI> is a <HI>lie,</HI> nor can there be <HI>truth</HI> in tho&s;e who &s;ay it: it was well
<PB N="23" REF="16">
&s;poken by the <HI>Philo&s;opher, <GAP DESC="foreign">, without virtue God is but an empty name;</HI> and it is as true, without <HI>Obedience,</HI> all <HI>knowledg of God</HI> and <HI>Chri&s;t</HI> is but an <HI>empty notion,</HI> a <HI>lying vanity.</HI></P>
<P>For the further <HI>illu&s;trating</HI> of this it will not be a|mi&s;s to take notice of a <HI>threefold lye,</HI> to wit, <HI>verball, doctrinall, practicall; told, taught, acted.</HI> A <HI>verball</HI> lye is, when we tell a <HI>fal&s;e tale,</HI> rai&s;e an <HI>untrue report,</HI> and &s;o become <HI>lying witne&s;&s;es,</HI> and our lips lying lips. A <HI>doctrinall</HI> lye is, when men <HI>a&s;&s;ert</HI> that to be <HI>Gods Word,</HI> which is their <HI>own fancy,</HI> and vent their fal&s;e <HI>opinions</HI> under the notion of &s;ublime <HI>verities:</HI> to <HI>believe</HI> the&s;e<NOTE PLACE="marg">2 The&s;. 2. 12.</NOTE> <HI>lies</HI> God threatens to give up tho&s;e, who <HI>receive not the truth in the love of it.</HI> Finally a <HI>practicall</HI> lie is when a mans <HI>actions</HI> do not <HI>correspond</HI> to his <HI>profe&s;&s;ion,</HI> in which re&s;pect he is ju&s;tly called a <HI>liar,</HI> who&s;e <HI>actions</HI> are <HI>breaches</HI> of the <HI>Precepts,</HI> and yet his <HI>pretences</HI> are large of <HI>knowing Chri&s;t,</HI> &s;ince as <HI>Lorinus</HI> well noteth<NOTE PLACE="marg">Lor. in loc.</NOTE> &s;uch an one, <HI>Non prae&s;tat quod &s;cit, quod profitetur, quod dicit, quod promittit,</HI> he <HI>performeth not</HI> according to what he <HI>knoweth, profe&s;&s;eth, &s;aith,</HI> nay <HI>promi&s;eth,</HI> and &s;o there is no <HI>truth,</HI> not only of <HI>veracity</HI> but <HI>fidelity</HI> in him, (as that <HI>Author</HI> ob&s;erveth) whil&s;t he fulfilleth not that, which in his <HI>Bapti&s;m</HI> he <HI>promi&s;ed,</HI> and by his <HI>profe&s;&s;ion</HI> he is <HI>oblieged</HI> to, the <HI>keeping the Commande|ments.</HI></P>
<P>But it may be here <HI>objected,</HI> that there are many who do <HI>know Chri&s;t,</HI> and that not onely in a weake but <HI>great</HI> mea&s;ure, &s;ince they are able to <HI>di&s;cour&s;e</HI> excellently of the <HI>my&s;teries</HI> of Salvation, the <HI>things</HI> of <HI>God</HI> and <HI>Chri&s;t,</HI> who&s;e <HI>lives</HI> are yet <HI>di&s;&s;onant</HI> to the rule of <HI>Chri&s;tianity,</HI> and if &s;o, &s;urely when &s;uch &s;ay they <HI>know Chri&s;t,</HI> they do not <HI>lye,</HI> though they do <HI>not keep his Commandements.</HI></P>
<P>The <HI>an&s;wer</HI> to which <HI>objection</HI> will be ea&s;ily made by <HI>di&s;tingui&s;hing</HI> of a <HI>double knowledg</HI> of Chri&s;t, to
<PB N="24" REF="17">
wit, <HI>informis</HI> and <HI>formata, literall</HI> and <HI>spirituall, noti|onall</HI> and <HI>practicall, speculative</HI> and <HI>active.</HI> Look as there is in a man <HI>caro &amp; spiritus, fle&s;h</HI> and <HI>&s;pirit,</HI> a <HI>body</HI> and a <HI>&s;oul;</HI> in a tree <HI>cortex &amp; &s;uccus,</HI> the <HI>rind</HI> or barke and the <HI>&s;ap</HI> or <HI>juyce:</HI> &s;o is there in <HI>Chri&s;tian</HI> know|ledg. He who&s;e knowledg is onely <HI>litterall,</HI> hath but the <HI>fle&s;h,</HI> the <HI>body,</HI> the <HI>barke,</HI> the <HI>rinde</HI> of <HI>knowledge;</HI> only he who&s;e knowledg is <HI>spirituall,</HI> hath the <HI>&s;pirit,</HI> the <HI>&s;oul,</HI> the <HI>&s;ap,</HI> the <HI>juyce</HI> of knowledg.</P>
<P>The&s;e <HI>two</HI> knowledges though they <HI>agree</HI> in the <HI>Ob|ject,</HI> whereabout they are conver&s;ant, yet are they very much <HI>different.</HI></P>
<P>1. In their <HI>efficient.</HI> For whereas a <HI>&s;peculative</HI> know|ledg of <HI>Chri&s;t</HI> may be in a great mea&s;ure acquired by <HI>indu&s;try</HI> in reading, and is at mo&s;t, but a fruit of <HI>com|mon illumination:</HI> the <HI>active</HI> knowledg is only obtain|ed by <HI>Prayer,</HI> and is a fruit of <HI>speciall Sanctifica|tion.</HI></P>
<P>2. In their <HI>Subject.</HI> For whereas that is only <HI>&s;eated</HI> in the <HI>under&s;tanding,</HI> this hath an <HI>impre&s;&s;ion</HI> upon the <HI>will,</HI> and is <HI>&s;apida &s;cientia,</HI> a <HI>knowledg</HI> with a <HI>&s;a|vour</HI> and reli&s;h of the &s;weetne&s;s of <HI>Christ;</HI> that on|ly <HI>floateth</HI> in the <HI>brain,</HI> but this <HI>&s;inketh</HI> down in|to the <HI>heart;</HI> that &s;pins fine <HI>Cobwebs</HI> in the <HI>head,</HI> this maketh the <HI>heart</HI> beat with a true <HI>pul&s;e</HI> towards <HI>Hea|ven.</HI></P>
<P>Finally in their <HI>effect,</HI> that <HI>puffeth</HI> up with &s;elf|conceit, this <HI>aba&s;eth</HI> a man in his own appre|hen&s;ion; that only <HI>&s;its</HI> upon the <HI>lip,</HI> but this is to be <HI>felt</HI> at the <HI>fingers end;</HI> that indeed may be, nay many times is <HI>alone;</HI> but this is ever <HI>attended</HI> with <HI>obedience.</HI> Now of this <HI>Knowledg</HI> it is, that S^t <HI>John</HI> here &s;peaketh; and <HI>he that &s;aith he thus knoweth Chri&s;t, not keeping his commandements, is a liar.</HI></P>
<P>The truth is, whereas this <HI>knowledg</HI> is, <HI>licet</HI>
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<HI>vera tamen imperfecta,</HI> though <HI>true</HI> yet <HI>defective,</HI> that is, <HI>nec vera nec perfecta,</HI> not <HI>perfect</HI> nor yet <HI>true</HI> ac|cording<NOTE PLACE="marg">Rom. 2. 20.</NOTE> to a <HI>Theologicall</HI> notion: it is only <GAP DESC="foreign">, as the <HI>Apo&s;tles</HI> expre&s;sion is, a <HI>forme of knowledg,</HI> not the <HI>power;</HI> a <HI>&s;hadow,</HI> not the <HI>&s;ub&s;tance;</HI><NOTE PLACE="marg">Vide Menoch. in loc. Vide Zanch. in loc.</NOTE> and is not the <HI>true,</HI> becau&s;e not the <HI>good knowledg of God:</HI> &s;ince as the <HI>P&s;almi&s;t</HI> &s;aith, <HI>A good under&s;tanding have they that do his Commandements.</HI> Indeed as <HI>works</HI> without <HI>knowledg</HI> are no <HI>good works,</HI> &s;o <HI>knowledg</HI> with|out<NOTE PLACE="marg">P&s;al. 119. 66, 111, 10.</NOTE> <HI>works</HI> is no <HI>good knowledg.</HI> He that &s;aith he <HI>believ|eth in Chri&s;t</HI> and <HI>liveth not</HI> accordingly, <HI>believe him not,</HI> he <HI>&s;heweth</HI> his <HI>Hypocri&s;ie</HI> not his <HI>Faith,</HI> who maketh <HI>&s;hew</HI> of <HI>Faith</HI> without <HI>Obedience.</HI> And as it is <HI>vain glory</HI> to <HI>boa&s;t</HI> of our <HI>keeping the Commandements,</HI> &s;o it is in <HI>vain</HI> to <HI>boa&s;t</HI> of <HI>knowledg</HI> without <HI>keeping the Commandements.</HI> In which re&s;pect that of S^t <HI>Gregory</HI><NOTE PLACE="marg"><HI>Greg. in</HI> Ezek. <HI>hom.</HI> 22. l. 2.</NOTE> is very appo&s;ite when there is <HI>time</HI> and <HI>place</HI> and <HI>ability</HI> of <HI>doing good, Tantum quis operatur, quantum Deum noverit; tantum &s;e no&s;&s;e Deum indicat, quantum pro Deo bona opera|tur.</HI> Look how <HI>much knowledg,</HI> &s;o <HI>much doing;</HI> and &s;o much as a man <HI>doth,</HI> for &s;o much he <HI>knoweth of God,</HI> and <HI>no more.</HI></P>
<P>This will yet the more <HI>fully</HI> appear, if we ob&s;erve the <HI>Scripture Language,</HI> which as it were <HI>defineth</HI> that <HI>knowledg of God</HI> by <HI>Obedience,</HI> and <HI>denieth</HI> it to them who (though they be not <HI>ignorant</HI>) are <HI>di&s;obe|dient.</HI></P>
<P>That expre&s;sion which the Prophet <HI>Jeremy</HI> bring|eth in God &s;peaking to <HI>Shallum</HI> concerning his <HI>Father,</HI> is very ob&s;ervable to this purpo&s;e; <HI>He judged the</HI><NOTE PLACE="marg">Jer. 22. 16.</NOTE> <HI>poor and the needy: was not this to know me &s;aith the Lord?</HI> and why is <HI>righteous judgment a knowing the Lord,</HI> but becau&s;e it was a <HI>fulfilling</HI> of his <HI>command?</HI> Upon this <HI>account</HI> it is, that the&s;e <HI>words</HI> of the <HI>&s;ame</HI> Prophet, <HI>they &s;hall not teach one another, &s;aying, know the Lord,</HI> are read by the <HI>Caldee, &s;aying, feare the Lord,</HI> which
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the <HI>wi&s;e</HI> man joyneth with <HI>keeping his Commandements:</HI> and <HI>tho&s;e</HI> of the <HI>Prophet Ho&s;ea, there is no knowledg of God in the land,</HI> are rendred by the <HI>Caldee, there is none that walketh in the feare of the Lord.</HI> Hence it is that the <HI>Sons</HI> of <HI>Eli,</HI> though Prie&s;ts are &s;aid to be <HI>&s;ons of</HI><NOTE PLACE="marg">Ho&s;. 4. 2.</NOTE> <HI>Belial, which know not the Lord God,</HI> where the <HI>one</HI> phra&s;e is <HI>expounded</HI> by the <HI>other,</HI> becau&s;e <HI>Sons of Belial</HI> that<NOTE PLACE="marg">1 Sam. 2. 12.</NOTE> would not <HI>&s;toop</HI> to the <HI>yoke</HI> of <HI>Obedience,</HI> therefore <HI>branded as guilty of ignorance.</HI> Yet more clearly <HI>God</HI> &s;aith by his <HI>Prophet Jeremy, they that handle the Law</HI><NOTE PLACE="marg">Jer. 2. 8, 4, 22.</NOTE> <HI>know me not.</HI> And this is annexed as the <HI>rea&s;on</HI> becau&s;e they <HI>tran&s;gre&s;s</HI> his Law: a &s;trange expre&s;&s;ion. <HI>Hand|ling the Law,</HI> &s;uppo&s;eth <HI>knowing</HI> it and yet <HI>not keeping:</HI> they are &s;aid <HI>not to know</HI> even the <HI>Law</HI> which they <HI>han|dle:</HI> and in the &s;ame prophe&s;ie <HI>God</HI> complaining of his <HI>people</HI> of <HI>I&s;rael,</HI> &s;aith, <HI>my people are fooli&s;h, they have not known me, they have no understanding:</HI> and why thus? but becau&s;e <HI>to do good they have no knowledg.</HI> Some <HI>know</HI> that they may <HI>know,</HI> this is <HI>curio&s;ity:</HI> &s;ome <HI>know,</HI> that they may be <HI>known;</HI> this is <HI>vain</HI> glory: but &s;ome <HI>know,</HI> that they may <HI>do;</HI> this is <HI>piety.</HI> And becau&s;e the <HI>Jews</HI> had not <HI>knowledg to do good,</HI> they are &s;aid to <HI>have no knowledg;</HI> by <HI>all</HI> which it appeareth an undeniable <HI>truth,</HI> that for them who <HI>break this Commandement,</HI> to &s;ay <HI>they know God and Christ</HI> is an odious <HI>lye.</HI></P>
<P>To winde up this, <HI>David</HI> acknowledgeth <HI>I &s;aid in mine ha&s;te, all men are lyars;</HI> but S^t <HI>John</HI> was not guilty of any &s;uch <HI>ra&s;hne&s;s,</HI> in &s;aying <HI>all Hypocrites are liars:</HI> and therefore <HI>Credamus &amp; cedamus veritati,</HI><NOTE PLACE="marg">Lor. in loc. Ne quaquam mens fallat &amp; &s;e exi&s;timet Deum cogno&s;ce|re, <HI>&amp;c.</HI> Aug. de fide &amp; oper. <HI>c. 12.</HI></NOTE> <HI>no&s;que fateamu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> e&s;&s;e mendaces:</HI> in a &s;ence of our <HI>Hypo|cri&s;ie,</HI> let us <HI>a&s;&s;ent</HI> to this <HI>verity,</HI> acknowledging our &s;elves to be <HI>liars;</HI> nor let us any longer <HI>believe</HI> a lye, and &s;o <HI>cheat</HI> our &s;elves into <HI>Hell.</HI> Do not think a few barren <HI>notions,</HI> drie &s;aple&s;s <HI>opinions,</HI> airy frothy <HI>spe|culations</HI> to be a &s;aving <HI>knowledg: let not</HI> (&s;aith S^t <HI>Au|&s;tin</HI>)
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<HI>thy fooli&s;h heart deceive thee, by imagining thy &s;elf to know God, whil&s;t thy Faith is a dead Faith without works.</HI> Who would fraught his <HI>&s;hip</HI> with &s;uch <HI>dro&s;&s;ie</HI> Oare, or &s;tay for that <HI>gale</HI> which cannot <HI>waft</HI> him to <HI>Heaven?</HI> Nay, knowe&s;t thou not (oh man) that all <HI>&s;uch</HI> know|ledg will only &s;erve to make thy <HI>mittimus</HI> to Hell, and aggravate as thy <HI>&s;in,</HI> &s;o thy <HI>torment,</HI> in that <HI>day,</HI> when all naked empty <HI>Knowledg</HI> &s;hall <HI>vani&s;h</HI> a|way? <HI>Where will be the Scribes? Where the Disputers? Where the Wi&s;e?</HI> Shalt thou not then have cau&s;e to cry out with the <HI>Poet, Cur aliquid vidi?</HI> or with <HI>Job, Qua|re mi&s;ero lux data e&s;t? Woe is me that ever I knew any thing of God or Chri&s;t. Oh that I had been born a Pagan, an Ideot, and never &s;o much as heard the &s;ound of the Go&s;pell! for then would my Condemnation have been le&s;s.</HI> In a word, what <HI>&s;hame</HI> will at that day &s;it upon thy <HI>face,</HI> when thou &s;halt be found before <HI>God, Angels,</HI> and <HI>Men</HI> a <HI>liar;</HI> and he whom thou &s;ai&s;t <HI>thou knowe&s;t</HI> &s;hall &s;ay to thee, <HI>I know thee not?</HI></P>
<P>Be <HI>wi&s;e</HI> therefore in <HI>time,</HI> and learn what it is to <HI>know Chri&s;t,</HI> take heed there be not a <HI>worm</HI> of <HI>di&s;obe|dience</HI> in the <HI>tree</HI> of thy <HI>Knowledg;</HI> let it not &s;uffice thee to have a <HI>great,</HI> but labour for a <HI>good under&s;tand|ing;</HI> ever remember that <HI>knowledg</HI> is as the <HI>means,</HI> and <HI>Obedience</HI> as the <HI>end;</HI> and therefore all knowledg is <HI>vain,</HI> which doth not <HI>tend</HI> to, and <HI>end</HI> in <HI>Obedience.</HI> And &s;o much for the <HI>Antithe&s;is,</HI> by which the <HI>The&s;is</HI> is <HI>illu|strated.</HI> Proceed we to the</P>
<P><HI>La&s;t</HI> particular in this <HI>fir&s;t</HI> propo&s;ition, Namely, The <HI>Argument,</HI> by which it is <HI>proved,</HI> laid down in the&s;e words, <HI>Who &s;o keepeth his word, in him verily is the love of God perfected. Calvin</HI> indeed conceiveth the&s;e<NOTE PLACE="marg">Calv. in loc.</NOTE> <HI>words</HI> to be annexed, as a <HI>de&s;cription of Obedience,</HI> &s;o that if we would <HI>know,</HI> what it is to <HI>keep the Command|ments,</HI> the an&s;wer is; <HI>It is to have the Love of God per|fected in us,</HI> to this purpo&s;e is it that <HI>Mo&s;es</HI> &s;aith, <HI>What</HI><NOTE PLACE="marg">Deut. 14. 12&punc;</NOTE>
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<HI>doth the Lord thy God require of thee, but to love him?</HI> And <HI>Chri&s;t</HI> &s;ummeth up all the <HI>Commandements</HI> in tho&s;e <HI>two</HI><NOTE PLACE="marg"><HI>Matth.</HI> 22. 38, 39. Vide Vo&s;s. Pe|lag. Hi&s;tor. <HI>S.</HI> 2.</NOTE> precepts, of <HI>love towards God, and our Neighbour;</HI> yea S^t <HI>Paul</HI> &s;aith expre&s;ly, <HI>That love is the fulfilling of the Law,</HI> not only <HI>effectiv&egrave;,</HI> becau&s;e it <HI>inableth</HI> us to keep it, but <HI>reductiv&egrave;,</HI> becau&s;e the whole <HI>Law</HI> is <HI>reducible</HI> to that of love.</P>
<P>But though this <HI>Con&s;truction</HI> be <HI>true,</HI> yet I conceive it is not &s;o <HI>genuine</HI> and <HI>congruous</HI> to the <HI>Apo&s;tles</HI> &s;cope. And therefore I rather look upon the&s;e words as a <HI>confirmation</HI> of the <HI>preceding</HI> clau&s;e, he that <HI>knoweth God will keep his Commandments,</HI> becau&s;e he that <HI>knoweth</HI> him <HI>loveth</HI> him, and he that <HI>loveth</HI> him cannot but <HI>keep</HI> his Commandements. The <HI>&s;trength</HI> of this <HI>Argument</HI> will the better <HI>appear,</HI> if we put it into a <HI>Syllogi&s;m</HI> which we may take briefly thus,</P>
<LIST TYPE="syllogism">
<ITEM>The Love of God is perfected in all, and only tho&s;e who keep his Word.</ITEM>
<ITEM>In whom&s;oever there is a right knowledg of God, the Love of God is perfected, <HI>Therefore</HI></ITEM>
<ITEM>Who&s;oever knoweth God aright, will keep his Word.</ITEM>
</LIST>
<P>And now acording to this <HI>Interpretation,</HI> here are <HI>two</HI> po&s;itions to be in&s;i&s;ted on. The one whereof is the <HI>Minor,</HI> the other the <HI>Major</HI> in the <HI>Syllogi&s;m;</HI> the one <HI>tacitely</HI> intimated, and the other <HI>po&s;itively</HI> ex|pre&s;&s;ed.</P>
<P>1. That which is here <HI>implyed</HI> is, that where there is a <HI>Knowledg,</HI> there is al&s;o the <HI>Love of God and Chri&s;t.</HI><NOTE PLACE="marg">Joh. 14. 21.</NOTE> The <HI>Love of</HI> God may admit of a double reference; either <HI>Charitas qu&acirc; amat,</HI> or <HI>qu&acirc; amatur, actively,</HI> the <HI>love</HI> whereby <HI>God doth love;</HI> or <HI>pa&s;&s;ively,</HI> the <HI>love</HI> whereby he <HI>is beloved. Illyricus</HI> under&s;tandeth the <HI>former;</HI> and<NOTE PLACE="marg">Illyr. in loc.</NOTE> no doubt it is a truth, that <HI>Gods love is fixed on him, who keepeth his Word. He that hath my Commandments and keepeth them,</HI> &s;aith <HI>Chri&s;t,</HI> my <HI>Father will love him.</HI> Yea, whereas <HI>God</HI> vouch&s;afeth a <HI>generall</HI> love to <HI>all</HI>
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men, he hath a more <HI>speciall</HI> favour to <HI>obedient</HI> per|&s;ons; but if we thus <HI>under&s;tand</HI> the <HI>Love of God</HI> in this place, the <HI>phra&s;e</HI> of <HI>perfected</HI> will &s;ound very <HI>har&s;h,</HI> &s;ince there is nothing in <HI>God,</HI> but it is ab&s;olutely and infinitely <HI>perfect,</HI> and therefore I <HI>reject it.</HI></P>
<P>More <HI>generally</HI> and <HI>probably Expo&s;itors</HI> here under|&s;tand, that <HI>love</HI> which <HI>we</HI> have to <HI>God,</HI> and &s;o it is an undoubted <HI>truth, they who know him, cannot but love him.</HI> The truth is, therefore is divine <HI>knowledg ef|fective,</HI> becau&s;e it is <HI>affective;</HI> it commands our <HI>acti|ons,</HI> becau&s;e it commands our <HI>affections;</HI> and if we <HI>know</HI> him, we <HI>keep</HI> his Commandements; becau&s;e if we <HI>know</HI> him, we <HI>love</HI> him. It is a rule among the <HI>Hebrews,</HI> that <HI>verba notitiae connotant affectus,</HI> the phra&s;e of <HI>knowing</HI> noteth &s;uch an <HI>act</HI> of the <HI>under&s;tanding,</HI> as carrieth the <HI>affections</HI> along with it. And indeed it is <HI>impo&s;&s;ible</HI> but the <HI>affections</HI> &s;hould be carried on toward the <HI>Object,</HI> when it is rightly <HI>known.</HI> It is a &s;aying of S^t <HI>Austin, Qui vult habere notitiam De<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, amet:</HI> he that<NOTE PLACE="marg"><HI>Aug. man.</HI> c. 20.</NOTE> will <HI>know</HI> God mu&s;t <HI>love</HI> him, &s;ince <HI>love</HI> cau&s;eth <HI>ac|quaintance:</HI> and it is as true, <HI>Qui vult habere amorem Dei no&s;cat,</HI> he that will <HI>love God</HI> let him <HI>know</HI> him. The nece&s;&s;ary <HI>connexion</HI> between the&s;e two appeareth upon a <HI>double</HI> ground.</P>
<P>1. The <HI>one</HI> in re&s;pect of <HI>Gods Nature,</HI> which is <HI>good</HI> and <HI>goodne&s;s</HI> it &s;elf. The proper <HI>Object</HI> of <HI>love</HI> is <HI>good,</HI><NOTE PLACE="marg">Fer. in loc.</NOTE> and it is impo&s;&s;ible, <HI>&V;t quis bonum cognitum non ama|ret,</HI> that <HI>good known &s;hould not be beloved.</HI> Be a thing never &s;o <HI>good,</HI> if the goodne&s;s of it be <HI>not known</HI> to us, it cannot be <HI>loved</HI> by us; and if our under&s;tandings are fully and clearly <HI>convinced</HI> of its <HI>goodne&s;s,</HI> it can|not but draw our <HI>love</HI> towards it: now <HI>God</HI> is <HI>good,</HI> the <HI>chief</HI> good, a <HI>full Univer&s;all Originall</HI> good. There is no <HI>goodne&s;s</HI> in any <HI>Creature,</HI> which is not <HI>from</HI> him, and after a more <HI>eminent</HI> way <HI>in</HI> him; and therefore he that <HI>knoweth</HI> him apprehending him infinitely <HI>good,</HI>
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cannot but be <HI>enamored</HI> with him. Indeed he that rightly <HI>knoweth</HI> God, knoweth him to be <HI>ju&s;tice</HI> it &s;elf, and therefore cannot but <HI>fear</HI> him. <HI>Truth</HI> it &s;elf, and therefore cannot but <HI>tru&s;t</HI> him. <HI>Goodne&s;s</HI> it &s;elf, and therefore cannot but <HI>love</HI> him.</P>
<P>2. The <HI>other</HI> in re&s;pect of the <HI>Spirits efficacy</HI> and o|peration. <HI>Idem spiritus qui illuminat, inspirat conformem affectum,</HI> the <HI>&s;ame spirit</HI> is both a <HI>spirit</HI> of <HI>Knowledg</HI> and <HI>Love.</HI> Like the <HI>fire</HI> which giveth both <HI>light</HI> and <HI>heat,</HI> and where&s;oever the &s;pirit worketh <HI>&s;avingly,</HI> there is not only an <HI>illumination</HI> of the minde, but a <HI>&s;ancti|fication</HI> throughout, whereby the <HI>will</HI> is inclined to the love as well as the <HI>judgment</HI> enlightned with the knowledg of <HI>God.</HI> Content not thy &s;elf then with a <HI>&s;aple&s;s, heartle&s;s</HI> Knowledg. Though <HI>Chri&s;t</HI> as <HI>God knoweth</HI> all <HI>per&s;ons</HI> and <HI>things,</HI> yet he <HI>knoweth not</HI> them whom he <HI>loveth not;</HI> and therefore he <HI>&s;aith</HI> him&s;elf to the <HI>workers of iniquity,</HI> I <HI>know you not;</HI> and though<NOTE PLACE="marg">Mat. 7. 19.</NOTE> a man (as S^t <HI>Paul</HI> &s;pecifieth in his <HI>own</HI> per&s;on) <HI>have all knowledg,</HI> yet <HI>if he have not Charity it is nothing,</HI> to<NOTE PLACE="marg">1 Cor. 13. 2.</NOTE> wit, in <HI>Gods</HI> account; and though it may be <HI>profita|ble</HI> to others, yet it can neither be <HI>acceptable</HI> to <HI>God,</HI> nor <HI>beneficiall</HI> to <HI>him&s;elf.</HI></P>
<P>2. But further that which is here <HI>expre&s;&s;ed,</HI> and therefore chiefly to be <HI>in&s;isted</HI> on is, that <HI>who&s;o keep|eth his Word, in him ver<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ly is the love of God per|fected.</HI></P>
<P>The <HI>Subject</HI> of this clau&s;e, <HI>who&s;o keepeth his Word,</HI> is the <HI>&s;ame</HI> for &s;ub&s;tance with that in the third ver&s;e, <HI>If we keep his Commandements,</HI> and therefore need not be a|gain <HI>handled,</HI> only the <HI>different</HI> term of (<HI>Word</HI>) would not be <HI>pa&s;&s;ed</HI> by. The word <GAP DESC="foreign"> hath e&s;pecially a double &s;ignification, both of which may be here made u&s;e of, to wit, <HI>ratio</HI> and <HI>&s;ermo, rea&s;on</HI> and <HI>speech.</HI> According to the <HI>former</HI> acception <HI>Chri&s;ts Comman|dements</HI> are &s;o called, becau&s;e in <HI>them,</HI> is &s;et before, us
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<HI>ratio vivendi,</HI> the <HI>way to order our Conver&s;ation aright.</HI> And there is nothing in them but what is <HI>rectae rationi con&s;onum,</HI> mo&s;t <HI>agreeable to right rea&s;on.</HI> According to this <HI>Notion,</HI> it is that <GAP DESC="foreign"> in S^t <HI>Peter,</HI> is ren|dred by the <HI>Vulgar Latin, Lac rationale,</HI> and that for this rea&s;on, <HI>quia rationem tradit credendi &amp; rect&egrave; vivendi,</HI> becau&s;e the <HI>word</HI> &s;et down a ju&s;t <HI>rule,</HI> but of a <HI>right belief,</HI> and a <HI>good</HI> life, and this (by the way) may be a &s;trong <HI>Obligation</HI> to the keeping of what <HI>Christ</HI> requireth, becau&s;e he requireth <HI>nothing,</HI> but what is <HI>ju&s;t</HI> and <HI>rea&s;onable.</HI> According to the <HI>latter</HI> con&s;tru|ction <HI>Chri&s;ts Commandements,</HI> are &s;o called, becau&s;e<NOTE PLACE="marg">1 <HI>Pet.</HI> 2. 2. Lor. ibid.</NOTE> they were fir&s;t <HI>uttered</HI> by him&s;elf, <HI>viv&acirc; voce</HI> with his <HI>own lips,</HI> in tho&s;e <HI>Sermons</HI> which he preached to the people, that e&s;pecially upon the <HI>Mount,</HI> and it is that which doth both advance the <HI>dignity</HI> of the Comman|dement, and engage our <HI>duty</HI> in keeping them. When a <HI>King</HI> &s;hall not &s;end his <HI>Herald</HI> to proclaime his plea&s;ure, but declare his <HI>will him&s;elf,</HI> and give his Commands with his own <HI>mouth</HI> to the people; ought this not to be received with the greater <HI>reverence,</HI> and performed with a more ready <HI>Obedience?</HI> The&s;e <HI>Commandements</HI> they were fir&s;t <HI>Gods Words,</HI> for &s;o runs the <HI>Preface</HI> of the <HI>Morall</HI> Law. <HI>God spake the&s;e words and &s;aid,</HI> they were afterwards<NOTE PLACE="marg">Exod. 20. 1.</NOTE> <HI>Chri&s;ts Words,</HI> for &s;o begins the <HI>Sermon</HI> on the <HI>Mount,</HI><NOTE PLACE="marg">Mat. 5. 2.</NOTE> <HI>he spened his mouth and spake;</HI> &s;o that whereas all the <HI>Scripture</HI> is <HI>Chri&s;ts Word,</HI> becau&s;e dictated by his <HI>spirit,</HI> the <HI>Commandements</HI> are his <HI>Word,</HI> becau&s;e <HI>immediately</HI><NOTE PLACE="marg">Ideo verbum quia re&s;picit le|gem dilectionis. Aug. Serm. 39. de Trin.</NOTE> <HI>spoken</HI> by <HI>him.</HI> And in that it is not <GAP DESC="foreign"> but <GAP DESC="foreign"> <HI>words</HI> but <HI>word,</HI> perhaps our <HI>Apo&s;tle</HI> might have re|&s;pect to a <HI>particular</HI> command given by <HI>Chri&s;t,</HI> namely the <HI>Law</HI> of <HI>love,</HI> of which he <HI>chiefly</HI> treateth in this <HI>E|pistle.</HI></P>
<P>To let this <HI>goe,</HI> pa&s;s we on to the <HI>predicate</HI> of the <HI>Clau&s;e</HI> as being that which here is eminently con&s;ide|rable.
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<HI>In him who keepeth his word, verily the love of God is perfected.</HI></P>
<P>It is that which is <HI>true both</HI> wayes, and &s;o may very well admit of an <HI>Inver&s;ion.</HI></P>
<P>1. On the <HI>one</HI> hand <HI>in him who loveth God the keeping of his word is verily perfected.</HI> It is the <HI>excellency</HI> and <HI>perfection</HI> of <HI>Obedience</HI> when it &s;prings from <HI>Love.</HI> There is a <HI>threefold</HI> Obedience, to wit, <HI>Nece&s;&s;itatis, Cupiditatis, Charitatis.</HI> Of <HI>Compul&s;ion,</HI> when a man obeyeth no further then he is <HI>forced;</HI> that is the <HI>Slaves,</HI> whom nothing but <HI>feare</HI> enduceth to the performance of his <HI>Ma&s;ters</HI> Command. Out of expectation, when a man obeyeth for the <HI>hope</HI> of reward, that is, the <HI>&s;ervants</HI> who &s;erveth his <HI>Ma&s;ter</HI> for his <HI>Wages.</HI> Out of <HI>affection,</HI> when a man obeyeth becau&s;e he <HI>loveth</HI> him, who commands; that is the <HI>Sons,</HI> whom deare <HI>re|spect</HI> to his <HI>Father,</HI> engageth to &s;erve him: and this <HI>last</HI> is the mo&s;t <HI>ingenuous</HI> and <HI>perfect</HI> Obedience. Indeed it is <HI>love</HI> that <HI>enlargeth</HI> the heart not only to <HI>creep</HI> but <HI>go,</HI> nor <HI>go</HI> but <HI>run,</HI> nor <HI>run</HI> but <HI>flye</HI> at Gods call. It teacheth us to obey, not <GAP DESC="foreign"> but <GAP DESC="foreign">, <HI>grudging|ly,</HI> but <HI>chearfully;</HI> nor is any Obedience more <HI>free</HI> then that, to which the <HI>Love</HI> of <HI>Christ con&s;traineth.</HI> The truth is, <HI>Malus miles qui imperatorem gemens &s;equitur,</HI><NOTE PLACE="marg">Sen. Ep. 107. Plin. <HI>l. 18. c. 5.</HI></NOTE> he is a <HI>ba&s;e Souldier</HI> that followeth his <HI>Generall</HI> with <HI>tears. Malus e&s;t ager, cum quo Dominus luctatur,</HI> that is <HI>bad ground</HI> which bringeth forth nothing unle&s;s it be <HI>forced;</HI> that <HI>Obedience</HI> is not worthy the <HI>name</HI> which is only <HI>extorted</HI> from us; and &s;uch is all <HI>&s;ervice</HI> where <HI>love</HI> is <HI>ab&s;ent.</HI> In this re&s;pect, it is that S^t <HI>Am|bro&s;e</HI><NOTE PLACE="marg">Ambro&s;. in <HI>P&s;al.</HI> 118. Serm. 21.</NOTE> &s;aith, <HI>Plus e&s;t diligere quam cu&s;todire,</HI> it is <HI>more</HI> to <HI>love God</HI> then <HI>keep his Word,</HI> &s;ince this may &s;pring from <HI>force</HI> and <HI>feare,</HI> but that only from <HI>Charity.</HI> Indeed this <HI>Charity</HI> is that which <HI>perfects all graces</HI> and <HI>duties, nudae &s;ine Charitate omnes virtutes,</HI> &s;aid <HI>Leo,</HI><NOTE PLACE="marg">Leo Quinqua|ge&s;. Serm. 10.</NOTE> truly <HI>all even our be&s;t actions are naked if not done in love.</HI></P>
<P><PB N="33" REF="21">2. And as thus it is our <HI>love</HI> that <HI>perfects</HI> our <HI>Obedience,</HI> &s;o withall it is our <HI>Obedience</HI> that perfects our <HI>love; I will</HI><NOTE PLACE="marg">P&s;. 119. 167.</NOTE> <HI>lift up my hands</HI> (&s;aith <HI>David) to thy Commandements which I have loved.</HI> It is not the <HI>lifting</HI> up our <HI>eyes</HI> to the reading, no nor of our <HI>ears</HI> to the hearing, but of our <HI>hands</HI> to the doing of the Com|mandements, which argueth our <HI>love. Hearing</HI> may be a means to <HI>perfect</HI> our <HI>knowledg:</HI> the <HI>Eare</HI> being the <HI>Bucket,</HI> whereby we <HI>draw</HI> the <HI>water</HI> of &s;pirituall knowledg out of the <HI>Well</HI> of <HI>Gods</HI> Word. <HI>Hearing</HI><NOTE PLACE="marg">Rom. 10. 17.</NOTE> may be a means to perfect our <HI>Faith;</HI> and therefore the <HI>Apo&s;tle</HI> &s;aith, <HI>Faith cometh by Hearing;</HI> both the <HI>inchoation</HI> and the <HI>perfection,</HI> the ri&s;e and growth of it; but &s;till the <HI>keeping of Gods Word,</HI> is that which <HI>per|fects our love, who&s;o keepeth his Word, in him verily is the love of God perfect.</HI></P>
<P>But it may be here <HI>objected,</HI> What meaneth our <HI>Apostle</HI> to u&s;e this phra&s;e of <HI>perfecting:</HI> nay, to u&s;e it in the <HI>Preterperfectence?</HI> For &s;o the word <HI>Grammati|cally</HI> is to be rendred; in <HI>him the Love of God hath been perfected.</HI> Can any <HI>grace,</HI> which we have in this <HI>life</HI> be <HI>perfect?</HI> The <HI>mea&s;ure</HI> of the <HI>Arke</HI> was an <HI>imperfect</HI> mea&s;ure, <HI>two Cubit and an half was the length, a Cubit</HI><NOTE PLACE="marg">Exod. 37. 1.</NOTE> <HI>and an half the breadth, and a Cubit and an half the height of it.</HI> Such is the <HI>mea&s;ure</HI> of all our <HI>graces</HI> in this <HI>life.</HI> One <HI>qualification</HI> of <HI>Chri&s;ts ble&s;&s;ed</HI> men, is, that they <HI>hunger and thir&s;t after Righteou&s;ne&s;s,</HI> alwaies in<NOTE PLACE="marg">Matth. 5. 6.</NOTE> <HI>de&s;iring,</HI> becau&s;e never in full <HI>fruition.</HI></P>
<P>This then being <HI>true</HI> of all <HI>graces,</HI> is in particular verified of <HI>love to God,</HI> which &s;hall never be <HI>perfected,</HI> till we come to <HI>Heaven,</HI> and therefore whil&s;t we are here is <HI>perfecting,</HI> but not <HI>perfected.</HI></P>
<P>For the &s;olution then of this doubt, be plea&s;ed</P>
<P>1. In <HI>generall,</HI> To di&s;tingui&s;h with the <HI>Fathers</HI> of a <HI>double perfection, Alia ab&s;oluta, alia quae competit fra|gilituti</HI><NOTE PLACE="marg">Hiereme adv. Pelag.</NOTE> <HI>no&s;trae:</HI> &s;o S^t <HI>Hierom; Alia media, alia ple|nos</HI>
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<HI>numeros habens,</HI> So S^t <HI>Ambro&s;e;</HI> the one <HI>ab&s;olute</HI> and compleat, the other <HI>limited</HI> and comparative;<NOTE PLACE="marg">Ambro&s;e de of|fic. <HI>l. 3. c. 2.</HI></NOTE> in which &s;en&s;e, he that attaineth to <HI>great</HI> mea&s;ures of grace, yea, far <HI>above</HI> others, is &s;aid to have <HI>grace</HI> perfected in him, to wit, &s;uch a <HI>perfection</HI> as man in this life can <HI>attain</HI> unto: or again, we may di&s;tingui&s;h of a perfection of <HI>parts,</HI> and of <HI>degrees;</HI> the one whereof refers to the <HI>&s;incerity,</HI> the other to the <HI>exactne&s;s</HI> of grace&punc; We call a <HI>child</HI> which hath all the <HI>e&s;&s;entials</HI> and <HI>integrals</HI> of a man, a <HI>perfect</HI> man, though he is not <HI>grown</HI> up to the <HI>&s;trength,</HI> and <HI>&s;tature,</HI> and <HI>wi&s;|dome</HI> of a man. It were ea&s;ie to <HI>in&s;tance</HI> in many <HI>Scriptures,</HI> where <HI>perfect</HI> is put for <HI>upright;</HI> and accord|ing to this notion, <HI>grace</HI> may be &s;aid to be <HI>perfected</HI> in them, in whom it is found to be <HI>&s;incere.</HI></P>
<P>2. In <HI>particular,</HI> Concerning this grace of <HI>love,</HI> it will not be ami&s;s to <HI>di&s;tingui&s;h</HI> with <HI>Lorinus</HI> of four de|grees<NOTE PLACE="marg">Lor. in loc.</NOTE> of <HI>perfection.</HI></P>
<P>1. To <HI>love</HI> God, is to <HI>love</HI> him, <HI>quantum ip&s;e e&s;t di|ligibilis, as much as he is worthy to be loved,</HI> and &s;o <HI>he</HI> only loveth <HI>him&s;elf;</HI> neither <HI>in vi&acirc;,</HI> nor yet <HI>in patria;</HI> here, nor hereafter, can we attain <HI>&s;uch</HI> a degree of love: and the <HI>rea&s;on</HI> is plain, becau&s;e the <HI>love</HI> which is <HI>worthy of him&s;elf,</HI> mu&s;t be <HI>like him&s;elf infinite.</HI></P>
<P>2. To <HI>love</HI> God, <HI>Quantum Creatura diligere pote&s;t, as much as any Creature can po&s;&s;ibly love him;</HI> and this we &s;hall have in <HI>Heaven,</HI> where we &s;hall <HI>know,</HI> and knowing <HI>love God,</HI> to the utmo&s;t that a <HI>finite</HI> nature is capable of.</P>
<P>3. To <HI>love God, Quantum mortalis pote&s;t Creatura, &s;o much as a Creature cloathed with frailty and mortality can;</HI> and this is that which all ought to <HI>a&s;pire</HI> after, yea &s;ome do attain to, and may be called a <HI>perfection</HI> of <HI>profici|ency.</HI></P>
<P>4. La&s;tly, To <HI>love God, Quantum nulla alia res di|ligitur, &s;o much as no other thing be&s;ides is loved</HI> by us;
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to <HI>love God above all,</HI> and <HI>all in and for God.</HI> This is that to which every true <HI>Chri&s;tian</HI> attaineth even in this <HI>life,</HI> and is called a <HI>perfection</HI> of <HI>&s;incerity.</HI></P>
<P>In this <HI>la&s;t</HI> notion, <HI>Interpreters</HI> generally and ratio|nally <HI>expound</HI> it here. So among others, <HI>Beda</HI> and <HI>Be|za,</HI><NOTE PLACE="marg">Vide Bed. in loc. Vide Beza in loc.</NOTE> <HI>Charitatem perfectam videtur Apo&s;tolus eam intelli|gere quae est vera &amp; &s;incera,</HI> &s;aith the <HI>one;</HI> the <HI>Apo&s;tle</HI> under&s;tandeth by <HI>perfect &s;incere</HI> love. <GAP DESC="foreign">, <HI>hoc in loco non declarat aliquid perfecte con&s;ummare, &s;ed menda|cio &amp; &s;imulationi inani opponitur,</HI> &s;aith the <HI>other: perfected</HI> doth not here &s;ignifie to make a thing <HI>compleat,</HI> but is oppo&s;ed to <HI>lying</HI> and <HI>hypocri&s;ie.</HI> In this re&s;pect <GAP DESC="foreign">, &s;eemeth to be a <HI>corrective</HI> of <GAP DESC="foreign">, he doth not &s;ay, in him the <HI>love of God is fully,</HI> but <HI>verily</HI> or <HI>truly per|fected.</HI></P>
<P>In this <HI>&s;en&s;e</HI> he that <HI>keepeth Gods Word,</HI> is &s;aid to have the <HI>love of God perfected in him,</HI> upon a <HI>double account.</HI></P>
<P>1. Becau&s;e he that <HI>keepeth Gods Word,</HI> doth <HI>reip&s;a prae|&s;tare, really performe love</HI> to him. Look as a <HI>tree</HI> is then &s;aid to be <HI>perfected,</HI> when it hath not only <HI>buds</HI> and <HI>leaves,</HI> but <HI>fruit;</HI> &s;o is the <HI>love</HI> of God perfected, when it is not only in <HI>de&s;ire</HI> and <HI>profe&s;&s;ion,</HI> but <HI>practice.</HI> Indeed <HI>love begins</HI> at the <HI>judgment,</HI> by a &s;urpa&s;sing <HI>e|&s;timation</HI> of <HI>God,</HI> as the <HI>chiefe&s;t</HI> good: from thence it <HI>acts</HI> in the <HI>will</HI> by <HI>ardent de&s;ires</HI> after, and frequent <HI>de|light</HI> in the enjoyment of him; but &s;till the <HI>reall</HI> part of love is that, by which the <HI>integrality</HI> of it is as it were <HI>con&s;ummated,</HI> is <HI>obedience</HI> in doing what he requireth from us.</P>
<P>2. Becau&s;e he that <HI>keepeth Gods Word</HI> doth hereby <HI>plen&egrave; manife&s;tare,</HI> fully <HI>declare</HI> and manife&s;t that his <HI>love to God</HI> is <HI>&s;incere;</HI> in this re&s;pect the <HI>Greek</HI> Scholia&s;t renders <GAP DESC="foreign"> by <GAP DESC="foreign">, and giveth this as the<NOTE PLACE="marg">Oecumen in loc.</NOTE> <HI>rea&s;on,</HI> becau&s;e by our <HI>good works</HI> our <HI>love appeareth</HI> to be <HI>perfect;</HI> nor is this an unu&s;uall acceptation of the <HI>phra&s;e.</HI> When <HI>Gods &s;trength</HI> is &s;aid to be made <HI>perfect</HI> by
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<HI>weakne&s;s,</HI> it no doubt intends no more but that it is <HI>di&s;covered</HI> to be <HI>perfect;</HI> and when <HI>Abrahams Faith</HI> is<NOTE PLACE="marg">2 Cor. 12. 9.</NOTE> &s;aid to be made <HI>perfect by works; Aquinas</HI> giveth this<NOTE PLACE="marg">Jam. 2. 22. <HI>Aquin.</HI> ibid.</NOTE> as the <HI>rea&s;on,</HI> becau&s;e the&s;e were the <HI>Operations,</HI> and &s;o the <HI>manife&s;tations</HI> of his <HI>Faith.</HI> Thus the <HI>keeping of Gods Word perfects our love,</HI> becau&s;e it doth <HI>di&s;cover</HI> the <HI>perfection</HI> of it. By this it appeareth to be <HI>true</HI> and not <HI>fained,</HI> &s;ince though <HI>fained</HI> love may &s;hew it &s;elf by <HI>words,</HI> it is only <HI>&s;incere</HI> love that expre&s;&s;eth it &s;elf by <HI>works:</HI> and were not <HI>love</HI> deeply <HI>rooted</HI> in the <HI>heart,</HI> it would not bring forth good <HI>fruits</HI> in the <HI>life.</HI> Nay, indeed by this it appeareth to be <HI>&s;trong</HI> as well as <HI>true;</HI> look as it argueth <HI>nature</HI> to be <HI>&s;trong</HI> in a man when he can <HI>perform</HI> with <HI>vivacity</HI> the <HI>operations</HI> of <HI>na|ture;</HI> &s;o it manife&s;teth <HI>grace</HI> to be <HI>&s;trong,</HI> when a man doth <HI>readily performe gratious</HI> actions. The <HI>fire</HI> which <HI>flameth</HI> forth, is not only kindled, but is <HI>fervent;</HI> and our love manife&s;teth it &s;elf, not only <HI>&s;incere,</HI> but <HI>&s;trong,</HI> when it <HI>breaketh</HI> forth in our <HI>ob&s;ervance</HI> of <HI>Gods Word,</HI> throughout the <HI>cour&s;e</HI> of our Conver&s;a|tion.</P>
<P>And now what remaineth, but that <HI>every</HI> one of us <HI>approve</HI> our <HI>love</HI> to <HI>God</HI> by <HI>keeping his Word. Love</HI> to God is that, which we all <HI>pretend,</HI> and which is the <HI>riddle:</HI> even <HI>profane</HI> wretches are ready to &s;ay, <HI>He that loveth not God, is not worthy to live;</HI> but in <HI>vain</HI> is <HI>love</HI> to God <HI>profe&s;&s;ed</HI> by us in our <HI>words,</HI> whil&s;t it is not <HI>perfected</HI> in us, by our <HI>deeds. How can&s;t thou &s;ay thou love&s;t me</HI> (&s;aid <HI>Dalilah</HI> to <HI>Samp&s;on) &s;ince thy heart is not with me?</HI> It may no le&s;s truly be <HI>objected, how can we &s;ay we love God, while&s;t our hands are not lift up to his Precepts?</HI> The truth is <HI>amori cedunt omnes affectus,</HI> all the <HI>affections</HI> attend on <HI>love:</HI> it is full of <HI>fear,</HI> of <HI>grief,</HI> of <HI>joy,</HI> of <HI>de&s;ire.</HI> He that loveth <HI>God</HI> cannot but be <HI>grieved</HI> when he <HI>offends him, glad</HI> when he <HI>plea&s;eth him; fearfull</HI> to <HI>do</HI> anything which may <HI>provoke; de|&s;irous</HI>
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and <HI>carefull</HI> to do what&s;oever may delight him; and no wonder if where the&s;e <HI>affections</HI> are <HI>active,</HI> there be an endeavour to <HI>avoid</HI> what he <HI>forbids,</HI> and <HI>perform</HI> what he <HI>requireth.</HI> I <HI>end</HI> all: let every one of us <HI>conceive</HI> that <HI>Chri&s;t &s;aith</HI> to us in tho&s;e words, which he is plea&s;ed to <HI>ingemminate</HI> to his Di&s;ciples; <HI>If you love me, keep my Commandments;</HI> and again, <HI>If any</HI><NOTE PLACE="marg">Joh. 14. 13. 15.</NOTE> <HI>man love me, he will keep my word;</HI> and therefore let us at <HI>once</HI> both <HI>te&s;tifie</HI> and <HI>ju&s;ti&s;ie,</HI> the <HI>truth</HI> of our <HI>love</HI> by the <HI>reality</HI> of our <HI>&s;ervice,</HI> ever remembring what this ble&s;&s;ed <HI>Di&s;ciple</HI> a&s;&s;erts in conformity to his <HI>Ma|&s;ters</HI> le&s;&s;on, <HI>Who &s;o keepeth his Word, in him verily</HI> (and none but him) <HI>is the love of God perfected.</HI></P>
</DIV1>
<DIV1 N="3" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. the lat. part of the 5, and the 6. Ver&s;e.</BIBL>
<BIBL>5.</BIBL>
<Q>Hereby know we that we are in him.</Q>
<BIBL>6.</BIBL>
<Q>He that &s;aith he abideth in him, ought him&s;elf al|&s;o &s;o to walk, as Chri&s;t walked.</Q>
</EPIGRAPH>
<P>_IT is an amiable <HI>excellency</HI> in any &s;upe|riour, to become a <HI>precedent</HI> of that whereof he giveth a <HI>Precept,</HI> and &s;hew him&s;elf an <HI>Acter</HI> in that whereof he is an <HI>Exacter</HI> from others. It was the prai&s;e of <HI>Cae&s;ar,</HI> that his <HI>Word</HI> to his <HI>Souldiers</HI> was not <HI>Ite,</HI> but <HI>Venite;</HI> go, but come. Nor much unlike was that of <HI>Gideon</HI> to the people;<NOTE PLACE="marg">Jud. 7. 17.</NOTE> <HI>Look on me, and do likewi&s;e.</HI> Indeed by this means a <HI>Governour</HI> layeth a <HI>double,</HI> and &s;o a <HI>&s;trong</HI> obligation
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upon the <HI>Inferiours,</HI> whil&s;t he doth at once both <HI>en|joyne</HI> by his <HI>commands,</HI> and <HI>invite</HI> by his <HI>pattern.</HI> For this rea&s;on no doubt it is, that the <HI>Captain</HI> of our Sal|vation as he hath pre&s;cribed us <HI>Laws,</HI> &s;o he hath gi|ven us an <HI>Example;</HI> not <HI>impo&s;ing</HI> that on us, to which he did not &s;ome way or other <HI>expo&s;e</HI> him|&s;elf.</P>
<P>To this purpo&s;e are tho&s;e <HI>phra&s;es</HI> which are u&s;ed by<NOTE PLACE="marg">Matth. 16, 24. 16&punc; 24.</NOTE> him in the <HI>Gospel, of coming after him,</HI> and <HI>learning of him;</HI> and for this rea&s;on his <HI>beloved Di&s;ciple</HI> here en|joyneth the&s;e <HI>two</HI> together: and as in the <HI>former</HI> ver|&s;es, he calleth upon us to <HI>keep his Command|ments,</HI> &s;o here <HI>to walk as he walked. Hereby we know, &amp;c.</HI></P>
<P>The &s;econd <HI>principall</HI> po&s;ition is that, which com|eth now to be <HI>handled;</HI> wherein we have <HI>two</HI> things ob&s;ervable:</P>
<P>The Chri&s;tians <HI>being</HI> and his <HI>operation;</HI> his <HI>&s;tate</HI> and his <HI>work,</HI> his <HI>dignity</HI> and his <HI>duty.</HI></P>
<P>The <HI>being, &s;tate,</HI> and <HI>dignity</HI> of a <HI>Chri&s;tian</HI> is ex|pre&s;&s;ed in tho&s;e phra&s;es, <HI>We are in him,</HI> and <HI>he abideth in him.</HI></P>
<P>The <HI>Operation, Work,</HI> and <HI>Duty</HI> of a <HI>Chri&s;tian</HI> is &s;ig|nified in tho&s;e; <HI>ought him&s;elf &s;o to walk, as he walked;</HI> both which we &s;hall con&s;ider <HI>apart</HI> in them&s;elves; and then <HI>joyntly</HI> in the dependance they have one upon another.</P>
<P>Con&s;ider, 1. In handling them <HI>&s;everally,</HI> begin we with</P>
<P>1. The <HI>Being</HI> of a <HI>Chri&s;tian,</HI> It is that which is Cha|racterized by <HI>two</HI> phra&s;es, to wit, <HI>being in,</HI> and <HI>abi|ding in Chri&s;t;</HI> both of which are the &s;ame in <HI>&s;ub|&s;tance,</HI> and yet each of which hath its proper <HI>Em|pha&s;is.</HI></P>
<P>That which is intended by <HI>both</HI> is, the <HI>spirituall</HI> and <HI>my&s;ticall Union,</HI> which is between <HI>Chri&s;t,</HI> and a <HI>Chri&s;ti|an,</HI>
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that which is <HI>peculiar</HI> in either is, that by being <HI>in,</HI> is noted the <HI>neerne&s;s;</HI> and by <HI>abiding in</HI> is intimated the <HI>firmne&s;s</HI> of this <HI>&V;nion.</HI></P>
<P>1. <HI>Every true Chri&s;tian is in Chri&s;t, Accident is e&s;&s;e e&s;t ine&s;&s;e,</HI> &s;aith the <HI>Philo&s;opher,</HI> the <HI>being</HI> of an <HI>accident</HI> is to <HI>be in</HI> his Subject. <HI>Chri&s;tiani e&s;&s;e e&s;t ine&s;&s;e,</HI> &s;aith the <HI>Divine,</HI> the <HI>Being</HI> of a <HI>Christian</HI> is to <HI>be in Chri&s;t.</HI> In|deed all <HI>Creatures</HI> have their <HI>Being in God,</HI> and are<NOTE PLACE="marg">Act. 17. 28. Col. 1. 17.</NOTE> &s;aid to <HI>con&s;i&s;t in Chri&s;t,</HI> in a <HI>generall</HI> notion, becau&s;e of their nece&s;&s;ary <HI>dependance</HI> upon him, as their <HI>Pre|&s;erver <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> but all <HI>Chri&s;tians</HI> are <HI>in Chri&s;t</HI> after a more <HI>pe|culiar</HI> notion: becau&s;e of that neare and clo&s;e <HI>Union</HI> which they have with him, as their <HI>Redeemer.</HI> The <HI>intimacy</HI> of this Union cannot be expre&s;&s;ed by a <HI>fuller</HI> phra&s;e then this of <HI>being</HI> in; it is one thing <HI>adhaerere,</HI> and an other <HI>inhaerere:</HI> it is more to <HI>be in,</HI> then to <HI>be with, by,</HI> or <HI>about</HI> a thing. We do not only <HI>belong</HI> to, but we are <HI>in Chri&s;t;</HI> not that there is any <HI>confu&s;i|on</HI> or <HI>transfu&s;ion</HI> of the <HI>&s;ub&s;tance</HI> or <HI>per&s;on</HI> of a <HI>Chri&s;tian,</HI> into the <HI>Sub&s;tance</HI> or <HI>Per&s;on</HI> of <HI>Chri&s;t;</HI> but that there is a <HI>&s;olid, &s;ub&s;tantiall,</HI> and <HI>per&s;onall Conjunction</HI> between them. Indeed it may &s;eem &s;trange, how <HI>Chri&s;t</HI> being in <HI>Heaven,</HI> and <HI>we</HI> on <HI>Earth,</HI> we &s;hould be <HI>in him;</HI> but it will be ea&s;ily <HI>under&s;tood,</HI> if we con&s;ider that it is not a <HI>locall</HI> or <HI>corporall,</HI> but a <HI>Spirituall</HI> Union, which no <HI>di&s;tance</HI> of <HI>place</HI> can <HI>hinder.</HI> We have an <HI>Embleme</HI> of this, in that of <HI>Marriage,</HI> the <HI>knot</HI> whereof is <HI>indi&s;&s;o|luble</HI> though the <HI>Husband</HI> be in the <HI>We&s;tern,</HI> and the <HI>Wife</HI> in the <HI>Ea&s;tern</HI> part of the <HI>World.</HI> No wonder if this <HI>spirituall</HI> contract unite <HI>Heaven,</HI> and <HI>Earth, Chri&s;t</HI> and a <HI>Chri&s;tian</HI> together. The <HI>nature</HI> and <HI>quali|ty</HI> of this <HI>Union,</HI> is that which the <HI>holy Gho&s;t</HI> hath been plea&s;ed to <HI>repre&s;ent</HI> in Scripture by various <HI>&s;imilitudes.</HI> When S^t <HI>Paul</HI> &s;peaketh of <HI>putting on the Lord Je&s;us Chri&s;t;</HI> he implyeth, that a <HI>Chri&s;tian</HI> is in <HI>Chri&s;t,</HI> as the <HI>Body</HI> is in the <HI>Garment,</HI> which covereth and in|compa&s;&s;eth
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it, but this is the mo&s;t <HI>remote</HI> allu&s;ion, the &s;ame <HI>Apo&s;tle</HI> u&s;eth a <HI>fitter</HI> metaphor, when he<NOTE PLACE="marg">Rom. 13. 13. Ephe&s;. 1. 22. 1 Cor. 12. 12. <HI>Orig. Aug. de verb. dom.</HI> Serm. 61.</NOTE> compareth <HI>Chri&s;t</HI> to the <HI>Head,</HI> and <HI>Chri&s;tians</HI> to the <HI>Members;</HI> for as the <HI>Head</HI> and <HI>Members</HI> are &s;o neerly <HI>united,</HI> that they make but <HI>one Body;</HI> &s;o is it with <HI>Chri&s;t</HI> and the <HI>Church,</HI> in which re&s;pect the very Name of <HI>Chri&s;t</HI> is given to the <HI>Church,</HI> in tho&s;e words of the <HI>Apo&s;tle, &s;o al&s;o is Christ.</HI> For which cau&s;e <HI>O|rigen</HI> &s;aith, <HI>Per unum Chri&s;tum, multi Chri&s;ti; by one Christ, many Chri&s;ts are made:</HI> and S^t <HI>Au&s;tin, Caput &amp; Corpus unus e&s;t Chri&s;tus, the head and the body, Chri&s;t and the Church, make but one Chri&s;t. Parallel</HI> to this is that <HI>compari&s;on</HI> our <HI>Saviour</HI> him&s;elf maketh u&s;e of, when he &s;aith, <HI>I am the Vine, you are the Branches;</HI> look as the <HI>Branch</HI> is in the <HI>Vine,</HI> &s;o as that its very <HI>being</HI> de|pends upon its <HI>being in the Vine,</HI> without which it<NOTE PLACE="marg">Joh. 15. 1, 5.</NOTE> <HI>dyeth</HI> and <HI>withereth;</HI> &s;o is a <HI>Chri&s;tian</HI> in <HI>Chri&s;t.</HI> And therefore he telleth his <HI>Di&s;ciples</HI> a little after, <HI>without me you can do nothing.</HI> Not to multiply <HI>&s;imilitudes,</HI> of<NOTE PLACE="marg">Ephe&s;. 5. 32.</NOTE> all <HI>carnall</HI> Unions, that between a <HI>Man</HI> and <HI>Wife</HI> is <HI>near|e&s;t,</HI> and by that is this Union <HI>&s;hadowed;</HI> in which re|&s;pect S^t <HI>Paul</HI> cals <HI>Marriage</HI> a <HI>My&s;tery:</HI> and let us &s;ee that even this <HI>re&s;emblance</HI> cometh <HI>&s;hort</HI> of expre&s;&s;ing this Union; for whereas the <HI>Man and Wife are but</HI><NOTE PLACE="marg">1 Cor. 6. 17.</NOTE> <HI>one fle&s;h, He that is joyned to the Lord, is one spirit.</HI></P>
<P>To <HI>end</HI> this: See hence both the <HI>excellency of Faith,</HI> and the <HI>felicity of a Believer.</HI></P>
<P>1. The <HI>excellency of Faith,</HI> Ina&s;much as it is by<NOTE PLACE="marg">&V;t doceret ar|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">iorem e&s;&s;e communiorem Chri&s;ti nobi&s;|cum, quam viri cum <GAP DESC="illegible" RESP="apex" EXTENT="1 span">. <HI>Calv ibid. 1 Joh. 3. 14.</HI></NOTE> <HI>Faith,</HI> we come to be <HI>in Chri&s;t:</HI> &s;ometimes we read that <HI>Christ is in us,</HI> and &s;ometimes that <HI>we are in Chri&s;t.</HI> If we would know how <HI>Chri&s;t is in us,</HI> the an&s;wer is by <HI>his Spirit</HI> which he conferreth upon us; and therefore &s;aith our <HI>Apo&s;tle, Hereby we know that he a|bideth in us, by the &s;pirit which he hath given us.</HI></P>
<P>Again, If we would know how <HI>we are in Chri&s;t,</HI>
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the an&s;wer is, by <HI>believing:</HI> &s;o much our <HI>Apo&s;tle</HI> in|timateth <HI>here;</HI> for the&s;e <HI>two</HI> clau&s;es, <HI>Hereby we know that we know him;</HI> and <HI>hereby we know that we are in him,</HI><NOTE PLACE="marg">Ver&s;e 3.</NOTE> &s;eem to be <HI>Synonymous,</HI> and plainly intimate that we are <HI>in him</HI> by <HI>knowing</HI> (which is <HI>believing</HI> him:) indeed both the graces of <HI>knowing</HI> and <HI>loving</HI> him <HI>before</HI> menti|oned, concurre to our <HI>Union with Chri&s;t.</HI> Ina&s;much as the <HI>morall</HI> union of <HI>hearts</HI> is by <HI>love,</HI> and the <HI>my&s;ti|call</HI> of <HI>per&s;ons</HI> by <HI>Faith;</HI> Oh how <HI>efficacious</HI> is this <HI>grace</HI> which tyeth the <HI>knot</HI> between a <HI>Chri&s;tian</HI> and <HI>Chri&s;t,</HI> and maketh them <HI>one.</HI></P>
<P>2. The <HI>felicity of Believers,</HI> A <HI>Chri&s;tian</HI> be&s;ides his <HI>naturall,</HI> hath another more <HI>noble being,</HI> to wit, <HI>in Chri&s;t,</HI> it is that which is both <HI>magnum privilegium,</HI> and <HI>mag|num &s;olatium.</HI> A great <HI>priviledg</HI> it is to have &s;o near a <HI>relation</HI> to <HI>Chri&s;t:</HI> As it is the <HI>honour</HI> of <HI>Chri&s;t</HI> as <HI>God,</HI> that he is <HI>Ens independens,</HI> hath his <HI>being of him&s;elf.</HI> So it is the <HI>honour</HI> of a <HI>Chri&s;tian,</HI> that he hath his im|mediate <HI>dependance</HI> on, and <HI>being in Chri&s;t;</HI> nor is there only <HI>honour</HI> but <HI>comfort</HI> in it: Since we being <HI>in Chri&s;t,</HI> have thereby a <HI>participation,</HI> as of his <HI>per&s;on</HI> &s;o of his <HI>merits</HI> and <HI>benefits.</HI> That <HI>fellow&s;hip with</HI><NOTE PLACE="marg">Chap. 1. ver. 3.</NOTE> <HI>Chri&s;t</HI> whereof the <HI>Apo&s;tle</HI> &s;peaketh in the <HI>former</HI> Chap|ter, and all the <HI>comforts</HI> attending on it, whence <HI>flow</HI> they but from this <HI>&s;pring?</HI> Our <HI>Union with Chri&s;t,</HI> by <HI>being in,</HI> we have a <HI>title to, Communion with,</HI> and &s;o <HI>Wi&s;dome, Righteou&s;ne&s;s, Redemption, Sanctificati|on,</HI> yea all <HI>through him.</HI></P>
<P>That grand <HI>Objection</HI> again&s;t the comfortable <HI>Do|ctrine</HI> of the <HI>imputation</HI> of <HI>Chri&s;ts Righteou&s;ne&s;s; How can a man be made righteous by another mans Righteou&s;|ne&s;s?</HI> is hereby <HI>an&s;wered,</HI> and the <HI>riddle</HI> of it <HI>unfold|ed;</HI> we are <HI>in</HI> him, and <HI>one with him,</HI> by who&s;e <HI>Righteou&s;ne&s;s</HI> we are <HI>made Righteous.</HI> And as the <HI>husband</HI> marrying the <HI>wife</HI> endoweth her with all his <HI>worldly</HI> goods, &s;o <HI>Chri&s;t</HI> uniting the Chri&s;tian to him|&s;elf,
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inve&s;ts him with his <HI>&s;pirituall goods.</HI> Look as<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>all men</HI> being naturally <HI>in Adam,</HI> have the <HI>guilt</HI> o <HI>&s;in.,</HI> &s;o all <HI>Chri&s;tians</HI> &s;piritually in <HI>Chri&s;t</HI> have the <HI>me|rit</HI> of his <HI>righteou&s;ne&s;s</HI> imputed to them, &s;o much the rather, becau&s;e that whereas we were but <HI>virtual|ly</HI> in <HI>Adam,</HI> we are <HI>actually</HI> in <HI>Chri&s;t. Adam</HI> was on|ly a <HI>publick per&s;on,</HI> repre&s;enting; <HI>Chri&s;t</HI> was not only our <HI>repre&s;entative,</HI> but <HI>&s;urety,</HI> by who&s;e <HI>payment</HI> we mu&s;t needs be <HI>di&s;charged,</HI> yea, indeed it were <HI>Bla&s;phemy</HI> to imagine there &s;hould be more <HI>demerit</HI> in <HI>Adams</HI> &s;in to condemn, then <HI>merit</HI> in <HI>Chri&s;ts Obedi|ence,</HI> to ju&s;tifie tho&s;e who are in him. Hence that mellifluous <HI>Aphori&s;m</HI> of S^t <HI>Paul. There is now no con|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">mnation</HI><NOTE PLACE="marg">Rom. 8. 1.</NOTE> <HI>to them that are in Chri&s;t Je&s;us.</HI> How happy is that <HI>per&s;on</HI> who is <HI>free</HI> from <HI>condemnation,</HI> and he that is in <HI>Chri&s;t,</HI> having the <HI>merit</HI> of his &s;ati&s;|factory <HI>Righteou&s;ne&s;s,</HI> by imputation <HI>communicated</HI> to him, mu&s;t needs be <HI>free</HI> from the <HI>guilt</HI> of his &s;ins, and &s;o out of all feare of <HI>Condemnation. He that dwelleth in the &s;ecret of the mo&s;t high, &s;hall be quiet from fear of evill,</HI> &s;aith the <HI>P&s;almi&s;t.</HI> He that lyeth in the <HI>Bo&s;ome of Chri&s;t,</HI> is &s;afe from <HI>fear</HI> of <HI>danger.</HI> Oh who can &s;ufficiently <HI>prize</HI> this amiable <HI>priviledg,</HI> this choi&s;e <HI>comfort</HI> of being in <HI>him!</HI> And &s;o much for that <HI>phra&s;e.</HI></P>
<P>2. <HI>Every true Chri&s;tian abideth in Chri&s;t.</HI> The <HI>Phi|lo&s;ophers</HI><NOTE PLACE="marg">P&s;alm 91. 1.</NOTE> di&s;tingui&s;h of <HI>two</HI> &s;orts of <HI>accidents,</HI> the one <HI>Separable,</HI> the other <HI>In&s;eparable.</HI> Tho&s;e may both <HI>ade&s;&s;e,</HI> and <HI>abe&s;&s;e,</HI> be pre&s;ent, or ab&s;ent, but the&s;e cannot be <HI>&s;evered</HI> from the <HI>Subject</HI> wherein they are; Such is the <HI>being</HI> of a <HI>Chri&s;tian in Chri&s;t:</HI> and this is intimated in the <HI>phra&s;e</HI> of <HI>abiding,</HI> which to <HI>inheren|cy</HI> addeth <HI>permanency;</HI> in this all tho&s;e fore-mention|ed <HI>re&s;emblances</HI> are di&s;crepant, the <HI>body</HI> is in the <HI>gar|ments;</HI> I but they may be <HI>put off,</HI> the <HI>branches</HI> are in the <HI>Tree,</HI> and the <HI>Members</HI> knit to the
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<HI>Head,</HI> but they may be <HI>cut of;</HI> The <HI>Man</HI> and the <HI>Wife</HI> are <HI>joyned</HI> together, but they may be <HI>parted,</HI> whereas this <HI>Union</HI> is <HI>indi&s;&s;olvable,</HI> in&s;eparable, and they who are truly <HI>grafted</HI> in|to <HI>abide in Chri&s;t;</HI> nor yet doth this <HI>truth</HI> altogether want its <HI>re&s;emblances.</HI> That <HI>phra&s;e</HI> of <HI>dwelling</HI> which this <HI>Apo&s;tle</HI> el&s;e where u&s;eth, is very <HI>&s;ignificant</HI> to this purpo&s;e, it is one thing for a man to <HI>lodg</HI> as a <HI>gue&s;t,</HI><NOTE PLACE="marg">Eph. 3. 17.</NOTE> to <HI>&s;ojourn</HI> as an <HI>inmate,</HI> and another thing to <HI>dwell</HI> as an <HI>inhabitant,</HI> where a man <HI>dwels</HI> it is the <HI>place of</HI> his <HI>&s;etled</HI> and fixed re&s;idence. The true Believer dwelleth in <HI>Chri&s;t,</HI> as in his <HI>hou&s;e,</HI> &s;urely united to him. Suitable hereunto is that which learned Bp <HI>Davenant</HI> hath ob&s;erved upon tho&s;e <HI>words, Roote<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI><NOTE PLACE="marg">Col. 2. 12. <HI>Daven. ibid.</HI></NOTE> <HI>and built up in him,</HI> a <HI>Tree</HI> that is <HI>rooted</HI> in the ground <HI>&s;tands fa&s;t</HI> again&s;t the feirce&s;t bla&s;ts, an <HI>hou&s;e</HI> that is <HI>built</HI> upon a good foundation <HI>endureth</HI> wind and weather; thus <HI>Believers</HI> being <HI>rooted and built up in Chri&s;t,</HI> are able to <HI>with&s;tand</HI> temptations, corrup|tions, afflictions.</P>
<P>How greatly doth this <HI>Meditation</HI> advance the <HI>comfort</HI> of a <HI>Chri&s;tian?</HI> Indeed in this re&s;pect mans <HI>re|newed</HI> e&s;tate is better then his <HI>created,</HI> and a <HI>Chri&s;tian in Chri&s;t,</HI> happier then <HI>Adam in innocency: Adam</HI> might <HI>eat</HI> of the <HI>Tree of Life;</HI> but we are <HI>branches of him,</HI> who is truely the <HI>Tree of Life. Adam</HI> might and did <HI>lo&s;e</HI> his <HI>right</HI> to the <HI>Tree,</HI> we cannot our <HI>inter|e&s;t in Chri&s;t. Adams &s;tanding</HI> was as it were by <HI>him|&s;elf,</HI> &s;o that he became <HI>Subject</HI> to a mi&s;erable <HI>fall,</HI> our <HI>being</HI> is <HI>in Chri&s;t,</HI> by whom we are <HI>pre&s;erved</HI> from &s;uch <HI>falling.</HI> Oh let Believers <HI>rejoyce</HI> in this ho|ly and &s;table <HI>comfort,</HI> it was far more <HI>ea&s;ie</HI> for <HI>David,</HI> to pull the <HI>prey</HI> out of the <HI>Bears mouth,</HI> then it is for <HI>Satan</HI> to pluck us out of <HI>Chri&s;ts Arms.</HI> If we be <HI>in him</HI> we are his <HI>Members,</HI> and can we imagine that <HI>Chri&s;t</HI> will &s;uffer one of his <HI>Members</HI> to be <HI>rent</HI> from
<PB N="45" REF="27">
him, indeed (be it <HI>spoken</HI> with an holy reverence) <HI>Chri&s;t him&s;elf</HI> would be <HI>imperfect</HI> if any of his <HI>Mem|bers</HI> &s;hould be <HI>defective,</HI> a thing <HI>incon&s;i&s;tent</HI> with the <HI>Glory</HI> and <HI>Honour</HI> of <HI>Chri&s;t:</HI> no wonder if as we are <HI>in him,</HI> we are &s;aid to <HI>abide in him;</HI> and &s;urely &s;uch a <HI>priviledg</HI> carrieth with it an <HI>engagement,</HI> and that is it which next followeth:</P>
<P>Pt. 2. The <HI>operation</HI> of a <HI>Chri&s;tian,</HI> and that is <HI>to walk as Chri&s;t walked.</HI></P>
<P>The <HI>phra&s;e</HI> of <HI>walking</HI> is &s;uch, as the <HI>holy Gho&s;t</HI> de|lighteth<NOTE PLACE="marg">See ch. 1. v. 7.</NOTE> <HI>frequently</HI> to <HI>u&s;e,</HI> we have already met with it in this <HI>Epi&s;tle;</HI> and therefore &s;hall not here need to <HI>enlarge.</HI> Know in brief that we are all in this <HI>World travellers,</HI> and <HI>Heaven</HI> is our <HI>Country,</HI> &s;o long then as we are <HI>here,</HI> we mu&s;t not <HI>&s;it down,</HI> but <HI>go forward.</HI> One <HI>Sect</HI> among the <HI>Philo&s;ophers</HI> was called the <HI>Peripa|teticks;</HI> &s;uch mu&s;t all <HI>Chri&s;tians</HI> be, keeping as it were an holy <HI>preambulation</HI> in this <HI>walk.</HI> The <HI>Word</HI> of God is our <HI>light;</HI> The <HI>Angels</HI> are our <HI>guarde;</HI> The <HI>spirit</HI> is our <HI>&s;trength;</HI> and <HI>Christ</HI> is <HI>Dux itineris</HI> the <HI>guid</HI> to go before us, and therefore we are here called up|on <HI>to walk as he walked.</HI></P>
<P>That which would be chiefly <HI>inquired</HI> into, is wherein the <HI>practice</HI> of this duty con&s;i&s;ts, and how far it <HI>extends.</HI> To which end know,</P>
<P>1. In <HI>generall,</HI> that this <HI>Imitation</HI> which is required hath a <HI>limitation</HI> annexed, we mu&s;t <HI>walk as Chri&s;t walked,</HI> but not in all re&s;pects. There is <HI>via &s;olita|ria,</HI> and <HI>via &s;ocia;</HI> &s;ome paths <HI>Chri&s;t</HI> walked in <HI>alone,</HI> and others, we are to go in <HI>after him,</HI> look as the <HI>Schools</HI> di&s;tingui&s;h of <HI>Gods attributes,</HI> that &s;ome are <HI>In|communicable,</HI> and others <HI>Communicable,</HI> &s;o may we of <HI>Chri&s;ts walks.</HI> Some are <HI>beaten,</HI> others <HI>untroden</HI> paths; &s;ome are &s;uch wherein we <HI>may,</HI> nay <HI>mu&s;t;</HI> others &s;uch wherein we neither <HI>can</HI> nor <HI>dare</HI> to <HI>follow</HI> him.</P>
<P><PB N="46" REF="28">2. In <HI>speciall,</HI> We are to con&s;ider <HI>Chri&s;ts walking,</HI> according to a <HI>threefold</HI> reference. <HI>Tria &s;unt operum</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE> <HI>genera quae inter homines prae&s;titit Chri&s;tus,</HI> &s;aith <HI>Zanchy,</HI> there are <HI>three &s;orts</HI> of <HI>works</HI> which <HI>Chri&s;t</HI> wrought a|mong men; to wit, as <HI>God,</HI> as <HI>God-Man,</HI> as <HI>Man.</HI></P>
<P>1. <HI>Chri&s;t</HI> as <HI>God</HI> walked in a <HI>double</HI> way, to wit, <HI>imperij &amp; miraculi.</HI></P>
<P>1. <HI>Imperij,</HI> of <HI>authority</HI> and <HI>&s;overaignty,</HI> by vir|tue of which he <HI>&s;ent</HI> his <HI>Di&s;ciples</HI> for the <HI>Colt,</HI> without asking leave of the <HI>owner;</HI> for &s;o <HI>God</HI> him&s;elf &s;aith, <HI>Every bea&s;t of the forre&s;t is mine, and the Cattle upon a</HI><NOTE PLACE="marg">P&s;al. 50. 10.</NOTE> <HI>thou&s;and hils;</HI> and therefore he may command them when he <HI>plea&s;eth,</HI> but this is not imitable by <HI>us,</HI> in whom it would be no other then <HI>theft.</HI> Indeed <HI>&s;upe|riour</HI> Magi&s;trates may give command in &s;ome ca&s;es for the <HI>ablation</HI> of mens <HI>goods</HI> without their <HI>leave;</HI> but this not <HI>in imitation</HI> of <HI>Chri&s;ts practice,</HI> but by the <HI>depu|tation</HI> of his <HI>power,</HI> he having given that <HI>authority</HI> to his <HI>Vicegerents</HI> on earth, for the better <HI>admini&s;tration</HI> of <HI>Ju&s;tice</HI> and <HI>Judgment.</HI></P>
<P>2. <HI>Miraculi,</HI> of <HI>might</HI> and <HI>omnipotency,</HI> doing things which were not only <HI>be&s;ides</HI> but <HI>above,</HI> nay, again&s;t the cour&s;e of <HI>nature:</HI> The&s;e we are to <HI>admire</HI> but mu&s;t not attempt to <HI>imitate;</HI> and though they are the <HI>&s;up|porters</HI> of our <HI>Faith,</HI> yet no <HI>rules</HI> for our <HI>practice.</HI> To this purpo&s;e is that of S^t <HI>Au&s;tin</HI> upon this place, <HI>Forte</HI><NOTE PLACE="marg">Aug. in loc.</NOTE> <HI>hoc nos monet ut ambulemus in mari,</HI> &s;ome may <HI>imagine</HI> that we are required to <HI>walk on the Sea a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Chri&s;t walked;</HI> but far be this from our <HI>thoughts,</HI> which as it is <HI>impo&s;&s;ible</HI> to <HI>performe,</HI> &s;o it is <HI>pre&s;umptuous</HI> to <HI>attempt.</HI> Upon the &s;ame account it is that that holy <HI>Father</HI> in<NOTE PLACE="marg">Aug. de &s;anct&acirc; virgin. <HI>c. 35.</HI></NOTE> <HI>another</HI> place thus <HI>paraphra&s;eth</HI> upon tho&s;e words of <HI>Chri&s;t, Learn of me;</HI> what &s;hould we <HI>learne</HI> of him, to <HI>make a World,</HI> to <HI>tread upon the Water,</HI> to <HI>rai&s;e the Dead? noe;</HI> but to be <HI>meek</HI> and <HI>lowly:</HI> it was the
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<HI>itch</HI> of our <HI>fir&s;t</HI> Parents, they would have been as <HI>God</HI> in <HI>knowledg,</HI> and we their <HI>unhappy</HI> Progeny, are trou|bled with the &s;ame <HI>di&s;temper;</HI> we would trace the <HI>footsteps</HI> of <HI>divine Power,</HI> and <HI>Knowledg,</HI> and <HI>Wi&s;dome,</HI> but alas all &s;uch <HI>indeavours</HI> will prove <HI>vain</HI> and <HI>cur&s;ed, fruitle&s;s,</HI> and <HI>&s;infull.</HI> Indeed we find <HI>Chri&s;ts Apo&s;tles</HI> working <HI>miracles,</HI> but not in <HI>imitation</HI> of <HI>Chri&s;t;</HI> rather <HI>Chri&s;t</HI> wrought <HI>&s;igns</HI> and <HI>wonders</HI> by <HI>them,</HI> for the <HI>pro|pagation</HI> of his <HI>Go&s;pell,</HI> and this was only a <HI>per&s;onall,</HI> and that a <HI>temporary</HI> priviledg.</P>
<P>2. <HI>Chri&s;t</HI> as <HI>God-Man,</HI> Mediator undertook many <HI>Offices,</HI> in the <HI>exerci&s;e</HI> of which he was plea&s;ed to <HI>walk;</HI> as a <HI>Prophet,</HI> he walked up the <HI>Mount,</HI> and from thence gave <HI>Laws</HI> and <HI>Precepts</HI> to the People; as a <HI>Prie&s;t,</HI> he walked to <HI>Mount Calvary,</HI> whereby &s;uffer|ing <HI>Death</HI> upon the Cro&s;s he <HI>merited</HI> our Redemption. He <HI>walked</HI> from <HI>the Grave</HI> to <HI>Heaven,</HI> where he ma|keth <HI>Interce&s;&s;ion,</HI> as <HI>King</HI> and <HI>Head</HI> of his Church; he <HI>walketh in the mid&s;t of the golden Candle&s;ticks,</HI> defend|ing and <HI>governing</HI> his People, conquering his ene|mies, <HI>giving Laws, conferring guifts:</HI> And in the&s;e <HI>walks</HI> we are not directed to <HI>follow</HI> him, it is an hor|rid <HI>pre&s;umption</HI> in the <HI>Romani&s;ts,</HI> who make a <HI>meer man</HI> head of the <HI>Church,</HI> who attribute to <HI>Saints</HI> and <HI>Angels</HI> a power of <HI>interceding</HI> in our behalf; and therefore we ju&s;tly a&s;&s;ert with the <HI>Apo&s;tle Paul,</HI> he hath given <HI>him</HI> (to wit, <HI>exclu&s;ively</HI>) to be <HI>head.</HI> And again, There <HI>is one Mediator</HI> (namely both of <HI>Redemption</HI> and <HI>Interce&s;&s;ion,</HI>) between <HI>God and Man,</HI> he who is <HI>God and man</HI> the <HI>Man Chri&s;t Je&s;us.</HI> Indeed an <HI>Analogicall</HI> imitation may here be <HI>allowed</HI> as <HI>Chri&s;t</HI> is <HI>Head</HI> of his <HI>Church,</HI> &s;o the <HI>King</HI><NOTE PLACE="marg">Eph. 1. 22. 1 Tim. 2. 5.</NOTE> is <HI>Head</HI> of his <HI>Kingdome,</HI> the Ma&s;ter <HI>head</HI> of his <HI>Fami|ly.</HI> As <HI>Chri&s;t</HI> walketh in the <HI>mid&s;t</HI> of his <HI>Church,</HI> &s;o the <HI>King</HI> in the <HI>mid&s;t</HI> of his <HI>Kingdome,</HI> and the <HI>Ma&s;ter</HI> in the <HI>mid&s;t</HI> of his <HI>hou&s;e: Chri&s;t</HI> as a <HI>Prophet</HI> doth give
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<HI>Laws,</HI> &s;o his <HI>Mini&s;ters</HI> are <HI>Prophets</HI> to <HI>interpret</HI> his <HI>Laws</HI> to the People, and all <HI>Superiours</HI> mu&s;t be <HI>Pro|phets,</HI> to <HI>in&s;truct</HI> tho&s;e who are <HI>under</HI> them; as <HI>Chri&s;t</HI> intercedeth in <HI>Heaven for us,</HI> &s;o we mu&s;t <HI>pray</HI> one for <HI>another on earth.</HI> As <HI>Chri&s;t</HI> offered <HI>a propitiatory</HI> reall <HI>Sacrifice,</HI> &s;o we mu&s;t by him offer <HI>gratulatory spiri|tuall Sacrifices.</HI> Finally, to <HI>performe</HI> the <HI>Office</HI> of a <HI>Mediator</HI> he <HI>`dying on the Cro&s;s, ro&s;e again from the Grave, a&s;cended into Heaven;</HI> &s;o we mu&s;t <HI>dye to &s;inne, live to righteou&s;ne&s;s, and &s;eek the things which are A|bove.</HI> Thus we are <HI>allowed,</HI> nay <HI>obliged indirectly</HI> and allu&s;ively to <HI>follow Chri&s;t</HI> in his <HI>walks</HI> as <HI>Mediator</HI> but not <HI>directly.</HI></P>
<P>3. Con&s;ider, <HI>Chri&s;ts walks</HI> as he was <HI>Man,</HI> and &s;o we &s;hall find the <HI>actions</HI> he performed, reducible to <HI>three</HI> heads, <HI>Ceremoniall, Circum&s;tantiall,</HI> and <HI>Mo|rall.</HI></P>
<P>1. <HI>Chri&s;t walked</HI> in a <HI>way</HI> of <HI>Conformity</HI> to the <HI>Cere|moniall</HI><NOTE PLACE="marg">Gal. 4. 4.</NOTE> <HI>Law,</HI> and therefore he is &s;aid to be <HI>made un|der the Law:</HI> On the <HI>eight day</HI> he was <HI>Circumci&s;ed,</HI> and thereby became <HI>obedient</HI> to the whole <HI>Law</HI> of <HI>Mo&s;es,</HI> but in tho&s;e <HI>walks</HI> we mu&s;t not <HI>trace</HI> him. Though he was plea&s;ed to <HI>fulfill</HI> the Law in him&s;elf, that it might have an honourable <HI>Buriall;</HI> yet he hath <HI>abo|li&s;hed</HI> it as to us; it is not, ought not to be <HI>ob&s;erved,</HI> and thereby as it were <HI>revived</HI> by us.</P>
<P>2. <HI>Many</HI> things which <HI>Chri&s;t</HI> did were <HI>Circum&s;tan|tiall,</HI> in &s;ome of which it is <HI>unlawfull,</HI> in others <HI>po&s;|&s;ibly,</HI> it may be <HI>inconvenient,</HI> and in neither of both it is <HI>needfull</HI> to imitate him. The <HI>Duration</HI> of time in which <HI>Chri&s;t fa&s;ted,</HI> to wit, <HI>forty daies,</HI> and <HI>forty nights,</HI> is &s;uch as being <HI>miraculous,</HI> we ought not to <HI>follow;</HI> we are indeed to <HI>fast</HI> as he did, but not &s;o <HI>long,</HI> &s;ince thereby we &s;hould be guilty of <HI>&s;elf-mur|der;</HI> though withall it was not <HI>imprudently</HI> but <HI>piou&s;ly</HI> appointed by the <HI>Church,</HI> that &s;o <HI>long</HI> time as <HI>Christ</HI>
<PB N="49" REF="29">
<HI>fa&s;ted a toto wholy</HI> from food, we &s;hould a <HI>tali &amp; a tan|to,</HI> from <HI>&s;ome kind</HI> of food, and from our <HI>u&s;uall mea|&s;ure</HI> of eating. <HI>Chri&s;ts choo&s;ing</HI> of &s;uch per&s;ons as <HI>Publicans</HI> and <HI>Sinners,</HI> to <HI>eate and drink</HI> and conver&s;e <HI>familiarly</HI> with, ina&s;much as he came to <HI>call them to Repentance,</HI> and was not <HI>capable</HI> of <HI>pollution</HI> by them, is no <HI>warrant</HI> for us to be <HI>familiar</HI> with <HI>wicked men,</HI> from whom the <HI>be&s;t</HI> may more ea&s;ily <HI>receive evil,</HI> then <HI>do good</HI> to them; though yet withall it giveth <HI>Mi|ni&s;ters</HI> leave to <HI>Conver&s;e</HI> with tho&s;e under their <HI>charge,</HI> (though <HI>wicked</HI>) that if by any <HI>means</HI> they may <HI>bring</HI> them to <HI>God.</HI> Tho&s;e <HI>circum&s;tances</HI> of <HI>place</HI> and <HI>time</HI> which <HI>Chri&s;t</HI> ob&s;erved in <HI>Prayer,</HI> when as <HI>one</HI> time we read he <HI>withdrew</HI> him&s;elf into the <HI>Wilderne&s;s</HI> to <HI>Pray,</HI> and at <HI>another</HI> time he <HI>Prayed all night,</HI> though the <HI>one</HI> direct to <HI>choice</HI> of <HI>private places</HI> for <HI>private Pray|er,</HI> and the other <HI>intimate long Prayer</HI> in &s;ome ca&s;es not to be <HI>unlawfull;</HI> yet nether doth the <HI>one</HI> oblige us to <HI>leave</HI> our <HI>hou&s;es</HI> and <HI>run</HI> into a <HI>Wilderne&s;s,</HI> nor the <HI>other</HI> to debarre our &s;elves of a whole <HI>nights &s;leep,</HI> for the <HI>exerci&s;e</HI> of our <HI>devotion.</HI> That <HI>ge&s;ture</HI> of <HI>&s;itting</HI> which <HI>Chri&s;t</HI> was plea&s;ed to <HI>u&s;e</HI> when he <HI>Preached to the People,</HI> would be though not <HI>unlawfull,</HI> yet <HI>inconvenient</HI> for us his <HI>Mini&s;ters</HI> to <HI>follow;</HI> &s;ince whereas <HI>he</HI> taught <HI>Magi&s;terially, we</HI> but <HI>Mini&s;terially,</HI> and &s;o a more <HI>humble</HI> po&s;ture (except in ca&s;e of <HI>nece&s;&s;ity,</HI>) be&s;t <HI>befits</HI> us. Finally, The <HI>time</HI> at which our <HI>Lord</HI> Ad|mini&s;tred the holy <HI>Communion,</HI> Namely, in the <HI>night after &s;upper:</HI> The po&s;ture in which (as it is <HI>imagined</HI>) he <HI>participated</HI> it: to wit, That of <HI>lying,</HI> which he u&s;ed (after the <HI>common cu&s;tome</HI>) at his other <HI>meales</HI> are no <HI>patterns</HI> nece&s;&s;arily <HI>oblieging</HI> us to <HI>follow</HI> them: for as to both the <HI>time</HI> and <HI>ge&s;ture</HI> it appeareth they were only <HI>occa&s;ionall,</HI> it being mo&s;t <HI>&s;uitable</HI> that the <HI>time</HI> of the <HI>fir&s;t</HI> Admini&s;tration of that which was to come in the <HI>Roome</HI> of, &s;hould be imme|diately
<PB N="50" REF="30">
<HI>after</HI> the <HI>Pa&s;&s;over,</HI> and if he did u&s;e (which yet no <HI>Evangelist</HI> ex<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re&s;ly affirmeth) that ge&s;ture, the probable rea&s;on is, becau&s;e he had <HI>u&s;ed</HI> it <HI>before</HI> at the <HI>Pa&s;over,</HI> and &s;o being neerly <HI>inoidentall</HI> was not inten|ded for our <HI>imitation.</HI> The <HI>truth</HI> is this, on the <HI>one</HI> hand if it <HI>at all</HI> oblige, it bindeth not only to <HI>a,</HI> but <HI>the table</HI> ge&s;ture (&s;ince the <HI>cu&s;tome</HI> of a <HI>coun|trey</HI> is no <HI>di&s;pen&s;ation,</HI> for what is of <HI>religions</HI> and nece&s;&s;ary concernment) and &s;o even they, who <HI>pretend</HI> in this to <HI>imitate Chri&s;t,</HI> are <HI>defective.</HI> But on the <HI>other</HI> hand in <HI>reallity,</HI> it doth no more <HI>bind Mini&s;ters</HI> and <HI>People</HI> to conform to it in that holy Admini&s;tration, then that <HI>ge&s;ture</HI> he u&s;ed in his <HI>Sermons</HI> doth bind the <HI>Mini&s;ters</HI> in their Preaching; and if (as by the <HI>practice</HI> of all &s;orts it &s;eemeth to be gran|ted) it be more <HI>decent</HI> for the <HI>Mini&s;ter</HI> to <HI>&s;tand Preach|ing</HI> though <HI>Chri&s;t &s;ate;</HI> I &s;ee no <HI>rea&s;on</HI> why it may not be more <HI>decent</HI> for the <HI>Mini&s;ters</HI> and <HI>People to re|ceive kneeling,</HI> notwith&s;tanding <HI>Chri&s;t</HI> did it in the <HI>u|&s;uall po&s;ture</HI> of his meales: though to all this it might be <HI>added,</HI> that &s;ince the <HI>po&s;ture</HI> there u&s;ed, was <HI>humi di&s;cumbere,</HI> to <HI>lye down upon the ground,</HI> this of <HI>kneeling</HI> cometh <HI>nearer</HI> to it, then either that of <HI>&s;itting,</HI> or <HI>&s;tand|ing.</HI> In <HI>fine</HI> the <HI>Summe</HI> amounts to thus much; <HI>Chri&s;ts ceremoniall</HI> actions being in conformity to a law aboli&s;hed, <HI>are not;</HI> and <HI>his circumstantiall</HI> actions be|ing not commanded nor forbidden by any law, <HI>need not</HI> be imitated by us: nor doth this <HI>walking as he wal|ked</HI> extend to them.</P>
<P>3. But la&s;tly, <HI>Chri&s;t walked</HI> in a <HI>way</HI> of <HI>Obedience</HI> to the <HI>Morall Law, humbling him&s;elf, and becoming obedi|ent even to the Death,</HI> and the&s;e <HI>foot&s;teps</HI> of his Morall Actions, we are to <HI>tread</HI> in. For the fuller <HI>Explica|tion</HI> of this be plea&s;ed to know, that</P>
<P>1. Our <HI>Lord Chri&s;t</HI> is (to &s;peak in <HI>Ennodius</HI> his phra&s;e) <HI>Clara Epitome virtutum,</HI> an <HI>exact Epitome of</HI><NOTE PLACE="marg">Ennod.</NOTE>
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<HI>graces,</HI> in S^t <HI>Bernards</HI> language, <HI>Cardinalium virtutum exemplum,</HI> a <HI>spotle&s;s example</HI> of the <HI>Cardinall</HI> virtues;<NOTE PLACE="marg">Bern. in <HI>Cant. Serm. 12.</HI> Tertul. <HI>in Marc.</HI> l. 4. c. 18. Cre&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">de Virtut.</NOTE> or if you will in <HI>Tertullians</HI> &s;tile, <HI>cumulata perfecti|onis ma&s;&s;alis &s;umma,</HI> an <HI>accumulated heap of spirituall perfections.</HI> Suitable hereunto it is, that <HI>Cre&s;olius</HI> cals him, a <HI>Seminary of graces, Temple of Religion, Ta|bernacle of goodne&s;s,</HI> and <HI>Habitation of Virtue.</HI> In|deed there is no <HI>grace</HI> nor <HI>duty,</HI> either towards <HI>God,</HI> or our <HI>&s;elves,</HI> or <HI>others,</HI> whereof <HI>Chri&s;t</HI> hath not &s;et us a <HI>coppy.</HI> Tho&s;e <HI>graces</HI> of <HI>tru&s;t, feare, love</HI> and <HI>obedience,</HI> which we are to exerci&s;e <HI>towards God;</HI> tho&s;e <HI>Virtues</HI> of <HI>loyalty</HI> to <HI>Kings, Subjection</HI> to <HI>Parents, equity</HI> and <HI>Chari|ty,</HI> which are due to <HI>man.</HI> Finally, tho&s;e <HI>Ornaments</HI> of <HI>Humility, Temperance, Patience,</HI> by which we <HI>po&s;&s;e&s;s</HI> our <HI>&s;elves,</HI> were all <HI>eminent</HI> in him, as it were ea&s;ie to <HI>demonstrate,</HI> would the <HI>time permit,</HI> or did the <HI>Text require</HI> it. What he in <HI>Lucian</HI> &s;aid concern|ing<NOTE PLACE="marg">Lucian Dialig.</NOTE> <HI>Solon, <GAP DESC="foreign">, In &s;eeing</HI> Solon <HI>you &s;ee all that is good,</HI> may more truly be affirmed <HI>of Chri&s;t,</HI> in whom are all <HI>trea&s;ures of graces,</HI> as well as <HI>knowledg.</HI> That of the <HI>Apo&s;tle</HI> concerning <HI>him&s;elf</HI> and the <HI>re&s;t</HI> of the <HI>Saints, our Conver&s;ation is in Hea|ven;</HI> may not unfitly be applied to this <HI>duty</HI> of the <HI>imitation</HI> of <HI>Chri&s;t:</HI> he hath his <HI>Conver&s;ation in Hea|ven,</HI> who <HI>leads</HI> it according to <HI>Chri&s;ts example,</HI> and good <HI>rea&s;on,</HI> &s;ince as <HI>Athana&s;ius</HI> excellently, <HI>Chri&s;t</HI> whil&s;t<NOTE PLACE="marg">Athana&s;. orat. contra gent.</NOTE> on earth did <GAP DESC="foreign">, <HI>carry Heaven about with him.</HI> This <HI>Sun of Righteou&s;ne&s;s</HI> went through the <HI>Libra</HI> of ju&s;tice, <HI>Leo</HI> of fortitude, <HI>Virgo</HI> of cha&s;tity, <HI>Taurus</HI> of indu&s;try, <HI>Gemini</HI> of love to God and man. Indeed the <HI>Firmament</HI> is not more full of <HI>Starres,</HI> then he is of <HI>Graces.</HI> It is a <HI>rule</HI> in <HI>Philo&s;ophy, Primum in unoquo|que genere e&s;t men&s;ura reliquorum,</HI> that which is the <HI>fir&s;t</HI> in any kind is to be the <HI>mea&s;ure</HI> of the <HI>re&s;t,</HI> and <HI>Chri&s;t</HI> being the <HI>fir&s;t,</HI> the grand <HI>exemplar</HI> of virtue, no wonder if we are required to <HI>walk as he walked.</HI></P>
<P><PB N="52" REF="31">2. <HI>One</HI> &s;ingular <HI>end</HI> of <HI>Chri&s;ts comming</HI> into the world was, that he might become a <HI>pattern</HI> of duty. Indeed the chief and <HI>primary</HI> end of his advent was to be a <HI>Saviour,</HI> but a <HI>Secondary</HI> was to be an <HI>example.</HI> Upon this account is it that S^t <HI>Ba&s;il</HI> &s;aith, one end of<NOTE PLACE="marg">Ba&s;. a&s;cet.</NOTE> <HI>Chri&s;ts coming</HI> was, that <HI>in him <GAP DESC="foreign">, as in a pi|cture</HI> we might <HI>behold</HI> the <HI>lineaments</HI> of all <HI>virtues,</HI> and<NOTE PLACE="marg">Joh. 13. 15.</NOTE> accordingly learn to <HI>order our Conver&s;ation aright.</HI> When <HI>Christ had wa&s;hed</HI> his <HI>Di&s;ciples</HI> feet he <HI>&s;aith to them, I have given you an example: and truly</HI> for this<NOTE PLACE="marg">1 Pet. 2. 21.</NOTE> cau&s;e he <HI>lived</HI> that he might <HI>give;</HI> yea, according to S^t <HI>Peter,</HI> for this end he <HI>dyed,</HI> that he might <HI>leave us an example that we &s;hould follow his &s;teps.</HI></P>
<P>3. To <HI>endeavour</HI> as far as we can that all tho&s;e <HI>graces</HI> which <HI>Chri&s;t</HI> practi&s;ed may &s;hine forth in our Con|ver&s;ations, is to <HI>walk as Chri&s;t walked,</HI> &s;o that this (<HI>as</HI>) here &s;pecified admits both of an <HI>extent,</HI> and a <HI>re|&s;traint.</HI></P>
<P>1. <HI>Of</HI> an <HI>Extent, As,</HI> that is in <HI>all tho&s;e</HI> morall &s;teps wherein he <HI>walked:</HI> thus <HI>Tertullian</HI> &s;aith, <HI>To</HI><NOTE PLACE="marg"><HI>Tert. de Re&s;ur.</HI> l. 2. c. 44.</NOTE> <HI>walk as Chri&s;t walked, is to ob&s;erve the Di&s;cipline of that Piety, and Patience, Ju&s;tice, and Wi&s;dome, which flou|ri&s;hed</HI><NOTE PLACE="marg">Pro&s;p. Sent.</NOTE> <HI>in Chri&s;ts life.</HI> And <HI>Pro&s;per</HI> putting this Que&s;ti|on, <HI>What is it to walk as Chri&s;t walked?</HI> returneth this An&s;wer, <HI>it is Contemnere omnia prospera quae contemp|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">it, non timere adver&s;a quae pertulit, libenter facere quae fe|cit,</HI> &amp;c. <HI>To contemn what he contemned, &s;uffer what he &s;uffered, and do what he did.</HI> Indeed to <HI>imitate Chri&s;t</HI> but in <HI>&s;ome things,</HI> is only to <HI>&s;tep as he &s;tepped,</HI> but to <HI>walk as he walked</HI> is to <HI>imitate</HI> him in <HI>all;</HI> not onely to be <HI>lowly,</HI> but <HI>holy, ju&s;t,</HI> but <HI>charitable</HI> as he was; go about <HI>doing good,</HI> but <HI>&s;uffering evill</HI> as he did; it is to imitate him in his <HI>active,</HI> and in his <HI>pa&s;&s;ive</HI> O|bedience; to follow him in his <HI>Life,</HI> yea in his <HI>Death.</HI> For as S^t <HI>Au&s;tin</HI> ob&s;erveth, when <HI>Chri&s;t</HI> was <HI>fixus in</HI><NOTE PLACE="marg"><HI>Aug.</HI> in Ep.</NOTE> <HI>cruce,</HI> fa&s;t <HI>nailed to the Cro&s;s,</HI> he <HI>walked</HI> in the wayes
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of <HI>con&s;tancy, courage, patience, charity</HI> towards his e|nemies, which we mu&s;t practice when at any time we are <HI>called</HI> to <HI>&s;uffer;</HI> we cannot have a better <HI>Ex|po&s;itour</HI> of the <HI>Di&s;ciple</HI> then the <HI>Ma&s;ter;</HI> and <HI>Chri&s;t</HI> &s;aith to <HI>follow</HI> him, is to <HI>deny our &s;elves,</HI> and <HI>take up our Cro&s;s.</HI></P>
<P>2. Of a <HI>re&s;traint,</HI> It being an (<HI>as</HI>) not of <HI>equality</HI> but <HI>quality,</HI> nor doth it require an <HI>exactne&s;s</HI> of per|formance but only a <HI>&s;incerity</HI> of purpo&s;e. <HI>Chri&s;ts</HI> phra&s;e is <HI>following,</HI> and <HI>coming after</HI> him, which we may do though <HI>non pa&s;&s;ibus aequis,</HI> we come far <HI>behind</HI> him: <HI>Excellent</HI> to this purpo&s;e are tho&s;e Expre&s;&s;ions of an <HI>Ancient, Proderit imitari et &s;i nemo valeat adae|quare,</HI><NOTE PLACE="marg">Arnulph. Ep.</NOTE> <HI>per&s;equi, debemus, et &s;i con&s;equi non po&s;&s;imus, non ei&s;dem pa&s;&s;ibus, &s;ed eodem tramite, ei&s;dem ve&s;tigijs in|&s;i&s;tendum:</HI> Made <HI>equall</HI> we cannot, <HI>conformable</HI> we may be to him; to <HI>attain</HI> to his <HI>mea&s;ure</HI> is <HI>impo&s;&s;ible,</HI> to <HI>pre&s;s hard</HI> towards it is <HI>nece&s;&s;ary,</HI> to <HI>go</HI> with the <HI>&s;ame speed</HI> and <HI>evenne&s;s</HI> is not <HI>expected,</HI> but to go in the <HI>&s;ame path,</HI> tread in the <HI>&s;ame &s;teps</HI> is <HI>required:</HI> In one word, tho&s;e <HI>graces</HI> which did <HI>flame</HI> forth in Chri&s;ts life, mu&s;t at lea&s;t <HI>sparkle</HI> in ours, which did &s;hine <HI>bright</HI> in his, mu&s;t <HI>twinkle</HI> in ours, which were <HI>perfectly</HI> in him, mu&s;t be <HI>&s;incerely</HI> in us; &s;o &s;hall we <HI>fulfill</HI> this Apo&s;tolicall dictate, <HI>to walk as he walked.</HI></P>
<P>I <HI>end</HI> this, <HI>Naturale homini alium imitari, Man</HI> is naturally a <HI>Mimicke,</HI> and loves to <HI>follow;</HI> and what <HI>fuller, fitter, better</HI> pattern can be made choyce of then <HI>this</HI> here &s;et before us? Oh then as <HI>Mo&s;es</HI> did all things in making the <HI>Tabernacle accor|ding to the pattern which God &s;hewed him in the Mount,</HI> &s;o let us order all our <HI>actions</HI> according to the <HI>pattern Chri&s;t taught in the Mount;</HI> and as he <HI>taught,</HI> &s;o <HI>did in</HI> the <HI>cour&s;e of</HI> his life. I<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s the <HI>command</HI> of <HI>God</HI> to <HI>Abraham</HI> in the <HI>Old</HI> Te&s;tament, <HI>walk before me,</HI> it is
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the <HI>voice</HI> of <HI>Chri&s;t to his Di&s;ciples,</HI> in the <HI>New, come after me,</HI> and both very <HI>u&s;efull;</HI> we mu&s;t <HI>walk be|fore</HI><NOTE PLACE="marg">Jer. 17. 1. Matth. 16. 24.</NOTE> <HI>God,</HI> by a continued <HI>remembrance</HI> of his <HI>eye,</HI> we mu&s;t <HI>come after Chri&s;t,</HI> by a due <HI>ob&s;ervance</HI> of his <HI>&s;teps,</HI> and &s;o <HI>walking</HI> as having <HI>God to</HI> be our <HI>Spectatour,</HI> and <HI>Chri&s;t to</HI> be our <HI>guide</HI> we cannot <HI>wander.</HI> This is that<NOTE PLACE="marg">Ephe&s;. 6. 1. <HI>Paulin. Ep.</HI> 12.</NOTE> which hath &s;till been the <HI>practice</HI> of <HI>holy</HI> men, to &s;et <HI>Chri&s;t</HI> before them as their <HI>example;</HI> this did S^t <HI>Paul</HI> who advi&s;eth others to <HI>follow him as he did Chri&s;t;</HI> thus did <HI>Martianus</HI> of whom <HI>Paulinus</HI> &s;aith, <HI>Caele&s;tis homi|nis imaginem perfect&acirc; Chri&s;ti portavit imitatione,</HI> he bare the <HI>Image of the Heavenly Man, by a perfect</HI> (that is, <HI>&s;incere) imitation of Chri&s;t.</HI> Oh let it be &s;o with <HI>us</HI> in <HI>every</HI> thing we go about! let us con&s;ider with our &s;elves <HI>what Chri&s;t did,</HI> or what we have rea&s;on to <HI>believe</HI> he <HI>would</HI> do in the <HI>like</HI> ca&s;e: in ca&s;e of <HI>injury, Chri&s;t</HI> would <HI>forgive;</HI> of <HI>contention, Chri&s;t</HI> would be a <HI>Peacemaker;</HI> of <HI>mi&s;eries, Chri&s;t</HI> would <HI>&s;hew mercy;</HI> of <HI>reproaches per&s;ecutions, Chri&s;t</HI> would <HI>&s;uffer</HI> patiently: let us <HI>do likewi&s;e; Chri&s;t is</HI> the <HI>Sun,</HI> and then only doth the <HI>Watches</HI> of our lives move <HI>right,</HI> when they are &s;et by the <HI>Diall</HI> of his <HI>motion: Chri&s;t</HI> is the <HI>Book</HI> of life, and then only is the <HI>Book</HI> of our <HI>Con&s;cience faire,</HI> when it is <HI>written</HI> according to that <HI>Coppy.</HI></P>
<P>To this <HI>end,</HI> learn we according to the <HI>coun&s;ell</HI> of the <HI>Author</HI> to the <HI>Hebrews,</HI> to <HI>look unto Je&s;us. We</HI> (&s;aith<NOTE PLACE="marg">Heae. 12. 2.</NOTE> S^t <HI>Paul) beholding the glory of the Lord are changed into the &s;ame Image;</HI> and we <HI>beholding the graces of Chri&s;t</HI><NOTE PLACE="marg">2 Cor. 3. <HI>ult.</HI></NOTE> are <HI>transformed</HI> into the <HI>Image</HI> of them. Look as a <HI>Painter</HI> (to u&s;e <HI>Macarius</HI> his &s;imilitude) can <HI>draw a</HI><NOTE PLACE="marg">Mac. hom. 30.</NOTE> mans <HI>Picture</HI> to the <HI>life</HI> if he &s;it <HI>before</HI> him, and &s;ted|fa&s;tly <HI>look</HI> upon him, but if he <HI>turn away</HI> his <HI>face,</HI> the <HI>Painter can do nothing:</HI> So then doth <HI>Chri&s;t draw</HI> the <HI>Lineaments</HI> of his <HI>Virt<GAP DESC="illegible" EXTENT="2 letters">s</HI> upon our <HI>Souls,</HI> when we diligently <HI>look upon</HI> him: Indeed who can &s;eriou&s;ly
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<HI>view Chri&s;t,</HI> and the waies wherein he <HI>walked,</HI> and not be in <HI>love</HI> with them, and de&s;ire to <HI>walk</HI> in them? <HI>All his waies</HI> (as <HI>Solomon</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aith of <HI>Wi&s;dome) are waies of plea&s;antne&s;s and peace.</HI> No <HI>cleanne&s;s</HI> or <HI>purity,</HI> no <HI>&s;afety</HI> or <HI>&s;ecurity,</HI> no <HI>peace</HI> or <HI>tranquility,</HI> no <HI>delight</HI> or <HI>plea&s;ure,</HI> like to that which is to be found in <HI>Chri&s;ts waies.</HI> True indeed they are <HI>narrow</HI> waies in re|gard of their <HI>difficulty</HI> to fle&s;h and bloud; they are <HI>&s;l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">bby</HI> waies in <HI>regard</HI> of the <HI>afflictions</HI> which accompa|ny tho&s;e that <HI>love godly in Chri&s;t Je&s;us;</HI> but they are <HI>clean</HI> waies without the <HI>mine</HI> of filthine&s;s; for they are <HI>&s;afe</HI> waies fenced with the <HI>hedg of divine Protection,</HI> they are <HI>plea&s;ant</HI> waies in which we have alwaies the <HI>Sun of Gods favour</HI> &s;hining on us; yea they are <HI>ble&s;&s;ed</HI> waies, for they lead to <HI>life</HI> and <HI>and glory;</HI> who can <HI>behold</HI> them and not be <HI>allured</HI> to go in them?</P>
<P><HI>Look</HI> we therefore with a &s;erious and <HI>spirituall eye</HI> upon <HI>Chri&s;t</HI> and his <HI>waies,</HI> and that &s;o <HI>long</HI> till, accord|ing to S^t <HI>Pauls</HI> advice, <HI>the &s;ame mind be in us that was in Chri&s;t Je&s;us;</HI> and then having the <HI>&s;ame mind,</HI> we<NOTE PLACE="marg">Phil. 2. 5.</NOTE> &s;hall do the <HI>&s;ame works;</HI> &s;o ea&s;ily is the <HI>life</HI> con<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">orm|ed, where the <HI>heart</HI> is inclined: In one word, if our <HI>eye</HI> be fixed, and our <HI>heart</HI> willing, the <HI>foot</HI> will be ready to <HI>run the race that is &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t before us.</HI> I &s;hut up with<NOTE PLACE="marg"><HI>Leo de Re&s;ur.</HI> l. 2. c. 3.</NOTE> that of <HI>Leo, Imitamini quod operatus e&s;t, diligite quod dilexit; love what he loved, &s;o will you do what he did: to which</HI> we &s;hould be &s;o much the rather <HI>induced,</HI> con|&s;idering the <HI>nece&s;&s;ity</HI> which our <HI>profe&s;&s;ion</HI> layeth upon us of &s;o doing, and that will appeare if you,</P>
<P><HI>Joyn both parts</HI> of the <HI>Text</HI> together which is the<NOTE PLACE="marg">Con&s;id. 2.</NOTE> <HI>other</HI> Con&s;ideration, and cometh now to be <HI>handled. He that &s;aith, ought;</HI> it is not onely (as <HI>Zanchy</HI> well ob&s;erveth) <HI>utile</HI> but <HI>debitum,</HI> that which he <HI>may do,</HI> or that which is <HI>be&s;t for</HI> him to do, but that which he <HI>ought to do.</HI></P>
<P>This will the <HI>better</HI> appear, if you <HI>con&s;ider</HI> both the
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<HI>relations</HI> which they who are in <HI>Chri&s;t</HI> have <HI>to him,</HI> and the <HI>influence</HI> they have <HI>from him.</HI></P>
<P>1. The <HI>Relations,</HI> which they that are <HI>in Chri&s;t</HI> have <HI>to him,</HI> are <HI>many</HI> and <HI>near,</HI> all which oblige to <HI>walk as he walked. He that &s;aith he is in Chri&s;t,</HI> &s;aith he is the <HI>friend</HI> of <HI>Chri&s;t,</HI> and <HI>friends</HI> go <HI>hand in hand,</HI> have the &s;ame <HI>affections</HI> and inclinations; <HI>he that &s;aith he is in Chri&s;t,</HI> &s;aith he is &s;o <HI>in,</HI> that he is <HI>under him; Chri&s;t is</HI> his <HI>Lord,</HI> and he his <HI>&s;ervant,</HI> and <HI>probum &s;er|vum pro ingenio domini conver&s;ari videmus,</HI> &s;aith <HI>Tertul|lian;</HI><NOTE PLACE="marg">Tert. de patient.</NOTE> we &s;ee <HI>good &s;ervants conforme them&s;elves to their Ma&s;ters will,</HI> and frame them&s;elves to their temper. <HI>He that &s;aith he is in Chri&s;t,</HI> &s;aith that <HI>Chri&s;t is his King,</HI> and he his <HI>Subject,</HI> and <HI>Regis ad exemplum;</HI> all <HI>men love</HI> to <HI>imitate</HI> their <HI>Prince;</HI> if <HI>Nero</HI> like <HI>mu&s;ick,</HI> all <HI>Rome</HI> will turn <HI>fidlers;</HI> let the <HI>King</HI> be <HI>lame,</HI> and his <HI>Subjects</HI> will <HI>halt</HI> for company; nay more then all this, in <HI>&s;aying we are in Chri&s;t,</HI> we &s;ay <HI>we are his Seed,</HI> his off-&s;pring: and <HI>hominibus laetum &amp; glorio&s;um fili|os</HI><NOTE PLACE="marg">Cypr. de zelo &amp; livor.</NOTE> <HI>habere con&s;imiles,</HI> it is a <HI>joy</HI> to <HI>Parents</HI> when their <HI>Children</HI> are <HI>like</HI> them, and the <HI>care</HI> of <HI>good</HI> Children to <HI>follow their Parents:</HI> &s;o that &s;ince in all the&s;e <HI>relati|ons</HI> there is an <HI>Obligation, He that &s;aith he abideth in Chri&s;t, ought.</HI></P>
<P>2. There is a &s;ingular <HI>influence</HI> which <HI>Chri&s;t</HI> hath upon all tho&s;e who are <HI>in him,</HI> enabling them to <HI>walk as he walked.</HI> It is true our ble&s;&s;ed <HI>Saviour</HI> &s;peak|eth of <HI>branches in him that beare not fruit:</HI> but there he meaneth tho&s;e who are <HI>in him,</HI> <GAP DESC="foreign"> not <GAP DESC="foreign"> onely in <HI>appearance,</HI> not in <HI>reality;</HI> who in re&s;pect of their <HI>Chri&s;tian profe&s;&s;ion</HI> &s;eem to <HI>be,</HI> and in <HI>others,</HI> per|haps their <HI>own opinion</HI> are <HI>in him,</HI> not of tho&s;e who are <HI>in him</HI> by a <HI>reall, &s;ub&s;tantiall, and spirituall Union</HI> with him; &s;ince all that are <HI>&s;o</HI> in him, cannot but <HI>receive grace</HI> from him, to become <HI>fruitfull in good Works.</HI> They that are <HI>in Chri&s;t</HI> are his <HI>Members,</HI> and
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as the <HI>Members</HI> whil&s;t <HI>united</HI> to the <HI>head</HI> have <HI>&s;ence</HI> and <HI>motion</HI> derived from it, &s;o is it with tho&s;e who <HI>abide in Chri&s;t,</HI> to whom he impartes that <HI>motion</HI> whereby they are able <HI>to walk as he walked. They that are in Chri&s;t</HI> are his <HI>branches,</HI> and as the <HI>living branches</HI> re|ceive<NOTE PLACE="marg">Joh. 15. 3.</NOTE> <HI>&s;ap from the root,</HI> yea, the <HI>&s;ap</HI> that is commu|nicated to the <HI>branches,</HI> is of the <HI>&s;ame nature</HI> with that in the <HI>root,</HI> and the <HI>fruit</HI> according; &s;o doth every one that <HI>is in Chri&s;t</HI> partake of <HI>grace</HI> from <HI>Chri&s;t,</HI> yea, that <HI>grace</HI> which is <HI>in Chri&s;t is in|fu&s;ed</HI> into the <HI>Chri&s;tian.</HI> Finally, He that is <HI>joyned to the Lord</HI> is <HI>one Spirit;</HI> if any man be <HI>in Chri&s;t,</HI> he hath the <HI>Spirit of Chri&s;t,</HI> and look as when the <HI>Spirit</HI> of <HI>Eliah</HI> came upon <HI>Eli|&s;ha;</HI> he was enabled to do the <HI>&s;ame miracles</HI> which he did: So in whom&s;oever <HI>Chri&s;ts Spirit</HI> dwel|leth, it &s;trengthens them to do the <HI>Works of Chri&s;t,</HI> and become <HI>like to</HI> him. Very ob&s;ervable to this purpo&s;e is that <HI>phra&s;e</HI> of <HI>&s;ealing</HI> with the <HI>spirit of promi&s;e;</HI> for as the <HI>Seal</HI> maketh the <HI>impre&s;&s;ion</HI> of<NOTE PLACE="marg">Eph. 1. 13.</NOTE> its <HI>own &s;tampe</HI> upon the <HI>Wax,</HI> whereby it is that the <HI>Characters</HI> upon the <HI>Seale</HI> are to be <HI>di&s;cern|ed</HI> in the <HI>Wax;</HI> &s;o doth <HI>Chri&s;ts Spirit</HI> &s;tamp his <HI>own Image</HI> upon the &s;oul: whereby it is that the <HI>graces of Chri&s;t</HI> appear in the <HI>life</HI> of a <HI>Chri|&s;tian.</HI> Hence it followes that who&s;oever <HI>&s;aith he is in Chri&s;t,</HI> ought to <HI>walk as he walked,</HI> or el&s;e he is a <HI>lyar,</HI> and &s;aith <HI>he is, what</HI> he <HI>is not:</HI> In which re&s;pect <HI>Leo</HI> excellently, <HI>Fal&s;ae profe&s;&s;ionis</HI><NOTE PLACE="marg">Leo <HI>Serm.</HI> 5. de jejun. 7^m^i men|&s;is.</NOTE> <HI>imagine utimur &s;i cujus nomine gloriamur, ejus in&s;ti|tuta non &s;equamur,</HI> If we <HI>conforme</HI> not to his <HI>precepts</HI> and <HI>pattern,</HI> in who&s;e <HI>name</HI> we <HI>glory,</HI> and of who&s;e <HI>rela|tion</HI> we <HI>boa&s;t,</HI> all our <HI>profe&s;&s;ion</HI> is in <HI>vain,</HI> nay a <HI>meer lye.</HI></P>
<P>To <HI>end</HI> therefore, <HI>Explora teip&s;um infaelix qui bapti&s;atus es in Chri&s;tum,</HI> who&s;oever thou art that being <HI>Bapti&s;ed into Chri&s;t,</HI> profe&s;&s;e&s;t to <HI>put him on,</HI>
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and calling thy &s;elf a <HI>Chri&s;tian,</HI> fai&s;t thou art <HI>in him, try thy</HI> &s;elf by this <HI>mark?</HI> do&s;t thou <HI>walk as he walked?</HI> nay, rather do&s;t thou not <HI>walk contrary</HI> to him? He was <HI>holy,</HI> thou art <HI>profane;</HI> he was <HI>humble,</HI> thou art <HI>proud;</HI> he was <HI>meek,</HI> thou art <HI>contentious;</HI> he was <HI>charitable,</HI> thou art <HI>malitious:</HI> thou &s;ai&s;t thou art <HI>in Chri&s;t,</HI> and yet thou live&s;t like a <HI>bea&s;t</HI> in <HI>&s;en&s;uality,</HI> nay, like a <HI>Devill,</HI> in <HI>hatred</HI> and envy, but let no man <HI>deceive him&s;elf</HI> with &s;uch a <HI>vain profe&s;&s;ion. Nec</HI><NOTE PLACE="marg">Aug. de vit&acirc; Chri&s;tian&acirc; tr. <HI>8. c. 14.</HI></NOTE> <HI>qui&s;quam &s;e Chri&s;tianum judicet ni&s;i qui Chri&s;ti doctrinam &s;equitur &amp; imitatur exemplum,</HI> nor let any man <HI>e&s;teem</HI> him&s;elf a <HI>Chri&s;tian</HI> who doth not re&s;olve to <HI>follow Chri&s;ts Commands</HI> and <HI>Example.</HI> Indeed what <HI>Alex|ander</HI> &s;aid to one of his <HI>name</HI> who was a Coward, <HI>Aut depone nomen, aut fortiter pugna;</HI> either <HI>&s;hew</HI> thy &s;elf <HI>valorous,</HI> or do not <HI>call</HI> thy &s;elf <HI>Alexander;</HI> that <HI>Chri&s;t</HI> &s;aith to all loo&s;e <HI>Chri&s;tians;</HI> either <HI>live</HI> according to my <HI>pattern,</HI> or <HI>renounce my name: let then every one that nameth the name of Chri&s;t</HI> expre&s;&s;e the <HI>nature</HI> and do the <HI>works</HI> of Chri&s;t. <HI>Pythagoras</HI> in&s;tructing the <HI>women</HI> in<NOTE PLACE="marg">Jamblien. Py|thag. <HI>l. 1. c. 11.</HI></NOTE> a grave <HI>Oration</HI> told them, that <HI>many</HI> of the <HI>Names</HI> which were given to <HI>them</HI> in their <HI>conditions</HI> both <HI>be|fore</HI> and <HI>after Marriage,</HI> were the <HI>Names</HI> of <HI>God|de&s;&s;es;</HI> and thence <HI>exhorted</HI> them to <HI>imitation</HI> of tho&s;e <HI>Godde&s;&s;es.</HI> The <HI>Name</HI> (beloved) which we all have ta|ken upon us is the <HI>Name of Christ,</HI> and therefore let us account our <HI>&s;elves engaged</HI> to <HI>conforme</HI> to him. <HI>This, This</HI> is that which will both <HI>ju&s;tifie</HI> the truth of our pre&s;ent profe&s;&s;ion, and make <HI>good</HI> our future <HI>expecta|tion.</HI> There are many as S^t <HI>Bernard</HI> ob&s;erveth, who<NOTE PLACE="marg">Bern in Cant. <HI>Serm.</HI> 21.</NOTE> would <HI>Chri&s;tum con&s;equi,</HI> and yet not <HI>&s;equi, be where Chri&s;t is,</HI> &s;it down in his <HI>Throne,</HI> as he is in his <HI>Fa|thers,</HI> and yet will not <HI>go where he went,</HI> and <HI>walk as he walked;</HI> but alas it <HI>cannot be:</HI> There is no <HI>coming</HI> to the <HI>&s;ame place</HI> but by the <HI>&s;ame path, &s;equi &s;ervatorem</HI><NOTE PLACE="marg"><HI>Iren.</HI> l. 4. c. 28.</NOTE> <HI>e&s;t participare &s;alutem,</HI> &s;aith <HI>Ireneus</HI> elegantly: The
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way to <HI>partake</HI> of <HI>Salvation,</HI> is to <HI>follow our Saviour;</HI> and therefore he that &s;aith he is <HI>now in Chri&s;t,</HI> and hop|eth hereafter to <HI>be with him,</HI> mu&s;t &s;o <HI>walk as he walk|ed:</HI> In a word, <HI>live as Chri&s;t lived,</HI> holily, ju&s;tly, &s;oberly, <HI>dye as Chri&s;t dyed,</HI> believingly, charitably, patiently, <HI>&s;o &s;hall you raign as Chri&s;t raigneth,</HI> gloriou&s;ly, trium|phantly, eternally.</P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="4" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2.</BIBL>
<BIBL>Ver&s;e 3. part former.</BIBL>
<Q>Hereby we know that we know him.</Q>
<BIBL>Ver&s;e 5. part latter.</BIBL>
<Q>Hereby we know that we are in him.</Q>
</EPIGRAPH>
<P>_THat <HI>rule</HI> of <HI>Divines</HI> concerning <HI>Precepts, Tota lex e&s;t copulativa,</HI> the <HI>whole Law is copulative,</HI> may no le&s;&s;e truly be <HI>ap|plied</HI> to <HI>graces,</HI> which as &s;o many <HI>links</HI> in a <HI>Chain</HI> of Gold are <HI>knit</HI> one to the other. The <HI>mother</HI> and <HI>root</HI> grace of all is <HI>Faith</HI> (here called <HI>Knowledg</HI>) as being that which <HI>ingrafts</HI> us into <HI>Chri&s;t,</HI> of who&s;e <HI>fullne&s;s</HI> (&s;aith<NOTE PLACE="marg">Joh. 1. 16.</NOTE> the <HI>Evangeli&s;t) we receive grace for grace</HI> This <HI>Faith</HI>
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whereever it is, is attended with <HI>Charity,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">or <HI>Faith</HI> (&s;aith S^t <HI>Paul,) works by love.</HI> This <HI>love</HI> cannot <HI>re&s;ide</HI><NOTE PLACE="marg">Gal. 5. 6.</NOTE> in any &s;oul, but it will <HI>manife&s;t</HI> it &s;elf by <HI>Obedience.</HI> So much our ble&s;&s;ed <HI>Saviour</HI> expre&s;&s;eth, <HI>If any man</HI><NOTE PLACE="marg">Joh. 14. 13.</NOTE> <HI>love me, he will keep my Commandments.</HI> This <HI>Obe|dience</HI> is then be&s;t <HI>performed</HI> when we are <HI>conformed</HI> to <HI>Chri&s;t</HI> in our lives, and therefore calling upon us to <HI>take his yoake</HI> he biddeth us <HI>learn of him.</HI> Finally, by this <HI>Obedience</HI> to, and <HI>imitation</HI> of Chri&s;t, we<NOTE PLACE="marg">Mat. 11. 29, 30.</NOTE> gain our <HI>a&s;&s;urance</HI> of our <HI>intere&s;t</HI> in him: whence the <HI>Apo&s;tle Peter</HI> requiring us to <HI>give diligence to make our calling and election &s;ure;</HI> pre&s;ently <HI>addeth, if you do the&s;e</HI><NOTE PLACE="marg">2 Pet. 1. 10.</NOTE> <HI>things</HI> that is <HI>practice</HI> tho&s;e graces whereof <HI>Chri&s;t</HI> hath given us a <HI>pattern.</HI> Thus there is not only a <HI>concomi|tancy,</HI> but an <HI>efficiency</HI> of <HI>graces,</HI> a <HI>connexion</HI> of one <HI>with,</HI> but a <HI>dependance</HI> of one <HI>upon</HI> the other; whil&s;t <HI>Knowledg</HI> begets <HI>Love,</HI> and <HI>Love keeping the Command|ments,</HI> and <HI>keeping the Commandments we walk <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Chri&s;t walked,</HI> and by all the&s;e we come to <HI>know</HI> that we <HI>know him, and are in him;</HI> all of which are <HI>&s;uc|cinctly</HI> and <HI>di&s;tinctly</HI> laid down in the&s;e four Ver&s;es, <HI>Hereby we know,</HI> &amp;c.</P>
<P>In the&s;e Ver&s;es there are <HI>two</HI> clau&s;es yet remaining to be <HI>di&s;cu&s;&s;ed,</HI> the one in the <HI>beginning</HI> of the <HI>third,</HI> and the other in the <HI>end</HI> of the <HI>fifth;</HI> the <HI>former</HI> of which referrs to the <HI>keeping of the Commandments,</HI> and the <HI>other</HI> though it <HI>may</HI> look <HI>backward,</HI> yet mo&s;t rational|ly is <HI>conceived</HI> to look <HI>forward,</HI> to <HI>walking as Chri&s;t walked;</HI> both for <HI>&s;ubstance</HI> the <HI>&s;ame,</HI> and contain in them <HI>two collaterall</HI> propo&s;itions; the <HI>one</HI> whereof a&s;|&s;erts the <HI>attaining a comfortable knowledg</HI> of our <HI>know|ledg</HI> of, and <HI>intere&s;t in Chri&s;t: We know that we know him, we know we are in him;</HI> and the <HI>other</HI> an <HI>especiall means whereby that knowledg is attained;</HI> Namely <HI>hereby,</HI> that is, <HI>by keeping his Commandments;</HI> and a|gain, <HI>hereby,</HI> that is, by <HI>walking as he walked;</HI> of
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<HI>both</HI> which in their order.</P>
<P>1. S^t <HI>John</HI> here affirmeth of <HI>him&s;elf</HI> and <HI>other</HI> Saints, <HI>We know that we know him, We know that we are in him.</HI> It is that indeed which not only <HI>here,</HI> but <HI>el&s;ewhere</HI> he a&s;&s;erts, in the <HI>next</HI> Chapter, <HI>We know that we are</HI><NOTE PLACE="marg">3. 14. 4. 13. 5. 19.</NOTE> <HI>tran&s;lated;</HI> and again in the <HI>fourth</HI> Chapter, <HI>We know that we dwell in him;</HI> and in the <HI>fifth, We know that we dwell in God.</HI> For the better <HI>opening</HI> of it, take notice of the&s;e en&s;uing <HI>Con&s;iderations.</HI></P>
<P>1. There is a <HI>threefold</HI> Object, whereabout this <HI>knowledg</HI> is conver&s;ant; Namely, <HI>what was be|fore all time, what &s;hall be after all time, and what is in this pre&s;ent time.</HI> This <HI>knowledg</HI> looketh <HI>backward,</HI> and that as far as <HI>eternity</HI> to the decree of <HI>election,</HI> which was <HI>before</HI> the foundation of the World; in this re&s;pect it is S^t <HI>Peters</HI> advice, <HI>make your election &s;ure.</HI> This <HI>knowledg</HI> looketh <HI>forward</HI> at the <HI>future</HI> e|&s;tate<NOTE PLACE="marg">2 Pet. 1. 5. 2 Cor. 5. 1.</NOTE> of <HI>felicity;</HI> upon which account S^t <HI>Paul</HI> in the name of <HI>him&s;elf,</HI> and <HI>others</HI> &s;aith, <HI>We know that we have a building in the Heaven.</HI> Finally, This <HI>know|ledg</HI> looketh upon our <HI>pre&s;ent</HI> e&s;tate of <HI>Vocation, Ju&s;tifi|cation</HI> and <HI>Sanctification,</HI> our <HI>Union</HI> with, and <HI>faith in Chri&s;t,</HI> and of this our <HI>Apostle</HI> here &s;peaketh, to which I &s;hall therefore <HI>confine</HI> my di&s;cour&s;e.</P>
<P>2. There is a <HI>double knowledg</HI> attainable by a <HI>Chri|&s;tian,</HI> to wit, <HI>direct,</HI> and <HI>reflexe;</HI> The <HI>direct</HI> know|ledg is terminated in <HI>Chri&s;t</HI> who is its <HI>Object;</HI> The <HI>re|flexe</HI> in the <HI>knowledg</HI> it&s;elf which is the <HI>act,</HI> both the&s;e <HI>kinds</HI> of knowledg our <HI>Apo&s;tle</HI> here <HI>expre&s;ly</HI> &s;peaketh of when he &s;aith <HI>we know that we know him;</HI> where the latter, <HI>we know,</HI> is that <HI>&s;cientia knowledg</HI> which imme|diately <HI>looks</HI> on <HI>Chri&s;t,</HI> and the <HI>former</HI> is that <HI>con&s;cientia knowledg</HI> which immediately <HI>looks</HI> upon the <HI>act</HI> of knowing. Indeed it is the choice <HI>priviledg</HI> of the <HI>ra|tionall</HI> &s;oul, that it can <HI>reflect</HI> upon its <HI>own acts,</HI> where|by it is that a man not only <HI>under&s;tandeth</HI> and <HI>willeth,</HI>
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but <HI>knoweth</HI> that his <HI>&s;oul</HI> doth <HI>exerci&s;e</HI> tho&s;e functions: this is that which accordingly a <HI>Chri&s;tian</HI> improveth in re&s;pect of his <HI>&s;pirituall</HI> actings, &s;o that he doth not only <HI>put forth</HI> the operations of his graces, but is in &s;ome mea&s;ure <HI>a&s;&s;ured</HI> that he doth <HI>put them forth;</HI> for as when I <HI>look</HI> in a <HI>gla&s;s,</HI> I look upon my <HI>&s;elf looking</HI> in it, when I <HI>touch</HI> my <HI>body</HI> I <HI>feel</HI> my <HI>feeling</HI> of it; In like manner the <HI>&s;oul</HI> by <HI>reflex</HI> knowledg <HI>apprehends</HI> her own <HI>apprehen&s;ion, judgeth</HI> of her own <HI>judgment,</HI> and <HI>believes</HI> her <HI>beliefe. Suitable</HI> to which is that of de|vout <HI>An&s;elm, Qui fidei &s;en&s;um in corde habet, hic &s;cit Chri&s;tum Je&s;um in &s;e e&s;&s;e,</HI> A <HI>Chri&s;tian</HI> having an <HI>experi|mentall</HI><NOTE PLACE="marg">An&s;elm in Corinth.</NOTE> &s;ence of <HI>Faith</HI> in his &s;oul, <HI>knoweth</HI> him&s;elf to be <HI>in Christ.</HI></P>
<P>3. This <HI>Knowledg</HI> of <HI>Knowing Chri&s;t,</HI> and <HI>being in him,</HI> is only i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>respect</HI> of our <HI>&s;elves,</HI> not <HI>others; we know him</HI> &s;aith the <HI>Apo&s;tle,</HI> not that <HI>you know him,</HI> or that you <HI>are in him,</HI> but that <HI>we,</HI> every one attain|eth this knowledg in re&s;pect of <HI>him&s;elf.</HI> Congruous to this <HI>purpo&s;e</HI> is that of S^t <HI>Au&s;tin, Fides e&s;t in intimis no|&s;tris;</HI><NOTE PLACE="marg"><HI>Aug. de Trin.</HI> l. 13. c. 2.</NOTE> <HI>nec enim qui&s;quam hominum videt in alio &s;ed unus qui&s;que in &s;emitip&s;o. Faith</HI> is inwardly <HI>&s;eated</HI> in the <HI>heart</HI> which <HI>one</HI> man cannot di&s;cern in <HI>another,</HI> but on|ly in <HI>him&s;elf.</HI> Indeed <HI>Negatively</HI> we may conclude concerning tho&s;e whom we &s;ee <HI>wallowing</HI> in <HI>prophan|ne&s;s, living</HI> in <HI>wickedne&s;s;</HI> that for the pre&s;ent they are not <HI>in Chri&s;t,</HI> nor have any &s;aving <HI>Knowledg</HI> of him. <HI>Po&s;itively,</HI> we cannot concerning any though never &s;o <HI>holy</HI> in <HI>appearance,</HI> that they are in <HI>Chri&s;t.</HI> Since whereas men may give <HI>undoubted &s;igns</HI> of their <HI>badne&s;s,</HI> they <HI>cannot</HI> of their <HI>goodne&s;s;</HI> Indeed this <HI>new name</HI> is &s;uch as <HI>no man knoweth but he who receiveth it;</HI> and that only <HI>in him&s;elf</HI> who doth receive it; and as to <HI>know</HI> it in our <HI>&s;elves</HI> is very <HI>difficult,</HI> &s;o to <HI>know</HI> it in <HI>another</HI> is <HI>impo&s;&s;ible.</HI> True, we mu&s;t here <HI>di&s;tin|gui&s;h</HI> of a <HI>double knowledg,</HI> to wit, of <HI>Charity,</HI> and
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<HI>Certainty&punc;</HI> the <HI>former</HI> is only a <HI>probable opinion (impro|perly</HI> called knowledge) and is that which we may <HI>have</HI> of <HI>others</HI> being in <HI>Chri&s;t</HI> by their external <HI>con|ver&s;ation.</HI> Thus the <HI>Author</HI> to the <HI>Hebrewes</HI> was<NOTE PLACE="marg">Heb. 6. 9.</NOTE> <HI>per&s;waded better things of them to whom he wrote;</HI> and S^t <HI>Peter</HI> calling <HI>Sylvanus</HI> a <HI>faithfull brother,</HI> addeth, <HI>as</HI><NOTE PLACE="marg">1 Pet. 5. 12.</NOTE> <HI>I &s;uppo&s;e:</HI> nor are we to <HI>under&s;tand</HI> any more by S^t <HI>Pauls phra&s;e</HI> concerning the <HI>The&s;&s;alonians, knowing your</HI><NOTE PLACE="marg">1 The&s;. 1. 4.</NOTE> <HI>election of God,</HI> &s;ince not the <HI>Apo&s;tles</HI> them&s;elves (except by &s;pecial <HI>revelation) could infallibly know</HI> any particu|lar <HI>per&s;ons</HI> to be the <HI>cho&s;en</HI> of <HI>God,</HI> and <HI>members</HI> of <HI>Chri&s;t.</HI></P>
<P>4. La&s;tly, This <HI>knowledge</HI> of our <HI>own interest</HI> in <HI>Chri&s;t,</HI> on the <HI>one</HI> hand is not barely <HI>conjectural</HI> but <HI>infallible;</HI> and yet on the <HI>other</HI> hand it is not <HI>perfect</HI> and <HI>compleat.</HI></P>
<P>1. This <HI>knowledge</HI> is not, cannot be <HI>perfect;</HI> for by the &s;ame <HI>rea&s;on</HI> that <HI>one,</HI> and <HI>every</HI> grace may be <HI>perfect</HI> in <HI>this</HI> life: whereas full <HI>perfection</HI> of grace is the <HI>priviledge</HI> of that <HI>other</HI> life. Indeed <HI>one</HI> of the <HI>names</HI> by which this <HI>grace</HI> is called in Scripture is <GAP DESC="foreign">, <HI>full a&s;&s;urance,</HI> but that is onely in a <HI>compara|tive notion,</HI> &s;ince none ever had an <HI>ab&s;olutely full a&s;&s;u|rance.</HI> There are indeed &s;everal <HI>degrees</HI> and <HI>mea&s;ures</HI> as of <HI>others,</HI> &s;o of this <HI>grace;</HI> and the <HI>higher</HI> degree may be &s;aid to be <HI>full</HI> in compari&s;on of the <HI>lower,</HI> but the <HI>highe&s;t</HI> is not altogether <HI>perfect:</HI> True it is <HI>&s;ome|times,</HI> and in <HI>&s;ome</HI> per&s;ons this <HI>knowledge</HI> may be &s;o <HI>clear</HI> and <HI>firme,</HI> that there may not be any <HI>&s;en&s;ible</HI> &s;tir|rings of <HI>infidelity,</HI> the <HI>conclu&s;ion</HI> which &s;uch an one maketh of his <HI>union</HI> with Chri&s;t, may be <HI>peremptory</HI> without actual <HI>hae&s;itation;</HI> but &s;till there are &s;ome <HI>remainders</HI> of <HI>unbelief</HI> in the heart, whence it is that their <HI>knowledge</HI> is not alwayes in an <HI>equal</HI> height, but hath its <HI>ebbings</HI> as well as <HI>flowings.</HI></P>
<P>2. But though it be not <HI>perfect</HI> &s;o as altogether
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to <HI>expell doubting;</HI> yet it is <HI>infallible</HI> &s;o as to <HI>ex|clude deceit;</HI> it is not onely we <HI>thinke,</HI> or we <HI>hope,</HI> but we <HI>know.</HI> It is <HI>true,</HI> as all <HI>other</HI> graces, &s;o <HI>this</HI> hath its <HI>counterfeite;</HI> there is a <HI>pre&s;umption</HI> which looketh <HI>like</HI> this <HI>per&s;wa&s;ion,</HI> whence it is that a man may be <HI>deceived about</HI> it, but &s;till the <HI>knowledge</HI> it &s;elf is &s;uch as doth not <HI>deceive.</HI> To this purpo&s;e are tho&s;e <HI>&s;imilitudes</HI> which the learn|ed<NOTE PLACE="marg">Daven. determ. 4.</NOTE> <HI>Davenant</HI> maketh u&s;e of; a man that is <HI>drunk,</HI> may <HI>think</HI> him&s;elf <HI>&s;ober;</HI> a man that is in a <HI>dream</HI> may i|magine <HI>him&s;elf</HI> to be <HI>awake,</HI> and both are <HI>cheated</HI> in their <HI>opinions;</HI> yet this hindereth not but that a <HI>&s;ober</HI> man may <HI>know</HI> that he is not <HI>drunk,</HI> a man that is <HI>awake</HI> may know that he is not <HI>a&s;leep,</HI> and this knowledge of theirs is <HI>infallible.</HI> Thus while&s;t <HI>Hypocrites</HI> have a deceitfull <HI>pre&s;umption</HI> of their <HI>union</HI> with, it hinde|reth not but that <HI>regenerate</HI> per&s;ons may and do attain an <HI>infallible</HI> knowledge of their <HI>knowledge</HI> of, and <HI>inte|re&s;t in Chri&s;t.</HI></P>
<P>To apply this: What <HI>remaineth</HI> but that <HI>every</HI> one of us labour to be among the number of this <HI>We,</HI> to <HI>know that we do know and are in Chri&s;t?</HI> Indeed they who take upon them the <HI>profe&s;&s;ion</HI> of Chri&s;tianity may in this re&s;pect be fitly ranked into three &s;orts</P>
<P>1. Some there are <HI>who are in Chri&s;t,</HI> but <HI>know it not,</HI> like <HI>children</HI> who live in their <HI>mothers</HI> belly, but are not them&s;elves <HI>&s;en&s;ible</HI> of it. As <HI>Jacob</HI> &s;aid of <HI>Bethel, God was in this place and I knew it not;</HI> &s;o may it<NOTE PLACE="marg">Gen. 28. 16.</NOTE> be &s;aid of many <HI>Chri&s;tians, Chri&s;t</HI> is in <HI>them,</HI> and <HI>they</HI> in <HI>him,</HI> and they are not <HI>aware</HI> of it; of whom we may pronounce in <HI>Virgils</HI> words,
<Q>O fortunatos nimium bona &s;i &s;ua norint<NOTE PLACE="marg">Virgil.</NOTE> Agricolas!&mdash;</Q>
How <HI>happy</HI> were they did they but <HI>know their happine&s;s,</HI>
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for want of which their <HI>jealous</HI> mindes pa&s;s unrighte|ous <HI>cen&s;ures</HI> upon <HI>them&s;elves,</HI> as if they were <HI>mi&s;e|rable.</HI></P>
<P>2. <HI>Others</HI> there are who <HI>pretend</HI> to <HI>know,</HI> and be <HI>a&s;&s;ured of</HI> their <HI>intere&s;t in Chri&s;t,</HI> when yet they have <HI>no tru<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> right</HI> or title to him; their <HI>&s;elf-flattery</HI> fils them with this vain <HI>&s;elf-conceit,</HI> and their blind <HI>ignorance</HI> cau&s;eth them to <HI>pre&s;ume</HI> that they <HI>know Chri&s;t;</HI> and whereas the <HI>condition</HI> of the <HI>former</HI> &s;ort is in their <HI>ap|prehen&s;ion</HI> only, the <HI>e&s;tate</HI> of this &s;ort is <HI>really mi&s;erable.</HI> Indeed as <HI>one</HI> &s;aith excellently, they are <HI>eo magis de|sperati, qu&ograve; minus desperantes,</HI> their <HI>ca&s;e</HI> is &s;o much the <HI>more desperate,</HI> becau&s;e they are &s;o <HI>farre</HI> from <HI>despair|ing,</HI> that they <HI>pre&s;ume;</HI> &s;ince by this <HI>pre&s;umptuous</HI> opinion of having already <HI>attained,</HI> they are <HI>hinde|red</HI> from <HI>labouring</HI> after an <HI>intere&s;t in Chri&s;t:</HI> and as the <HI>Philo&s;opher</HI> &s;aid of one who had been <HI>ill taught,</HI> that his <HI>task</HI> was <HI>double,</HI> both <HI>dedocere</HI> and <HI>docere,</HI> to <HI>un|teach</HI> and then <HI>teach</HI> &s;uch an one; &s;o may we &s;ay of <HI>&s;uch</HI> per&s;ons, they mu&s;t fir&s;t be <HI>taken off</HI> from their &s;andy <HI>foundation,</HI> and then <HI>fixed</HI> upon the true rock, whereby it is that they are brought with more <HI>diffi|culty</HI> into the <HI>&s;tate</HI> of <HI>&s;alvation.</HI></P>
<P>3. But <HI>la&s;tly, Others</HI> there are who both <HI>truly know Chri&s;t,</HI> and <HI>know that they know him;</HI> are by <HI>faith in|grafted</HI> into <HI>Chri&s;t,</HI> and have an inward <HI>&s;en&s;e</HI> of that <HI>faith,</HI> and &s;o of their being <HI>ingrafted</HI> in him. A|mong this number was S^t <HI>John,</HI> and not <HI>he</HI> only but many <HI>others,</HI> as well <HI>Chri&s;tians</HI> as <HI>Apo&s;tles;</HI> in which re&s;pect he u&s;eth the <HI>plural</HI> number, and indeed an <HI>endeavour</HI> after this <HI>reflex</HI> knowledge, is that, to which every <HI>Chri&s;tian</HI> is bound. It is S^t <HI>Peters</HI> coun&s;ell, <HI>giving all diligence to make your calling and election &s;ure;</HI><NOTE PLACE="marg">2 Pet. 1. 1. 10.</NOTE> and if you plea&s;e to view the <HI>begining</HI> of his Epi&s;tle, you &s;hall find tho&s;e whom he puts upon this work, to be <HI>all that had obtained like precious faith</HI> with the
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<HI>Apo&s;tles,</HI> (to wit for <HI>quality</HI> though not <HI>quantity</HI>) that is <HI>all</HI> believers who being <HI>cho&s;en</HI> and <HI>called,</HI> mu&s;t &s;trive for an <HI>a&s;&s;urance</HI> that they are &s;o.</P>
<P>Among others, there are <HI>two</HI> Con&s;iderations which may &s;erve as <HI>spurres</HI> to quicken our endea|vours, and <HI>wings</HI> to accelerate our pur&s;uit after this <HI>knowledg;</HI> namely the <HI>po&s;&s;ibility</HI> of attaining it, and the <HI>utility</HI> of it when attained.</P>
<P>1. If we <HI>&s;trive after</HI> it, we &s;hall not <HI>labour in vain.</HI> Indeed <HI>God</HI> hath appointed to every <HI>Chri&s;tian</HI> his <HI>mea&s;ure</HI> of &s;piritual <HI>&s;tature;</HI> yet &s;o as that no <HI>Chri|&s;tian</HI> who is not <HI>awanting</HI> to <HI>him&s;elf,</HI> but may <HI>attain</HI> &s;o farre as to have &s;ome <HI>degree</HI> of this knowledge; where S^t <HI>Peter</HI> in the fore-mentioned Scripture re|quireth all <HI>believers</HI> to <HI>give all diligence</HI> to gain this a&s;&s;urance, what doth he but imply at once both a <HI>difficulty</HI> and a <HI>po&s;&s;ibility</HI> of gaining it? &s;ince, were it not <HI>difficult,</HI> there were no need of <HI>all,</HI> and if it be<NOTE PLACE="marg">2 Cor. 13. 5.</NOTE> not <HI>po&s;&s;ible,</HI> it will be in vain to u&s;e <HI>any diligence.</HI> When S^t <HI>Paul</HI> calleth upon the <HI>Corinthians</HI> to <HI>examine them|&s;elves whether they be in the faith,</HI> what is his de&s;igne but (as the <HI>following</HI> words [<HI>know you not that Je&s;us Chri&s;t <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s in you</HI>) intimate] that they might come to <HI>know</HI> their <HI>intere&s;t in Chri&s;t?</HI> And &s;urely it were in vain to bid us <HI>&s;earch</HI> for that which cannot be <HI>found; examine</HI> whether we be <HI>in the faith,</HI> if we cannot <HI>know</HI> whether we have <HI>faith,</HI> or <HI>no.</HI></P>
<P>2. <HI>Po&s;&s;ible</HI> then it is, and not only &s;o, but <HI>profitable,</HI> as conducing very much to the exerci&s;e of <HI>many duties,</HI> and the participation of <HI>many com|forts.</HI></P>
<P>1. <HI>Chri&s;tians</HI> are called upon in <HI>Scripture</HI> to <HI>cry</HI><NOTE PLACE="marg">Phil. 3. 1. Tit. 2. 12.</NOTE> <HI>Abba Father, to rejoyce in the Lord, to be thankfull, to love the appearing,</HI> and <HI>look for the coming of Chri&s;t.</HI> Now the&s;e are &s;uch <HI>duties</HI> as are to be <HI>performed</HI> by <HI>none</HI> but them who <HI>know</HI> that <HI>they know Chri&s;t,</HI> and <HI>are in</HI>
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<HI>him.</HI> How can we <HI>call God Father,</HI> unle&s;s we <HI>know</HI> him to <HI>be &s;o?</HI> nor can we be <HI>a&s;&s;ured</HI> that he is our <HI>Fa|ther,</HI> except we know our &s;elves to be <HI>in Chri&s;t,</HI> through <HI>whom</HI> alone he becometh a <HI>Father. Ger&s;on</HI><NOTE PLACE="marg">Ger&s;. par. 2. comp. Theol. de delect.</NOTE> hath well ob&s;erved, that <HI>to joy</HI> there mu&s;t <HI>three</HI> things concurre, <HI>objectum delectabile, applicatio ad appetentem, &amp; cognitio applicationis:</HI> a <HI>delightfull object, an applica|tion of this object to him who de&s;ireth it,</HI> and a <HI>knowledge of that application;</HI> it is &s;o in &s;piritual <HI>joy, Chri&s;t</HI> is the <HI>delectable</HI> object, our <HI>knowing</HI> him, and <HI>being in</HI> him is the <HI>application</HI> of this <HI>object;</HI> and though the&s;e <HI>two</HI> be pre&s;ent; yet if there be not a <HI>knowledge of this ap|plication,</HI> there can be no <HI>rejoyceing.</HI> How full of <HI>teares</HI> and de&s;pair is <HI>Hagar,</HI> when yet a <HI>well</HI> was by<NOTE PLACE="marg">Cen. 21. 16.</NOTE> <HI>her?</HI> How &s;ad, and <HI>pen&s;ive</HI> are tho&s;e <HI>two Di&s;ciples</HI> while&s;t yet <HI>Chri&s;t draweth near</HI> to them, and <HI>walketh</HI> with them? How bitterly doth <HI>Mary</HI> weep at the<NOTE PLACE="marg">Luk. 24. 15. 17.</NOTE> <HI>Sepulchre,</HI> whenas he for <HI>whom</HI> &s;he <HI>weepeth,</HI> is <HI>ri&s;en</HI> from the <HI>grave,</HI> and <HI>&s;tandeth</HI> by her? and why all this? Alas <HI>Hagar &s;eeth not the well,</HI> the <HI>Di&s;ciples</HI> and <HI>Mary knew him not</HI> to be <HI>Je&s;us!</HI> Thus as it is <HI>impo&s;&s;ible</HI><NOTE PLACE="marg">Joh. 20. 14, 15.</NOTE> to <HI>de&s;ire</HI> that we <HI>know not</HI> to be <HI>good,</HI> &s;o to <HI>delight</HI> in that <HI>good</HI> whereof we <HI>know</HI> not our &s;elves <HI>po&s;&s;e&s;&s;ed.</HI> And as we cannot be <HI>joyfull</HI> in, &s;o neither <HI>thankfull</HI> for tho&s;e <HI>benefits,</HI> whereof we have not a &s;en&s;ible <HI>fru|ition;</HI> he only that can &s;ay, <HI>God of his abundant mercy hath begotten me again,</HI> can &s;ay, <HI>Ble&s;&s;ed be the God and</HI><NOTE PLACE="marg">1 Pet. 1. 4.</NOTE> <HI>Father of our Lord Je&s;us Chri&s;t.</HI> Finally, <HI>Chri&s;ts com|ing</HI> at the <HI>la&s;t</HI> day &s;hall be in <HI>flaming fire, rendering vengeance on them that know him not;</HI> only to them that are <HI>in him,</HI> he will ari&s;e <HI>a Sunne of righteou&s;ne&s;s with healing in his wings;</HI> &s;o that while&s;t we are <HI>un|certain</HI> of our being <HI>in Chri&s;t,</HI> we cannot with com|fort <HI>expect</HI> or with de&s;ire <HI>long</HI> for his coming.</P>
<P>2. And as this <HI>knowledge</HI> enableth us to the&s;e <HI>duties,</HI> &s;o it is that which <HI>enlargeth</HI> our com|forts;
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true it is, he is an <HI>holy</HI> man who hath <HI>grace</HI> without <HI>peace,</HI> but he is the <HI>happy</HI> man who hath <HI>grace</HI> and <HI>peace.</HI> The <HI>knowledge</HI> of our <HI>intere&s;t</HI> in <HI>Chri&s;t</HI> is not <HI>nece&s;&s;ary</HI> to the <HI>end</HI> it &s;elfe, as if there were no <HI>Salvation</HI> without it, but it is needfull to <HI>Solace</HI> us in the <HI>way</HI> to the <HI>end,</HI> &s;ince there is no <HI>Con&s;olation</HI> without it. What is it that <HI>heighteneth</HI> our <HI>Fellow|&s;hip</HI> and <HI>Communion</HI> with <HI>God,</HI> that giveth us <HI>bold|ne&s;s of acce&s;s to the Throne of Grace;</HI> that cau&s;eth the &s;oul to <HI>conver&s;e</HI> with <HI>God</HI> as a <HI>Favourite</HI> with <HI>his Prince,</HI> a <HI>Son</HI> with his <HI>Father,</HI> a <HI>Bride</HI> with her <HI>Bridegroome,</HI> but this <HI>knowledg?</HI> How <HI>amiable</HI> is the <HI>Meditation</HI> of <HI>Chri&s;t,</HI> in his <HI>Per&s;on, Natures, Offices, Merits,</HI> to him who <HI>knowing</HI> him&s;elf to be <HI>in Chri&s;t,</HI> knoweth all the&s;e to be <HI>his?</HI> Every <HI>thing</HI> of <HI>Chri&s;t</HI> is &s;weet to &s;uch a Soul, it doth him <HI>good</HI> to view his <HI>Wounds;</HI> nay with <HI>Thomas</HI> to <HI>put his hands in the hole of Chri&s;ts &s;ide,</HI> whil&s;t he can &s;ay, <HI>my Lord&punc; and my God.</HI> With what <HI>gladne&s;s</HI> doth he receive the <HI>Word of God</HI> in every part of it; &s;ince the very <HI>threatnings</HI> do not <HI>affright</HI> him, becau&s;e he knoweth <HI>they belong not to him?</HI> This <HI>Knowledg</HI> of our <HI>intere&s;t</HI> in <HI>Chri&s;t</HI> is that which <HI>multiplyeth</HI> the <HI>&s;weetne&s;s</HI> of all <HI>temporall</HI> enjoy|ments, ina&s;much as by this <HI>means</HI> we look upon our <HI>&s;elves</HI> as having not only a <HI>civill,</HI> but a <HI>spirituall</HI> right to them, we look upon them as the fruits and <HI>pledges</HI> of <HI>speciall love;</HI> yea, the <HI>earne&s;t</HI> of a better <HI>inheri|tance&punc;</HI> Indeed <HI>mercy looketh</HI> like mercy, and every <HI>ble&s;&s;ing</HI> is <HI>doubly</HI> beautifull in the <HI>eye</HI> of &s;uch a Chri&s;ti|an. One being asked <HI>what was the be&s;t Prospect?</HI> re|turned this <HI>An&s;wer, To &s;ee a greatway in his own land?</HI> He who <HI>knoweth</HI> he is <HI>in Chri&s;t</HI> may <HI>look</HI> both on <HI>Earth</HI> and <HI>Heaven as his:</HI> according to <HI>that</HI> of S^t <HI>Paul, All</HI><NOTE PLACE="marg">1 Cor. 3. 22.</NOTE> <HI>things are yours.</HI></P>
<P>Finally, This is that which <HI>contents</HI> us in all <HI>e&s;tates, &s;upports</HI> us under all <HI>afflictions,</HI> and <HI>armeth</HI> us again&s;t
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the <HI>fears</HI> of <HI>death.</HI> He mu&s;t needs be willing to <HI>want any</HI> thing el&s;e, who knoweth he <HI>hath Christ,</HI> who is <HI>All in All,</HI> he <HI>need</HI> not, <HI>cannnot</HI> be <HI>troubled</HI> at any <HI>evils,</HI> who knowing that he is <HI>in Chri&s;t,</HI> knoweth all <HI>things &s;hall work for his good;</HI> nor can the <HI>&s;eparation</HI> which <HI>death</HI> maketh be <HI>terrible</HI> to him, who is a&s;&s;ured of that <HI>Union</HI> with <HI>Chri&s;t,</HI> which admits of no <HI>&s;eparation,</HI><NOTE PLACE="marg">Rom. 8. 28, 38.</NOTE> no, not by <HI>death</HI> it &s;elf; yea, which <HI>death</HI> is &s;o far from hindering, that it <HI>ha&s;teneth</HI> to a fuller <HI>per|fection.</HI></P>
<P>To <HI>end</HI> this therefore, Let our <HI>fir&s;t</HI> care be to <HI>kn<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w Chri&s;t,</HI> and by knowing to get into him; and then let our <HI>next endeavour</HI> be, <HI>to know that we do know him and are in him.</HI> The <HI>former</HI> will give us a <HI>right</HI> to, but it is the <HI>latter</HI> will give us the <HI>comfort</HI> of all tho&s;e glorious <HI>priviledges,</HI> and benefits which <HI>Chri&s;t</HI> hath pur|cha&s;ed; and if we would know <HI>how</HI> to attain this <HI>re|flexive</HI> knowledg, pa&s;s we on to the</P>
<P>2. <HI>Next</HI> and <HI>la&s;t Propo&s;ition,</HI> which di&s;covereth the <HI>means</HI> of attaining it; Namely, <HI>hereby by keeping the Commandments,</HI> we <HI>know</HI> that we <HI>know</HI> him, and by <HI>walking as Chri&s;t walked,</HI> we <HI>know</HI> that we are <HI>in him.</HI> Look as if the <HI>que&s;tion</HI> be put, how we &s;hall know the <HI>true Church,</HI> the an&s;wer is, by its <HI>e&s;&s;entiall marks;</HI> &s;o if you ask how &s;hall we <HI>know</HI> that we are <HI>true Chri|&s;tians,</HI> our Apo&s;tle an&s;wereth hereby, by the <HI>Chara|cteri&s;ticall properties.</HI></P>
<P>To elucidate this <HI>A&s;&s;ertion,</HI> ob&s;erve the&s;e follow|ing <HI>Particulars,</HI></P>
<P>1. That <HI>knowledg</HI> which we have of our <HI>being in Chri&s;t,</HI> and <HI>knowing</HI> him by the&s;e <HI>Characters</HI> is, not <HI>&agrave; priori,</HI> but <HI>&agrave; posteriori,</HI> not by the <HI>cau&s;es,</HI> but by the <HI>effects;</HI> our <HI>Obedience</HI> is not the <HI>root,</HI> but the <HI>fruit of Faith,</HI> and we are not <HI>in Chri&s;t,</HI> becau&s;e we <HI>walk</HI> in him, but we <HI>walk in him</HI> becau&s;e we are <HI>in him.</HI> To this pur|po&s;e is that note of <HI>Beza</HI> upon the <HI>Text. Bona opera</HI><NOTE PLACE="marg">Beza in loc.</NOTE>
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<HI>nos non in&s;erunt Chri&s;to, &s;ed in&s;itos con&s;equuntur, good works do not ingraft us into Chri&s;t, but our being ingraf|ted into Chri&s;t enableth us to performe good works.</HI> As therefore the <HI>Tree</HI> is known by its <HI>fruit,</HI> and <HI>life</HI> is known by <HI>breathing</HI> and <HI>motion,</HI> which are the <HI>effects</HI> of it; So we know our <HI>Faith</HI> in, and <HI>Union with Chri&s;t</HI> by our <HI>Obedience</HI> to, and <HI>imitation</HI> of him.</P>
<P>2. That <HI>knowledg</HI> we have by the&s;e <HI>Characters</HI> is <HI>&s;afe</HI> and <HI>&s;ure,</HI> yea &s;uch as cannot <HI>deceive</HI> us. For</P>
<P>1. Ina&s;much as the <HI>commands</HI> which <HI>Chri&s;t</HI> re|quireth us to <HI>keep,</HI> and the <HI>waies</HI> wherein <HI>he walked</HI> which we mu&s;t <HI>follow,</HI> are clearly <HI>&s;et</HI> down in the <HI>Word;</HI> if we faithfully <HI>compare</HI> our <HI>actions</HI> with the <HI>rule,</HI> we may <HI>know</HI> whither we <HI>keep the Commandments,</HI> and <HI>walk as Chri&s;t walked</HI> or not. True it is, many are <HI>cheated</HI> with <HI>Alchymie</HI> in&s;tead of <HI>Gold;</HI> think them|&s;elves to have tho&s;e <HI>graces,</HI> which <HI>Chri&s;t</HI> did &s;hew forth, whenas they are <HI>counterfeit;</HI> but this is not for want of an <HI>exact rule</HI> di&s;covering, but becau&s;e of a <HI>deceitfull heart</HI> mi&s;applying; &s;o that were men but <HI>faithfull</HI> to them&s;elves, they might be able to <HI>pa&s;s a right</HI> cen&s;ure in this Particular. Hence it is, that whil&s;t the <HI>Hypocrite</HI> deludeth him&s;elf with a <HI>partiall</HI> Obedience and a <HI>counterfeit</HI> imitation, the <HI>regenerate</HI> Chri&s;tian being in &s;ome mea&s;ure enlightned, <HI>di&s;co|vereth</HI> what is <HI>&s;incere,</HI> and what is <HI>fained,</HI> and &s;o judg|eth righteous judgment: To this purpo&s;e is that of S^t <HI>Au&s;tin, Qui diligit fratrem magis novit dilectionem</HI><NOTE PLACE="marg"><HI>Aug. de Trin.</HI> l. 13. c. 2. id. in P&s;. 149.</NOTE> <HI>qu&acirc; diligit, quam fratrem quem diligit; He who loveth his Brother, more &s;urely knoweth the love whereby he lo|veth him, then his Brother whom he loveth:</HI> and hence it is that the <HI>&s;ame</HI> Father &s;aith, <HI>E&s;t modus gloriandi in con&s;cientia ut noveris fidem tuam e&s;&s;e &s;inceram, ut noveris spem tuam e&s;&s;e certam, ut noveris charitatem tuam e&s;&s;e &s;ine &s;imulatione;</HI> this is the <HI>rejoycing,</HI> yea, <HI>glory|ing</HI>
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of a <HI>Chri&s;tian</HI> whil&s;t his <HI>con&s;cience regulated</HI> by the word, and <HI>illuminated</HI> by grace giveth in <HI>evidence</HI> that his <HI>Faith</HI> is <HI>&s;incere,</HI> his <HI>hope firme, and</HI> his <HI>love un|fained.</HI></P>
<P>2. Ina&s;much as this <HI>Obedience</HI> to, and <HI>imitation</HI> of <HI>Chri&s;t,</HI> are the <HI>nece&s;&s;ary</HI> and <HI>particular</HI> effects of our <HI>Knowledg</HI> of, and <HI>being in Chri&s;t:</HI> he who <HI>findeth</HI> the <HI>one,</HI> may <HI>undoubtedly inferre the other.</HI></P>
<P>To <HI>unfold</HI> this briefly, <HI>know,</HI> That the <HI>effects</HI> of a <HI>lively</HI> Faith are of <HI>three</HI> &s;orts.</P>
<P><HI>Some</HI> which &s;o flow from a <HI>true Faith,</HI> that they are likewi&s;e the <HI>effects</HI> of other <HI>cau&s;es;</HI> &s;uch are all acts of <HI>morall Virtue,</HI> and <HI>extenall duties</HI> of Religion: Hence it is, that <HI>Heathen</HI> who have no <HI>Faith</HI> at all, have performed the <HI>former, &amp; Hypocrites</HI> who have no <HI>true faith</HI> the <HI>lat|ter.</HI> So that though from hence we may conclude <HI>Nega|tively,</HI> he that <HI>doth not</HI> the&s;e things hath <HI>no Faith,</HI> yet we cannot <HI>Affirmatively,</HI> becau&s;e we <HI>do</HI> &s;uch things, there|fore we are <HI>in Chri&s;t</HI> and believe in him.</P>
<P><HI>Others</HI> which are <HI>only</HI> the <HI>effects</HI> of a <HI>right</HI> faith, but yet &s;uch as <HI>faith</HI> produceth not but when in <HI>&s;trength;</HI> of this &s;ort are the <HI>&s;ence of Gods Love, peace of Con&s;cience, joy in the holy Gho&s;t, magnanimity in afflictions,</HI> and <HI>de&s;ires of di&s;&s;olution.</HI> From the&s;e we may conclude <HI>Affirma|tively,</HI> but not <HI>Negatively,</HI> he that can <HI>act</HI> the&s;e du|ties doth <HI>know Chri&s;t,</HI> but every one that <HI>knoweth Chri&s;t</HI> cannot <HI>act</HI> the&s;e duties.</P>
<P>Finally, <HI>Other</HI> effects there are which <HI>flow</HI> from <HI>Faith only,</HI> and <HI>alwaies,</HI> which it is as naturall for <HI>Faith</HI> to <HI>pro|duce,</HI> as for the <HI>Sun</HI> to <HI>&s;hine,</HI> or the <HI>Fire</HI> to <HI>burn;</HI> &s;uch are the&s;e my Text &s;peaketh of, a <HI>&s;incere Obedience,</HI> and a <HI>con|&s;ciencious imitation of Chri&s;t:</HI> from whence we may infer <HI>both</HI> waies, and &s;o the <HI>propo&s;ition</HI> will be <HI>recipocrally</HI> true, <HI>Every one who keepeth the Commandments knoweth Chri&s;t, who walketh as Christ walked, is in him; and every one who knoweth Chri&s;t keepeth the Commandments, is in Chri&s;t,</HI>
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<HI>and walketh as he walked.</HI></P>
<P>Put then <HI>both</HI> the&s;e Con&s;iderations together, we may <HI>know</HI> that we <HI>keep the Commandments,</HI> and if we <HI>keep the Commandments,</HI> we may <HI>a&s;&s;ure</HI> our &s;elves that we <HI>know Chri&s;t;</HI> no wonder if our <HI>Apo&s;tle</HI> &s;ay, <HI>Here|by we know we know him.</HI> We may <HI>perceive</HI> whether we <HI>walk as Chri&s;t walked</HI> or no; and if we <HI>walk as Chri&s;t walked,</HI> we may be <HI>confident</HI> we are <HI>in him;</HI> no mar|vell if our <HI>Apostle</HI> &s;ay, <HI>Hereby we know that we are in him.</HI> The <HI>&s;trength</HI> of this <HI>Argumentation</HI> will the bet|ter appear if we <HI>reduce</HI> it to a <HI>Syllogi&s;m,</HI> which may be thus framed;</P>
<LIST TYPE="syllogism">
<ITEM>Who&s;oever keepeth the Commandments knoweth Chri&s;t,</ITEM>
<ITEM>Who &s;o walketh as Chri&s;t walked, is in him;</ITEM>
<ITEM>But I keep the Commandments, and walk as Chri&s;t walked,</ITEM>
<ITEM>Therefore I know Chri&s;t, and am in him.</ITEM>
</LIST>
<P>The <HI>fir&s;t</HI> of the&s;e, which is the <HI>Major</HI> we <HI>know</HI> by a <HI>certainty</HI> of <HI>faith,</HI> as being expre&s;ly <HI>a&s;&s;erted</HI> in this and o|ther <HI>Scriptures.</HI> The <HI>&s;econd,</HI> which is the <HI>Minor</HI> we <HI>know</HI> by a <HI>certainty</HI> of <HI>experience,</HI> finding the&s;e <HI>qualifications</HI> wrought in us; and thus <HI>knowing</HI> the <HI>premi&s;es</HI> we <HI>in|ferre</HI> the <HI>Conclu&s;ion,</HI> and &s;o by a <HI>certainty</HI> of <HI>Faith</HI> joyned with <HI>experience,</HI> we are able to <HI>a&s;&s;ert</HI> our <HI>intere&s;t in Chri&s;t.</HI></P>
<P>3. This <HI>Knowledg</HI> which we have <HI>hereby</HI> doth not <HI>exclude</HI> the <HI>Te&s;timony of the Spirit.</HI> It is S^t <HI>Pauls</HI> a&s;&s;ertion, <HI>That the Spirit beareth witne&s;s with our Spi|rits, that we are the Children of God:</HI> Yea, S^t <HI>John</HI> in<NOTE PLACE="marg">Rom. 8. 16. 5. 7.</NOTE> the <HI>la&s;t</HI> Chapter of this <HI>Epi&s;tle</HI> plainly a&s;cribeth this <HI>Office</HI> of <HI>bearing witne&s;s to the Spirit,</HI> and yet it is no le&s;s true, that the&s;e <HI>graces</HI> and <HI>qualifications</HI> do beare the <HI>&s;ame witne&s;s;</HI> the&s;e <HI>two</HI> witne&s;&s;es being the one <HI>&s;ub&s;ervient</HI> to the other, whil&s;t the <HI>spirit</HI> is the <HI>princi|pall,</HI> and the&s;e <HI>qualifications</HI> are the <HI>Spirits in&s;trument</HI> in this <HI>work.</HI> Whether there be an <HI>immediate Te&s;timo|ny</HI>
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given by the <HI>spirit</HI> to the <HI>Soul</HI> of a <HI>Believer,</HI> a&s;&s;u|ring him o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> his <HI>intere&s;t in Chri&s;t</HI> I will not now <HI>di&s;pute.</HI> That the <HI>&s;pirit can</HI> thus <HI>te&s;tifie</HI> is not to be <HI>que&s;tioned,</HI> and that at <HI>&s;ome times</HI> to <HI>&s;ome eminent</HI> Saints he <HI>hath</HI> been and may &s;till be plea&s;ed to <HI>vouch&s;afe</HI> it, will not be <HI>denied:</HI> but doubtle&s;s the <HI>u&s;uall</HI> way of the <HI>Spirits witne&s;&s;ing</HI> is by the <HI>grace</HI> of <HI>San|ctification imprinted</HI> on the <HI>heart,</HI> and <HI>expre&s;&s;ed</HI> in the <HI>life.</HI></P>
<P>To this <HI>Te&s;timony</HI> the <HI>Spirit</HI> concurreth e&s;pecially<NOTE PLACE="marg">Gal. 5. 22.</NOTE> <HI>two</HI> waies, partly by <HI>implanting his graces in us,</HI> in which re&s;pect they are called the <HI>fruits of the Spirit;</HI> and partly by <HI>di&s;covering them to us,</HI> in which regard S^t <HI>Paul</HI> &s;aith, <HI>We have received the Spirit which is of</HI><NOTE PLACE="marg">1 Cor. 2. 12.</NOTE> <HI>God, that we might know the things which are freely gi|ven us of God.</HI> The <HI>truth</HI> is, as we cannot <HI>have</HI> grace without the <HI>Spirits operation,</HI> &s;o neither can we <HI>di&s;|cern</HI> it but by the <HI>Spirits irradiation;</HI> and as the <HI>beau|ty</HI> of all <HI>colours</HI> is manife&s;ted by the <HI>light of the Sun,</HI> &s;o is the <HI>truth</HI> of all <HI>graces</HI> in the heart by the <HI>Spirits light.</HI></P>
<P>By all which it appeareth, that the <HI>Spirit</HI> is the <HI>chief</HI> in this <HI>work,</HI> &s;o that as if you ask <HI>how we know that we know Chri&s;t, and are in him?</HI> the an&s;wer is, <HI>by keeping the Commandments, and walking as Chri&s;t walked;</HI> &s;o if you <HI>ask, how we are inabled to keep the Command|ments? and walk as Chri&s;t walked? and how we are to know that we do thus walk and keep the Commandments?</HI> the an&s;wer is <HI>by the Spirit.</HI></P>
<P>To <HI>clo&s;e</HI> up this with a <HI>double</HI> con&s;ectary.</P>
<P>1. That <HI>a&s;&s;urance</HI> of an <HI>intere&s;t in Chri&s;t</HI> which ma|ny <HI>pretend</HI> to, who <HI>walk contrary</HI> to <HI>him</HI> and his <HI>Pre|cepts</HI> in their <HI>lives,</HI> is not a <HI>Chri&s;tian Knowledg,</HI> but a <HI>vain confidence,</HI> a <HI>carnall &s;ecurity,</HI> a <HI>lying delu&s;ion,</HI> and a <HI>damned pre&s;umption.</HI> To all &s;uch therefore who <HI>hug &s;in</HI> in their <HI>Bo&s;omes,</HI> and yet &s;uppo&s;e they are <HI>folded</HI> in
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<HI>Chri&s;ts arms,</HI> who <HI>&s;ail</HI> with full <HI>&s;peed</HI> to <HI>Hell,</HI> and yet think to <HI>ca&s;t Anchor</HI> at <HI>Heaven Gates,</HI> who live in <HI>Rebellion</HI> again&s;t, and yet promi&s;e to them&s;elves <HI>Salvation by Chri&s;t,</HI> we &s;ay not <HI>rejoyce with trem|bling,</HI> but <HI>tremble without rejoycing;</HI> not <HI>work out your Salvation with fear,</HI> but <HI>fear without any hope of Salvation</HI> in this <HI>condition.</HI> And whereas &s;uch <HI>per&s;ons</HI> may perhaps <HI>plead</HI> an <HI>immediate Te&s;timony</HI> of <HI>Gods &s;pirit,</HI> a&s;&s;uring them that they are <HI>in Chri&s;t;</HI> we are <HI>bold</HI> to tell them, it is an <HI>hi&s;&s;ing</HI> of the <HI>old Ser|pent,</HI> not a <HI>whi&s;pering</HI> of the <HI>good Spirit,</HI> it is the <HI>voice</HI> of the <HI>Devill,</HI> not of <HI>God.</HI> Ah my <HI>Brethren,</HI> we &s;ometimes <HI>pity mad</HI> Per&s;ons whom we &s;eelying in the <HI>&s;traw,</HI> clad in <HI>rags,</HI> and yet heare them <HI>boa&s;t|ing</HI> them&s;elves to be <HI>Kings</HI> and <HI>Queens:</HI> Have we not as great, nay far more <HI>rea&s;on</HI> to <HI>pitty</HI> our <HI>own madne&s;s,</HI> in fancying to our &s;elves we are <HI>in Chri&s;t, wa&s;hed by his Blood,</HI> and made <HI>Kings and Prie&s;ts to God,</HI> when as we <HI>tran&s;gre&s;s</HI> his Laws and ca&s;t both his <HI>Pre|cepts</HI> and <HI>Pattern</HI> behind our back. Me thinketh when men who <HI>live</HI> in <HI>Adultery, Fornication, Covetou&s;|ne&s;s, Envy, Rebellion,</HI> or any <HI>work</HI> of the <HI>Fle&s;h,</HI> promi&s;e to them&s;elves an <HI>intere&s;t in Chri&s;t,</HI> their <HI>&s;ins</HI> &s;hould pre&s;ently <HI>look</HI> them in the face and tell them, that they are <HI>none of Chri&s;ts.</HI></P>
<P>2. It neerly <HI>concerneth</HI> us all to <HI>&s;earch our</HI> hearts and <HI>try our</HI> waies, to <HI>enquire</HI> into the <HI>Obedience</HI> and <HI>Conformity</HI> of our <HI>Conver&s;ations,</HI> that hereby we may know <HI>we are in Chri&s;t.</HI> It is an excellent &s;aying of S^t <HI>Bernard, Quantum cre&s;eis in gratiam, tantum dilata|ris</HI><NOTE PLACE="marg"><HI>Bern.</HI> Serm. 3. <HI>in</HI> Cant.</NOTE> <HI>in fiduciam,</HI> according to the <HI>mea&s;ure of our Obe|dience,</HI> &s;o is the <HI>mea&s;ure of our Confidence;</HI> if there|fore we would <HI>&s;trengthen</HI> the <HI>latter,</HI> we mu&s;t by due inquiry <HI>a&s;&s;ure</HI> our &s;elves of the <HI>former.</HI> Ah my <HI>Bre|thren,</HI> it is an <HI>ea&s;ie</HI> matter for a man to <HI>&s;ay I know I am in Chri&s;t,</HI> but it is no <HI>ea&s;ie</HI> matter to &s;ay, <HI>Hereby</HI>
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<HI>I know I am in him;</HI> what is it for a man to brag that &s;uch and &s;uch <HI>Lands</HI> and <HI>Lord&s;hips</HI> are <HI>his,</HI> unle&s;s he can <HI>&s;hew</HI> his <HI>evidences?</HI> The&s;e <HI>qualifications</HI> are the <HI>eviden|ces</HI> of our <HI>title</HI> to <HI>Chri&s;t;</HI> and what will it <HI>avail</HI> to lay a <HI>claime</HI> to <HI>Chri&s;t,</HI> if we have not <HI>the&s;e</HI> to <HI>&s;hew?</HI> Oh then what need is there of a <HI>diligent &s;earch,</HI> that we may <HI>find</HI> the&s;e qualifications in us, and becau&s;e <HI>in ni|hilo facilius, &amp; periculo&s;ius erratur,</HI> there is <HI>nothing</HI> wherein we may more <HI>ea&s;ily,</HI> and yet more <HI>dange|rou&s;ly</HI> be mi&s;taken, then in this enquiry? Oh what <HI>need</HI> is there of a due <HI>care,</HI> that there be no <HI>flaw</HI> in our <HI>evidence,</HI> that our <HI>qualification</HI> be of a <HI>right &s;tampe.</HI></P>
<P>To this <HI>end, Study carefully the directions of the word, Pray&punc; fervently for the illumination of the Spirit, con|&s;ult not with fle&s;h and blood, hearken not to the &s;ugge&s;tions of Satan, but deal impartially with thy own Soul,</HI> as <HI>know|ing</HI> of how <HI>great concernment</HI> the <HI>right managing</HI> of this <HI>work is.</HI></P>
<P>And now upon <HI>&s;erious and deliberate &s;earch.</HI></P>
<P>1. On the <HI>one</HI> hand, <HI>Can&s;t thou not find</HI> the&s;e <HI>quali|fications</HI> in thee? Be not <HI>too ha&s;ty</HI> in pa&s;&s;ing a determi|nate <HI>&s;entence again&s;t thy &s;elf,</HI> &s;ince though the&s;e <HI>gra|ces</HI> be <HI>nece&s;&s;ary effects,</HI> yet they are no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>nece&s;&s;ary &s;igns</HI> of <HI>Faith;</HI> and therefore they may <HI>be in us,</HI> and &s;o we truly <HI>in Chri&s;t,</HI> and yet not <HI>appear,</HI> &s;o as we to <HI>know</HI> either that <HI>they</HI> are in <HI>us,</HI> or <HI>we in Chri&s;t.</HI> Perhaps thou art at that time <HI>clouded</HI> with &s;ome violent <HI>pa&s;&s;ion, a&s;&s;aulted</HI> with &s;ome virulent <HI>temptation,</HI> under <HI>spiri|tuall de&s;ertion;</HI> and no wonder if in <HI>&s;uch</HI> a ca&s;e thou be not <HI>able to</HI> &s;ee tho&s;e <HI>graces</HI> which yet thou <HI>ha&s;t;</HI> &s;ince though there be <HI>fire,</HI> yet &s;o long as it is <HI>hid</HI> in the <HI>Embers</HI> it cannot <HI>flame</HI> forth, nor doth it appear to be there. Be&s;ides the <HI>operating,</HI> there mu&s;t be (as you have heard) a <HI>di&s;covering</HI> work of the <HI>&s;pirit.</HI> By the <HI>former,</HI> Faith bringeth the&s;e <HI>graces</HI> forth as <HI>ef|fects,</HI>
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by the <HI>latter,</HI> a Believer maketh <HI>u&s;e</HI> of them as <HI>&s;igns,</HI> and the&s;e <HI>two</HI> do not alwaies <HI>go together.</HI> In|deed if thou manife&s;tly <HI>find the contrary vices</HI> reigning in thee, thou mai&s;t and oughte&s;t to <HI>conclude</HI> thy &s;elf as yet to be <HI>without Chri&s;t;</HI> but though thou can&s;t not clearly <HI>apprehend</HI> the <HI>inbeing</HI> of the&s;e <HI>graces,</HI> thou mu&s;t not <HI>peremptorily</HI> conclude again&s;t thy being <HI>in Chri&s;t,</HI> but rather hanging as it were between <HI>hope and fear, wait</HI> and <HI>pray,</HI> and <HI>&s;earch</HI> for further <HI>di&s;co|very.</HI></P>
<P>2. On the <HI>other</HI> hand do&s;t thou <HI>find</HI> the <HI>truth</HI> of the&s;e <HI>qualifications</HI> in thee? <HI>Ble&s;s</HI> thy <HI>God, know</HI> thy <HI>bli&s;s, own</HI> thy <HI>priviledg;</HI> and <HI>labour</HI> after <HI>greater</HI> mea&s;ures of this apprehen&s;ion; &s;ince as he that only <HI>hopes he keep|eth the Commandments,</HI> can only <HI>hope that he knoweth Chri&s;t,</HI> &s;o he that <HI>knoweth</HI> and is <HI>a&s;&s;ured</HI> he <HI>keepeth them,</HI> may <HI>know</HI> and be <HI>a&s;&s;ured</HI> that he <HI>knoweth Chri&s;t.</HI></P>
<P>I <HI>&s;hut</HI> up all with one <HI>Caution;</HI> In your <HI>indea|vours</HI> after the <HI>reflex,</HI> forget not the <HI>direct</HI> acts of Faith. <HI>Look</HI> upon <HI>Chri&s;t,</HI> as he who is <HI>your righte|ou&s;ne&s;s</HI> to <HI>ju&s;tifie</HI> you; and then <HI>look</HI> upon your <HI>Obe|dience</HI> as that which may <HI>te&s;tifie</HI> to you that you are <HI>ju&s;tified</HI> by him; even then, when you cannot clearly <HI>di&s;cover inherent</HI> qualifications, ca&s;t not away wholly your <HI>confidence</HI> in <HI>Chri&s;ts Merits,</HI> and when you do <HI>di&s;cover</HI> them, <HI>re&s;t not</HI> in them but only in <HI>Chri&s;ts Merits,</HI> ever remembring that it is the <HI>being in Chri&s;t by Faith,</HI> which <HI>intitleth</HI> you to <HI>ju&s;tification</HI> and <HI>&s;alvation,</HI> and your <HI>keeping the Commandments,</HI> and <HI>walking as Chri&s;t walked,</HI> is that which <HI>manife&s;teth</HI> the <HI>truth of</HI> your <HI>Faith,</HI> by which you are in <HI>Chri&s;t;</HI> by whom you are <HI>ju&s;tified;</HI> and &s;hall at la&s;t be <HI>&s;aved.</HI></P>
</DIV1>
<DIV1 N="5" TYPE="lecture">
<PB N="78" REF="44">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 7, 8, 9, 10, 11.</BIBL>
<BIBL>7.</BIBL>
<Q>Brethren I write no new Commandment unto you, but an old Commandment, which you had from the beginning; the old Commandment, is the Word which ye have heard from the beginning.</Q>
<BIBL>8.</BIBL>
<Q>Again a new Commandment I write unto you, which thing is true in him and in you, becau&s;e the darkne&s;s is pa&s;t, and the true light now &s;hineth.</Q>
<BIBL>9.</BIBL>
<Q>He that &s;aith he is in the light and hateth his Bro|ther, is in darkne&s;s, even untill now.</Q>
<BIBL>10.</BIBL>
<Q>He that loveth his Brother abideth in the light, and there is none occa&s;ion of &s;tumbling in him.</Q>
<BIBL>11.</BIBL>
<Q>But he that hateth his Brother is in darkne&s;s, and walketh in darkne&s;s, and knoweth not whither he go|eth, becau&s;e that darkne&s;s hath blinded his eyes.</Q>
</EPIGRAPH>
<P>_IT was S^t <HI>Pauls</HI> &s;age and &s;acred <HI>advice</HI> to <HI>Timothy, Hold fa&s;t the form of &s;ound</HI><NOTE PLACE="marg">1 Tim. 2. 13.</NOTE> <HI>words which thou ha&s;t heard of me in Faith and Love which is in Chri&s;t Je&s;us.</HI> Where the&s;e words <HI>Faith</HI> and <HI>Love</HI> are by &s;ome, and not unfitly <HI>referred</HI> to the <HI>manner</HI> of
<PB N="79" REF="44">
holding, the&s;e being the <HI>two hands</HI> by which we <HI>hold fa&s;t</HI> the <HI>truth;</HI> but by others and no le&s;s <HI>probably</HI> they are refered to the <HI>forme of &s;ound words which he heard of him,</HI> the <HI>matter</HI> of the <HI>form,</HI> the <HI>&s;ub&s;tance</HI> of tho&s;e <HI>words</HI> being <HI>reducible</HI> to tho&s;e <HI>two</HI> heads: &s;uitable hereunto is that <HI>Paraphra&s;e</HI> of <HI>Theophilact,</HI> in <HI>Faith and Love,</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">Theoph. in loc.</NOTE> that is, <HI>My words and di&s;cour&s;es are conver&s;ant about Faith and Love:</HI> what <HI>he</HI> &s;aith concerning S^t <HI>Pauls we</HI> may concerning S^t <HI>Johns</HI> words in this <HI>Epi&s;tle,</HI> all of which tend either to the <HI>enlightning</HI> of our <HI>Faith,</HI> or <HI>inflaming</HI> of our <HI>Love;</HI> the <HI>latter</HI> of which our <HI>Apo&s;tle</HI> beginneth with at the&s;e <HI>Ver&s;es, Brethren I write no new Commandment,</HI> &amp;c.</P>
<LG>
<L>Which <HI>words</HI> con&s;i&s;t of <HI>two generall</HI> Parts.</L>
<L>A <HI>Preamble inviting,</HI> in the 7, and 8, Ver&s;es.</L>
<L>A <HI>Doctrine in&s;tructing,</HI> in the 9, 10, and 11, Ver&s;es.</L>
</LG>
<P>Our <HI>Apo&s;tle</HI> intending to &s;pend a great <HI>part</HI> of this<NOTE PLACE="marg">Gen. 1.</NOTE> <HI>Epi&s;tle</HI> in a <HI>di&s;cour&s;e</HI> of <HI>Love,</HI> doth not unfitly <HI>begin</HI> it with a <HI>Preface;</HI> e&s;pecially con&s;idering that the <HI>end</HI> of an <HI>Exordium</HI> is <HI>captare benevolentiam,</HI> to <HI>gain love</HI> both to the <HI>Orator</HI> and his <HI>matter.</HI></P>
<P>In this <HI>Preamble</HI> there are <HI>two</HI> things con&s;iderable.</P>
<P>The <HI>kind Appellation</HI> our <HI>Apo&s;tle</HI> giveth tho&s;e to whom he wrote in the fir&s;t word <HI>Brethren.</HI></P>
<P>The <HI>large Commendation</HI> he giveth of the <HI>Do|ctrine</HI> about which he was to write in the <HI>re&s;t</HI> of the words.</P>
<P>That which fir&s;t <HI>occureth</HI> to be handled is the <HI>kind</HI><NOTE PLACE="marg">Part 1.</NOTE> <HI>Appellation Brethren.</HI> The <HI>vulgar Latine</HI> following the <HI>Syriack</HI> read it <HI>Chari&s;&s;imi, dearly Beloved:</HI> and <HI>Grotius</HI> finds <GAP DESC="foreign">, in one <HI>Greek</HI> Manu&s;cript. In|deed <HI>either</HI> is very <HI>&s;uitable,</HI> To &s;hew that <HI>he him&s;elf</HI> was not a <HI>&s;tranger</HI> to that <HI>love</HI> he would teach them, he might fitly <HI>call</HI> them <HI>dearly Beloved,</HI> and being to treat of <HI>Brotherly Love,</HI> he no le&s;s aptly <HI>u&s;eth</HI> the &s;tile of
<PB N="80" REF="45">
<HI>Brethren,</HI> &s;o that it is not much <HI>materiall</HI> which way we read it; but becau&s;e the <HI>other</HI> phra&s;e of <HI>dearly Be|loved</HI> is u&s;ed <HI>afterward,</HI> and the mo&s;t <HI>Greek</HI> Copies here read, <GAP DESC="foreign">, I &s;hall <HI>handle</HI> that reading (which<NOTE PLACE="marg">Qui de chari|tate praecepta traditurus erat &agrave; charitate non alienus. Ju&s;tin. <HI>in Ep.</HI></NOTE> our <HI>Tran&s;lation</HI> following renders) <HI>Brethren.</HI></P>
<P>It is a <HI>title</HI> that is very <HI>con&s;iderable</HI> upon &s;everall <HI>ac|counts,</HI> e&s;pecially the&s;e <HI>foure.</HI> Ina&s;much as it is a word of <HI>Verity,</HI> of <HI>Humility,</HI> of <HI>Charity,</HI> of <HI>Digni|ty.</HI> There was <HI>really</HI> &s;uch a <HI>relation</HI> between S^t <HI>John,</HI> and <HI>tho&s;e</HI> to whom he <HI>wrote.</HI> The <HI>mentioning</HI> it by the <HI>Apo&s;tle</HI> argueth in him a <HI>Spirit</HI> of <HI>love,</HI> and <HI>lowli|ne&s;s,</HI> and much <HI>advanceth</HI> the honour of tho&s;e to whom he wrote.</P>
<P>1. It is a <HI>word</HI> of <HI>verity;</HI> indeed it is &s;omewhat <HI>&s;trange</HI> how this &s;hould be true. If you ca&s;t your <HI>eyes</HI> on the <HI>fir&s;t</HI> ver&s;e of this <HI>Chapter,</HI> you find him calling them <HI>children,</HI> and how is it po&s;&s;ible they &s;hould at once be <HI>his brethren,</HI> and <HI>his children?</HI> If they were his <HI>brethren, he</HI> and <HI>they</HI> mu&s;t be <HI>children</HI> of one <HI>Father;</HI> if they were his <HI>children, he</HI> mu&s;t be their <HI>Father,</HI> and the&s;e <HI>two</HI> cannot con&s;i&s;t <HI>together.</HI> The truth is, the&s;e <HI>relations</HI> in a <HI>natural</HI> way and a proper notion are al|together <HI>incompatible</HI> between the &s;ame per&s;ons; and yet this hinders not but that in a <HI>spiritual</HI> and <HI>Scrip|ture</HI>-&s;ence both the&s;e are verified of S^^t <HI>John,</HI> in refe|rence to tho&s;e to whom he <HI>wrote.</HI> Know then that the &s;acred <HI>penman</HI> of this <HI>Epi&s;tle</HI> may be con&s;idered un|der a three-fold <HI>latitude;</HI> as an <HI>Apo&s;tle,</HI> as a <HI>Chri&s;tian,</HI> as a <HI>Man.</HI></P>
<P>1. Con&s;ider him as an <HI>Apo&s;tle,</HI> inve&s;ted by <HI>Chri&s;t</HI> with <HI>authority</HI> to <HI>publi&s;h</HI> the <HI>Gospell,</HI> whereby they were <HI>converted</HI> to the <HI>Faith,</HI> &s;o he was their <HI>Father,</HI> and might therefore call them his <HI>Children.</HI> But</P>
<P>2. Con&s;ider him as a <HI>Chri&s;tian</HI> embracing the <HI>&s;ame Faith</HI> with them, which he <HI>Preached</HI> to them,
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&s;o <HI>he</HI> and <HI>they</HI> were <HI>Bretheren.</HI> They who have the &s;ame <HI>Father</HI> and <HI>Mother,</HI> are undoubtedly <HI>Brethren;</HI> now the <HI>Apo&s;tles</HI> as <HI>Chri&s;tians</HI> had <HI>God</HI> to their <HI>Father</HI> and the <HI>Catholick Church</HI> to their <HI>Mother:</HI> and therefore <HI>Brethren</HI> to all even ordinary <HI>Chri&s;tians.</HI> In this re&s;pect it is that S^t <HI>Peter,</HI> giving <HI>thanks</HI> to <HI>God</HI><NOTE PLACE="marg">1 Pet. 1. 3.</NOTE> for this mercy of <HI>Regeneration,</HI> u&s;eth a <HI>Pronoune</HI> of the <HI>fir&s;t</HI> per&s;on Plurall; <HI>Ble&s;&s;ed be the God and Father of our Lord Je&s;us Chri&s;t, who hath begotten</HI> not <HI>me</HI> or <HI>you,</HI> or <HI>me</HI> and <HI>you,</HI> but <HI>us again to a lively Hope;</HI> thereby <HI>intimating</HI> that <HI>he</HI> and <HI>they</HI> were all the <HI>Chil|dren of God,</HI> and that by the &s;ame <HI>meanes</HI> of the <HI>new Birth:</HI> and S^t <HI>Paul</HI> writing to the <HI>Corinthians,</HI> maketh him&s;elf <HI>one</HI> of the <HI>number,</HI> when he &s;aith, <HI>We being many are one body;</HI> and again, <HI>By one Spirit we are all Baptized into one Body,</HI> thereby imply|ing,<NOTE PLACE="marg">1 Cor. 10. 17, <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> 3.</NOTE> that <HI>he</HI> and <HI>they</HI> &s;tand in the &s;ame <HI>relation</HI> to the <HI>Church.</HI></P>
<P>This <HI>Relation</HI> is that which is not between every <HI>Mini&s;ter</HI> and his <HI>People.</HI> On the <HI>one</HI> hand &s;ometimes the <HI>Mini&s;ter</HI> him&s;elf is not a <HI>Brother,</HI> becau&s;e a <HI>pro|phane wicked</HI> Per&s;on; yea, in this <HI>respect</HI> he may be able to <HI>&s;ay my Children,</HI> and yet not <HI>my Brethren:</HI> for &s;ince the <HI>Spirituall Birth</HI> dependeth upon the <HI>energie</HI> of the <HI>Seed,</HI> which is the <HI>Word</HI> accompanied with the <HI>Spirit,</HI> not at all upon the <HI>goodne&s;s</HI> of him that <HI>di&s;pen&s;|eth</HI> it; it is not <HI>impo&s;&s;ible</HI> for an <HI>unregenerate</HI> per&s;on to <HI>beget</HI> others to the <HI>Faith,</HI> and &s;o the <HI>Mini&s;ter</HI> may be a <HI>Father</HI> and not a <HI>Brother.</HI> On the <HI>other</HI> hand ofttimes a great <HI>part</HI> of the people remain in a <HI>&s;tate of &s;in,</HI> and <HI>im|enitency,</HI> in which regard good <HI>Mini&s;ters</HI> have too oft ju&s;t rea&s;on to complain, that when they have <HI>many Auditours,</HI> they have but <HI>few Brethren.</HI> Indeed whereas the&s;e <HI>two</HI> relations in a <HI>carnall</HI> alliance are <HI>incon&s;i&s;tent,</HI> in this <HI>&s;pirituall</HI> kindred, they <HI>one</HI> make <HI>way</HI> for the <HI>other; Auditours</HI> by becoming the <HI>Chil|dren</HI>
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are al&s;o the <HI>Brethren</HI> of their faithfull <HI>Pa&s;tors.</HI> Thus when <HI>we our &s;elves</HI> are <HI>begotten again</HI> to <HI>God,</HI> and <HI>we</HI> are <HI>In&s;truments</HI> to <HI>beget</HI> you <HI>again; you</HI> and <HI>we</HI> are <HI>Brethren. Happy</HI> the <HI>People</HI> who have &s;uch a <HI>Mini&s;ter; happy</HI> the <HI>Mini&s;ter</HI> who hath &s;uch a <HI>People;</HI> then is there the <HI>&s;weete&s;t&punc; Harmony</HI> when there is this <HI>&s;pirituall Affinity</HI> between them.</P>
<P>3. And La&s;tly, Con&s;ider him as a <HI>man</HI> &s;prout|ing from the &s;ame <HI>root,</HI> and made of the &s;ame <HI>mould</HI> with them, &s;o in a <HI>naturall</HI> way according to a <HI>large</HI> notion, <HI>he</HI> and <HI>they</HI> were <HI>Brethren.</HI> It was <HI>Mo&s;es</HI><NOTE PLACE="marg">Deut. 18. 15.</NOTE> his prediction to the <HI>Jews</HI> concerning <HI>Chri&s;t. The Lord thy God will rai&s;e up unto thee a Prophet from the mid&s;t of thee, of thy Brethren like unto me, him &s;hall you hear;</HI> and as <HI>Chri&s;t</HI> him&s;elf, &s;o his <HI>Apo&s;tles</HI> whom he <HI>rai&s;ed</HI> up to <HI>publi&s;h</HI> his <HI>Go&s;pell,</HI> and their <HI>Succe&s;&s;ours,</HI> who are &s;ent about this work have &s;till been the Peoples <HI>Brethren. Mo&s;chus</HI> relateth a <HI>&s;tory</HI> of an <HI>Abbot,</HI><NOTE PLACE="marg">Mo&s;ch. de vit. patr. <HI>l 10. c. 149.</HI></NOTE> who was checked by a <HI>Deacon</HI> for &s;ome <HI>errour</HI> in <HI>holy</HI> Admini&s;trations, whil&s;t he &s;aw <HI>Angels</HI> &s;tanding by: he &s;uppo&s;ing the <HI>Angels</HI> would have <HI>rebuked</HI> him if he had done any thing <HI>ami&s;s,</HI> &s;lighted the <HI>Deacons admonition.</HI> The <HI>Deacon</HI> continu|ing his <HI>reproof;</HI> the <HI>Abbot</HI> addre&s;&s;eth him&s;elf to the <HI>Angels, Quare vos non dixi&s;tis mihi? Why have not you checked me?</HI> to whom they <HI>returned</HI> this An&s;wer, <HI>De|us ita disp<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;uit ut Homines ab Hominibus corrigantur, God hath &s;o ordered it that Men &s;hould be convicted and in&s;tructed by Men,</HI> who are their <HI>Brethren.</HI></P>
<P>We have a great deale of <HI>rea&s;on</HI> herein to take <HI>no|tice</HI> of <HI>Gods mercifull</HI> conde&s;cention in <HI>teaching</HI> us by <HI>men like</HI> to our &s;elves. When <HI>God</HI> was plea&s;ed to &s;peak by <HI>him&s;elf,</HI> it was &s;o <HI>terrible</HI> that the <HI>people</HI> could not <HI>endure</HI> it: when <HI>God</HI> was at any time plea&s;ed to &s;end <HI>Angels</HI> of his <HI>errand,</HI> it cau&s;ed <HI>amazement</HI> in the <HI>minds</HI> of them to whom they were <HI>&s;ent,</HI> but &s;peaking to us
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by our <HI>Brethren Men</HI> as we are, we are <HI>comforted</HI> and <HI>encouraged.</HI> Doubtle&s;s it had been more <HI>congruous</HI> to the <HI>maje&s;ty</HI> of <HI>God</HI> and <HI>Sublimity</HI> of his <HI>me&s;&s;age,</HI> that tho&s;e glorious <HI>Angels</HI> &s;hould have been the <HI>dispen&s;ers</HI> of it; but &s;urely it was more <HI>correspondent</HI> to our <HI>weakne&s;s,</HI> and thereby to his <HI>goodne&s;s,</HI> that <HI>men</HI> &s;hould be the <HI>Conduits</HI> to convey this <HI>water</HI> of life to us. And now Beloved let not this <HI>goodne&s;s</HI> of <HI>God</HI> be to us an <HI>occa&s;ion</HI> of <HI>contempt; far</HI> be it, oh <HI>far</HI> be it from us, to <HI>regard</HI> the me&s;&s;age the <HI>le&s;s</HI> becau&s;e they are <HI>men,</HI> our <HI>Brethren</HI> who bring it: he wanted not other <HI>waies</HI> of making him&s;elf <HI>known</HI> to the <HI>Children of</HI> men, but this was mo&s;t <HI>expedient</HI> for us, and there|fore let it be matter of <HI>gratulation</HI> to us; and if at any time our corrupt <HI>hearts</HI> &s;hall <HI>prompt meane</HI> thoughts of the <HI>word,</HI> becau&s;e of the <HI>meanne&s;s</HI> of the <HI>Amba&s;&s;adours,</HI> let us remember that it is <HI>verbum pa|tris,</HI> though in <HI>ore fratris;</HI> the <HI>Gospell of God,</HI> though <HI>spoken by man,</HI> the <HI>word</HI> of our <HI>Father,</HI> though in the <HI>mouth</HI> of a <HI>Brother.</HI></P>
<P>2. It is a <HI>word</HI> of <HI>Humility, Brotherhood</HI> is a <HI>relation</HI> of <HI>equality;</HI> all <HI>Brethren</HI> (except the <HI>elder Brother</HI>) are <HI>alike, Chri&s;t</HI> is the <HI>Elder Brother,</HI> &s;o that the <HI>Apo&s;tle</HI> in calling the <HI>Chri&s;tians</HI> his <HI>Brethren,</HI> maketh them as it were <HI>equall</HI> to him&s;elf. Oh what <HI>humility</HI> lodged in the <HI>hearts&punc;</HI> of tho&s;e holy <HI>Apo&s;tles!</HI> No doubt <HI>as Apo|&s;tles,</HI> they were <HI>above</HI> the re&s;t in <HI>Place,</HI> and <HI>Power, Of|fice,</HI> and <HI>Dignity:</HI> in which re&s;pect S^t <HI>John</HI> before calls them <HI>Children,</HI> a <HI>relation,</HI> that argueth a <HI>&s;u|periority</HI> in him over them, and yet &s;uch was the <HI>low|line&s;s</HI> of their <HI>minds</HI> that they looked upon <HI>them&s;elves</HI> as but <HI>equall:</HI> and therefore this <HI>Apo&s;tle</HI> here, and the <HI>re<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t</HI> frequently in their <HI>Epi&s;tles</HI> u&s;e this term <HI>Brethren;</HI> nay, as if this were not <HI>low enough,</HI> S^t <HI>Paul</HI> menti|oneth<NOTE PLACE="marg">2 Cor. 4. 5.</NOTE> a <HI>relation</HI> that argueth an <HI>inferiority</HI> in the <HI>Apo|&s;tles</HI> to the people, where he u&s;eth that <HI>religious Comple|ment</HI>
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to the <HI>Corinthians; our &s;elves, your &s;ervants for Je|&s;us &s;ake.</HI> This <HI>lowline&s;s</HI> of mind was that which ac|cording to <HI>Chri&s;ts</HI> command they <HI>learned</HI> of him. It is very ob&s;ervable, that though <HI>Chri&s;t</HI> was their <HI>Lord</HI> and <HI>Ma&s;ter,</HI> yet he calls them not <HI>&s;ervants</HI> but <HI>friends,</HI> a word of <HI>Parity;</HI> yea, he intitles them to this very relation, when he &s;aid to <HI>Mary Magdalen, go to my Brethren:</HI> and if <HI>Chri&s;t</HI> was plea&s;ed to <HI>call them,</HI> well might <HI>they</HI> call tho&s;e, who were their <HI>Di&s;ciples, Bre|thren.</HI></P>
<P>Oh let the <HI>&s;ame mind</HI> be in all the <HI>Mini&s;ters</HI> of the <HI>Go&s;pell! Pride</HI> is <HI>odious</HI> in any, but e&s;pecially in <HI>Chri&s;ts Amba&s;&s;adours.</HI> As S^t <HI>Paul</HI> &s;aith, <HI>though I might enjoyne,</HI><NOTE PLACE="marg">Phil. v. 8, 9.</NOTE> <HI>I rather be&s;eech;</HI> &s;o though we may <HI>challenge &s;uperiority</HI> and authority, yet let us rather <HI>conde&s;cend</HI> to a way of <HI>equality;</HI> yea, if need be, <HI>inferiority.</HI> We mu&s;t <HI>keep up</HI> the <HI>honour</HI> of our <HI>office,</HI> but &s;till <HI>expre&s;s</HI> the <HI>humility</HI> of our <HI>minds:</HI> in re&s;pect of <HI>Heavenly mindedne&s;s,</HI> we mu&s;t be as the <HI>hills;</HI> of <HI>lowly mindedne&s;s</HI> as the <HI>vallies:</HI> let us not think <HI>much</HI> to <HI>&s;it</HI> in the <HI>hinder part</HI> of the <HI>Ship,</HI> &s;o we may <HI>&s;teere</HI> the <HI>cour&s;e</HI> of it to <HI>Heaven.</HI> How willingly &s;hould we <HI>bespeak</HI> the <HI>people</HI> as our <HI>Bre|thren,</HI> nay <HI>Ma&s;ters,</HI> &s;o we can but <HI>gain</HI> them to be <HI>Chri&s;ts Servants?</HI> Only let me adde <HI>one</HI> Caution, the <HI>humility</HI> of the <HI>Mini&s;ter</HI> mu&s;t not be an <HI>occa&s;ion</HI> of <HI>con|tempt</HI> from the <HI>People;</HI> yea give me leave to tell you, whil&s;t we are <HI>ready</HI> to be <HI>commanded</HI> by you, you ought <HI>readily</HI> to <HI>obey</HI> us, and it becometh you to <HI>reverence</HI> us as <HI>Fathers,</HI> whil&s;t we <HI>call you Bre|thren.</HI></P>
<P>3. It is a <HI>word</HI> of <HI>Amity,</HI> It is not unworthy our <HI>ob&s;ervation,</HI> that the holy <HI>Apo&s;tles</HI> are of all others mo&s;t <HI>frequent</HI> in this &s;tile of <HI>Brethren,</HI> and that no doubt for this <HI>rea&s;on,</HI> becau&s;e it is a <HI>term</HI> at once both <HI>free</HI> from <HI>pride and full</HI> of <HI>love.</HI> Great is the <HI>love</HI> which hath been betwen <HI>Brethren;</HI> nor can <HI>any relation</HI> afford
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<HI>higher</HI> examples then this; <HI>Brotherly Love</HI> hath ex|ceeded <HI>parentall.</HI> A <HI>Per&s;ian</HI> that <HI>wept not</HI> for his <HI>Childs,</HI> did for his <HI>Brothers death,</HI> &s;aying, <HI>I may have more Children, but not Brethren.</HI> So that our <HI>Apostle</HI> here calling them <HI>Brethren,</HI> no doubt <HI>intends</HI> to let them &s;ee how <HI>kindly affectioned</HI> he was towards <HI>them;</HI> &s;uch is the <HI>affection</HI> which the <HI>Mini&s;ters</HI> of <HI>Chri&s;t</HI> have ever had towards their People. Thus did S^t <HI>Paul</HI> love<NOTE PLACE="marg">2 Cor. 6. 11.</NOTE> the <HI>Corinthians</HI> when he &s;aith, <HI>Oh ye Corinthians our mouth is open unto you, our heart is enlarged;</HI> and the <HI>The&s;&s;alonians</HI> when he &s;aith, <HI>Being affectionately</HI><NOTE PLACE="marg">1. The&s;. 2. 8.</NOTE> <HI>de&s;irous of you, we were willing to have imparted unto you not the Gospell of God only, but al&s;o our own &s;ouls, be|cau&s;e</HI><NOTE PLACE="marg">Ambr. <HI>Serm.</HI> 1. de Temp.</NOTE> <HI>ye were dear unto us.</HI> Thus did S^t <HI>Ambro&s;e</HI> love his <HI>charge,</HI> when he declareth how much he was <HI>troubled at his ab&s;ence</HI> from them though upon <HI>ju&s;t oc|ca&s;ion.</HI> It were ea&s;ie to <HI>multiply</HI> in&s;tances of this <HI>nature.</HI> Oh let all <HI>Pa&s;tors</HI> take <HI>fire</HI> at the&s;e <HI>flames,</HI> and learn by the&s;e <HI>examples:</HI> indeed there is no <HI>relation</HI> in which <HI>Mini&s;ters</HI> &s;tand to their people, but it <HI>cals</HI> for this <HI>duty,</HI> if they look on them as their <HI>Sheep,</HI> their <HI>Schollars,</HI> their <HI>Children,</HI> their <HI>Brethren;</HI> all ingage them to <HI>Love.</HI></P>
<P>And &s;urely, <HI>Magnes amoris amor, Love is the Load|&s;tone of Love;</HI> if we <HI>love you,</HI> you mu&s;t <HI>love us</HI> as <HI>Bre|thren,</HI> &s;o did tho&s;e <HI>converts</HI> who be&s;pake the <HI>Apo&s;tles</HI> with this very <HI>title, Men and Brethren.</HI> Tell me I be|&s;eech<NOTE PLACE="marg">Act. 2. 37.</NOTE> you why &s;hould we be accounted as your <HI>ene|mies</HI> who <HI>watch for your &s;ouls?</HI> If you think &s;corne to <HI>honour</HI> us as <HI>Fathers,</HI> yet however <HI>own</HI> us as <HI>Bre|thren.</HI></P>
<P>In a word, Since we are <HI>Brethren</HI> let us &s;weetly <HI>live</HI> and <HI>love as Brethren.</HI> Oh how <HI>plea&s;ant</HI> a thing it is for <HI>Mini&s;ters and People like Brethren to dwell together in &V;nity!</HI> Oh that both <HI>Priest and People</HI> when any <HI>con|tentions</HI> ari&s;e between them, or when their <HI>love</HI> to
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each other, begins to <HI>faile</HI> in them would remem|ber this <HI>relation,</HI> &s;o &s;hould the <HI>meditation</HI> hereof be both as <HI>water</HI> and <HI>fire,</HI> as <HI>water</HI> to <HI>coole</HI> the <HI>heat</HI> of <HI>contention,</HI> as <HI>fire</HI> to <HI>kindle</HI> and <HI>cheri&s;h</HI> the <HI>heat</HI> of <HI>af|fection.</HI></P>
<P>4. It is a <HI>word</HI> of <HI>dignity,</HI> That he who was in the <HI>highe&s;t</HI> office belonging to the <HI>Chri&s;tian Church</HI> &s;hould call the <HI>de&s;pi&s;ed Chri&s;tians,</HI> to whom he wrote his <HI>Brethren;</HI> as it is a <HI>dignation in him,</HI> &s;o it mu&s;t needs be an <HI>exaltation</HI> to <HI>them.</HI> The <HI>greater</HI> the <HI>Per|&s;ons</HI> to whom we are <HI>related,</HI> and the <HI>nearer the rela|tion is, the greater is the honour.</HI> To be a <HI>Servant,</HI> a <HI>Kin&s;man,</HI> but much more to be a <HI>Brother</HI> of a <HI>Lord,</HI> or <HI>Earl,</HI> but much more of a <HI>King</HI> is a very great <HI>Dignity; &s;uch honour have Chri&s;tians;</HI> they may claim <HI>Brother|hood</HI> to the <HI>goodly fellow&s;hip of the Prophets,</HI> the <HI>Noble army of Martyrs,</HI> the <HI>&s;acred Hierarchy of the Apo&s;tles,</HI> yea the <HI>head</HI> of the <HI>Church, Chri&s;t him&s;elf:</HI> for &s;o &s;aith the <HI>Author to the Hebrews</HI> concerning him, <HI>He</HI><NOTE PLACE="marg">Heb. 2. 11.</NOTE> <HI>is not a&s;hamed to call us Brethren.</HI></P>
<P>Oh let us <HI>walk worthy</HI> of the&s;e <HI>high relations</HI> which <HI>Chri&s;tianity</HI> confereth upon us, and &s;o much the <HI>ra|ther,</HI> becau&s;e by our <HI>unan&s;werable</HI> behaviour to the&s;e <HI>relations,</HI> we &s;hall not only <HI>di&s;honour</HI> our <HI>&s;elves,</HI> but <HI>them to</HI> whom we are <HI>related.</HI> If one that is <HI>Brother</HI> to a <HI>King</HI> &s;hould make him&s;elf a <HI>companion of Thieves,</HI> doth it not <HI>redown</HI> to the <HI>di&s;honour</HI> of the <HI>King</HI> to whom he is &s;o nearly allyed? And if <HI>we</HI> who by our <HI>Chri&s;tian profe&s;&s;ion pretend</HI> at lea&s;t <HI>alliance</HI> to the <HI>Apo&s;tles;</HI> yea, <HI>Chri&s;t him&s;elf,</HI> &s;hall live no <HI>better,</HI> nay <HI>wor&s;e</HI> then <HI>Turks, Pagans, Infidels,</HI> how mu&s;t <HI>they</HI> &s;uffer to whom we pretend &s;o near a <HI>relation?</HI> And there|fore (to <HI>imitate</HI> the <HI>Apo&s;tles</HI> exhortation) <HI>Let our Conver&s;ation be &s;uch as becometh the Brethren of tho&s;e holy Apo&s;tles, who were the fir&s;t Publi&s;hers of the Gospell of Chri&s;t.</HI> And &s;o much be <HI>spoken</HI> of the
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<HI>Compellation</HI> given to the <HI>Per&s;ons.</HI></P>
<P>Pa&s;s we on to the <HI>commendation</HI> which our <HI>Apo&s;tle</HI><NOTE PLACE="marg">Gen. 2.</NOTE> here giveth the <HI>matter</HI> whereabout he was now to <HI>write,</HI> which is drawn from <HI>three</HI> heads.</P>
<LIST>
<ITEM>The <HI>Authority</HI> of it, as being a <HI>Precept</HI> both <HI>old</HI> and <HI>new</HI> in tho&s;e words; <HI>I write no new but an old Commandment,</HI> &amp;c. and <HI>Again a new Com|mandment I write to you.</HI></ITEM>
<ITEM>The <HI>Conformity</HI> of it to the <HI>Pattern</HI> which <HI>Chri&s;t</HI> hath &s;et, in tho&s;e words, <HI>A thing which is true in him.</HI></ITEM>
<ITEM>The <HI>Congruity</HI> of it to the <HI>&s;tate</HI> of the <HI>Go&s;pell,</HI> the truth of <HI>Chri&s;tianity,</HI> in tho&s;e words, <HI>And in you, becau&s;e the darkne&s;s is pa&s;t, and the true light now &s;hineth.</HI></ITEM>
</LIST>
<P>The <HI>Authority</HI> of that which our <HI>Apo&s;tle</HI> here com|mendeth<NOTE PLACE="marg">Part 1.</NOTE> is that which we are to <HI>begin with.</HI> And that ina&s;much as it is</P>
<P>1. <HI>An old Commandment,</HI> This is that which is both <HI>propounded</HI> and <HI>proved:</HI> the <HI>former</HI> in tho&s;e words, <HI>I write not a new but an old Commandment to you;</HI> the <HI>latter</HI> in <HI>tho&s;e, Which you heard from the begin|ning, the old Commandment is the word which you heard from the beginning.</HI></P>
<P>1. The <HI>propo&s;ition</HI> is &s;et down with a great deale of <HI>Empha&s;is,</HI> not only <HI>Po&s;itively</HI> but <HI>Oppo&s;itively; Affir|matively,</HI> but <HI>Negatively.</HI> The <HI>Apo&s;tle</HI> doth not <HI>con|tent</HI> him&s;elf to &s;ay, <HI>I write to you an old Commandment,</HI> but knowing (as <HI>Calvin</HI> well noteth) how <HI>&s;uspected</HI><NOTE PLACE="marg">Didym. in loc Calv. in loc</NOTE> <HI>novelty</HI> is and de&s;ervedly <HI>hatefull,</HI> and becau&s;e as <HI>Di|dymus</HI> ob&s;erveth, the <HI>brand</HI> of <HI>novelty,</HI> both by <HI>Jews</HI> and <HI>Pagans</HI> was <HI>cast</HI> on <HI>Chri&s;tianity;</HI> and withall, becau&s;e <HI>many</HI> things are <HI>old</HI> which yet in truth are but <HI>old Innovations,</HI> (as I &s;hall hereafter <HI>di&s;cover</HI>) he doth expre&s;ly <HI>vindicate</HI> his <HI>Doctrine</HI> from any &s;uch <HI>asper&s;ion</HI> by this <HI>addition, not a new but an old Commandment.</HI></P>
<P><PB N="88" REF="49">It is &s;omewhat <HI>debated</HI> by <HI>Interpreters</HI> what our <HI>A|po&s;tle</HI> intends by this <HI>old Commandment,</HI> whil&s;t Some under&s;tand it <HI>generally</HI> of the <HI>whole Evangelicall Do|ctrine.</HI> Others <HI>referre</HI> it to the <HI>preceding</HI> Ver&s;e, where is a <HI>speciall command of walking as Chri&s;t walked.</HI> O|thers to that <HI>particular command</HI> of <HI>Love,</HI> which im|mediately <HI>followeth.</HI> This <HI>la&s;t</HI> I incline to, and &s;o much the <HI>rather,</HI> becau&s;e I find S^t <HI>John</HI> him&s;elf &s;o <HI>expound|ing</HI> it in the <HI>Eleventh</HI> Ver&s;e of the <HI>next</HI> Chapter,<NOTE PLACE="marg">Ch. 3. Ver. 11. Ep. 2. Ver. 5.</NOTE> wherein he cals <HI>loving one another, the me&s;&s;age from the beginning,</HI> and at the <HI>Fifth</HI> Ver&s;e of the <HI>next Epi&s;tle,</HI> where he &s;aith, <HI>Not as though I wrote a new Command|ment,</HI> and this concerning the <HI>precept</HI> of <HI>loving one a|nother.</HI></P>
<P>That I may the better <HI>dispatch</HI> this <HI>clau&s;e,</HI> be plea|&s;ed to <HI>proceed</HI> with me by the&s;e <HI>&s;teps,</HI></P>
<P><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. The <HI>Doctrine</HI> which our <HI>Apo&s;tle</HI> was now a|bout<NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> to <HI>propo&s;e,</HI> is called a <HI>Commandment,</HI> whence <HI>ob&s;erve</HI></P>
<P>1. <HI>Generally,</HI> That as the <HI>Law</HI> had <HI>Go&s;pell,</HI> &s;o the <HI>Gospell</HI> hath <HI>Law</HI> in it; and as it <HI>publi&s;heth promi&s;es,</HI> &s;o it <HI>obligeth</HI> by <HI>Precepts.</HI> It is the <HI>difference</HI> between <HI>pro|mi&s;es</HI> and <HI>commands,</HI> that the <HI>one</HI> importeth &s;ome <HI>good</HI> to be <HI>done for us;</HI> and the <HI>other,</HI> &s;ome <HI>good to be done by us;</HI> the <HI>one</HI> informeth us what <HI>God will do;</HI> and the other, what <HI>we &s;hould do.</HI> Now though the <HI>princi|pall</HI> end of the <HI>Gospell</HI> be to <HI>declare</HI> the <HI>one,</HI> yet &s;o, as that it <HI>teacheth</HI> the <HI>other.</HI> For this rea&s;on it is no doubt<NOTE PLACE="marg">Rom. 3. 27, 8, 2. Gal. 6. 3. Jam. 1. 25. Gal. 6. 16&punc; 2 Pet. 2. 21.</NOTE> that the <HI>Gospell</HI> is &s;ometimes called by the name of <HI>Law,</HI> as where we read of the <HI>Law of Faith,</HI> and the <HI>Law of Chri&s;t,</HI> and the <HI>Law of Liberty,</HI> and the <HI>Law of the Spirit of Life:</HI> and upon the &s;ame <HI>account</HI> the <HI>Apo&s;tle Paul</HI> cals it a <HI>Canon,</HI> or a rule to which our lives mu&s;t be conformed, and by which our waies are to be directed: and S^t <HI>Peter</HI> &s;tileth it the <HI>holy Commandment,</HI> from which <HI>Apo&s;tates</HI> turn, and
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the <HI>grace of God</HI> which many interpret (by a <HI>Metonymy</HI> of the <HI>Object</HI>) to be the <HI>Go&s;pell;</HI> is &s;aid to <HI>teach,</HI> being as<NOTE PLACE="marg">Tit. 2. 11. 1 Pet. 4. 17. 2 The&s;. 1. 8.</NOTE> well a <HI>Schoolma&s;ter</HI> as a <HI>Comforter.</HI> Finally, In this re&s;pect it is that we read not only of <HI>believing the Gospell</HI> which layeth hold on the promi&s;es, but <HI>obeying</HI> which conformeth to the Precepts of <HI>Chri&s;t,</HI> the non <HI>performance</HI> of which is <HI>threatned</HI> with a mi&s;era|ble end by S^t <HI>Peter,</HI> and with <HI>vengance</HI> to be <HI>rendred in flaming fire</HI> by S^t <HI>Paul.</HI></P>
<P>True it is, That whereas the <HI>Law</HI> did only <HI>com|mand,</HI> the <HI>Gospell enableth</HI> as well as <HI>commandeth;</HI> nor doth it only <HI>jubere quod placet,</HI> but <HI>dare quod jubet; pre&s;cribe</HI> what we are to do, but <HI>&s;trengthens</HI> us to do what is pre&s;cribed; yet &s;till the <HI>Evangelicall Doctrine</HI> con&s;i&s;ts of <HI>commands</HI> as well as <HI>comforts;</HI> let not then <HI>carnall Gospellers</HI> deceive them&s;elves by <HI>fancying</HI> a <HI>Go&s;|pell,</HI> altogether made up of <HI>mercy:</HI> &s;ince &s;uch an one mu&s;t needs be <GAP DESC="foreign">, <HI>another Gospell</HI> then <HI>Chri&s;t</HI> or his <HI>Apo&s;tles</HI> taught, and &s;o mu&s;t needs prove <GAP DESC="foreign">, a <HI>lying Go&s;pell,</HI> &s;uch as will fail tho&s;e that tru&s;t in it.</P>
<P>2. <HI>Particularly,</HI> that the <HI>Doctrin</HI> of <HI>love</HI> is a <HI>Commandment.</HI> There is a great deale of <HI>difference</HI> between <HI>allowing</HI> and <HI>commanding; that</HI> only implyeth a <HI>may,</HI> but <HI>this</HI> a <HI>mu&s;t, that</HI> a <HI>licet</HI> it is <HI>lawfull,</HI> this an <HI>oportet</HI> it is needfull to be done: of this <HI>latter</HI> &s;ort is <HI>l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ve;</HI> as being that which all <HI>Chri&s;tians</HI> are not only <HI>warranted</HI> but <HI>enjoyn|ed</HI> to practice: when therefore at any time our <HI>corrupt</HI> natures, or <HI>Satannicall</HI> &s;ugge&s;tions put us upon any thing which is <HI>contrary</HI> to <HI>love,</HI> let us refell it with this <HI>con&s;ideration. It is</HI> a <HI>command</HI> which I dare not violate, and (as S^t <HI>Paul</HI> &s;aith in another ca&s;e) <HI>a nece&s;&s;ity is laid upon me for</HI> the ob&s;ervance of it.</P>
<P>Our <HI>Apo&s;tle</HI> having before called upon tho&s;e whom<NOTE PLACE="marg">2.</NOTE> he wrote to <HI>keep the Commandments,</HI> proceeds to <HI>&s;h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w</HI> them what the <HI>command</HI> was, he would have them
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<HI>especially</HI> to <HI>keep;</HI> no doubt hereby <HI>intending</HI> to <HI>prevent</HI> an <HI>Objection</HI> which might otherwi&s;e be made. S^t <HI>John</HI> having &s;et down <HI>keeping the Commandments</HI> as the only <HI>mark</HI> of <HI>knowing Chri&s;t,</HI> it might be inquired. <HI>Oh holy Apo&s;tle what are tho&s;e Commandments which thou would&s;t have us to keep?</HI> for <HI>prevention</HI> of which he lets them know what was the <HI>old and new Commandment,</HI> which they were chiefly to <HI>keep,</HI> namely, <HI>Love.</HI></P>
<P>A <HI>practice</HI> de&s;ervedly <HI>imitable</HI> by all <HI>Ministers,</HI> who mu&s;t not <HI>content</HI> them&s;elves with <HI>generalities,</HI> but de&s;cend to <HI>particulars,</HI> as we <HI>call</HI> upon the people to <HI>do</HI> their <HI>duty,</HI> &s;o we mu&s;t <HI>inform</HI> them in the <HI>duties</HI> which they are to <HI>do.</HI> Thus the <HI>Prophet Micah</HI> doth<NOTE PLACE="marg">Micah 6. 8.</NOTE> not only exhort the people to <HI>Obedience,</HI> but &s;heweth them <HI>what the Lord required of them;</HI> Namely, to <HI>do ju&s;tice, love mercy,</HI> and <HI>walk humbly with their God.</HI> Thus our <HI>ble&s;&s;ed Sauiour</HI> not only <HI>requireth</HI> his <HI>Di&s;|ciples</HI><NOTE PLACE="marg">Mat. 16. 24.</NOTE> to <HI>come after him, but in&s;tructs</HI> them in what it con&s;i&s;ts; Namely, the <HI>denying of them&s;elves, taking up the Cro&s;s and following</HI> his pattern: and el&s;e where inciting them to <HI>learn</HI> of him, &s;pecifyeth in <HI>what,</HI> to wit, <HI>meekne&s;s and lowline&s;s.</HI> The truth is, whil&s;t we only in <HI>generall</HI> terms &s;tirre up men to <HI>believe</HI> and <HI>repent,</HI> and &s;erve God and do the Commandments, but in&s;truct them not wherein the <HI>practice</HI> of tho&s;e duties con&s;i&s;ts, they will be very apt to <HI>deceive them&s;elves,</HI> and the <HI>Devill</HI> will help to per&s;wade them that they <HI>do them</HI> whenas they are farre &s;hort of them. That <HI>Preaching</HI> is likely to be mo&s;t <HI>effectuall</HI> which is mo&s;t <HI>punctuall,</HI> in <HI>de&s;cribing</HI> as well as <HI>pre&s;cribing:</HI> as here S^t <HI>John</HI> doth in his <HI>writing.</HI></P>
<P>Whereas the <HI>Apo&s;tle</HI> before u&s;eth the <HI>Plurall</HI> Num|ber<NOTE PLACE="marg">3.</NOTE> the <HI>Commandments;</HI> here he changeth it into the <HI>Singular</HI> and &s;aith, <HI>I write a Commandment;</HI> and per|haps for this <HI>rea&s;on</HI> to imtitate that in this <HI>one,</HI> which he was now to write about, <HI>all</HI> the <HI>Commandments</HI> are
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<HI>contained,</HI> &s;o as in <HI>keeping</HI> this <HI>one</HI> we <HI>keep all?</HI> Indeed what el&s;e are the <HI>Commandments,</HI> but <HI>Love enlarged?</HI> and what is <HI>Love</HI> but the <HI>Commandments contracted?</HI> S^t <HI>Paul</HI> writing to <HI>Timothy</HI> &s;aith, <HI>The end of the Command|ment is Charity;</HI> this being the <HI>finall</HI> cau&s;e to which every command <HI>tends,</HI> and the <HI>practice</HI> of this as it were the <HI>formall</HI> cau&s;e the <HI>impletion</HI> and <HI>perfection</HI> of every <HI>command:</HI> to this purpo&s;e is that of S^t <HI>Grego|ry</HI><NOTE PLACE="marg">Greg. hom. in Evang. 27.</NOTE> when he a&s;&s;erteth, <HI>Omne mandatum de &s;ol&acirc; dilectio|ne e&s;t, &amp; omnia unum praeceptum &s;unt, quia quicquid prae|cipitur in &s;ol&acirc; charitate &s;olidatur, All the Command|ments are but one and that the command of Love, Love be|ing as it were the one root, out of which all other duties as &s;o many Branches &s;prout forth.</HI> And &s;urely we have great cau&s;e to take <HI>notice</HI> of <HI>Gods goodne&s;s</HI> herein, who having <HI>ab&s;olute</HI> power to <HI>command</HI> what he plea|&s;eth, is plea&s;ed to <HI>command</HI> nothing but <HI>Love.</HI> And as <HI>Naamans</HI> &s;ervant &s;aid in another ca&s;e to him, <HI>If the Prophet had commanded thee a greater thing,</HI><NOTE PLACE="marg">1 Tim. 1. 5. 2 King. 5. 13.</NOTE> <HI>would&s;t thou not have done it? how much more when he &s;aith wa&s;h and be clean?</HI> &s;o (my <HI>Brethren</HI>) if <HI>God had impo&s;ed more or harder Precepts upon us, would we not have obeyed them? how much more when he only obligeth us to Love?</HI></P>
<P>This <HI>Commandment</HI> of <HI>Love</HI> about which our <HI>Apo&s;tle</HI><NOTE PLACE="marg">4.</NOTE> was to write is <HI>commended</HI> from this, that it <HI>is not a new but an old Commandment,</HI> where <HI>ob&s;erve</HI></P>
<P>1. In <HI>Generall,</HI> The <HI>Commandment</HI> which the <HI>Apo|&s;tle</HI> enjoyneth by <HI>writing</HI> to the&s;e <HI>Chri&s;tians,</HI> is not<NOTE PLACE="marg">Tert. de prae|&s;cript. adv. haer.</NOTE> <HI>new</HI> but <HI>old:</HI> it is <HI>Tertullians</HI> ob&s;ervation concerning all the <HI>Apo&s;tles, Nec ip&s;i quicquam ex arbitrio &s;uo quod inducerent elegerunt,</HI> how that <HI>they did not pre&s;cribe any Commandment of their own invention</HI> to the <HI>Church;</HI> and &s;urely then it is a fit <HI>item</HI> both for us <HI>Mini&s;ters</HI> what <HI>Doctrines</HI> to <HI>deliver,</HI> and you the <HI>People</HI> what <HI>Commandments</HI> to <HI>receive,</HI> &s;uch as are not <HI>new but old.</HI>
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The <HI>newe&s;t Philo&s;ophy</HI> may <HI>excell</HI> as having the <HI>advan|tage</HI> of new <HI>experiments,</HI> but the <HI>elde&s;t Divinity</HI> is the <HI>best:</HI> that of <HI>Solomon, an hoary head is a Crown of Glory,</HI><NOTE PLACE="marg">Prov. 16. 31.</NOTE> <HI>if it be found in the way of righteou&s;ne&s;s,</HI> may in this <HI>ca&s;e</HI> be inverted, <HI>it is a Crown of Glory to the way of truth, that it is alwaies found with an h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ary head,</HI> <GAP DESC="foreign"> and <GAP DESC="foreign">, are <HI>near</HI> of <HI>&s;ound,</HI> and they <HI>agree</HI> in <HI>&s;en&s;e, new Doctrines</HI> are <HI>vain</HI> at <HI>be&s;t,</HI> yea, too often <HI>dangerous:</HI> and therefore &s;aith <HI>Zanchy</HI> well, <HI>Nihil</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE> <HI>novum in religione admittendum, nothing of novelty is to</HI><NOTE PLACE="marg"><HI>Vincent. Lyrin. adv. haer.</HI> c. 30.</NOTE> <HI>be admitted in Religion:</HI> and to the &s;ame purpo&s;e <HI>Lyri|nen&s;is, Vitanda e&s;t novitas, tenenda antiquitas, Shun new paths, and keep the beaten track:</HI> The <HI>Chri&s;tian</HI> Faith<NOTE PLACE="marg">Jude 3.</NOTE> is not <HI>quotidie inventa,</HI> &s;till to be <HI>newly invented,</HI> but <HI>&s;emel tradita, once delivered</HI> to the Saints which we mu&s;t earne&s;tly <HI>contend</HI> for. Indeed <HI>new illu&s;trations</HI><NOTE PLACE="marg">id. ibid.</NOTE> of <HI>old Doctrines</HI> are attainable. <HI>Fas e&s;t ut pri&s;ca caele&s;tis Philo&s;ophiae dogmat a limentur, poliantur, non ut commuten|tur,</HI> &s;aith the forementioned <HI>Author,</HI> it is lawfull for us to put <HI>new trimmings</HI> upon tho&s;e <HI>old Garments,</HI> to handle the <HI>old</HI> Doctrines in a <HI>new method,</HI> illu&s;trate them by <HI>new &s;imilitudes,</HI> but &s;till the <HI>&s;ame truth</HI> for <HI>&s;ub&s;tance,</HI> mu&s;t be <HI>retained</HI> and <HI>maintained</HI> by us.</P>
<P>By this which hath been <HI>&s;aid,</HI> We may &s;ee what<NOTE PLACE="marg">id. c. 26.</NOTE> <HI>rea&s;on</HI> there is to exclaime again&s;t the <HI>madne&s;s</HI> of this <HI>Generation. Mirari &s;atis nequeo</HI> (&s;aid <HI>Lyrenen&s;is</HI> of the men in <HI>his</HI> daies we may no le&s;s truly of tho&s;e <HI>in ours) I cannot enough wonder at the impiety of tho&s;e blind minds which not being contented with anciently received truths, are alwaies either adding, or detracting, or chang|ing, &s;ome way or other introducing &s;omewhat that is new:</HI> that which here S^t <HI>John</HI> &s;ets down as a <HI>commendation,</HI> is now become an <HI>accu&s;ation; he preacheth nothing but what is old:</HI> the <HI>voice</HI> of tho&s;e in the <HI>P&s;alms</HI> is, <HI>Quis</HI><NOTE PLACE="marg">P&s;al. 4. 6.</NOTE> <HI>o&s;tendet bonum? who will &s;hew us any good?</HI> the <HI>cry</HI> of
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this age, <HI>Quis o&s;tendet novum? who will &s;hew us any thing that is new:</HI> our <HI>proud Women</HI> are not more for <HI>new fa&s;hinos,</HI> then both <HI>Men</HI> and <HI>Women</HI> for <HI>new fancies.</HI> But &s;urely if that which our <HI>Apo&s;tle</HI> wrote was not <HI>new</HI> but <HI>old;</HI> they who vent not <HI>old</HI> but <HI>new</HI> are fal&s;e <HI>Apo|&s;tles:</HI> upon this account it was that <HI>Ireneus</HI> inveigh|ing<NOTE PLACE="marg"><HI>Iren.</HI> l. 1. c. 18.</NOTE> again&s;t <HI>Hereticks,</HI> maketh this one <HI>Character</HI> of them, <HI>Affectant per &s;ingulos dies novum quicquam ad invenire quod nunquam qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;quam excogitavit, they af|fect to broach &s;omewhat new which was not heard of before:</HI> and to the &s;ame purpo&s;e S^t <HI>Austin</HI> giveth<NOTE PLACE="marg">Aug. opu&s;c. de util. <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ed <HI>c. 1.</HI></NOTE> a <HI>Definition</HI> of a <HI>Heretick;</HI> He is one <HI>Qui alicujus tempo|ralis commodi &amp; vanae gloria cau&s;&acirc; novas opiniones vel gignit vel &s;equitur, Who for &s;ecular advantage or vain|glories &s;ake, doth either invent or uphold &s;ome new Do|ctrine:</HI> and to name no more <HI>Origen</HI> ob&s;erveth con|cerning<NOTE PLACE="marg"><HI>Orig hom.</HI> 22. in Matth.</NOTE> <HI>Hereticks</HI> that they Marry them&s;elves <HI>extra|neo verbo</HI> to a <HI>Forraign</HI> and &s;o &s;ome new <HI>word,</HI> altoge|ther <HI>alyene</HI> from that which is conteined in the holy <HI>Scriptures.</HI></P>
<P>And therefore (my <HI>Brethrer</HI>) take ye heed of<NOTE PLACE="marg">Tertul. adv. Mar<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>them</HI> who publi&s;h according to <HI>Tertullians</HI> phra&s;e con|cerning <HI>Marcion, he&s;ternum Evangelium, a G<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">spell that is of ye&s;terday,</HI> who <HI>change</HI> their <HI>Faith</HI> and <HI>Doctrine,</HI> with the <HI>Moon</HI> every <HI>Moneth,</HI> and are as it were <HI>Skepticks</HI> in <HI>Divinity. Remember,</HI> (I <HI>be&s;eech</HI> you) who it is that <HI>&s;oweth the new Tares among the good Corn?</HI> Even<NOTE PLACE="marg">Mat. 13. 25.</NOTE> the <HI>envious man:</HI> ob&s;erve I pray you whither <HI>tho&s;e</HI> men <HI>wander</HI> who (as <HI>Ghi&s;lerius</HI> his phra&s;e is) <HI>Antiqu&acirc;|dimi&s;&s;&acirc;</HI><NOTE PLACE="marg"><HI>Ghi&s;ler.</HI> in Cant.</NOTE> <HI>per novam gradiuntur viam, Leaving the ancient path, &s;eek new waies:</HI> it is &s;eldome that he who is <HI>taken</HI> of his <HI>old</HI> and &s;ure ba&s;is, <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tleth</HI> any where, but is <HI>to&s;&s;ed</HI> to and fro with every <HI>wind of Doctrine, falling</HI> away from <HI>truth</HI> to <HI>e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ror,</HI> from <HI>error to here&s;ie,</HI> from that to <HI>Blasphemy,</HI> and at la&s;t to <HI>Athei&s;m. Remove n<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"></HI><NOTE PLACE="marg">Prov. 22. 28, 23, 10.</NOTE> <HI>then the ancient Land-marks:</HI> it is <HI>Solomons</HI> ingeminat|ed
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coun&s;ell, no doubt to be <HI>under&s;tood literally,</HI> but yet &s;uch as is <HI>applyed allu&s;ively,</HI> by the ancients to this pre&s;ent matter, <HI>Terminos antiquos dicit terminos veri|tatis &amp; fidei quos &s;tatuerunt ab initio Catholici Doctores,</HI> he calls the <HI>old Doctrines</HI> embraced by the <HI>Chatholick Doctors,</HI> the <HI>ancient Land-marks</HI> &s;aith <HI>Salazar,</HI> let us not<NOTE PLACE="marg"><HI>Salazar.</HI> ibid.</NOTE> dare to <HI>remove</HI> them; yea, if an <HI>Angel</HI> from <HI>Heaven,</HI> (as S^t <HI>Paul &s;peaketh) &s;hall Preach any other Gospell let him</HI><NOTE PLACE="marg">Gal. 1. 8.</NOTE> <HI>be accur&s;ed:</HI> In one word, let the <HI>obedience</HI> which we <HI>yield</HI> to the <HI>Commandments</HI> be a <HI>new</HI> Obedience; but the <HI>Commandments</HI> to which we yield Obedience mu&s;t be <HI>not new but old,</HI> &s;uch was <HI>this</HI> concerning which the holy <HI>Apo&s;tle</HI> here writeth.</P>
<P>2. In <HI>Speciall,</HI> Yet further and <HI>la&s;tly</HI> take <HI>notice</HI> that the <HI>Commandment</HI> of <HI>Love</HI> is <HI>not a new, but an old Com|mandment:</HI> many indeed are the <HI>Topicks</HI> whence this <HI>Commandment</HI> of <HI>Love</HI> might ju&s;tly be <HI>commended;</HI> and among others this is not the <HI>lea&s;t</HI> that it is <HI>gray|headed</HI> and of ancient in&s;titution. There are <HI>&s;ome</HI> things to which <HI>oldne&s;s</HI> is a <HI>di&s;paragement,</HI> an <HI>old Gar|ment</HI> pa&s;t mending, an <HI>old hou&s;e</HI> pa&s;t repairing, an <HI>old &s;hip</HI> pa&s;t rigging: but then there are other things of which <HI>oldne&s;s</HI> is a <HI>prai&s;e, old Coynes, Manu&s;cripts, Monuments, Buildings</HI> have a face of <HI>honour</HI> upon them; it is a great <HI>dignity</HI> for a man to be de&s;cended of an <HI>ancient hou&s;e,</HI> no wonder if this <HI>command</HI> of <HI>love</HI> be therefore <HI>honourable,</HI> becau&s;e it is an <HI>old Command|ment.</HI></P>
<P>The <HI>truth</HI> of <HI>this</HI> which is here attributed to <HI>Love</HI> will be&s;t appear by the <HI>proofe</HI> which is <HI>annexed</HI> and is <HI>next</HI> to be <HI>handled.</HI> For the pre&s;ent we will take it for <HI>granted,</HI> and let the <HI>improvement</HI> of it be to render this command of <HI>Love</HI> the more <HI>amiable</HI> and <HI>acceptable</HI> to us.</P>
<P>Indeed were it a <HI>new Precept,</HI> and the impo&s;ition of it but of <HI>Ye&s;terday,</HI> we might have &s;ome <HI>reluctancy</HI>
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again&s;t it, <HI>Haud facil&egrave; in&s;uetum jugum &s;u&s;cipimus</HI> &s;aith <HI>Calvin</HI> well: men do not ea&s;ily undertake a <HI>yoke</HI> to which they are <HI>not accu&s;tomed,</HI> but this <HI>yoke</HI><NOTE PLACE="marg">Calvin in l<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</NOTE> is no other then what was of <HI>old impo&s;ed.</HI> It is well <HI>ob&s;erved</HI> by an <HI>Hi&s;torian,</HI> the <HI>Laws</HI> which at <HI>fir&s;t</HI> were exceeding <HI>har&s;h</HI> and <HI>heavy,</HI> by force of <HI>cu&s;tome</HI> be|come not only <HI>tolerable</HI> but <HI>light</HI> and ea&s;ie. Hereupon <HI>one</HI> compareth <HI>cu&s;tomes</HI> to a <HI>King,</HI> and <HI>Edicts</HI> to a <HI>Ty|rant;</HI> becau&s;e we are &s;ubject <HI>voluntarily</HI> to the <HI>one,</HI> but upon <HI>nece&s;&s;ity</HI> to the <HI>other.</HI> To this purpo&s;e <HI>Herodo|tus</HI><NOTE PLACE="marg"><HI>Herodot. Chry&s;o&s;t, orat. 76. Suid, in dicti.</HI> <GAP DESC="foreign">.</NOTE> reporteth that <HI>Darius</HI> having under his <HI>dominion,</HI> certain <HI>Grecians</HI> of <HI>A&s;ia,</HI> who had a <HI>cu&s;tome</HI> of <HI>burning</HI> their <HI>dead</HI> friends, and certain <HI>Indians</HI> who u&s;ed to <HI>eat</HI> them, he called the <HI>Grecians</HI> and would have them to <HI>conforme</HI> to the <HI>Indians,</HI> afterward he called the <HI>Indians</HI> and would have them to conforme to the <HI>Grecians,</HI> but found <HI>both</HI> very <HI>unwilling</HI> to leave the <HI>u&s;age</HI> of their countrey, &s;o <HI>tenacious</HI> are men of <HI>old cu&s;tomes.</HI> Oh then my Brethren, &s;ince this <HI>command</HI> is &s;uch as hath alwaies been a <HI>cu&s;tome</HI> a|mong the <HI>Saints,</HI> and hath upon it the <HI>&s;tamp</HI> of <HI>anti|quity,</HI> let it be <HI>embraced</HI> and <HI>practiced</HI> by us with the more readine&s;s and <HI>alacrity.</HI> And &s;o much for the <HI>Point it</HI> &s;elf; It remaineth, I now proceed to the <HI>proofe it is from the beginning.</HI> But the <HI>time</HI> being <HI>pa&s;t,</HI> com|mands me to <HI>end,</HI> and <HI>re&s;erue</HI> that to the <HI>next oppor|tunity.</HI></P>
</DIV1>
<DIV1 N="6" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. V<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">RS. 7, 8.</BIBL>
<BIBL>7.</BIBL>
<Q>Brethren I write no new Commandment unto you, but an old Commandment, which ye had from the beginning, the old Commandment is the word which ye have heard from the beginning.</Q>
<BIBL>8.</BIBL>
<Q>Again a new Commandment I write unto you, which thing is true in him and in you, becau&s;e the darkne&s;s is pa&s;t, and the true light now &s;hineth.</Q>
</EPIGRAPH>
<P><HI>_EVery Scribe in&s;tructed for the Kingdome</HI><NOTE PLACE="marg">Mat. 13. 52.</NOTE> <HI>of Heaven</HI> (&s;aith our ble&s;&s;ed <HI>Savi|our) is like unto a man that is an Hou&s;holder which bringeth forth out of his trea&s;ury things new and old;</HI> an excellent <HI>&s;imilitude</HI> repre&s;enting to us the <HI>properties</HI> of a good <HI>Preacher.</HI> The <HI>Hou&s;holder</HI> hath
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his <HI>Trea&s;ury</HI> where <HI>provi&s;ion</HI> is laid up: The <HI>Preacher</HI> his <HI>&s;torehou&s;e</HI> of divine <HI>knowledg.</HI> The <HI>Hou&s;holder</HI> doth not <HI>hoard</HI> up, but <HI>bring</HI> forth what he hath in his <HI>Trea&s;ury</HI> for the <HI>u&s;e</HI> of his <HI>Family:</HI> The <HI>Preacher</HI> be|ing furni&s;hed with <HI>abilities employeth</HI> them for the <HI>Churches</HI> good. The <HI>things</HI> which the <HI>Hou&s;holder</HI> bringeth <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">orth out of his <HI>Trea&s;ury</HI> are both <HI>new</HI> and <HI>old,</HI> all &s;orts of provi&s;ion both of the <HI>pre&s;ent</HI> and <HI>for|mer</HI> years growth: The <HI>Doctrines</HI> which the <HI>Preacher</HI> delivereth are either (according to <HI>Brugen&s;is</HI>) the <HI>new</HI> and glorious <HI>my&s;teries</HI> of the <HI>Go&s;pell,</HI> in <HI>old</HI> and<NOTE PLACE="marg"><HI>Brug.</HI> in Mat. <HI>Hilar.</HI> in Mat.</NOTE> common <HI>re&s;emblances;</HI> or (according to S^t <HI>Hilary,</HI> and the Ancients) <HI>Nova &amp; vetera in Evangeliis &amp; in lege,</HI> the <HI>Legall</HI> and <HI>Evangelicall</HI> verities: accord|ing to this is that <HI>occa&s;ionall</HI> note of S^t <HI>Ambro&s;e</HI> upon<NOTE PLACE="marg">Cant. 7. 13. <HI>Ambro&s;.</HI> in P&s;. 118. <HI>Oct.</HI> 22.</NOTE> tho&s;e <HI>words</HI> of the <HI>Spou&s;e, At our gates are all manner of plea&s;ant fruits new and old which I have laid up for thee, oh my Beloved, Teneo mandata omnia novi &amp; ve|teri Te&s;tamenti, I keep the Commandments both of the old and new Te&s;tament:</HI> for whereas the <HI>Jewi&s;h</HI> Syna|gogue neither keep the <HI>new</HI> in the <HI>letter,</HI> nor the <HI>old</HI> in the <HI>Spirit:</HI> the <HI>Christian</HI> Church ob&s;erveth <HI>both,</HI> and <HI>in&s;tructeth</HI> her <HI>Children</HI> in both. Suiteble here|unto it is that this great <HI>Apo&s;tle</HI> of the <HI>Chri&s;tian</HI> Church <HI>and well in&s;tructed Scribe for the Kingdome of Heaven,</HI> brought forth in his <HI>Preaching,</HI> and here <HI>layeth</HI> up a <HI>writing</HI> both <HI>old and new,</HI> chiefly <HI>pre&s;&s;ing</HI> upon us the <HI>ob&s;ervance</HI> of a <HI>command,</HI> both <HI>Legall</HI> and <HI>Evange|licall, Brethren I waite no new but an old,</HI> &amp;c. <HI>Again a new Commandment I write unto you.</HI></P>
<P>2. Having di&s;patched the <HI>Compellation Brethren,</HI> we have entred upon the <HI>fir&s;t</HI> branch of the <HI>commen|dation</HI> drawn from its <HI>divine authority,</HI> and therein the <HI>con&s;ideration</HI> of it as an <HI>old Commandment,</HI> which having been already handled in the <HI>A&s;&s;ertion;</HI> we are now to proceed to the <HI>Probation,</HI> as it is <HI>implicitly</HI>
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couched in the&s;e words, <HI>which we had from the begin|ning,</HI> and <HI>explicitly</HI> &s;et forth in tho&s;e, <HI>The old Command|ment is the word which ye have heard from the begin|ning.</HI></P>
<P>That you may &s;ee the <HI>strength</HI> of the <HI>Argument.</HI> I &s;hall forme it into a <HI>Syllogi&s;m</HI> thus;</P>
<LIST TYPE="syllogism">
<ITEM>That which you heard and had from the beginning is the old Commandment. <HI>But</HI></ITEM>
<ITEM>This Commandment about which I write unto you, is that you heard and had from the beginning.</ITEM>
<ITEM><HI>Therefore. It is</HI> not a new but an old Commandment.</ITEM>
</LIST>
<P>The <HI>Conclu&s;ion</HI> is the <HI>A&s;&s;ertion</HI> and hath been alrea|dy <HI>handled,</HI> the <HI>Major</HI> and <HI>Minor</HI> containe the <HI>Pro|bation,</HI> and remaine <HI>now</HI> to be <HI>dispatched.</HI></P>
<P>1. <HI>Begin</HI> we with the <HI>Major, The old Command|ment is the word which was heard from the beginning.</HI> To <HI>clear</HI> this, Be plea&s;ed to <HI>know,</HI> That a <HI>thing</HI> may be &s;aid to be <HI>old,</HI> either <GAP DESC="foreign">, in <HI>&s;ome re&s;pects</HI> only, or <HI>ab&s;olutely.</HI> That which is <HI>not</HI> from the <HI>be|ginning</HI> and therefore is <HI>new</HI> in re&s;pect of <HI>preceding</HI> times, may yet in re&s;pect of <HI>following</HI> ages be &s;aid to be <HI>old,</HI> but only what is <HI>from the beginning,</HI> is <HI>ab&s;o|lutely old. Antiquity</HI> properly referreth to <HI>time,</HI> &s;o that what hath the <HI>priority</HI> carryeth it in point of <HI>antiqui|ty,</HI><NOTE PLACE="marg"><HI>Tert. contr. Marc.</HI> l. 4. c. 4.</NOTE> and <HI>Id prius quod ab initio</HI> (&s;aith <HI>Tertullian) That is fir&s;t which is from the beginning, principium,</HI> a <HI>begin|ning</HI> being <HI>Id quo nihill prius, that before which no|thing is, el&s;e</HI> it could <HI>not be</HI> the <HI>beginning.</HI> In this <HI>&s;ence</HI> it is we mo&s;t ju&s;tly &s;ay <HI>that which is true is old,</HI> for<NOTE PLACE="marg">id. ibid.</NOTE> though <HI>error</HI> may be <HI>old, truth</HI> cannot be <HI>new:</HI> Yea, Since as that forementioned <HI>Father</HI> excellently argu|eth, <HI>Fal&s;um e&s;t corruptio veri, Fal&s;hood</HI> is nothing el&s;e but an <HI>adulteration of truth, Truth</HI> mu&s;t needs be <HI>be|fore Fal&s;hood,</HI> and &s;o the <HI>terms</HI> are <HI>convertible, that which is true is old, and that which is old is true,</HI> for no <HI>error</HI> but is <HI>new</HI> in re&s;pect of that which is from the
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<HI>beginning,</HI> though it be <HI>old</HI> in regard of that which <HI>followeth.</HI> Upon this account it is that the &s;ame <HI>Fa|ther</HI> di&s;puting with <HI>Marcion</HI> put it to this <HI>i&s;&s;ue, I &s;ay my Gospell is true, Marcion &s;aith his is. I &s;ay Mar|cions</HI><NOTE PLACE="marg"><HI>Vide Tert. contr Marc.</HI> l. 1 c. 13.</NOTE> <HI>Go&s;pell is fal&s;e; he &s;aith mine is, Quis inter nos deter|minabit ni&s;i temporis ratio ei prae&s;cribens authoritatem quod antiquius reperiretur? let antiquity end the controver|&s;ie:</HI> that which can &s;hew large&s;t <HI>pre&s;cription of time,</HI> and &s;o the <HI>elde&s;t</HI> let it be accounted <HI>true&s;t.</HI> Indeed <HI>Chri&s;tianity</HI> &s;tands upon holy <HI>antiquity,</HI> and there is no better <HI>way</HI> of <HI>di&s;covering</HI> what is <HI>fal&s;e,</HI> and <HI>reforming</HI> what is <HI>ami&s;s,</HI> then by looking <HI>back</HI> to the <HI>begin|ning.</HI></P>
<P>Upon this <HI>ground</HI> it is, that we conte&s;t both with the <HI>Papi&s;ts</HI> on the one, and all <HI>Sectaries</HI> on the other hand, as being ready to <HI>ju&s;tifie</HI> again&s;t both, that what <HI>we</HI> teach is <HI>truly old,</HI> becau&s;e the <HI>word from the be|ginning.</HI></P>
<P>1. As the <HI>Gibeonites</HI> cheated <HI>Jo&s;huah</HI> with their <HI>old Shooes clouted upon their feet, old Garments, dry and mouldy Bread.</HI> So do the <HI>Papi&s;ts</HI> delude many poore <HI>&s;ouls</HI> with <HI>pretence</HI> of the <HI>old Commandment,</HI> and the <HI>old Religion.</HI> It is the <HI>calumny</HI> they ca&s;t upon us <HI>Where was your Religion before Luther?</HI> we are <HI>Noveli&s;ts</HI> and but of <HI>Ye&s;terday;</HI> yea that we daily broach <HI>new Doctrines.</HI> That <HI>&s;ome</HI> (who are <HI>among us,</HI> but not <HI>of us) do &s;o</HI> we cannot deny; but &s;till we are <HI>ready</HI> to <HI>ju&s;tifie</HI> the <HI>Doctrine</HI> of our <HI>Church</HI> to be the <HI>old Do|ctrine;</HI> nor do we de&s;ire a better <HI>Medium</HI> of proving it then <HI>this</HI> in the Text, <HI>The old Commandment is the word which was from the beginning.</HI> Take <HI>any</HI> or <HI>all</HI> of tho&s;e <HI>opinions</HI> wherein we <HI>differ,</HI> and for which we <HI>&s;eparate</HI> from them, &s;uch as are <HI>Tran&s;ub&s;tantiation, half Communion, adoration of Images, invocation of Saints and Angels, the &s;upremacy and infabillity of the Pope,</HI> and the <HI>like:</HI> And we &s;hall find even by their
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<HI>own confe&s;&s;ions</HI> that they were not <HI>from the beginning: Scotus</HI> acknowledgeth that till the <HI>Coun&s;ell of Later|rane</HI><NOTE PLACE="marg">See Bp <HI>&V;&s;hers</HI> An&s;wer to the <HI>Je&s;uites</HI> chal|lenge.</NOTE> (which was almo&s;t 1200 <HI>Years</HI> &s;ince <HI>Christ) Tran&s;ub&s;tantiation</HI> was no <HI>Article</HI> of <HI>Faith: Ca&s;&s;ander</HI> confe&s;&s;eth that for a <HI>thou&s;and years,</HI> the <HI>holy Sacra|ment</HI> was admini&s;tred in <HI>both kinds;</HI> it were ea&s;ie to in&s;tance in the re&s;t, but that learned <HI>Prelate</HI> hath al|ready <HI>done</HI> it to the <HI>full:</HI> and now let any <HI>rationall</HI> man judge whether <HI>we</HI> or <HI>they</HI> are to be charged with <HI>Novelty,</HI> when as tho&s;e things wherein <HI>they</HI> and <HI>we</HI> di&s;agree, have no <HI>primitive</HI> antiquity to e&s;tabli&s;h them.</P>
<P>2. As in this <HI>Particuler</HI> we <HI>vie</HI> with the <HI>Papi&s;ts,</HI> &s;o are we ready to put the <HI>differences</HI> between <HI>Us</HI> and the <HI>Sectaries</HI> upon this triall. Do we contend for a <HI>Lyturgy</HI> in the <HI>Church?</HI> is it not becau&s;e all <HI>Churches, Greek</HI> and <HI>Latine</HI> have had their <HI>Lyturgies</HI> from the <HI>fir&s;t</HI> Planta|tion of Chri&s;tianity? Yea, <HI>Chri&s;t</HI> him&s;elf hath left a <HI>Prayer</HI> upon record, to be not only a <HI>Platform</HI> af|ter which manner he would have his <HI>Di&s;ciples</HI> pray, but a <HI>Set form</HI> which they were to <HI>&s;ay</HI> when they did <HI>Pray.</HI> Do we conte&s;t for our <HI>Hierarchie</HI> in the <HI>Church,</HI> is it not becau&s;e it was &s;o <HI>from the beginning?</HI><NOTE PLACE="marg">1 Tim. 5. 19, 20, 21, 22. Tit. 1. 5. Rev. ch. 2. &amp; 3.</NOTE> S^t <HI>Paul</HI> gave <HI>Timothy</HI> and <HI>Titus &s;ingle</HI> per&s;ons, <HI>Epi&s;|copall power</HI> of <HI>ordaining,</HI> and <HI>governing</HI> Presbyters. Tho&s;e <HI>Angels</HI> of the <HI>Seaven Churches</HI> manife&s;tly ap|pear by the <HI>Eccle&s;ia&s;ticall</HI> Hi&s;tory to be <HI>Bi&s;hops:</HI> Yea, No <HI>Church</HI> &s;ince the <HI>Apo&s;tles</HI> (till <HI>Calvins</HI> time) hath been without <HI>Epi&s;copall Government.</HI> Do we oppo&s;e the <HI>office</HI> of a <HI>Lay ruling Elder in</HI> the <HI>Church?</HI> is it not becau&s;e it was <HI>not from the beginning?</HI> We can <HI>trace no foot&s;teps</HI> of it in <HI>antiquity;</HI> nor yet any &s;uch <HI>Officer</HI> or <HI>Office</HI> de&s;cribed in <HI>holy writ.</HI> Finally, To <HI>name</HI> no more, do we plead for the <HI>Baptizing of Infants?</HI> Is it not becau&s;e as (<HI>Origen</HI> and <HI>Au&s;tin</HI> a&s;&s;ure us) it is a <HI>pra|ctice</HI><NOTE PLACE="marg"><HI>Vide Eu&s;ob.</HI> Ec|cle&s;. Hi&s;t.</NOTE> which the <HI>Church</HI> received from the <HI>Apo&s;tles?</HI>
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and &s;o an <HI>Apo&s;tolicall tradition</HI> which the more plainly appeareth, becau&s;e in S^t <HI>Cyprians</HI> time though there<NOTE PLACE="marg">Eccle&s;ia ab Apo&s;tolis tradi|tionem accepit parvulis dare Bapti&s;mum. Origen. <HI>in Rom.</HI></NOTE> was a <HI>Controver&s;ie</HI> about <HI>Baptizing Infants upon the Eight day,</HI> yet the <HI>thing</HI> it &s;elf is &s;uppo&s;ed as a <HI>practice</HI> then in <HI>u&s;e;</HI> and though we do not read (<HI>totidem verbis</HI>) in the <HI>Scripture</HI> that the <HI>Apo&s;tle Baptized Infants,</HI> yet it is very probable; when as S^t <HI>Paul</HI> cald the <HI>Children</HI> of a <HI>believing</HI> Parent <HI>holy,</HI> if he do not by the <HI>very phra&s;e intend,</HI> (as the Learned D^r <HI>Hammond</HI> not im|probably<NOTE PLACE="marg">Con&s;uetudo ma|tris Eccle&s;iae non spernenda nec omnino cre|denda. ni&s;i apo|&s;tolica e&s;&s;et tra|ditio, Aug. de Gen. ad lit. <HI>c.</HI> 23.</NOTE> conceiveth) yet that he did <HI>allow Bapti&s;m</HI> to tho&s;e <HI>Children:</HI> and where we read that <HI>whole Fami|lies</HI> were <HI>Baptized,</HI> the <HI>Children</HI> might be among the <HI>number.</HI> In one word, It is the <HI>glory</HI> of the <HI>Church of England,</HI> that her <HI>Doctrines</HI> are exactly <HI>con&s;onant</HI> to <HI>Univer&s;all</HI> and <HI>Primitive</HI> antiquity; nor do we de|&s;ire any other <HI>rule</HI> to examine them by then <HI>this,</HI> which here is laid down by our <HI>Apo&s;tle, The old Com|mandment is the word which we have heard from the be|ginning.</HI></P>
<P>2. To let this go, That which is chiefly to be<NOTE PLACE="marg">Cypr. ad Fid. <HI>Ep.</HI> 60. Vor&s;t. in loc.</NOTE> <HI>con&s;idered,</HI> is the <HI>Minor</HI> of the <HI>Syllogi&s;me; That the Commandment of love was from the beginning.</HI> Now <HI>that</HI> which would here be <HI>enquired</HI> into is, <HI>whence this beginning taketh its date?</HI> Indeed <HI>haec vox pro materi&acirc; &s;ub&s;trat&acirc; vari&eacute; accipi pote&s;t;</HI> this word <HI>beginning</HI> may admit of a <HI>&s;everal</HI> reference, and I find no le&s;s then <HI>four</HI> &s;everal <HI>expo&s;itions</HI> of it <HI>here;</HI> all of which are not <HI>repugnant</HI> to, but <HI>con&s;i&s;tent</HI> with each other, from the <HI>beginning</HI> of <HI>their conver&s;ion,</HI> of <HI>Chri&s;tian Religion,</HI> of the <HI>Mo&s;aical admini&s;tration,</HI> and of the <HI>Creation.</HI></P>
<P>1. <HI>Some</HI> Interpreters render the &s;ence of the<NOTE PLACE="marg">Ab exordio quum Chri&s;tia|ni e&s;tis effecti. Carthu&s;.</NOTE> words thus; <HI>from the beginning,</HI> that is from the <HI>time you became Chri&s;tians,</HI> and <HI>fir&s;t</HI> gave up your <HI>names</HI> to <HI>Chri&s;t,</HI> and were <HI>called</HI> to the <HI>faith;</HI> according to which &s;ence our <HI>Apo&s;tle</HI> &s;eemeth to a&s;&s;ert, that <HI>one</HI> of the <HI>fir&s;t</HI> le&s;&s;ons of <HI>Chri&s;tianity</HI> is <HI>love.</HI> S^t <HI>Paul</HI> &s;peak|eth
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of <HI>milk</HI> for <HI>babes,</HI> and <HI>meat</HI> for <HI>&s;trong</HI> men; inti|mating that there are &s;ome <HI>Commandments</HI> and <HI>Doct|rines</HI><NOTE PLACE="marg">Cum primum nomina Chri&s;to dedi&s;tis Ju&s;tin.</NOTE> which are only fit for <HI>grown</HI> Chri&s;tians; but this <HI>Commandment</HI> of <HI>love,</HI> as it is <HI>meat</HI> for the <HI>&s;tronge&s;t,</HI> &s;o it is <HI>milk</HI> for <HI>babes.</HI><NOTE PLACE="marg">Heb. 4. 16.</NOTE></P>
<P>2. <HI>Others</HI> give this <HI>con&s;truction</HI> of the words; <HI>from the beginning:</HI> that is, <HI>From the beginning of the Go&s;pels Publi|cation,</HI> ever &s;ince the <HI>Faith</HI> of <HI>Chri&s;t</HI> was made known to the <HI>world.</HI> Soon after <HI>Chri&s;tian Religion</HI> was <HI>re|vealed,</HI> there were <HI>many</HI> who endeavoured to bring in <HI>other Go&s;pels,</HI> but this <HI>Commandement</HI> which S^t <HI>John</HI><NOTE PLACE="marg">Ab mitio Evan|gelij <HI>E&s;t.</HI></NOTE> wrote of, was as <HI>old</HI> as <HI>Chri&s;tianity;</HI> and what he <HI>delivered</HI> to them, he <HI>received</HI> from <HI>Chri&s;t him&s;elf.</HI> In<NOTE PLACE="marg"><HI>A primo Reli|gionis ingre&s;&s;u,</HI> Calvin. Mat. 5. 6, 7. Joh. 13. 14, 15.</NOTE> that <HI>Sermon</HI> of <HI>Chri&s;t</HI> which is fir&s;t <HI>mentioned</HI> by the <HI>fir&s;t</HI> of the <HI>Evangeli&s;ts</HI> S^t <HI>Matthew,</HI> this <HI>Precept</HI> of <HI>love</HI> is expre&s;&s;ed; and in the <HI>la&s;t</HI> Sermon that ever he <HI>preach|ed,</HI> this <HI>le&s;&s;on</HI> of <HI>love</HI> is <HI>commended</HI> to them; and be|ing <HI>taught</HI> by <HI>Chri&s;t him&s;elf,</HI> it mu&s;t needs be from the <HI>beginning</HI> of <HI>Chri&s;tianity.</HI></P>
<P>3. Many take the <HI>date</HI> of this <HI>beginning</HI> a great deal higher, even as <HI>high</HI> as <HI>Mo&s;es:</HI> That which <HI>you I&s;raelites</HI> had of <HI>old</HI> in the <HI>writings</HI> of <HI>Mo&s;es</HI> delivered to you. So that we <HI>now give</HI> no <HI>other</HI> Com|mandement in <HI>charge</HI> to you, then that which<NOTE PLACE="marg">Oecu. in loc. Aret. in loc. Fer. in loc. Grot. in loc. Hein&s;. in loc.</NOTE> <HI>God cmmanded Mo&s;es</HI> and the <HI>Prophets</HI> to <HI>preach.</HI> It is the <HI>expo&s;ition</HI> which I mo&s;t <HI>incline</HI> to. For &s;ince it is not <HI>improbable</HI> (as hath been already <HI>&s;ug|ge&s;ted</HI>) that <HI>tho&s;e</HI> to whom this <HI>Apo&s;tle</HI> wrote, were (if not <HI>only,</HI> yet <HI>principally</HI>) the <HI>Jews;</HI> and the <HI>de&s;ign</HI> of S^t <HI>John</HI> by the&s;e words, being to <HI>prove</HI> that <HI>what he</HI> wrote was no <HI>new</HI> but an <HI>old Commandement,</HI> it is <HI>impro|bable</HI> that he would <HI>prove</HI> it by a <HI>date</HI> of not much a|bove <HI>&s;ixty years,</HI> nor would it (e&s;pecially to the <HI>Jews</HI>) have been any <HI>conviction</HI> of the <HI>antiquity</HI> of his Do|ctrine, that it was <HI>from the beginning of Chri&s;tian Reli|gion;</HI> when as in their <HI>opinion Chri&s;ts Religion</HI> was a
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<HI>new Doctrine.</HI> Upon this ground it &s;eemeth a more <HI>rationall</HI> con&s;truction to referre this <HI>beginning</HI> to <HI>Mo|&s;es:</HI> and our <HI>Apo&s;tle</HI> could not u&s;e a more <HI>prevailing</HI> Argument to the <HI>Jews,</HI> then by letting them know that the <HI>command</HI> he gave them was as <HI>old</HI> as <HI>Mo&s;es,</HI> and before enjoyned by him. There is only <HI>one</HI> Ob|jection to be An&s;wered, that if this <HI>from the begin|ning</HI> be taken &s;o <HI>far of;</HI> how doth the <HI>Apo&s;tle</HI> &s;ay, not only which you <HI>had,</HI> but which you <HI>heard,</HI> whereas this <HI>beginning</HI> was many <HI>hundred</HI> years before they <HI>were.</HI> But the <HI>learned Grotius</HI> hath framed a <HI>fit</HI> An|&s;wer<NOTE PLACE="marg"><HI>Grot.</HI> ibid.</NOTE> to my hand, interpreting <HI>vos</HI> by <HI>majores ve&s;tri, you,</HI> that is, <HI>your Ance&s;tours,</HI> according as it is to be<NOTE PLACE="marg">Mat. 23. 35.</NOTE> taken, where it is &s;aid <HI>whom you &s;lew, and did not Mo|&s;es give you the Law.</HI></P>
<P><HI>That</HI> then which according to this <HI>con&s;truction</HI> is here <HI>a&s;&s;erted</HI> is, that <HI>the Commandment of Love was from the beginning of Mo&s;es,</HI> and <HI>required</HI> in the <HI>Law</HI> as well as in the <HI>Gospell.</HI> This is that which in <HI>&s;ome</HI> &s;ence is granted by all, even the <HI>Socinians,</HI> but &s;o as that they a&s;&s;ert <HI>&s;omething</HI> to be <HI>added</HI> to it by <HI>Chri&s;t:</HI> and that upon that <HI>account</HI> it is called in the <HI>next</HI> Ver&s;e, a <HI>new Comandment.</HI> In what &s;ence this <HI>Epithete</HI> of <HI>new</HI> belongs to it, &s;hall be by and by <HI>di&s;covered:</HI> In the <HI>mean</HI> time that which the <HI>Orthodox</HI> a&s;&s;ert, and I &s;hall endeavour to make <HI>good</HI> is, <HI>That the Evangelicall com|mand of Love was from the beginning of the Law, and &s;o nothing new enjoyned by Chri&s;t which was not before by Mo&s;es.</HI></P>
<P>To this <HI>end,</HI> Be plea&s;ed to <HI>know</HI> that the <HI>command</HI> of <HI>Love</HI> may be <HI>con&s;idred</HI> either <HI>Exten&s;iv&egrave;</HI> or <HI>Inten&s;iv&egrave;; Exten&s;ively</HI> in regare of the <HI>Object;</HI> or <HI>Inten&s;ively</HI> in re|&s;pect of the <HI>Act.</HI> In <HI>both</HI> the&s;e re&s;pects &s;ay the <HI>Soci|nians, Chri&s;t hath added to the Law;</HI> for whereas &s;ay they, <HI>the Law</HI> requireth the <HI>Jews</HI> only to <HI>love</HI> their <HI>Countrymen,</HI> their <HI>Friends;</HI> the <HI>Gospell</HI> requireth us to
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<HI>love our enemies,</HI> and &s;o the <HI>extent</HI> of the <HI>Object</HI> is <HI>larg|er.</HI> And whereas the <HI>Law</HI> required only of the <HI>Jews</HI> an <HI>Active</HI> Love; the <HI>Gospell</HI> requireth a <HI>Pa&s;&s;ive,</HI> &s;o far as to <HI>lay down our lives for the Brethren.</HI> The <HI>chief</HI> ground on which they build the <HI>former</HI> is that of our <HI>Saviour, You have heard that it hath been &s;aid, thou</HI><NOTE PLACE="marg">Mat. 5. 43, 44.</NOTE> <HI>&s;halt love thy Neighbour, and hate thine Enemy; but I &s;ay to you, love your Enemies:</HI> and the <HI>foundation</HI> which they <HI>lay</HI> of the <HI>latter</HI> is, that the <HI>Law</HI> com|manded only <HI>to love their Neighbours as them&s;elves;</HI><NOTE PLACE="marg">Lev. 19. 18. Joh. 13. 34.</NOTE> but the <HI>Gospell, To love one another as Chri&s;t loved us,</HI> which is in effect, to <HI>love others better then our &s;elves</HI> by <HI>laying down our lives for them,</HI> which is more then the <HI>Law</HI> required.</P>
<P>To <HI>enervate</HI> both the&s;e Arguments, and <HI>e&s;tabli&s;h</HI> the truth of the <HI>Orthodox</HI> A&s;&s;ertion: Be plea&s;ed to <HI>know,</HI></P>
<P>1. That <HI>Neighbour</HI> which is &s;et down as the <HI>Object</HI> of <HI>Love</HI> in <HI>Mo&s;es</HI> his Law, includeth <HI>Enemy</HI> as well as <HI>Friend.</HI></P>
<P>To clear this, I &s;hall propo&s;e a double <HI>demand,</HI></P>
<P>1. Whither is not <HI>Neigbour</HI> to be taken in the &s;ame <HI>latitude,</HI> when it is &s;aid, <HI>Thou &s;halt love thy Neighbour,</HI> as when it is &s;aid, <HI>Thou &s;halt not bear fal&s;e witne&s;s again&s;t thy Neighbour;</HI> and again, <HI>Thou &s;halt not covet thy Neighbours Wife, nor his Ox, nor his A&s;s, nor any thing that is thy Neighbours.</HI> If <HI>this</HI> be <HI>denied, that</HI> will be enough to evince it, that the <HI>particular commands</HI> of the <HI>&s;econd</HI> Table are but &s;eve|rall <HI>Explications</HI> of the <HI>generall</HI> command, <HI>Thou &s;halt love thy Neighbour:</HI> and therefore it is the &s;ame <HI>Neighbour</HI> to whom we mu&s;t expre&s;s our <HI>Love,</HI> by <HI>not bearing fal&s;e witne&s;s against him</HI> and the like; and if it be <HI>granted,</HI> then certainly <HI>Neighbour</HI> mu&s;t in|clude <HI>Stranger,</HI> nay, <HI>Enemy.</HI> Since the <HI>Jews</HI> were not to <HI>bear fal&s;e witne&s;s again&s;t</HI> their <HI>Enimies,</HI> or to <HI>covet un|ju&s;tly</HI>
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what belonged to <HI>them:</HI> To this purpo&s;e is the note of a <HI>Rabbin</HI> upon the&s;e words of the <HI>P&s;almi&s;t, He</HI><NOTE PLACE="marg">P&s;alm 15. 3. <HI>R. Kimchi.</HI></NOTE> <HI>that doth no evill to his Neighbour, nor taketh up a reproach again&s;t his Neighbour,</HI> under&s;tanding it of <HI>enemies</HI> as well as <HI>friends.</HI></P>
<P>2. When our ble&s;&s;ed <HI>Saviour repeateth</HI> this <HI>Law</HI> of<NOTE PLACE="marg">Mat. 22. 59.</NOTE> <HI>Mo&s;es,</HI> whither did not <HI>Chri&s;t</HI> under&s;tand it in the <HI>&s;ame</HI> &s;en&s;e with <HI>Mo&s;es?</HI> If he did <HI>no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> then he <HI>affixed another</HI> &s;en&s;e to <HI>Mo&s;es</HI> his <HI>words</HI> then what he <HI>intended,</HI> which is not to be imagined; if he <HI>did,</HI> then either <HI>Mo&s;es</HI> meant them <HI>univer&s;ally,</HI> or el&s;e <HI>Chri&s;t</HI> did not; and &s;o <HI>Chri&s;t</HI> hath added <HI>nothing</HI> in this <HI>particular</HI> to <HI>Mo&s;es.</HI></P>
<P>As for that <HI>pa&s;&s;age</HI> in our <HI>Saviours</HI> Sermon, <HI>Thou</HI><NOTE PLACE="marg">Mat. 5. 43.</NOTE> <HI>&s;halt love thy neighhour and hate thine enemy;</HI> it is<NOTE PLACE="marg">Quantum ad traditionem &s;cribarum. To&s;tat. <HI>in Matth.</HI> 9. 343. Aug. <HI>l.</HI> 1 de <HI>Ser.</HI> dom. in mont. <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> 41. Hilar. <HI>in Mat.</HI> Oecumen in loc. Spanhem <HI>pars</HI> ult. <HI>dub.</HI> 128.</NOTE> doubtle&s;s to be <HI>under&s;tood,</HI> (as <HI>Abulen&s;is</HI> hath well no|ted) <HI>only as a Tradition of the Scribes and Phari&s;ees.</HI> In|deed S^t <HI>Au&s;tin,</HI> and S^t <HI>Hilary</HI> &s;eem to be of <HI>opinion,</HI> that <HI>hatred</HI> was <HI>allowed</HI> in the <HI>Old Te&s;tament:</HI> Yea, <HI>Oecumenius</HI> in this place <HI>harpeth</HI> upon the &s;ame <HI>&s;tring:</HI> but (by the <HI>leave</HI> of tho&s;e <HI>Reverend</HI> Fathers) upon what <HI>ground</HI> it doth not <HI>appear;</HI> &s;ince it is no where <HI>written</HI> in the whole <HI>Body</HI> of the <HI>Law, Thou &s;halt hate thy Enemies:</HI> and therefore it is well <HI>ob&s;erved,</HI> that our ble&s;&s;ed <HI>Saviour</HI> doth not &s;ay, <HI>You have heard that it hath been &s;aid by Mo&s;es,</HI> or in <HI>the Law;</HI> but <HI>You have heard that it hath been &s;aid,</HI> to wit, by the <HI>Scribes</HI> and <HI>Phari&s;ees,</HI> tho&s;e <HI>corrupt</HI> Interpreters of the <HI>Law.</HI></P>
<P>To all this for the further <HI>Confirmation,</HI> I may add, That <HI>Solomon</HI> expre&s;ly requireth in his <HI>Proverbs,</HI> and S^t <HI>Paul</HI> from him enjoyneth in his <HI>Epi&s;tle. If thine E|nomy <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e hungry give him Bread to Eat, And if he be thir&s;ty give him water to drink, &s;o &s;halt thou heap coals</HI><NOTE PLACE="marg">Pro. 25. 21, 22.</NOTE> <HI>of fire on his head, and the Lord will reward thee.</HI> That<NOTE PLACE="marg">Rom. 12. 20.</NOTE> <HI>God</HI> in the <HI>Law</HI> gave &s;trict <HI>charge</HI> concerning the <HI>bea&s;t</HI> even of our <HI>Enemy. If thou meet thine Enemies Oxe or</HI>
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<HI>his A&s;s going a&s;tray, thou &s;halt &s;urely bring it back to him.</HI> Again, <HI>If thou &s;ee the A&s;s of him that hateth</HI><NOTE PLACE="marg">Exod. 23. 4, 5.</NOTE> <HI>thee, lying under his burden, and woulde&s;t forbear to help him, thou &s;halt &s;urely help him.</HI> And certainly he that required them to <HI>a&s;&s;i&s;t</HI> their <HI>Enemy,</HI> in re&s;cuing his <HI>bea&s;t,</HI> did not <HI>allow</HI> them <HI>hatred</HI> and <HI>malice</HI> to his <HI>Per&s;on:</HI> Nay, yet <HI>once</HI> more in the <HI>forementioned</HI> place where <HI>Mo&s;es</HI> &s;aith, <HI>Thou &s;halt love thy Neighbour,</HI> is prefix|ed, <HI>Thou &s;halt not avenge nor bear grudge,</HI> which re|fers to an <HI>Enemie</HI> that hath done one an <HI>injury.</HI> As for that <HI>lex talionis,</HI> Law of <HI>retaliation</HI> (though (as<NOTE PLACE="marg">Matth. 5. 38.</NOTE> appeareth by our <HI>Saviour</HI>) it was otherwi&s;e <HI>con&s;trued</HI> by the <HI>Phari&s;ees</HI>) yet doubtle&s;s it was only intended by <HI>God,</HI> as a <HI>rule</HI> for the <HI>publique Magi&s;trate</HI> in his <HI>Admini&s;trations</HI> of <HI>ju&s;tice,</HI> and is no le&s;s in this &s;en&s;e <HI>allowable</HI> now: And though they were to <HI>exer|ci&s;e</HI> acts of <HI>Ho&s;tility</HI> towards the <HI>Nations</HI> about them in <HI>making no peace</HI> with the <HI>Ammonites, ca&s;ting out the Cananites,</HI> and <HI>cutting off the Amalekites;</HI> yet this was by a <HI>speciall</HI> command from <HI>God,</HI> which both <HI>then</HI> and <HI>now</HI> may <HI>dispence</HI> with a <HI>generall</HI> Precept; and withall, their being the <HI>In&s;truments</HI> of <HI>Gods vengance</HI> upon the <HI>Heathen,</HI> did not <HI>hinder,</HI> but that they might be free from any <HI>private revenge,</HI> and &s;o <HI>fulfill</HI> the <HI>ge|nerall</HI> Precept, as well as any <HI>Head&s;man;</HI> who notwith|&s;tanding he is the <HI>Executor</HI> of <HI>Ju&s;tice,</HI> may yet <HI>love</HI> that <HI>Per&s;on,</HI> whom he doth <HI>execute.</HI></P>
<P>2. That <HI>Love</HI> which the <HI>Law requireth</HI> may very well in &s;ome <HI>ca&s;es</HI> be <HI>rai&s;ed</HI> up to that <HI>heighth</HI> of <HI>&s;uffering death.</HI> Briefly to clear which, <HI>know,</HI> That <HI>laying down our life</HI> in reference to our neighbour is only required in <HI>one</HI> of the&s;e <HI>two</HI> ca&s;es; the one when the <HI>publique,</HI> the o|ther when the <HI>spirtuall</HI> good of <HI>others nece&s;&s;itateth</HI> to it.</P>
<P>To <HI>lay down a mans life</HI> for the <HI>publique</HI> good, is &s;o far from being purely <HI>Chri&s;tian;</HI> that even <HI>Heathens</HI> have done it: and therefore is no doubt included in
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the <HI>Mo&s;aicall</HI> Precept; which we may the rather <HI>believe,</HI> becau&s;e we find <HI>him&s;elf</HI> willing to be <HI>blotted</HI><NOTE PLACE="marg">Exod. 32. 32.</NOTE> <HI>out of the Book of Life</HI> for the <HI>pre&s;ervation</HI> of the Peo|ple: and if it be &s;aid that this is to <HI>love our Neighbour more then our &s;elves.</HI> I <HI>an&s;wer,</HI> It is <HI>not,</HI> if we take <HI>Neighbour Di&s;tributively;</HI> and if we take it <HI>Collective|ly,</HI> for the <HI>Generality,</HI> even <HI>nature</HI> teacheth us: and &s;urely then <HI>Mo&s;es</HI> his Law did require to prefer the <HI>puhlique,</HI> before the <HI>private</HI> Wellfare, a <HI>Generall</HI> before a <HI>Parti|cular</HI> good.</P>
<P>3. But that <HI>dying</HI> which is e&s;pecially an <HI>act</HI> of <HI>Love,</HI> is when we are willing to <HI>lo&s;e our</HI> own <HI>temporall</HI> life for the <HI>eternall</HI> good of others. An <HI>example</HI> of this we have in the <HI>Old Te&s;tament.</HI> What el&s;e meant <HI>Da|vids</HI> wi&s;h in regard of his <HI>Son Ab&s;alom</HI> when he &s;aid, <HI>Would God I had died for thee?</HI> De&s;iring no doubt to<NOTE PLACE="marg">2 Sam. 18. 33.</NOTE> <HI>prevent</HI> that <HI>eternall</HI> death, into which he had rea&s;on to think his <HI>Son</HI> dying in <HI>Rebellion</HI> again&s;t his <HI>King,</HI> his <HI>Father;</HI> was now <HI>plunged</HI> by the <HI>lo&s;s</HI> of his <HI>temporary</HI> life. And in truth, though this be to <HI>love</HI> our <HI>Neighbours Souls</HI> better then <HI>our Body,</HI> yet it is not to <HI>love our Neighbour</HI> better then our <HI>&s;elves,</HI> and there|fore exceeds not the <HI>Mo&s;aicall</HI> Precept. <HI>Cae<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eris pari|bus,</HI> let there be an <HI>equality</HI> every way, and a <HI>Chri|&s;tian</HI> is as much bound now to <HI>prefer him&s;elf</HI> before his <HI>Neighbour</HI> as a <HI>Jew</HI> was, and in way of <HI>inequality</HI> a <HI>Jew</HI> was bound to <HI>dammage</HI> him&s;elf for his <HI>Neghbours good</HI> as well as a <HI>Chri&s;tian.</HI> I am not to love my <HI>Neigh|bours Soul</HI> more then my <HI>own Soul,</HI> nor <HI>his Body</HI> more then <HI>my Body,</HI> nor <HI>his Estate</HI> more then <HI>my own. Chri|&s;tian</HI> charity in this re&s;pect, as well as <HI>Jewi&s;h,</HI> begins at <HI>home;</HI> only when it is <HI>my E&s;tate,</HI> or <HI>Body,</HI> and my <HI>Neighbours Soul,</HI> which come in <HI>Competicion, this</HI> mu&s;t be <HI>valued</HI> above tho&s;e; and <HI>this is</HI> required by <HI>Mo&s;es,</HI> as well as <HI>Chri&s;t.</HI> In one word, That <HI>addition (as thy &s;elf</HI>) was certainly intended, not as a <HI>Limitation</HI>
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or <HI>Re&s;triction,</HI> but rather as an <HI>Amplification</HI> and <HI>In|largment</HI> of this <HI>duty</HI> of love: that look how <HI>dear</HI> and <HI>entire,</HI> and <HI>cordiall</HI> that <HI>love</HI> is, which men bear to <HI>them&s;elves,</HI> the <HI>&s;ame</HI> they ought to have <HI>towards</HI> their <HI>Neighbours.</HI> And therefore I &s;hut up this with that of <HI>Ca&s;&s;ian, Quid diutius Evangelicis at&abque; Apo&s;tolicis prae|ceptis</HI><NOTE PLACE="marg"><HI>Ca&s;s.</HI> l. 8. c. 14.</NOTE> <HI>immoramur, cum etiam vetus lex haec eadem praece|pit?</HI> This <HI>Precept</HI> of <HI>Love</HI> is not only <HI>Apo&s;tolicall</HI> but <HI>Propheticall; Evangelicall,</HI> but <HI>Legall:</HI> and in that re|&s;pect, truly &s;aid to be <HI>from the beginning.</HI></P>
<P>4. La&s;tly, There is <HI>one</HI> Interpretation <HI>more</HI> which<NOTE PLACE="marg">Oecum. in loc. Ju&s;tin. in loc. Aret. in loc.</NOTE> looketh <HI>backward</HI> as far as <HI>Adam;</HI> and &s;o this <HI>command</HI> of <HI>Love</HI> is <HI>from the beginning,</HI> not only be|cau&s;e <HI>commanded by Mo&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s,</HI> but <HI>Imprinted in nature.</HI> The <HI>Law</HI> of <HI>Love</HI> was written at <HI>fir&s;t</HI> in the <HI>mind</HI> of man; and though it be much <HI>obliterated,</HI> yet &s;ome <HI>Characters</HI> &s;till <HI>remain:</HI> and as by <HI>ruinous walls</HI> we <HI>gue&s;s</HI> how <HI>&s;tately</HI> the <HI>buildings</HI> once were; &s;o by the&s;e remaining <HI>Impre&s;&s;ions</HI> we may ea&s;ily gather what goodly Characters of it were once <HI>&s;tamped</HI> upon us. Thus as <HI>before Chri&s;t</HI> made it <HI>Go&s;pell, Mo&s;es</HI> gave it as a <HI>written Law;</HI> &s;o before <HI>Mo&s;es</HI> made it a <HI>written Law, God</HI> made it a <HI>branch,</HI> or rather the <HI>root</HI> of the <HI>Law</HI> of <HI>nature.</HI></P>
<P>To wind it up therefore, Tell me I be&s;eech you how <HI>inexcu&s;able</HI> &s;hall we be if having &s;o manifold <HI>ob|ligations</HI> we &s;hall be <HI>negligent</HI> in the <HI>practice</HI> of this duty, Even the <HI>Gentiles</HI> that have only the <HI>remainders</HI> of <HI>natures</HI> Law are obliged to <HI>love,</HI> and not ob&s;erving it will be found ju&s;tly <HI>blameable;</HI> much more the <HI>Jews,</HI> who be&s;ides <HI>nature,</HI> had the <HI>Law of Mo&s;es</HI> to guide them, but mo&s;t of all <HI>we Chri&s;tians</HI> who have <HI>nature,</HI> and <HI>Mo&s;es Law,</HI> and the <HI>Law of Chri&s;t,</HI> to direct us. <HI>A threefold cord</HI> (&s;aith <HI>Solomon) is not ea&s;ily broken:</HI> behold a <HI>threefold</HI> obligation lyeth on us <HI>Chri&s;tians; Chri&s;t, Mo&s;es, Adam,</HI> all <HI>Preaching</HI> this <HI>Doctrine</HI>
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to us; upon which account St <HI>John</HI> cals it, the <HI>old Com|mandment which was from the beginning.</HI></P>
<P>2. There is yet another <HI>branch</HI> of this <HI>fir&s;t</HI> particu|lar<NOTE PLACE="marg">Joh. 13. 34.</NOTE> in the <HI>commendation</HI> remaining, which we find in the <HI>beginning</HI> of the <HI>eighth</HI> ver&s;e, <HI>Again a new Com|mandment I write unto you.</HI> That our <HI>Apo&s;tle</HI> by this <HI>new Commandment</HI> intends the <HI>&s;ame</HI> which before he cals, <HI>not a new, but an old Commandment,</HI> is mo&s;t <HI>probable, partly</HI> becau&s;e the <HI>conjunction</HI> <GAP DESC="foreign"> properly &s;ignifieth, and is here rendered <HI>again,</HI> which therefore &s;eemes to look <HI>back</HI> on what <HI>precedes,</HI> and intimateth that he <HI>continueth</HI> his di&s;cour&s;e upon the <HI>&s;ame</HI> &s;ubject; <HI>chiefly</HI> becau&s;e this very <HI>command of</HI> love is called by our ble&s;&s;ed <HI>Saviour</HI> in the <HI>Go&s;pel a new Commandment;</HI> nor is this <HI>phra&s;e</HI> u&s;ed any where concerning <HI>any other,</HI> then <HI>this</HI> command; and therefore it is mo&s;t <HI>rational</HI> &s;o to <HI>under&s;tand</HI> it here, though <HI>Socinus</HI> mo&s;t <HI>ab-, &s;urdly</HI> contends, that tho&s;e words, <HI>the darkne&s;s is pa&s;t and the true light now &s;hineth,</HI> are a <HI>command,</HI> and that which here is called a <HI>new Commandment.</HI></P>
<P>This being <HI>premi&s;ed,</HI> the chief <HI>work</HI> is to <HI>reconcile</HI> S^t <HI>John</HI> to <HI>him&s;elf;</HI> for if he &s;peak of the <HI>&s;ame</HI> Com|mandment, how is it that he cals it in <HI>one</HI> ver&s;e <HI>not new,</HI> and in the <HI>next a new?</HI> is it not a <HI>contradiction</HI> to <HI>affirm</HI> and <HI>deny</HI> the &s;ame thing of the <HI>&s;ame</HI> &s;ubject? That of S^t <HI>Ambro&s;e</HI> concerning the <HI>Cherubims, Si &s;ta|bant, quomodo movebant? &s;i movebant, quomodo &s;tabant? If they did move, how did they &s;tand? and if &s;tand, how move,</HI> may be here alluded to? <HI>If it is old, how is it new? if new, how is it old?</HI> But &s;urely it is not to be <HI>imagined</HI> that this holy <HI>Apo&s;tle</HI> &s;hould, as it were with <HI>one breath,</HI> give him&s;elf the <HI>lie.</HI> Had it been at a <HI>great</HI> di&s;tance, though an <HI>humane</HI> Author might <HI>forget</HI> him&s;elf; yet &s;urely this divinely <HI>inspired Apo&s;tle could not;</HI> and much le&s;s being &s;o <HI>near</HI> as the <HI>next</HI> ver&s;e. And therefore we mu&s;t nece&s;&s;arily <HI>conclude,</HI> that
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though he &s;peakes of the <HI>&s;ame &s;ubject,</HI> yet not in the <HI>&s;ame respect.</HI> Now it is a <HI>known</HI> maxime in Philo&s;o|phy, That <HI>contraryes and contradictions may be attribu|ted to the &s;ame &s;ubject in divers respects;</HI> the &s;ame <HI>&s;now</HI> may be called <HI>white</HI> as it falleth, and <HI>black</HI> in its melt|ing; the <HI>&s;ame per&s;on</HI> may be in one part <HI>hot,</HI> and <HI>cold</HI> in another. Not to multiply in&s;tances, the <HI>&s;ame</HI> Com|mandment may <HI>be old,</HI> and yet in &s;ome <HI>respect</HI> not unfitly be called <HI>new.</HI></P>
<P>To <HI>illu&s;trate</HI> this, give me leave briefly to &s;et be|fore you tho&s;e <HI>&s;everal</HI> notions, in which this term <HI>new</HI> may <HI>fit</HI> this <HI>old Commandment</HI> of <HI>love.</HI></P>
<P>1. <HI>Appellant Haebrei novum quod prae&s;tanti&s;&s;imum;</HI><NOTE PLACE="marg">Lor. <HI>in loc.</HI></NOTE> it is <HI>u&s;uall</HI> with the <HI>Hebrews</HI> to call tho&s;e things <HI>new</HI> which are <HI>excellent. He hath put into my mouth</HI> (&s;aith <HI>David) a new P&s;alm:</HI> and again, <HI>Oh &s;ing unto the</HI><NOTE PLACE="marg">P&s;al. 40. 4. 90. 1.</NOTE> <HI>Lord a new &s;ong,</HI> that is, &s;ay <HI>interpreters, an excellent &s;ong.</HI> In this &s;en&s;e it is <HI>true</HI> here; the <HI>command</HI> of <HI>love</HI> is an <HI>excellent command:</HI> our <HI>Saviour</HI> cals the <HI>love of God</HI> the <HI>fir&s;t</HI> and <HI>great Commandment,</HI> and the <HI>love of our neigh|bour the &s;econd, which is like to it.</HI> S^t <HI>Paul</HI> &s;peaking of<NOTE PLACE="marg">Mat. 22. 38, 39.</NOTE> this <HI>grace</HI> of <HI>charity,</HI> and <HI>comparing</HI> it with, <HI>preferres</HI> it before <HI>faith</HI> and <HI>hope.</HI> That <HI>Apologue</HI> is very <HI>fit</HI> to this purpo&s;e, of a <HI>con&s;ultation</HI> among the <HI>vertues,</HI> which &s;hould have the <HI>preheminence,</HI> while&s;t <HI>one</HI> was for <HI>cha&s;tity, &s;i&s;ter</HI> to the <HI>Angels; another</HI> for <HI>ju&s;tice,</HI> which giveth <HI>every</HI> man his <HI>due;</HI> a <HI>third</HI> for <HI>prudence, Solomons</HI> choice: <HI>not agreeing</HI> among them&s;elves, they made <HI>Rea&s;on</HI> the <HI>&V;mpire,</HI> who <HI>pa&s;&s;ing</HI> by all the <HI>re&s;t,</HI> &s;et the <HI>Crown</HI> upon the <HI>head</HI> of <HI>Love.</HI> But this <HI>interpre|tation</HI> though in it &s;elf <HI>true,</HI> is not &s;o <HI>congruous</HI> to our <HI>Apo&s;tles</HI> meaning.</P>
<P>2. That <HI>expo&s;ition</HI> is doubtle&s;&s;e more <HI>&s;uteable,</HI><NOTE PLACE="marg">Novum quia aliter &agrave; Chri&s;to explicatum <HI>A|ret.</HI></NOTE> which expounds <HI>new</HI> in <HI>oppo&s;ition</HI> to the <HI>long</HI> received <HI>tradition</HI> of the <HI>Phari&s;ees</HI> concerning this <HI>command;</HI> for whereas this <HI>command</HI> had been <HI>corruptly</HI> taught
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for <HI>many</HI> years by tho&s;e <HI>Doctors</HI> of the <HI>Law;</HI> it was now <HI>refined</HI> from the dr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e, and purely <HI>taught</HI> by <HI>Chri&s;t</HI> and his <HI>Apo&s;tles;</HI> and &s;o this <HI>Commandment</HI> though <HI>old</HI> in it &s;elf, yea <HI>older</HI> then their <HI>fal&s;e glo&s;&s;es;</HI> yet being but newly <HI>freed</HI> from them, is fitly &s;aid to be <HI>new.</HI> It is well ob&s;erved by <HI>Hein&s;ius,</HI> that<NOTE PLACE="marg">Hein&s;. <HI>in loc.</HI></NOTE> tho&s;e <HI>things</HI> are &s;aid to be <HI>new,</HI> which though they were <HI>long before,</HI> yet are <HI>denu&oacute; re&s;tituta, newly re&s;tored</HI> to their pri&s;tine purity. Look as an <HI>old hou&s;e repaired,</HI> may be called a <HI>new hou&s;e,</HI> and a <HI>ru&s;ty &s;word fourbi&s;hed,</HI> a <HI>new</HI> &s;word; look as an <HI>old book new bound up,</HI> is as it were a <HI>new book,</HI> and a <HI>defaced picture refre&s;h|ed</HI> with colours a <HI>new pic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ure;</HI> &s;o is this <HI>command</HI> a <HI>new Commandment.</HI> For whereas they who <HI>&s;ate in Mo&s;es his chair,</HI> had <HI>perverted</HI> this doctrine; <HI>Chri&s;t</HI> was plea&s;ed by <HI>him&s;elf</HI> and his <HI>Apo&s;tles</HI> a new to <HI>revive</HI> and <HI>re&s;tore</HI> it to its <HI>primitive</HI> integrity. Indeed it was at this <HI>time</HI> with <HI>Mo&s;es law,</HI> as it was in the <HI>beginning</HI> of our Reformation with <HI>Chri&s;tian Religion.</HI> The <HI>primitive doctrine</HI> and <HI>wor&s;hip</HI> had for &s;ome <HI>hundred</HI> of yeares been <HI>buried</HI> under the <HI>a&s;hes</HI> of <HI>Romi&s;h &s;uper&s;tition;</HI> whereby it is, that the <HI>Reformed Religion</HI> though farre <HI>older</HI> then <HI>Popery,</HI> might be <HI>accounted,</HI> and was, as it were, a <HI>new Religion.</HI> The <HI>Moral law</HI> in <HI>Chri&s;ts</HI> time as to the both <HI>inten&s;ive</HI> and <HI>exten&s;ive</HI> meaning of it, had been long hid under the <HI>corrupt</HI> opinion of the <HI>Jewi&s;h Doctors;</HI> and in that <HI>respect</HI> the <HI>command</HI> of <HI>love,</HI> as <HI>delivered by Chri&s;t,</HI> &s;eemed no doubt to the <HI>Jews,</HI> and was as it were, a <HI>new Commandment.</HI></P>
<P>But there are two <HI>other</HI> interpretations which &s;eem more <HI>genuine</HI> then the <HI>former.</HI> And therefore know,</P>
<P>3. That this <HI>Commandment</HI> of <HI>love</HI> is a <HI>new Com|mandment,</HI> not <HI>&s;ub&s;tantially,</HI> but <HI>circum&s;tantially;</HI> not in the <HI>e&s;&s;ence</HI> of the <HI>doctrine,</HI> but the <HI>manner</HI> of <HI>patefacti|on;</HI> not in re&s;pect of the <HI>thing</HI> delivered, but the <HI>way</HI>
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of delivering it. It is the <HI>&s;ame</HI> command of <HI>love which</HI> is <HI>now,</HI> and was in the <HI>law</HI> enjoyned; but the <HI>exam|ple</HI> is <HI>different;</HI> in the <HI>law</HI> our <HI>love to our &s;elves;</HI> in the<NOTE PLACE="marg">Illyr. <HI>in loc.</HI> Spanh. <HI>l. d.</HI></NOTE> <HI>Gospel, Chri&s;ts love to us,</HI> is made the <HI>pattern</HI> of this duty, Indeed this <HI>variety</HI> of <HI>example</HI> maketh no <HI>difference</HI> at all in the <HI>matter</HI> of the precept; when <HI>Mo&s;es</HI> &s;aith, <HI>thou &s;halt love thy neighbour as thy &s;elf,</HI> he <HI>requireth</HI> as much, as when <HI>Chri&s;t</HI> &s;aith, <HI>love one another as I have loved you:</HI> That of S^t <HI>Paul</HI> concerning the <HI>love</HI> which ought to be between <HI>man</HI> and <HI>wife,</HI> &s;ully <HI>illu&s;trateth</HI> this truth; for whereas he u&s;eth <HI>both</HI> the&s;e examples, exhorting <HI>husbands</HI> to <HI>love their wives, as Chri&s;t loved</HI><NOTE PLACE="marg">Eph. 5. 25. 33.</NOTE> <HI>his Church,</HI> and <HI>every one to love his wife as him&s;elf;</HI> yet he commands <HI>no more</HI> by the <HI>one</HI> then the <HI>other,</HI> only pre&s;&s;eth it hereby with the <HI>greater energie.</HI> Not are we to conceive any <HI>new addition</HI> to the general <HI>precept</HI> of <HI>love;</HI> but only a <HI>fuller enforcement</HI> of the <HI>&s;ame</HI> precept from this <HI>new example.</HI> Look as the <HI>Jewi&s;h</HI> and the <HI>Chri&s;tian Sabbath</HI> are both <HI>dayes</HI> to be <HI>kept holy,</HI> but on a <HI>different</HI> account, the one of the <HI>creation of the world,</HI> and the other of <HI>Chri&s;ts re&s;urrection;</HI> &s;o the <HI>Jewi&s;h</HI> and the <HI>Chri&s;tian command</HI> of <HI>love</HI> are of the <HI>&s;ame</HI> nature, but the <HI>one</HI> urged by the <HI>example</HI> of <HI>&s;elf|love,</HI> and the other <HI>of Chri&s;ts,</HI> and becau&s;e the <HI>Gospel|command</HI> is enforced with a <HI>new argument,</HI> and &s;o de|livered in a <HI>new manner;</HI> it may therefore be &s;tiled <HI>a new Commandment.</HI> Nor is it unlikely that S^t <HI>John,</HI> having before in general <HI>exhorted</HI> to <HI>walk, as Chri&s;t walked,</HI> here <HI>particularizing</HI> in this <HI>walk</HI> of <HI>love,</HI> might call it a <HI>new Commandment</HI> in this re&s;pect, as it is an <HI>imitation</HI> of <HI>Chri&s;ts pattern.</HI></P>
<P>4. But there is yet <HI>another</HI> interpretation which wants not good <HI>authority</HI> and <HI>rea&s;on</HI> to back it, and would not be pa&s;&s;ed by; and that is, to take <HI>new</HI> not in oppo&s;ition to <HI>antiquity,</HI> but <HI>antiquation; new,</HI> becau&s;e it <HI>waxeth not old,</HI> is <HI>never out of date,</HI> but
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alwaies in force. There are <HI>&s;ome</HI> commands which are <HI>new</HI> and not <HI>old,</HI> &s;uch are the <HI>Sacraments</HI> of the<NOTE PLACE="marg">Orig. <HI>in Num.</HI> Dyd. Calv. Fer. in loc.</NOTE> <HI>new Te&s;tament;</HI> others which are <HI>old</HI> but not <HI>new</HI> be|cau&s;e <HI>aboli&s;hed,</HI> &s;uch are the <HI>Ceremoniall &s;ervices</HI> of the <HI>old Te&s;tament;</HI> and there are <HI>others</HI> which are <HI>old,</HI> and yet <HI>new,</HI> &s;uch are the <HI>Precepts</HI> of the <HI>Morall Law.</HI> S^t <HI>Paul</HI> compareth <HI>Love</HI> to a <HI>Debt</HI> when he &s;aith, <HI>Owe</HI><NOTE PLACE="marg">Rom. 13. 15.</NOTE> <HI>nothing to any man but Love:</HI> and indeed it is &s;uch a <HI>Debt</HI> that is ever <HI>paying,</HI> the <HI>Bond</HI> being never <HI>Can|celled.</HI> It is the u&s;uall <HI>cry</HI> of this age, when <HI>Preach|ers</HI> deliver the&s;e <HI>morall</HI> Doctrines, he Preacheth <HI>old,</HI> and <HI>common</HI> things; but (my <HI>Brethren</HI>) they are &s;o <HI>old,</HI> that they are <HI>new,</HI> and mu&s;t continually be <HI>inculeat|ed</HI> upon the people. And therefore let us all learn &s;o to <HI>look</HI> upon this <HI>command,</HI> that taking it as <HI>new,</HI> we may the more carefully <HI>ob&s;erve</HI> it. It is well noted<NOTE PLACE="marg">Arnold adv. Racchov. Cat.</NOTE> by <HI>Arnoldus. Solent homines leges novas &s;tudio &s;ius ob&s;er|vare; paulatim ver&agrave; lege invetera&s;cente de &s;tudio remittunt, Men</HI> are wont to be very <HI>ob&s;ervant</HI> of a <HI>Law</HI> whil&s;t it is <HI>fre&s;h</HI> and <HI>new,</HI> but as it <HI>groweth old,</HI> their <HI>Obedience</HI> be|cometh <HI>remi&s;s:</HI> and therefore it is <HI>Maldonates</HI> note<NOTE PLACE="marg">Maldonatin. Johan.</NOTE> upon the <HI>Gospell,</HI> that this <HI>newne&s;s</HI> is to be refer'd, <HI>Non tam ad mandatum ip&s;um quam ad &s;tudium obediendi,</HI> not &s;o much to the <HI>command</HI> it &s;elf as to our <HI>indeavour</HI> of obeying it, and &s;ince as &s;ome <HI>trees</HI> are <HI>green</HI> all the <HI>year,</HI> &s;o this is alwaies in <HI>force,</HI> we &s;hould with all <HI>care</HI> and con&s;cience <HI>perform</HI> it.</P>
<P>To <HI>draw</HI> to an end, There is <HI>one</HI> acception of <HI>no|vum</HI> for <HI>rarum, new</HI> for that which is <HI>rare</HI> and unu|&s;uall, which I <HI>would to God</HI> might not be too <HI>true</HI> as to the <HI>practice</HI> of this <HI>Commandment,</HI> it is <HI>rare</HI> and <HI>un|u&s;uall</HI> e&s;pecially in this <HI>frozen</HI> age. But however let us remember the <HI>command</HI> is <HI>new</HI> that is <HI>excellent,</HI> and <HI>new</HI> that is <HI>renewed,</HI> and <HI>new</HI> that is <HI>refined,</HI> and <HI>new</HI> that is <HI>per&s;waded</HI> by a <HI>new</HI> and urgent <HI>example:</HI> and therefore let our de&s;ires and <HI>indeavour's</HI> be &s;till <HI>new</HI> and
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<HI>vigorous</HI> in the ob&s;ervance of it: &s;o much the rather <HI>con&s;idering</HI> that as &s;ome of the <HI>Ancients</HI> glo&s;&s;e, it is<NOTE PLACE="marg">Aug. in loc. Bern. de caen&acirc; dom. <HI>Serm.</HI> 5.</NOTE> <HI>novum qua&s;i innovans,</HI> this <HI>new Commandment</HI> by our <HI>obedience</HI> to it, will transform us into <HI>new Creatures,</HI> and <HI>new Men in Chri&s;t Je&s;us.</HI> And that we may be <HI>enabled</HI> to this <HI>obedience,</HI> what other cour&s;e &s;hould we <HI>take</HI> then to pray for a <HI>new Spirit,</HI> for that is another<NOTE PLACE="marg">Aret. in loc. E&s;t. in loc.</NOTE> <HI>rea&s;on</HI> given of this phra&s;e, <HI>novum quia novo spiritu impletur,</HI> it is therefore called <HI>new,</HI> becau&s;e it requir|eth the <HI>new grace</HI> of the <HI>new Te&s;tament,</HI> which is gi|ven by a <HI>new Spirit</HI> to fullfill it; for this <HI>new grace</HI> let us be <HI>daily Orators,</HI> &s;o &s;hall we be of this <HI>new Command|ment daily practi&s;ers.</HI></P>
<P>To end all, They &s;ay of <HI>wine</HI> it is <HI>be&s;t</HI> when <HI>old,</HI> of <HI>Honey</HI> it is <HI>be&s;t</HI> when <HI>new;</HI> behold this <HI>command</HI> of love is as <HI>wine,</HI> and to commend it, it is <HI>an old Com|mandment,</HI> as <HI>Honey,</HI> and to commend it, it is <HI>a new Commandment:</HI> &s;ome men are <HI>plodding antiquaries</HI> and delight in <HI>old</HI> things, <HI>old Evidences, old Monu|ments, old Gold, old Coines, old Proverbs,</HI> and the <HI>like:</HI> others <HI>curious noveli&s;ts,</HI> and delight in <HI>new:</HI> here is that may <HI>allure</HI> both, and therefore which way &s;oever we are <HI>bent,</HI> our <HI>Apo&s;tle</HI> hath as it were <HI>fitted</HI> our <HI>humour, God grant</HI> it may <HI>affect</HI> our <HI>hearts,</HI> &s;o as we may all be <HI>in love</HI> with this <HI>Command|ment</HI> of <HI>love,</HI> which is <HI>both an old and new Command|ment.</HI></P>
</DIV1>
<DIV1 N="7" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. part of the 8, VERS.</BIBL>
<Q>Which thing is true in him and in you, becau&s;e the darkne&s;s is pa&s;t, and the true light now &s;hineth.</Q>
</EPIGRAPH>
<P>_AMong the many <HI>ob&s;ervables</HI> in <HI>&s;acred</HI> writ, it would not be pa&s;&s;ed by what <HI>frequent u&s;e</HI> the <HI>Penmen</HI> make of tho&s;e <HI>two</HI> Arts, <HI>Logick,</HI> and <HI>Rhetorick;</HI> by the one <HI>proving &s;trongly,</HI> and by the other <HI>per&s;wading &s;weetly.</HI> It were ea|&s;ie to <HI>di&s;cover</HI> in the&s;e <HI>Divine</HI> Books the &s;everall <HI>Topicks</HI> of <HI>Argumentation, Tropes</HI> and <HI>Figures</HI> of <HI>Elocution,</HI> and <HI>Forms</HI> of <HI>Oratory. True</HI> it is, it had been <HI>enough</HI> for the divine <HI>Maje&s;ty</HI> who&s;e <HI>Penmen</HI> the&s;e were, only to <HI>a&s;&s;ert</HI> and <HI>enjoyn</HI> without either <HI>proving</HI> or <HI>per&s;wading.</HI> But &s;uch is his <HI>Mercy,</HI> that knowing our <HI>dulne&s;s</HI>
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and <HI>perver&s;ne&s;s,</HI> he is plea&s;ed to <HI>convince</HI> us by undeni|able <HI>rea&s;ons,</HI> and <HI>allure</HI> us by loving <HI>in&s;inuations.</HI> A <HI>pregnant</HI> in&s;tance hereof we have in the&s;e words, the <HI>&s;cope</HI> whereof is to <HI>make way</HI> for the <HI>command</HI> of <HI>love</HI> which our <HI>Apo&s;tle</HI> was about to give them, friendly <HI>be&s;peaking</HI> them with the <HI>title</HI> of <HI>Brethren,</HI> and &s;weet|ly <HI>preparing</HI> them to receive the <HI>command</HI> by <HI>various Arguments,</HI> which are aptly couched in this oratori|call <HI>Proaeme. I write not a new but an old Commandment.</HI> And <HI>Again a new Commandment I write to you which is true in him,</HI> &amp;c.</P>
<P>Having <HI>di&s;patched</HI> the <HI>Compellation</HI> and the <HI>fir&s;t</HI><NOTE PLACE="marg">Part 2.</NOTE> branch of the <HI>Commendation,</HI> we are now to <HI>proceed</HI> to the <HI>&s;econd,</HI> which is drawn from that <HI>conformity</HI> this <HI>duty</HI> hath to <HI>Christs pattern,</HI> intimated in <HI>tho&s;e</HI> words, <HI>Which thing is true, or a thing which is true in him.</HI> I am not <HI>ignorant</HI> that &s;ome <HI>learned</HI> men refer all that <HI>followeth</HI> in this <HI>Ver&s;e,</HI> to tho&s;e words in the <HI>begin|ning</HI> of it, <HI>A new Commandment I write to you,</HI> as if it were only a <HI>Confirmation</HI> of that <HI>part of</HI> the <HI>commenda|tion,</HI> and &s;o tho&s;e words, <HI>Which thing is true,</HI> are<NOTE PLACE="marg">Zanch. in loc. Lorin. in loc.</NOTE> thus to be <HI>Paraphra&s;ed; which thing,</HI> Namely, <HI>That this Commandment of Love is a new Commandment,</HI> is <HI>true</HI> both <HI>re&s;pec<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u Chri&s;ti &amp; no&s;tri,</HI> in regard of <HI>Chri&s;t</HI> who hath him&s;elf <HI>fulfilled</HI> it, and &s;o given us a <HI>new pattern</HI> of it, and in re&s;pect of <HI>us Chri&s;tians</HI> who by rea&s;on of the true <HI>light &s;hinining</HI> have a <HI>new grace</HI> enabling us to performe it our &s;elves. But I rather <HI>incline</HI> to take the&s;e <HI>words</HI> as affording <HI>new Topicks</HI> for the <HI>commendation</HI> of <HI>love,</HI> and &s;o the <HI>laudatory</HI> Chara|cter we are now to <HI>handle</HI> is, that this <HI>grace</HI> which is enjoyned to <HI>Chri&s;tians</HI> is no other then what was <HI>true in Chri&s;t.</HI></P>
<P>The <HI>Clau&s;e</HI> as it is &s;et down in the <HI>Greeke</HI> carrieth with it no &s;mall <HI>difficulty. Gagneius</HI> upon this place<NOTE PLACE="marg">Gag. in loc.</NOTE> ingeniou&s;ly <HI>profe&s;&s;eth</HI> that he <HI>could not find out the</HI>
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<HI>true &s;ence</HI> and meaning of it. Some <HI>Expo&s;itors</HI> ren|der <GAP DESC="foreign">, <HI>in it &s;elf,</HI> as if the <HI>&s;en&s;e</HI> of the&s;e words were only to <HI>a&s;&s;ert</HI> the <HI>verity</HI> of the <HI>thing</HI> concerning which he di&s;cour&s;eth; but this to me &s;eemeth <HI>jeiune</HI> and unbe&s;eeming the <HI>fullne&s;s</HI> of <HI>Scripture Expre&s;&s;ions;</HI> be&s;ides, if we <HI>ob&s;erve</HI> the <HI>phra&s;e</HI> of this <HI>holy Apo&s;tle,</HI> and that in this <HI>Epi&s;tle</HI> we &s;hall find it very <HI>u&s;uall</HI> with him to &s;peak of <HI>Chri&s;t</HI> under tho&s;e <HI>phra&s;es</HI> of <GAP DESC="foreign"> and <GAP DESC="foreign"> as we may ob&s;erve<NOTE PLACE="marg">Loquitur fla|grans Joannes amore Chri&s;ti. Lor. <HI>ibid. Joh. 20. 8.</HI></NOTE> in the <HI>latter</HI> end of <HI>this,</HI> and the <HI>beginning of</HI> the <HI>next</HI> Chapter: look as <HI>Mary Magdalen</HI> having her <HI>own</HI> thoughts &s;o full of <HI>Chri&s;t,</HI> conceived there was no <HI>need</HI> of <HI>nameing</HI> him, only to &s;ay, <HI>Tell me where thou ha&s;t laid him:</HI> &s;o S^t <HI>John</HI> burning with <HI>love</HI> to <HI>Chri&s;t,</HI> not doubting but that he was well <HI>known</HI> to them to whom he wrot, and therefore <HI>&s;uppo&s;ing</HI> they would ea&s;ily <HI>gue&s;s</HI> of <HI>whom</HI> he wrote, thinketh it <HI>enough</HI> to &s;ay only <HI>him,</HI> &s;o that we may very well <HI>expound</HI> this <GAP DESC="foreign">, as our <HI>Tran&s;lators</HI> readit, <HI>in him,</HI> to wit, <HI>Chri&s;t.</HI></P>
<P>But the <HI>greate&s;t</HI> difficultie of <HI>con&s;truing</HI> this <HI>Clau&s;e</HI> lyeth in the <HI>fir&s;t</HI> particle <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, &s;ince being of the <HI>neuter</HI> Gender it cannot agree with the feminine <GAP DESC="foreign">, which is the <HI>Sub&s;tantive</HI> immediately <HI>preced|ing;</HI> but it is no <HI>&s;trange</HI> or <HI>unu&s;uall</HI> thing for an <HI>Ad|jective</HI> of the <HI>neuter</HI> gender to be taken <HI>Sub&s;tantively,</HI><NOTE PLACE="marg">Sub&s;tantiv&egrave; ac|ceptum. Menoch.</NOTE> and &s;o <HI>quod which</HI> is as much as <HI>quae res which thing.</HI> Thus it is <HI>rendred</HI> in our <HI>Tran&s;lation,</HI> and is not unfitly <HI>expounded</HI> by <HI>Grotius</HI> to be <HI>that thing</HI> (namely <HI>Love,</HI>)<NOTE PLACE="marg">Non tam pre|ceptio quam res ip&s;a hic de&s;cri|bitur. <HI>Grot.</HI></NOTE> which is the <HI>matter</HI> of the <HI>old</HI> and <HI>new Commandment:</HI> and indeed though the <HI>phra&s;e</HI> may &s;eem &s;omewhat <HI>har&s;h,</HI> yet the <HI>&s;en&s;e</HI> is mo&s;t fitly thus <HI>expre&s;&s;ed,</HI> &s;ince the <HI>Commandment</HI> it &s;elf referrs to <HI>us,</HI> not <HI>Chri&s;t;</HI> but the <HI>thing</HI> or <HI>matter</HI> of the <HI>Commandment</HI> was <HI>true in Chri&s;t</HI> him&s;elf, and &s;o layeth a greater <HI>obligation</HI> up|on us to <HI>performe</HI> the <HI>Commandment;</HI> nor need we <HI>&s;tick</HI> at this <HI>Con&s;truction,</HI> when we find the <HI>&s;ame</HI> in
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the <HI>former</HI> Chapter, where in the <HI>&s;econd</HI> and <HI>third</HI> Ver&s;es after the <HI>feminine</HI> &s;ub&s;tantive, <GAP DESC="foreign">, is put a <HI>neu|ter</HI><NOTE PLACE="marg">Ch. 1. 2.</NOTE> Adjective <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> as that forementioned <HI>Author</HI> ob|&s;erves: And now according to this <HI>interpretation,</HI> the <HI>plain</HI> &s;en&s;e of the words appeareth to be this, <HI>A thing which is true in him,</HI> that is, <HI>This grace of love which I enjoyn you is no other then what was verified in Chri&s;t him|&s;elf.</HI> So that as before he lets them &s;ee it is a <HI>Commandment</HI> both <HI>old</HI> and <HI>new:</HI> &s;o here he acquaints them further, it was &s;uch a <HI>Commandment</HI> as had <HI>Chri&s;t</HI> him&s;elf an <HI>Example</HI> of it. <HI>Ip&s;e enim prius chari|tatem</HI><NOTE PLACE="marg">Fer. in loc. Beza in loc.</NOTE> <HI>o&s;tendit,</HI> &s;aith <HI>Ferus, For he him&s;elf did practice Love, ratum ac reip&s;a invenitur primum quidem in illo ut capite,</HI> &s;aith <HI>Beza; In him, as being the head of the Church, and having received the Spirit without mea&s;ure was this primarily accompli&s;hed.</HI> And this <HI>interpretati|on</HI> I &s;o much the rather <HI>a&s;&s;ent</HI> to, becau&s;e it &s;o aptly <HI>&s;uiteth</HI> with what our <HI>Apo&s;tle</HI> had before delivered when he <HI>calleth</HI> upon them to expre&s;s the <HI>reality</HI> of their <HI>intere&s;t</HI> in <HI>Chri&s;t</HI> by <HI>keeping his Commandments,</HI> and <HI>walking as he walked;</HI> whil&s;t he lets them &s;ee that the <HI>duty</HI> of <HI>Love</HI> which he was about <HI>pre&s;ently,</HI> and did intend <HI>chiefly</HI> to <HI>inculcate</HI> upon them, was the <HI>only</HI> way to performe <HI>both</HI> the&s;e; By <HI>Love,</HI> they &s;hould <HI>keep the Commandments,</HI> for it is both the <HI>old and the new Commandment,</HI> and by <HI>Love</HI> they &s;hould <HI>walk as Chri&s;t walked,</HI> for it is a <HI>thing which was true in him.</HI></P>
<P>And now, That this was <HI>true in Chri&s;t,</HI> is a <HI>truth</HI> &s;o <HI>clear,</HI> that there will be no need to <HI>prove</HI> it. In|deed it is <HI>tanquam radio &s;olis &s;cripta, written</HI> as it were with a <HI>Sun beam:</HI> &s;o that he which <HI>runs</HI> may <HI>read it.</HI> It is a <HI>Subject</HI> I might very well <HI>dilate</HI> upon, but that I &s;hall have more <HI>full</HI> occa&s;ion to di&s;cu&s;s both the <HI>Love</HI> of <HI>Chri&s;t</HI> and <HI>God</HI> to us in the <HI>following</HI> Chapters. That it is &s;o cannot be <HI>denied,</HI> yea, &s;hould we be
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&s;o <HI>ungratefull</HI> as to <HI>deny</HI> or <HI>doubt</HI> it, the <HI>Manger</HI> and the <HI>Cro&s;s</HI> would <HI>te&s;tify</HI> again&s;t us. If either <HI>confering benefits</HI> on us, or <HI>&s;uffering injuries</HI> for us, can <HI>a&s;&s;ure</HI> his <HI>love</HI> to us: our <HI>Apo&s;tle</HI> &s;he weth it to be true in <HI>both</HI> when he &s;aith, <HI>To him that loved us, and wa&s;hed us</HI><NOTE PLACE="marg">Rev. 1. 6.</NOTE> <HI>from our &s;ins in his Blood, and made us Kings and Prie&s;ts to God the Father.</HI> How <HI>legible</HI> are the <HI>Characters</HI> of his love in his <HI>Birth, Life, Death, Re&s;urrection, A&s;cen|tion, Interce&s;&s;ion;</HI> and all tho&s;e <HI>advantages</HI> of <HI>Redemp|tion, Remi&s;&s;ion, Adoption, Ju&s;tification, Salvation;</HI> which by tho&s;e accrue to us? Which who &s;o knowing+ly <HI>con&s;iders,</HI> mu&s;t needs &s;ay with S^t <HI>Paul, The love and</HI><NOTE PLACE="marg">Tit. 3. 3.</NOTE> <HI>kindne&s;s of God our Saviour hath appeared:</HI> with S^t <HI>Pe|ter, The Lord is gracious:</HI> and with S^t <HI>Bernard,</HI> his<NOTE PLACE="marg">1 Pet. 2. 3. <HI>Bern.</HI> in P&s;al. <HI>qui habet.</HI></NOTE> <HI>love</HI> to us was <HI>dignitatis ne&s;cius, dignatione dives, af|fectu potens &s;ua&s;u efficax,</HI> full of <HI>conde&s;cention</HI> and <HI>af|fection.</HI> Indeed that it &s;hould <HI>be &s;o</HI> (though it can|not be <HI>gain&s;aid</HI>) may well be <HI>admired,</HI> e&s;pecially when we look upon our &s;elves. What were we the <HI>rebellious off-&s;pring</HI> of <HI>degenerate</HI> Parents, <HI>Slaves</HI> of <HI>Satan, Servants</HI> of <HI>&s;in, Children</HI> of <HI>wrath;</HI> that <HI>Christ</HI> &s;hould ca&s;t an <HI>Eye</HI> towards, and place his <HI>Love</HI> on us? The <GAP DESC="foreign"> then is manife&s;t that <HI>he loved us,</HI> and you if he ask the <GAP DESC="foreign"> <HI>Why he loved us?</HI> there can no <HI>rea&s;on</HI> on our part be given of it. And &s;urely &s;ince his <HI>love</HI> was not <HI>de|&s;erved,</HI> no nor &s;o much as <HI>de&s;ired</HI> by us, <HI>fit it is,</HI> it &s;hould be <HI>acknowledged</HI> with admiration, and <HI>retalia|ted</HI> with gratulation, and <HI>followed</HI> by imitation. This <HI>la&s;t</HI> our <HI>Apo&s;tle</HI> here <HI>aimeth</HI> at, in which re&s;pect he fitly <HI>addeth, and in you;</HI> it being mo&s;t <HI>rationall</HI> that what was <HI>true</HI> in the <HI>Head,</HI> &s;hould be <HI>true</HI> al&s;o in the <HI>Members,</HI> what was <HI>true</HI> in the <HI>Root</HI> &s;hould be <HI>true</HI> in the <HI>Branches,</HI> that as <HI>Chri&s;t loved</HI> us, &s;o we <HI>Chri&s;tians</HI> &s;hould <HI>love one another.</HI></P>
<P>Before I proceed to <HI>this</HI> which is the <HI>next</HI> part, I &s;hall in a <HI>few</HI> words mind you of <HI>one reading</HI> of the&s;e
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<HI>words,</HI> in which they have reference to this <HI>&s;econd</HI> part: <HI>Grotius</HI> tels us that in one <HI>Manu&s;cript</HI> it is <GAP DESC="foreign">, and S^t <HI>Hierom</HI> in his tran&s;lation, reads it <HI>nobis, A thing which is</HI><NOTE PLACE="marg">Hier. adv. Jo|vin <HI>l.</HI> 2.</NOTE> <HI>true in him,</HI> that is, <HI>Chri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t, and in us,</HI> that is, <HI>his Apo&s;tles,</HI> who <HI>write</HI> and <HI>publi&s;h</HI> this Commandment to you. The <HI>Originall</HI> Copy was drawn by <HI>Chri&s;t,</HI> his <HI>Di&s;ci|ples tran&s;cribed</HI> it in their own <HI>practice,</HI> and have <HI>com|mended</HI> it to all <HI>Chri&s;tians</HI> to <HI>write</HI> after both <HI>him,</HI> and <HI>them.</HI> This <HI>Cup</HI> of <HI>Love</HI> was <HI>begun</HI> by <HI>Chri&s;t,</HI> his <HI>A|po&s;tles pledged</HI> him, and it mu&s;t <HI>go round,</HI> all <HI>Chri&s;tians</HI> are to <HI>drink</HI> of it.</P>
<P>And here I cannot but take <HI>notice</HI> of <HI>that</HI> which I <HI>would to God</HI> were &s;eriou&s;ly laid to <HI>heart</HI> by <HI>all</HI> who &s;ucceed the <HI>Apo&s;tles</HI> in the <HI>work</HI> of the <HI>Mini&s;try;</HI> Namely, that as S^t <HI>John</HI> in the <HI>behalf</HI> of <HI>him&s;elf</HI> and<NOTE PLACE="marg"><HI>I&s;td. pelu&s;</HI> l. 1. Ep. 396.</NOTE> the <HI>other</HI> Apo&s;tles &s;aith, <HI>I write to you a Command|ment</HI> concerning a <HI>thing which is true in us,</HI> &s;o we may be <HI>able</HI> to &s;ay, that that which we <HI>enjoyn</HI> the people is <HI>ve|rified</HI> in our &s;elves. This is (according to <HI>I&s;idores</HI> phra&s;e) <GAP DESC="foreign">, <HI>to joyn living with dead</HI><NOTE PLACE="marg">2 Tim. 2. 15.</NOTE> <HI>in&s;truction,</HI> when our <HI>life</HI> as well as our <HI>tongue</HI> preach|eth, this is (according to <HI>Prima&s;ius</HI> his Expo&s;ition)<NOTE PLACE="marg">Vide Prima&s;. <HI>ibid.</HI></NOTE> <HI>rightly to divide the word of truth,</HI> when we <HI>confirme</HI> our <HI>Doctrine</HI> by our <HI>practice.</HI> Finally, This is (ac|cording to <HI>Playfers</HI> allu&s;ion) <HI>to lift up the voice like a Trumpet,</HI> which mu&s;t be held with the <HI>hand</HI> as well as <HI>blown</HI> with the <HI>mouth;</HI> when we not only <HI>report</HI> the <HI>truth</HI> by a <HI>lively Preaching,</HI> but <HI>&s;upport</HI> it by a <HI>Preach|ing</HI> life. Indeed then only can <HI>Mini&s;ters</HI> publi&s;h commands with <HI>authority,</HI> &s;o as to gain <HI>belief,</HI> with <HI>boldne&s;s</HI> &s;o as not to be <HI>a&s;hamed,</HI> with <HI>efficacy</HI> &s;o as to <HI>per&s;wade,</HI> when they joyn <HI>patterns</HI> to their <HI>Pre|cepts.</HI></P>
<P>1. Men are very apt to <HI>que&s;tion</HI> the <HI>truth</HI> of that <HI>De|ctrine</HI><NOTE PLACE="marg"><HI>Ca&s;s.</HI> collat. 11. c. 4. Matth 7. 29.</NOTE> to which the <HI>Preachers practice</HI> giveth the <HI>lye;</HI> the way to imprint an <HI>in&s;truction</HI> upon the <HI>Hearers heart</HI> as
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well as <HI>ear,</HI> is to <HI>&s;peak</HI> by our <HI>works</HI> as well as <HI>words.</HI> It is &s;aid of our ble&s;&s;ed <HI>Saviour, He spake as one having autho|rity:</HI> and S^t <HI>Gregories</HI> morall is, <HI>Cum imperio docetur, quod</HI><NOTE PLACE="marg">Greg. mor. 23. 7.</NOTE> <HI>prius agitur, quam docetur:</HI> he only <HI>Preacheth</HI> with <HI>au|thority,</HI> who <HI>doth</HI> what he <HI>teacheth.</HI></P>
<P>2. When a <HI>Mini&s;ters Conver&s;ation confuteth his in|&s;truction; blu&s;hing</HI> may well <HI>&s;it</HI> upon his <HI>cheeks,</HI> and his <HI>ears tingle</HI> to <HI>hear</HI> that of S^t <HI>Paul, Thou that</HI><NOTE PLACE="marg">Rom. 2. 21.</NOTE> <HI>teache&s;t another &s;hall not &s;teal, do&s;t thou &s;teal?</HI> The <HI>Leper</HI> in the <HI>Law</HI> was to <HI>cover his lips,</HI> which one <HI>morally</HI> applyeth to <HI>Leprous Mini&s;ters</HI> who may well<NOTE PLACE="marg">Lev. 14. 45.</NOTE> <HI>&s;top their mouths for &s;hame.</HI></P>
<P>3. A <HI>speech</HI> not accompanied with <HI>action,</HI> &s;aith<NOTE PLACE="marg"><HI>I&s;id.</HI> pel. l. 3. Ep. 202.</NOTE> <HI>I&s;idore</HI> truely, for the mo&s;t part is <HI>livele&s;s</HI> and <HI>ineffectu|all;</HI> if the <HI>Heavens,</HI> that is, the <HI>Preachers</HI> are as <HI>Bra&s;s</HI> only <HI>tinckling</HI> with <HI>&s;ound</HI> of <HI>words;</HI> no marvell if the <HI>Earth,</HI> to wit, the <HI>People</HI> are as <HI>Iron, obdurate</HI> to all<NOTE PLACE="marg"><HI>Steph.</HI> Cant.</NOTE> their <HI>coun&s;els:</HI> &s;ince <HI>Cujus vita de&s;picitur, re&s;tat ut ejus prae|catio contemnatur, his Preaching is u&s;ually de&s;picable, who&s;e life is contemptible:</HI> in which regard S^t <HI>Bernard</HI><NOTE PLACE="marg"><HI>Bern.</HI> in Cant. Serm. 76.</NOTE> &s;aith truly of &s;uch an one, <HI>Verendum ne non tam nu|triat doctrin&acirc; verbi, quam &s;terili vit&acirc; noceat.</HI> It is to be <HI>feared</HI> his <HI>vitious</HI> life more <HI>infects</HI> then his <HI>pious</HI> Do|ctrine <HI>in&s;tructs.</HI> That <HI>Preacher</HI> wi, ll both find mo&s;t <HI>comfort</HI> in <HI>him&s;elf,</HI> and do mo&s;t <HI>good</HI> to others, who can &s;ay in the <HI>words</HI> of a devout <HI>Abbot, N<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n aliquem docui quicquam quod ego prius ip&s;e non fecerim, I never taught any man any le&s;&s;on which I did not fir&s;t learn my &s;elf:</HI> as here S^t <HI>John</HI> &s;aith of this <HI>Commandment,</HI> it <HI>is true in us.</HI> And &s;o much for this <HI>&s;econd</HI> commendato|ry <HI>Character</HI> of this grace of <HI>Love;</HI> its <HI>conformity</HI> to the <HI>pattern</HI> of <HI>Chri&s;t,</HI> and (as you &s;ee by &s;ome <HI>readings</HI>) his <HI>Apo&s;tles.</HI> I now <HI>ha&s;ten</HI> to the</P>
<P>3. <HI>La&s;t,</HI> That <HI>conformity</HI> which this duty hath to the <HI>&s;tate</HI> of the <HI>Gospell,</HI> and the <HI>truth</HI> of <HI>Chri&s;tianity,</HI> in the&s;e words, <HI>And in you, becau&s;e the darkne&s;s is</HI>
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<HI>pa&s;t and the true light now &s;hineth.</HI> In the&s;e <HI>words</HI> <GAP DESC="foreign"> <HI>in you,</HI> is implyed a <HI>Sub&s;tantive Verb,</HI> which may be put either <HI>Indicatively,</HI> or <HI>Imperatively; is,</HI> or let <HI>it be true in you,</HI> according to a <HI>different con&s;truction,</HI> of the <HI>following</HI> words. Whil&s;t &s;ome by <HI>darkne&s;s</HI> and <HI>light</HI> under&s;tand the <HI>Legall</HI> and <HI>Evangelicall</HI> admini|&s;tration: &s;o the <HI>Imperative</HI> rendering be&s;t &s;uiteth, <HI>Let this Love be true in you, becau&s;e the darkne&s;s of the Law is pa&s;t, and the light of the Gospell &s;hineth.</HI> And others by <HI>darkne&s;s</HI> under&s;tand the <HI>&s;tate of unregenera|cy,</HI> and by <HI>light</HI> the <HI>&s;tate of regeneracy;</HI> and &s;o the <HI>Indicative</HI> be&s;t fits <HI>this thing which is commanded</HI> the <HI>duty of Love</HI> is <HI>true in you, becau&s;e you are brought out of the darkne&s;s of nature, into the light of grace. Each</HI> of the&s;e <HI>con&s;tructions</HI> are <HI>con&s;onant</HI> to the <HI>Analogy of Faith,</HI> agree well with the <HI>&s;cope of the Apo&s;tle,</HI> want not the <HI>concurrence</HI> of <HI>judicious</HI> Expo&s;itors, and therefore I &s;hall neglect <HI>neither.</HI></P>
<P>1. In handling the&s;e <HI>words</HI> according to the <HI>fir&s;t</HI> interpretation, we &s;hall loook upon them <HI>two</HI> waies, as an <HI>A&s;&s;ertion,</HI> and as an <HI>Argument.</HI></P>
<P>1. As an <HI>A&s;&s;ertion,</HI> we have con&s;iderable in them.</P>
<P>A <HI>double Subject, darkne&s;s,</HI> and <HI>light.</HI></P>
<P>A <HI>double predicate</HI> of the <HI>darkne&s;s,</HI> that it is <HI>pa&s;t;</HI> of the <HI>true light, that it now &s;hineth.</HI></P>
<P>1. It would in the <HI>fir&s;t</HI> place be here <HI>con&s;idred,</HI> that the <HI>Gospell</HI> is &s;et forth by <HI>light,</HI> and the <HI>Law</HI> by<NOTE PLACE="marg"><HI>Rom. 13. 11. P&s;al. 19. 2.</HI> Dies Diei, <HI>i. e.</HI> Chri&s;ti anus Chri&s;tiano, nox nocti, <HI>i. e.</HI> Ju|daeus Judaeo. Ambro&s;e hortat. ad Virgin.</NOTE> <HI>darkne&s;s.</HI> Suitable to this it is that S^t <HI>Paul</HI> (as &s;ome <HI>expound</HI> tho&s;e words, <HI>The night is far &s;pent, the day is at hand</HI>) compareth the one to the <HI>day,</HI> and the other to the <HI>night:</HI> and S^t <HI>Ambro&s;e</HI> interprets the&s;e words of the <HI>P&s;almi&s;t, Day unto day uttereth speech, and Night unto night &s;heweth knowledg,</HI> the one of the <HI>Chri&s;tian,</HI> and the other of the <HI>Jew.</HI></P>
<P>1. That the <HI>Go&s;pell</HI> is mo&s;t fitly <HI>de&s;cribed</HI> by <HI>light</HI>
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is out of <HI>que&s;tion,</HI> and the <HI>Analogy</HI> may ea&s;ily be de|mon&s;trated in &s;everall parables.</P>
<P>The <HI>Fountain</HI> of <HI>light</HI> is the <HI>Sun,</HI> and <HI>Chri&s;t</HI> the <HI>Son</HI> of <HI>righteou&s;ne&s;s</HI> is the <HI>Author</HI> of the <HI>Go&s;pell,</HI> in which re&s;pect it is called the <HI>word of Chri&s;t.</HI> The nature of<NOTE PLACE="marg">Col. 3. 16. 1 Tim. 3. 18.</NOTE> <HI>light</HI> is <HI>pure,</HI> the Doctrine of the <HI>Go&s;pell</HI> is <HI>holy:</HI> in which regard it is called the <HI>my&s;tery of Godline&s;s,</HI> and the <HI>Doctrine</HI> which is <HI>according to godline&s;s. Light</HI> by rea&s;on of its <HI>&s;plendour</HI> and beauty is very <HI>am<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">able, delighting, chearing,</HI> and <HI>reviving</HI> the beholder. <HI>E|vangelicall</HI> truths are <HI>plea&s;ant</HI> and <HI>comfortable</HI> to the <HI>Be|liever.</HI> So much the word <GAP DESC="foreign">, &s;ignifying <HI>a good me&s;&s;age,</HI> or (according to the <HI>Angels</HI> phra&s;e) <HI>tydings of</HI><NOTE PLACE="marg">Luke 2. 10.</NOTE> <HI>great joy</HI> imports: &s;uch is the <HI>&s;ubtilty</HI> of the <HI>light</HI> that it penetrateth the <HI>aire,</HI> the <HI>window,</HI> the &s;malle&s;t <HI>crevis;</HI> and &s;o great is the <HI>Go&s;pels efficacy</HI> that it <HI>pierceth</HI> to the ve|ry <HI>&s;oul.</HI> So much the <HI>Author</HI> to the <HI>Hebrews</HI> a&s;&s;erts<NOTE PLACE="marg">Heb. 4. 11.</NOTE> when he &s;aith, <HI>The Word of God is quick and powerfull piercing even to the deviding a&s;under of Soul and Spirit, and of the Joynts and Marrow, and is a di&s;cerner of the thoughts and intents of the heart.</HI> Finally, The <HI>principall effect</HI> and <HI>u&s;e</HI> of <HI>light</HI> is to <HI>di&s;cover</HI> and make <HI>manife&s;t:</HI> things that are <HI>&s;ecret</HI> and <HI>hidden appear</HI> in the <HI>light,</HI> by rea&s;on of its <HI>clarity</HI> and brightne&s;s: for this <HI>cau&s;e</HI> chiefly is the <HI>Go&s;pell</HI> re&s;embled to <HI>light,</HI> be|cau&s;e it is <GAP DESC="foreign"> and <GAP DESC="foreign">, a <HI>revelation</HI> and <HI>manife&s;tation</HI> of many glorious <HI>My&s;teries.</HI> The <HI>Tri|nity</HI> of <HI>per&s;ons</HI> in the <HI>&V;nity</HI> of <HI>E&s;&s;ence;</HI> The <HI>Unity</HI> of the <HI>two natures</HI> in <HI>one Per&s;on,</HI> in the <HI>incarnation</HI> of the <HI>Son of God;</HI> The <HI>meeting</HI> together of <HI>mercy</HI> and <HI>ju&s;tice</HI> in the <HI>redemption</HI> of the <HI>World;</HI> The <HI>e&s;tate</HI> of <HI>bli&s;s</HI> and <HI>glory laid up</HI> for Believers in <HI>Heaven;</HI> The <HI>calling</HI> of the <HI>Gentiles</HI> from all <HI>parts</HI> of the <HI>Earth,</HI> out of the &s;tate of <HI>ignorance</HI> to the <HI>knowledg</HI> of <HI>God</HI> and <HI>Chri&s;t;</HI> are tho&s;e <HI>my&s;terious</HI> Doctrines which the <HI>Go&s;pell</HI> plainly revealeth to us; well may it de&s;erve to be repre&s;en|ted
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by the <HI>&s;imilitude</HI> of <HI>light.</HI></P>
<P>2. But though the <HI>Metaphor</HI> of <HI>light</HI> very well a|gree to the <HI>Evangelicall,</HI> yet that the <HI>other</HI> re&s;em|blance of <HI>darkne&s;s</HI> &s;hould be <HI>under&s;tood</HI> of the <HI>Legall Admini&s;tration</HI> &s;eemeth &s;omewhat <HI>har&s;h</HI> and <HI>&s;trange;</HI> nor indeed can it be <HI>admitted,</HI> but in a <HI>qualified</HI> &s;en&s;e.</P>
<P>To which <HI>end</HI> you mu&s;t know that the <HI>Law</HI> of <HI>Mo|&s;es</HI> may be con&s;idered either <HI>Ab&s;olutely,</HI> or <HI>Compara|tively.</HI> If we con&s;ider it <HI>Ab&s;olutely</HI> in it &s;elf, it was a <HI>light. David</HI> acknowledged it, his &s;on <HI>Solomon</HI> in his <HI>Proverbs</HI> a&s;&s;erteth it; and it were ea&s;ie to <HI>parallel</HI> the <HI>Law</HI> to <HI>light</HI> as well as the <HI>Gospell,</HI> ina&s;much as it is the <HI>Law of the Lord, an undefiled Law, rejoycing the heart;</HI> Yea, ina&s;much as what ever was nece&s;|&s;ary for the <HI>Jew</HI> to know in order to <HI>Salvation</HI> was <HI>delivered</HI> in it. Again, If we con&s;ider it <HI>Compara|tively</HI> with the <HI>&s;tate</HI> of the <HI>Gentiles</HI> at that time, what is here a&s;cribed to the <HI>Gospell,</HI> belongs even to the <HI>Law,</HI> it was then the <HI>true light. In Jury was God known,</HI> &s;aith the <HI>P&s;almi&s;t,</HI> and his <HI>name was great in I&s;rael.</HI> Whil&s;t the whole <HI>world</HI> was an <HI>Aegypt</HI> involved in the <HI>darkne&s;s</HI> of <HI>Idolatry, Jury</HI> was a <HI>Go&s;hen,</HI> a place of <HI>light</HI> for the <HI>Knowledg</HI> and <HI>Wor&s;hip</HI> of the true <HI>God.</HI></P>
<P>But &s;till <HI>compare</HI> the <HI>time</HI> of the <HI>Law,</HI> with the <HI>time</HI> of the <HI>Go&s;pell,</HI> and &s;o this <HI>term</HI> of <HI>darkne&s;s</HI> may be <HI>a&s;&s;erted</HI> of it. A <HI>light</HI> it was but a <HI>Candle light,</HI> &s;o<NOTE PLACE="marg">P&s;. 119 105.</NOTE> much the <HI>phr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e</HI> of a <HI>light,</HI> and a <HI>lamp</HI> u&s;ed both by the <HI>Father</HI> and the <HI>Son, David</HI> and <HI>Solomon</HI> intimate; and<NOTE PLACE="marg">Prov. 6. 23.</NOTE> perhaps the <HI>like</HI> is intended by S^t <HI>Peters</HI> expre&s;&s;ion, of a <HI>light &s;hining in a dark place.</HI> Now what is a<NOTE PLACE="marg">2 Pet. 1. 19.</NOTE> <HI>Candle light</HI> but <HI>dark</HI> in compari&s;on of <HI>Day light.</HI></P>
<P>To <HI>clear</HI> this, Be plea&s;ed to <HI>ob&s;erve</HI> that this <HI>dark|ne&s;s</HI> is not oppo&s;ed <HI>&s;imply</HI> to <HI>light,</HI> but to the <HI>true light</HI> and that as <HI>&s;hining;</HI> now this <HI>expre&s;&s;ion</HI> of <HI>true</HI>
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may be taken in a <HI>threefold</HI> reference, as <HI>contradi&s;tin|gui&s;hed</HI> to that which is <HI>imperfect, figurative</HI> and<NOTE PLACE="marg">John 1. 9. <GAP DESC="foreign">. <HI>Gret. in loc.</HI></NOTE> <HI>fal&s;e.</HI></P>
<P>1. As <HI>perfect</HI> is &s;ometimes no more then <HI>true,</HI> &s;o <HI>true</HI> is &s;ometimes as much as <HI>perfect,</HI> it is the glo&s;s of <HI>Grotius</HI> upon the Text. <HI>Quod in qu&acirc;que re eminet &s;olet dici</HI> <GAP DESC="foreign">, that which is the mo&s;t <HI>Eminent</HI> in any kind, is &s;aid to be <HI>truly</HI> &s;o, thus the <HI>true light</HI> is as much as the <HI>choice</HI> and mo&s;t <HI>re&s;plendent light;</HI> in which &s;en&s;e <HI>Christ</HI> him&s;elf is &s;aid in the <HI>Gospell</HI> to be, and here the <HI>Evangelicall Admini&s;tration</HI> is called the <HI>true light.</HI> That this is the <HI>meaning</HI> of the <HI>Epithet</HI> here, ap|peareth &s;o much the more, in that the <HI>Article</HI> is <HI>prefixed</HI> both <HI>before</HI> the <HI>Sub&s;tantive,</HI> and the <HI>Adjective:</HI> as if we &s;hould render it <HI>the light,</HI> the <HI>true</HI> being <HI>&s;o</HI> mo&s;t <HI>Eminently</HI> and <HI>Tran&s;cendently.</HI> Indeed the <HI>Law</HI> is a <HI>light,</HI> and in &s;ome &s;en&s;e a <HI>true light</HI> becau&s;e it did not <HI>deceive</HI> nor <HI>mi&s;guide</HI> them who <HI>walked</HI> according to it; but &s;till the <HI>Gospell</HI> is <HI>the true</HI> becau&s;e the <HI>mo&s;t illu&s;trious light,</HI> and &s;o in <HI>compari&s;on</HI> of it, the <HI>Law</HI> is as it were <HI>darkne&s;s.</HI></P>
<P>2. It is not an <HI>unu&s;uall</HI> &s;ignification of <HI>true</HI> and <HI>truth</HI> in <HI>holy</HI> writ, nor <HI>un&s;uitable</HI> to this place to take it in <HI>oppo&s;ition</HI> to <HI>Types, Figures,</HI> and <HI>Ceremonies;</HI> in this &s;en&s;e we are to <HI>under&s;tand</HI> it, where <HI>Christ</HI> is cal|led the <HI>true Tabernacle,</HI> that of <HI>Mo&s;es</HI> being only a<NOTE PLACE="marg">John 4. 24. 1. 17.</NOTE> <HI>Type</HI> of him: and when our <HI>Saviour</HI> &s;aith, <HI>God will be wor&s;hiped in truth,</HI> not according to the <HI>Typicall</HI> and <HI>Ceremoniall</HI> wor&s;hip of the <HI>Law;</HI> and yet more <HI>ap|po&s;itely</HI> to our pre&s;ent <HI>purpo&s;e,</HI> when it is &s;aid, <HI>The Law came by Mo&s;es, but grace and truth by Je&s;us Chri&s;t.</HI> The <HI>meaning</HI> whereof is briefly thus, whereas the <HI>Law</HI> only <HI>enjoyneth,</HI> the <HI>Gospell enableth,</HI> and what the <HI>Law taught</HI> in <HI>Figures,</HI> is nakedly <HI>delivered</HI> in the <HI>Gospell.</HI><NOTE PLACE="marg">Aug. contr. Fau&s;t. <HI>l. 22. c. 6.</HI></NOTE> Congruous to which is that of S^t <HI>Au&s;tin, Grace comes by Chri&s;t, Ut dat&acirc; indulgenti&acirc; peccatorum quod praecep|tum</HI>
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<HI>erat ex Dei dono cu&s;todiretur,</HI> that indulgence be|ing <HI>granted</HI> to our <HI>failings,</HI> what is <HI>commanded</HI> may by <HI>Gods a&s;&s;i&s;tance</HI> be <HI>performed;</HI> and <HI>truth, Ut ablat&acirc; ob&s;ervatione umbraru<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> quod promi&s;&s;ium erat ex fide pre&s;en|taretur,</HI> that by <HI>removing</HI> the <HI>ob&s;cure</HI> Types what is <HI>promi&s;ed</HI> might be made <HI>manife&s;t.</HI> Upon this account the phra&s;e of <GAP DESC="foreign">, <HI>darkne&s;s</HI> here u&s;ed may be <HI>attribu|ted</HI> to the <HI>Law,</HI> or at lea&s;t that which is by the learn|ed D^r <HI>Hammond</HI> ob&s;erved to be the <HI>reading</HI> in the <HI>Roy|all</HI><NOTE PLACE="marg">Ham. in loc.</NOTE> Manu&s;cript <GAP DESC="foreign">, a <HI>&s;hadow,</HI> all the <HI>Ceremonies, Types,</HI> and <HI>Sacrifices</HI> of the <HI>Law</HI> being but <HI>&s;hadows</HI> of tho&s;e things which the <HI>true light</HI> of the <HI>Gospell</HI> more fully <HI>di&s;covereth.</HI> This is excellently <HI>expre&s;&s;ed</HI> by S^t <HI>Paul</HI> to the <HI>Colo&s;&s;ians,</HI> where he calleth the <HI>Legall Ce|remonies</HI><NOTE PLACE="marg">Col. 2. 17. <HI>Vide Daven.</HI></NOTE> <HI>a &s;hadow,</HI> and <HI>Chri&s;t</HI> the <HI>Body:</HI> to the <HI>Hebrews</HI> when he &s;aith, the <HI>Law was a &s;hadow of good things to</HI><NOTE PLACE="marg">Heb. 10. 1.</NOTE> <HI>come;</HI> not the very <HI>Image:</HI> in both which Scrip|tures put together, you find <HI>a Body, an Image, a Sha|dow;</HI> the <HI>Body</HI> is <HI>Chri&s;t,</HI> the <HI>Image</HI> the <HI>Gospell,</HI> the <HI>Shadow</HI> the <HI>Law.</HI> Now as the <HI>Repre&s;entation</HI> which a <HI>&s;hadow</HI> maketh of the <HI>Body</HI> is very <HI>dark</HI> and <HI>ob&s;cure</HI> in <HI>compari&s;on</HI> of that which the <HI>Image</HI> &s;heweth: &s;ince the <HI>&s;hadow</HI> repre&s;ents only <HI>in communi,</HI> that there is a <HI>Body;</HI> the <HI>Image in particulari,</HI> the &s;everall <HI>Linea|ments</HI> of the <HI>Body;</HI> &s;o the <HI>di&s;coveries</HI> which the <HI>Law</HI> maketh of <HI>Chri&s;t</HI> and <HI>Salvation</HI> by him are very <HI>imperfect</HI> in compari&s;on of the <HI>Gospell Reve|lations.</HI></P>
<P>3. If you like to retain the <HI>common</HI> &s;ignification of <HI>true</HI> as oppo&s;ite to <HI>fal&s;e,</HI> you mu&s;t take in the <HI>Verb &s;hineth,</HI> and &s;o the <HI>&s;en&s;e</HI> will be <HI>clear;</HI> the <HI>true light &s;hineth</HI> only in the <HI>Go&s;pell,</HI> and therefore the <HI>Law</HI> is called <HI>darkne&s;s.</HI> True there was a <HI>light</HI> a <HI>true light</HI> in the <HI>Law,</HI> but it did not <HI>&s;hine</HI> forth, it was as it were <HI>hid</HI> under a <HI>Bu&s;hell;</HI> and &s;o a <HI>&s;tate</HI> of <HI>darkne&s;s</HI> in <HI>compari&s;on</HI> of the <HI>&s;hining</HI> light in the <HI>Gospell.</HI> It is
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very <HI>ob&s;ervable</HI> to this <HI>purpo&s;e,</HI> that all things were <HI>covered</HI> and <HI>wrapt</HI> up to the <HI>Jews;</HI> when they carryed<NOTE PLACE="marg">Numb. 4. 13.</NOTE> the <HI>Bra&s;en Altar</HI> in the <HI>wilderne&s;s,</HI> they <HI>covered</HI> it with a <HI>Purple Cloth;</HI> when they carryed the <HI>Ark</HI> it was co|vered with three <HI>coverings,</HI> a <HI>Vail,</HI> a <HI>Badgers skin,</HI> and a <HI>Cloth of blew;</HI> the <HI>Table</HI> of the <HI>Shew Bread</HI> had three <HI>coverings;</HI> and except the <HI>laver</HI> every thing was <HI>covered</HI> in the <HI>Temple;</HI> Yea, the <HI>Temple</HI> it &s;elf had a <HI>Vaile.</HI> When <HI>Mo&s;es</HI> came from the <HI>Mount,</HI> his <HI>Face</HI> was <HI>vailed;</HI> the <HI>Prie&s;ts</HI> bare the <HI>things</HI> which they might not <HI>&s;ee:</HI> and all this to <HI>&s;ignifie</HI> what a <HI>conceal|ment</HI> there was of <HI>divine knowledg</HI> under the <HI>Law.</HI> To this purpo&s;e S^t <HI>Gregory allegorizeth</HI> the&s;e words of the <HI>P&s;almi&s;t, Tenebro&s;a aqua in nubibus, Dark water in the</HI><NOTE PLACE="marg"><HI>Greg. mor.</HI> l. 17. c. 14.</NOTE> <HI>Clouds,</HI> that is, <HI>Occulta &s;cientia in Prophetis,</HI> the <HI>dark|ne&s;s of knowledg in the Law and Prophets.</HI></P>
<P>It is true, <HI>Eternall</HI> life, <HI>Salvation by Chri&s;t,</HI> and tho&s;e other <HI>&s;ublime</HI> truths are to be <HI>found</HI> in the <HI>Law,</HI> but as a <HI>Face</HI> under a <HI>Mask,</HI> as a <HI>Sun</HI> in a <HI>Cloud, Heavenly</HI> wrapt up in <HI>Earthly</HI> promi&s;es, <HI>Chri&s;t</HI> invol|ved in <HI>Types</HI> and Figures. There were but <HI>few</HI> that <HI>knew</HI> any thing of the&s;e <HI>truths</HI> in compari&s;on of the <HI>multitudes</HI> now, and that they did know was but <HI>ob&s;curely</HI> in compari&s;on of the <HI>clearne&s;s</HI> now. <HI>Divine</HI> knowledg was then as an <HI>Oyntmennt</HI> kept <HI>clo&s;e</HI> in an <HI>Alabla&s;ter Box,</HI> now the <HI>&s;avour</HI> thereof perfumeth the <HI>whole</HI> hou&s;e. Then it was at be&s;t but as the <HI>dawn|ing</HI> of the <HI>Day,</HI> now it is full <HI>Noon:</HI> and tho&s;e <HI>Doctrines</HI> which were <HI>velata inveteri, folded</HI> up in the <HI>Old,</HI> are <HI>revelata in novo, unfolded</HI> in the <HI>New Te&s;ta|ment.</HI> To this tends that expre&s;&s;ion u&s;ed by S^t <HI>Paul</HI> concerning <HI>Chri&s;tians, We all with open face behold the</HI><NOTE PLACE="marg">2 Cor. 4. 13.</NOTE> <HI>glory of the Lord.</HI> The <HI>Jews faces</HI> were <HI>vailed, ours</HI> are <HI>open,</HI> they according to the <HI>Apo&s;tles phra&s;e</HI> el&s;e|where <HI>&s;aw afar of</HI> and &s;o <HI>darkly,</HI> we as it were <HI>near</HI> hand and &s;o <HI>clearly.</HI></P>
<P><PB N="128" REF="69">To <HI>&s;umme</HI> it up, Look as the <HI>true &s;hining light</HI> of the <HI>Gospell</HI> in <HI>compari&s;on</HI> of that <HI>beatificall Va&s;ion,</HI> &s;o the <HI>ty|picall in&s;truction</HI> of the <HI>Law</HI> in compari&s;on of <HI>Evange|licall teaching</HI> is but <HI>darkne&s;s</HI> or at be&s;t a <HI>&s;hadow.</HI> In|deed the <HI>Triumphant</HI> Church is <HI>in intimis,</HI> the <HI>holy of holies.</HI> The <HI>Chri&s;tian</HI> Church <HI>Militant, in atrijs</HI> the <HI>holy place.</HI> But the <HI>Jewi&s;h</HI> in <HI>extimis</HI> the <HI>outward Court.</HI> When <HI>God</HI> gave the <HI>Law</HI> the <HI>&s;econd</HI> time, he com|manded the people to <HI>&s;tand at the foot of the Mount&punc; Aaron, Nadab, Abihu,</HI> and the <HI>Seaventy Elders</HI> of I&s;ra|el to <HI>wor&s;hip afar off in the middle of the Mount, and Mo&s;es a&s;cends to the top of the Mount,</HI> even within the <HI>Cloud:</HI> by which <HI>three</HI> one hath repre&s;ented the <HI>three &s;tates</HI> of the <HI>Church:</HI> By tho&s;e who <HI>&s;tood at the bottome, the Jewi&s;h;</HI> By them who <HI>wor&s;hipped in the middle, the Chri&s;tians;</HI> And by <HI>Mo&s;es the glorified Church.</HI> In one word to u&s;e S^t <HI>Ambro&s;e</HI> his phra&s;e, <HI>Umbra in lege, imago in Evangelio, veritas in Cael<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> the <HI>Truth is in Heaven,</HI> the <HI>Image in the Go&s;pell,</HI> but in the <HI>Law only the &s;hadow.</HI></P>
<P>2. The ju&s;t <HI>fitne&s;s</HI> of tho&s;e <HI>Metaphors darkne&s;s</HI> and <HI>light,</HI> in reference to the <HI>Law</HI> and <HI>Go&s;pell</HI> being <HI>mani|fe&s;ted;</HI> that which next is more <HI>briefly</HI> to be <HI>con&s;idered,</HI> is that, which is <HI>predicated</HI> concerning <HI>both.</HI> Namely, That the one is <HI>past,</HI> and the other now <HI>&s;hineth.</HI> In|deed the <HI>word</HI> for <HI>pa&s;&s;ing</HI> is in the <HI>Pre&s;ent</HI> Tence <GAP DESC="foreign"> it doth <HI>pa&s;s</HI> away, for when S^t <HI>John</HI> wrote this <HI>Epi|&s;tle,</HI> it was only <HI>in fieri, pa&s;&s;ing,</HI> not <HI>pa&s;t:</HI> tho&s;e <HI>Legall</HI> Ceremonies began to dye at <HI>Chri&s;ts Pa&s;&s;io<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">:</HI> then, in <HI>&s;ig|nification</HI> thereof was the <HI>Vail of the Temple</HI> not only <HI>perforatum,</HI> or <HI>attritum,</HI> or <HI>laceratum, worn</HI> or <HI>torn</HI> a little, but <HI>rent in twain from the top to the bottome;</HI> but they were not <HI>dead</HI> and <HI>buried</HI> till the <HI>de&s;truction</HI> of the <HI>Temple</HI> it &s;elf; &s;o that during the <HI>space</HI> between <HI>Chri&s;ts Pa&s;&s;ion</HI> and <HI>Jeru&s;alems de&s;olation,</HI> they were <HI>pa&s;&s;ing away:</HI> and the <HI>Evangelicall Admini&s;tration</HI> did more
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and more <HI>di&s;play</HI> it &s;elf. Thus as when the <HI>hou&s;e</HI> is <HI>built</HI> the <HI>Scaffold</HI> is <HI>pulled down,</HI> when the <HI>Sun ari&s;eth</HI> the <HI>Starrs di&s;appear;</HI> when the <HI>Prophet</HI> him&s;elf came the <HI>&s;taffe</HI> was taken <HI>off,</HI> and when <HI>Chri&s;t increa&s;ed, John the Bapti&s;t decerea&s;ed;</HI> &s;o when the <HI>Go&s;pell</HI> was <HI>publi&s;h|ed</HI> the <HI>Legall Admini&s;trations vani&s;hed away.</HI></P>
<P>And &s;urely the <HI>Con&s;ideration</HI> hereof &s;hould <HI>teach</HI> us on the one hand to <HI>bewaile</HI> the hardned <HI>Jews,</HI> who though the <HI>darkne&s;s be pa&s;t and the true light now &s;hineth, &s;hut their eyes</HI> again&s;t the <HI>light,</HI> and <HI>love</HI> to abide in <HI>darkne&s;s.</HI> S^t <HI>Hierome</HI> very aptly compareth the <HI>Jews before Chri&s;t,</HI> to tho&s;e that <HI>eat the fle&s;h: Christians</HI> un|der the <HI>Go&s;pell</HI> to tho&s;e who <HI>eat the Marrow,</HI> but the <HI>Jews</HI> now to the <HI>dogs</HI> that <HI>gnaw the bone.</HI> Indeed tho&s;e <HI>Legall</HI> ob&s;ervances at the be&s;t were only <GAP DESC="foreign"> a <HI>&s;hadow</HI> but now they are <GAP DESC="foreign"> <HI>darkne&s;s exitiall</HI> to tho&s;e who &s;till <HI>embrace</HI> them? Oh let us <HI>pitty</HI> and pray for the blinded <HI>Jews,</HI> that the <HI>vaile may be taken from their faces;</HI> and they may behold the <HI>light which &s;hineth</HI> &s;o brightly: nor is there <HI>le&s;s</HI> cau&s;e of <HI>gratulation</HI> in re&s;pect of our <HI>&s;elves,</HI> then <HI>lamentation</HI> in regard of the <HI>Jews.</HI> It was a great <HI>benefit</HI> to <HI>learning,</HI> when the <HI>ob&s;cure hy|eroglyphicks</HI> of the <HI>Aegyptians</HI> were changed into <HI>let|ters,</HI> and <HI>Platoes dark</HI> writings were brought down to more ea&s;ie <HI>conceptions</HI> by <HI>Ari&s;totle;</HI> but &s;urely farre <HI>greater</HI> is the <HI>benefit</HI> which the <HI>Church</HI> hath now, the <HI>Evangelical Admini&s;tration</HI> &s;uceeding in the <HI>room</HI> of the <HI>legall.</HI> Oh, how fitly may that <HI>expre&s;&s;ion</HI> of the <HI>P&s;almi&s;t</HI> be taken up by us <HI>Chri&s;tians! God is the Lord</HI><NOTE PLACE="marg">P&s;al. 118. 27.</NOTE> <HI>which hath &s;hewed us light,</HI> a clear full <HI>glorious light, let us be glad and rejoyce in it!</HI></P>
<P>To <HI>winde</HI> up <HI>this fir&s;t</HI> Interpretation by con&s;idering the <HI>words</HI> (in this &s;en&s;e) as an <HI>argument</HI> why this <HI>command</HI> of <HI>love</HI> ought to be <HI>true in us;</HI> Namely, Be|cau&s;e we <HI>live</HI> under the <HI>Chri&s;tian</HI> di&s;pen&s;ation. Indeed <HI>hatred</HI> and <HI>malice</HI> were not <HI>tollerable</HI> in the <HI>Jews,</HI> but
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they are <HI>abominable</HI> in us <HI>Chri&s;tians;</HI> who &s;hould <HI>live in love</HI> if not <HI>we,</HI> to whom the <HI>love of God and Chri&s;t</HI> is &s;o clearly <HI>revealed?</HI> Oh my <HI>brethren,</HI> how <HI>&s;ad</HI> is it to think, though (the <HI>&s;hadow</HI> as &s;ome read it) the <HI>darkne&s;s</HI> (as others) <HI>be pa&s;t,</HI> and the <HI>true light now &s;hineth;</HI> yet we may too truly <HI>complain</HI> that the <HI>&s;hadow remaineth?</HI> nothing but <HI>&s;hadows</HI> of <HI>grace, fancies</HI> of <HI>godline&s;s</HI> found among us; nay the <HI>darkne&s;s</HI> of <HI>envy</HI> and <HI>hatred,</HI> and all <HI>uncharitable walking</HI> prevaileth among us. Oh be we <HI>exhorted,</HI> &s;ince we have the <HI>light,</HI> to <HI>walk in it,</HI> to <HI>walk worthy</HI> of it, <HI>to walk</HI> as <HI>children of</HI> it, by <HI>walking</HI> in this <HI>path of love.</HI> And &s;o much for that <HI>Expo&s;ition.</HI></P>
<P>The <HI>other interpretation</HI> renders the&s;e words <HI>a&s;&s;er|tively, is true in you,</HI> and expounds <HI>the darkne&s;s</HI> and <HI>light of &s;inne</HI> and <HI>grace;</HI> an <HI>Expo&s;ition</HI> which I <HI>incline</HI> to as mo&s;t <HI>rational,</HI> it being very <HI>probable</HI> that our <HI>A|po&s;tle</HI> as in the <HI>following</HI> ver&s;es he u&s;eth the <HI>&s;ame meta|phors;</HI> &s;o here intends the <HI>&s;ame things;</HI> and that there his primary <HI>&s;cope</HI> is to de&s;cribe by <HI>darkne&s;s</HI> and <HI>light,</HI> mans <HI>corrupt</HI> and <HI>regenerate</HI> e&s;tate, will appear in the <HI>handling.</HI> For the better <HI>pro&s;ecution</HI> of <HI>the&s;e words</HI> in <HI>this &s;en&s;e,</HI> be plea&s;ed to <HI>proceed</HI> with me by the&s;e <HI>&s;teps,</HI> and <HI>ob&s;erve,</HI></P>
<P>1. <HI>What</HI> is the <HI>&s;tate</HI> of all <HI>men before conver&s;ion;</HI> Namely, a <HI>&s;tate of darkne&s;s; darkne&s;s</HI> is in our <HI>minds,</HI> the <HI>darkne&s;s</HI> of <HI>ignorance</HI> and <HI>infidelity,</HI> we neither <HI>do</HI> nor <HI>can</HI> know aright either <HI>God or our &s;elves, The na|turall man perceiveth not the things of the Spirit of God,</HI><NOTE PLACE="marg">1 Cor. 2. 14.</NOTE> is S^t <HI>Pauls</HI> generall Doctrine, a&s;&s;erting our <HI>ignorance</HI> of <HI>God;</HI> and the particular <HI>charge</HI> again&s;t <HI>Laodicea, That &s;he knew not &s;he was wretched and mi&s;erable, poor,</HI><NOTE PLACE="marg">Rev. 3. 18.</NOTE> <HI>blind, and naked;</HI> may ju&s;tly be <HI>extended</HI> to <HI>all</HI> man|kind in regard of <HI>&s;elf-ignorance.</HI> Indeed there is &s;o much <HI>light</HI> left in us as may render us <HI>inexcu&s;able,</HI> but not as can <HI>lead</HI> us to <HI>Heaven,</HI> we neither of <HI>our</HI>
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<HI>&s;elves</HI> can <HI>find out,</HI> nor yet <HI>di&s;cern divine</HI> truths, though they are <HI>&s;et before us,</HI> how <HI>quick &s;ight|ed</HI> &s;oever <HI>rea&s;on</HI> may be in <HI>naturals;</HI> it is <HI>dimme</HI> yea <HI>blind</HI> in <HI>spirituals:</HI> and as our ble&s;&s;ed <HI>Saviour</HI> ar|gueth, <HI>If the eye be darkne&s;s, the whole body mu&s;t needs be darke;</HI> the <HI>eyes</HI> of our <HI>under&s;tanding being dark|ned;</HI> no marvell if our <HI>will</HI> and <HI>affections</HI> be <HI>clouded,</HI> yea a <HI>darkne&s;s</HI> of <HI>&s;in</HI> overrun our <HI>whole</HI> man; &s;o that what S^t <HI>Paul</HI> &s;aith to the <HI>Ephe&s;ians,</HI> is true of all <HI>unrege|nerate</HI> per&s;ons, they are not only in the <HI>concrete darke,</HI> but <HI>ab&s;tract darkne&s;s it</HI> &s;elf.</P>
<P>2. <HI>What</HI> the <HI>&s;tate</HI> of all <HI>regenerate</HI> per&s;ons is, <HI>The</HI><NOTE PLACE="marg">2 Cor. 5. 19. Gen. 1. 2, 3.</NOTE> <HI>darkne&s;s is pa&s;t and the true light of &s;aving knowledg and heavenly grace &s;hineth in their hearts. Regenerate</HI> Chri|&s;tians are called in the <HI>new Te&s;tament new Creatures,</HI> and indeed not unfitly; &s;ince as it was in the <HI>old,</HI> &s;o is it in this <HI>new Creation.</HI> We read in the <HI>beginning</HI> of <HI>Ge|ne&s;is, That darkne&s;s was upon the face of the deep, and</HI><NOTE PLACE="marg">2 Cor. 4. 6.</NOTE> <HI>God &s;aid let there be light.</HI> A <HI>fit Embleme</HI> of the <HI>Spi|rits</HI> work in a <HI>&s;inners Conver&s;ion.</HI> Whereas <HI>darkne&s;s</HI><NOTE PLACE="marg">Acts 26. 18.</NOTE> <HI>covereth</HI> the &s;oul before, a <HI>glorious</HI> light ari&s;eth in, and <HI>diffu&s;eth</HI> it &s;elf <HI>through</HI> it; To this no doubt the <HI>Apostle</HI> alludeth when he &s;aith, <HI>God who commanded the light to &s;hine out of darkne&s;s, hath &s;hined in our hearts:</HI> and for this rea&s;on it is that very often the <HI>turning</HI> of a &s;in|ner is &s;et forth by this <HI>Metaphor:</HI> &s;o <HI>Pauls</HI> conver|&s;ion of the Gentiles is called a <HI>turning them from dark|ne&s;s to light;</HI> the converted <HI>Colo&s;&s;ians</HI> are &s;aid to be <HI>deli|vered</HI><NOTE PLACE="marg">Col. 1. 13. Eph. 5. 8.</NOTE> <HI>from the power of darkne&s;s;</HI> and of the <HI>Ephe&s;ians</HI> it is &s;aid, <HI>You who were &s;ometimes darkne&s;s, are now light in the Lord.</HI> Suitable to all which is this <HI>phra&s;e</HI> in my Text, <HI>The darkne&s;s is pa&s;t, and that true light now &s;hineth.</HI></P>
<P>Nor is it <HI>unworthy</HI> the ob&s;ervation, how fitly the&s;e <HI>two</HI> clau&s;es are <HI>ioyned</HI> together, &s;ince the <HI>one</HI> cannot be <HI>without</HI> the <HI>other;</HI> nay, indeed <HI>one</HI> is the <HI>cau&s;e</HI> of the <HI>other.</HI> In every <HI>convert</HI> there is not on|ly
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a <HI>pa&s;&s;ing away</HI> of <HI>darkne&s;s,</HI> but a <HI>&s;hining</HI> of the <HI>true light;</HI> yea, the <HI>&s;hining</HI> of the <HI>light</HI> is the <HI>cau&s;e</HI> of the <HI>pa&s;&s;ing away</HI> of the <HI>darkne&s;s;</HI> in which re&s;pect <HI>Zanchy</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE> noteth, that <HI>Conjunctio copulans pro cau&s;ali po&s;ita vi|detur,</HI> the <HI>Copulative</HI> Conjunction, <HI>and</HI> is put for the <HI>Cau&s;all, for.</HI> This will the more <HI>appear</HI> if we con&s;ider<NOTE PLACE="marg">Qui diligenter con&s;iderat quid &s;unt, tenebrae nil aliud inveniet, quam ab&s;enti|am lucis. <HI>Aug.</HI> de gen. ad lit.</NOTE> what S^t <HI>Au&s;tin</HI> hath ob&s;erved, Namely, That <HI>darkne&s;s is</HI> nothing el&s;e but the <HI>non re&s;idency of light,</HI> and therefore that which <HI>expelleth darkne&s;s,</HI> mu&s;t needs be the <HI>pre&s;ence</HI> of light: thus the <HI>grace of the Spirit</HI> in|fu&s;ed into the <HI>Soul,</HI> is that which prevaileth to the <HI>ex|pul&s;ion</HI> of <HI>&s;in.</HI> Look as the <HI>taking</HI> of an <HI>antidote</HI> driv|eth out the <HI>poy&s;on;</HI> the <HI>putting</HI> of a new <HI>Seal</HI> upon the <HI>Wax</HI> defaceth the <HI>old</HI> &s;tampe, and the <HI>return</HI> of the <HI>Sun</HI> cau&s;eth the <HI>darkne&s;s</HI> to <HI>vani&s;h;</HI> &s;o is it the <HI>donation</HI> of the Spirit and his grace which <HI>dispo&s;&s;e&s;&s;eth Sin</HI> and <HI>Satan</HI> of the Soul.</P>
<P>Hence we may take notice, <HI>what it is</HI> that maketh the <HI>difference</HI> between a <HI>Convert</HI> and a <HI>naturall Man,</HI> namely, the <HI>&s;hining of the light</HI> of grace. We that are <HI>converted</HI> were once <HI>involved</HI> in the <HI>&s;ame &s;tate</HI> of <HI>darkne&s;s</HI> with the <HI>re&s;t</HI> of the world, and as <HI>unable</HI> to <HI>deliver</HI> our &s;elves from it, had not <HI>Gods free grace</HI> cau&s;ed the <HI>light to</HI> &s;hine upon<NOTE PLACE="marg">1 Pet. 2. 9.</NOTE> us, which he denieth to others: in which regard S^t <HI>Pe|ter</HI> &s;aith to the <HI>converted</HI> Chri&s;tians to whom he wrote, <HI>You are a cho&s;en Generation, a royall Prie&s;thood, an holy Nation, a peculiar People, that you &s;hould &s;hew forth the prai&s;e of him who hath called you out of darkne&s;s into his marvellous light.</HI></P>
<P>But yet it mu&s;t withall be <HI>con&s;idered,</HI> that the <HI>words</HI> in this &s;en&s;e are better read according to the <HI>Greek, the darkne&s;s pa&s;&s;eth away,</HI> then that <HI>it is pa&s;t,</HI> &s;ince &s;o long as we are <HI>here,</HI> though our <HI>light</HI> be <HI>true,</HI> yet it is not <HI>perfect,</HI> but <HI>&s;hineth more and more to the perfect day.</HI> Now according to the <HI>increa&s;e</HI> of the <HI>light</HI> is the <HI>decrea&s;e</HI> of the <HI>darkne&s;s,</HI> and therefore becau&s;e
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it is not <HI>full noon,</HI> perfect day whil&s;t we are <HI>here,</HI> the <HI>darkne&s;s</HI> cannot be &s;aid to be <HI>wholly pa&s;t,</HI> but rather is &s;till <HI>pa&s;&s;ing;</HI> if then we are <HI>&s;en&s;ible</HI> of the <HI>remainder</HI> of <HI>darkne&s;s</HI> in our hearts; let it <HI>trouble,</HI> but not too much <HI>di&s;may</HI> us: <HI>light</HI> and <HI>darkne&s;s</HI> in <HI>remi&s;s</HI> degrees may be <HI>together,</HI> nor mu&s;t we expect the <HI>darkne&s;s</HI> of &s;in to be wholly <HI>removed</HI> till we participate the <HI>light of Glory.</HI></P>
<P>3. In <HI>whom&s;oever</HI> the <HI>darkne&s;s pa&s;&s;eth,</HI> and the <HI>true light &s;hineth:</HI> this is <HI>true</HI> of which our <HI>Apo&s;tle</HI> here <HI>speaketh,</HI> this <HI>grace</HI> and <HI>duty</HI> of <HI>love</HI> will <HI>&s;hew</HI> it &s;elf in all <HI>regenerate</HI> per&s;ons: it is a clear <HI>maxim,</HI> where there is the <HI>cau&s;e,</HI> there will be the <HI>effect;</HI> &s;uch as is the <HI>root,</HI> &s;uch will be the <HI>fruit;</HI> now <HI>goodne&s;s</HI> which is a companion of <HI>love,</HI> is called by the Apo&s;tle <HI>Paul, A fruit of the Spirit,</HI> or as &s;ome <HI>Greeke</HI> Copies read it, <GAP DESC="foreign">, <HI>a fruit of light,</HI> this <HI>light</HI> which here<NOTE PLACE="marg">Eph. 5. 9.</NOTE> is &s;aid to <HI>&s;hine,</HI> which is no other then the <HI>grace</HI> of the <HI>Spirit;</HI> no wonder if where this <HI>light &s;hineth</HI> there this <HI>beam</HI> and <HI>fruit</HI> of it <HI>appear:</HI> indeed <HI>glowe worm light</HI> and <HI>&s;tar light</HI> is &s;uch as hath no <HI>beat</HI> at all to accompany it, but <HI>Sun light</HI> which is the true light expelling darkne&s;s wanteth not <HI>heat,</HI> which is the <HI>Embleme</HI> of this grace of <HI>love</HI> whereby the &s;oul is <HI>warmed,</HI> yea <HI>enflamed.</HI></P>
<P>Examine we then our &s;elves by this <HI>Character</HI> if we be brought from <HI>darkne&s;s to light,</HI> this is <HI>true in us,</HI> who &s;o experienceth this <HI>change</HI> will find &s;ome mea|&s;ure of <HI>&s;trength</HI> to performe this <HI>command, darkne&s;s</HI> is <HI>hatefull,</HI> but <HI>light</HI> is <HI>lovely;</HI> the <HI>darkne&s;s</HI> of &s;in cau&s;|eth <HI>hatred,</HI> but the <HI>light</HI> of grace <HI>love,</HI> if the <HI>wild Bea&s;t</HI> of envy and malice <HI>range abroad</HI> in thy <HI>Conver&s;a|tion,</HI> it is a plain <HI>argument</HI> that as yet it is <HI>might</HI> with thee.</P>
<P>For a <HI>clo&s;e</HI> of this particular I have <HI>already</HI> told you, that according to this <HI>&s;en&s;e</HI> the&s;e words, <HI>true in you,</HI> are to be read <HI>Affirmatively,</HI> and &s;o they are a <HI>commendati|on</HI>
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of tho&s;e to whom our <HI>Apo&s;tle</HI> wrote, and in|timate, that this <HI>command,</HI> which he was to <HI>impo&s;e</HI> on them, was already <HI>true in them:</HI> and his de&s;igne hereby no doubt was to <HI>encourage</HI> them the more in the <HI>practice</HI> of this duty. Since<NOTE PLACE="marg">Cic.</NOTE> according to that of the <HI>Oratour, Trabimur om|nes laudis &s;tudio, all men love to be commended, and prai&s;e</HI> is a <HI>spurre to Virtue.</HI> This is that <HI>po|licy</HI> which our ble&s;&s;ed <HI>Saviou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> him&s;elf is plea&s;ed to <HI>u&s;e</HI> in all his <HI>Epi&s;tles</HI> to the <HI>A&s;ian</HI> Churches,<NOTE PLACE="marg">Rev. 2. 3.</NOTE> except that of <HI>Laodicea;</HI> owning and prai&s;ing tho&s;e graces which he &s;aw in them. The like we may find practi&s;ed by all the <HI>Apo&s;tles</HI> in their <HI>Epi|&s;tles.</HI> S^t <HI>Paul</HI> writing to the <HI>Corinthians, Now</HI><NOTE PLACE="marg">1 Cor. 11. 2. Gal. 5. 2. 2 Pet. 1. 19</NOTE> <HI>I prai&s;e you Brethren:</HI> to the <HI>Galathians, you did run well:</HI> S^t <HI>Peter, Whereunto you do well that you take heed.</HI> It were ea&s;ie to <HI>in&s;tance</HI> in each; and &s;urely this <HI>practice</HI> is de&s;ervedly <HI>imitable</HI> by <HI>Mi|ni&s;ters</HI> towards their <HI>People, Superiours</HI> towards <HI>Inferiours;</HI> Yea, <HI>all</HI> men one towards another. <HI>Render to all their dues, honour to whom honour be|longeth,</HI> &s;aith S^t <HI>Paul.</HI> It is a <HI>breach</HI> of that <HI>ju&s;tice,</HI><NOTE PLACE="marg">Rom. 13. 7.</NOTE> which is due from <HI>man</HI> to <HI>man,</HI> not to give due <HI>commendations.</HI> Indeed <HI>flattery</HI> is <HI>abominable,</HI> and therefore there mu&s;t be <HI>Salt</HI> as well as <HI>Honey,</HI> in our <HI>prai&s;es: commendations</HI> are then <HI>commendable</HI> when they are done with <HI>fidelity,</HI> and exceed not <HI>verity;</HI> having <HI>ju&s;t ground,</HI> and ayming at a <HI>right end:</HI> we <HI>may,</HI> we <HI>ought</HI> to <HI>acknowledge</HI> and de|clare the <HI>good,</HI> which we <HI>&s;ee</HI> in others, as here S^t <HI>John</HI> doth.</P>
<P>But perhaps you will &s;ay, if this were <HI>true in them</HI> already, what need our <HI>Apo&s;tle write</HI> this <HI>Commandment</HI> to them? is it not in <HI>vain</HI> to bid a man <HI>do</HI> that, which he <HI>already</HI> doth? I an&s;wer, No: and that upon a <HI>double</HI> account.</P>
<P><PB N="135" REF="72">1. That which <HI>was true,</HI> mu&s;t be <HI>&s;till true,</HI> and &s;o a <HI>command</HI> may be given to <HI>enjoyn</HI> the <HI>continuance</HI> in, as well as the <HI>entrance</HI> upon any <HI>duty.</HI> As the <HI>Devill diverteth</HI> &s;ome <HI>from,</HI> &s;o he <HI>interrupteth</HI> others <HI>in</HI> the <HI>performance</HI> of what is <HI>good;</HI> we had need to be <HI>called</HI> upon <HI>once</HI> and <HI>again,</HI> lea&s;t we <HI>faint</HI> in the <HI>race.</HI></P>
<P>2. That which was <HI>true,</HI> ought to be more <HI>true</HI> in them; we <HI>fulfill</HI> no command &s;o <HI>exactly,</HI> but we may complain of manifold <HI>defects,</HI> nor do we ever &s;o <HI>well,</HI> but &s;till we may do in <HI>all, better;</HI> the <HI>truth</HI> of <HI>Love</HI> and every grace is in whom the <HI>true light &s;hineth,</HI> and on whom regeneration is confer'd, but the <HI>strength</HI> of grace may &s;till be <HI>deficient;</HI> and there|fore there is continuall need of <HI>writing</HI> and <HI>Preach|ing</HI> this <HI>Commandment</HI> even to tho&s;e who <HI>pra|ctice</HI> it.</P>
<P>To <HI>end</HI> all, What <HI>remaineth</HI> but that this <HI>large</HI> and <HI>excellent Preface,</HI> with which our <HI>A|po&s;tle</HI> u&s;hereth in his <HI>di&s;cour&s;e</HI> of <HI>love,</HI> have an effectuall <HI>influence</HI> upon our <HI>hearts</HI> and <HI>lives,</HI> to <HI>prepare</HI> us for the <HI>Doctrine,</HI> and excite us to the <HI>practice</HI> of it? It is a <HI>command,</HI> and that not <HI>an|tiquated</HI> but &s;till in <HI>force,</HI> it was <HI>practi&s;ed</HI> by <HI>Chri&s;t</HI> him&s;elf and all his holy <HI>Apo&s;tles,</HI> it is mo&s;t <HI>&s;uit|able</HI> to the <HI>Gospell Admini&s;tration,</HI> under which we <HI>live;</HI> yea, if we have the <HI>true light</HI> of <HI>grace</HI> in us, this cannot but be in &s;ome mea&s;ure <HI>exerci&s;ed</HI> by <HI>us.</HI></P>
<P>And therefore, that we may <HI>obey</HI> this <HI>old and new Commandment,</HI> which <HI>God</HI> hath given us; that we may <HI>follow</HI> that <HI>choice</HI> and excellent <HI>pattern,</HI> which <HI>Chri&s;t</HI> and his <HI>Apo&s;tles</HI> have <HI>&s;et</HI> us; that we may <HI>walk worthy</HI> of the <HI>Go&s;pell,</HI> which <HI>&s;hineth</HI> a|mong us:</P>
<P><PB N="136" REF="73">Finally, That we may <HI>declare</HI> our &s;elves to be indeed what we <HI>profe&s;s,</HI> brought from <HI>darkne&s;s to light,</HI> let us <HI>attend</HI> to, and <HI>&s;et upon</HI> the <HI>per|formance</HI> of the <HI>following</HI> in&s;truction which &s;hould now be <HI>handled,</HI> but that the <HI>time</HI> prevents, and therefore mu&s;t be <HI>referred to another op|portunity.</HI></P>
</DIV1>
<DIV1 N="8" TYPE="lecture">
<PB N="137" REF="73">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 9, 10, 11.</BIBL>
<Q>He that &s;aith he is in the light and hateth his Brother, is in darkne&s;s even untill now.</Q>
<Q>He that loveth his Brother abideth in the light, and there is none occa&s;ion of &s;tumbling in him.</Q>
<Q>He that hateth his Brother is in darkne&s;s, and walketh in darkne&s;s, and knoweth not whither he goeth, becau&s;e the darkne&s;s hath blinded his eyes.</Q>
</EPIGRAPH>
<P>_WHat <HI>humidum</HI> and <HI>calidum,</HI> the <HI>naturall heat</HI> and <HI>radicall moi&s;ture,</HI> are to <HI>the bo|dy,</HI> that are <HI>repentance,</HI> and <HI>love</HI> to the <HI>&s;oul;</HI> nor are <HI>tho&s;e</HI> more <HI>nece&s;&s;ary</HI> to the <HI>con&s;ervation</HI> of our <HI>temporall,</HI> then the&s;e to the <HI>&s;u&s;tentation</HI> of our <HI>spirituall life.</HI> Indeed the <HI>principall</HI> grace is <HI>Faith,</HI> this brings as it
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were the <HI>copula,</HI> that which <HI>knits Chri&s;t</HI> and the <HI>Chri|&s;tian</HI> together in <HI>Union</HI> with whom con&s;i&s;ts our <HI>life;</HI> but the <HI>maintaining</HI> of this <HI>life</HI> is by the <HI>moy&s;ture</HI> of <HI>god|ly contrition</HI> for our &s;ins, and the <HI>warmth</HI> of holy <HI>af|fection</HI> towards <HI>God</HI> and <HI>Man:</HI> no wonder if we <HI>find</HI> as <HI>Faith</HI> and <HI>Repentance;</HI> &s;o likewi&s;e <HI>Love</HI> frequently <HI>inculcated</HI> in holy <HI>writ</HI> upon all <HI>Chri&s;tians.</HI> Indeed this <HI>latter</HI> is <HI>one</HI> of the <HI>principall</HI> Subjects of this <HI>Epi&s;tle,</HI> &s;o that though our <HI>Apo&s;tle</HI> minds us of <HI>Repentance</HI> in <HI>confe&s;|&s;ing</HI> our &s;ins, and <HI>Faith</HI> in <HI>believing on the Name of Je|&s;us Chri&s;t,</HI> yet he chiefly <HI>in&s;i&s;ts</HI> on <HI>loving,</HI> and that as <HI>God,</HI> &s;o our <HI>Brother,</HI> which is the <HI>de&s;ign</HI> of the <HI>Ver&s;es</HI> I have now read, <HI>He that &s;aith he is in the light,</HI> &amp;c.</P>
<P>Having <HI>dispatched</HI> the <HI>preamble inciting,</HI> contained in the <HI>two</HI> former Ver&s;es, I am now to procced to the <HI>Doctrine in&s;tructing,</HI> laid down in <HI>the&s;e</HI> three; for whereas before he had mentioned a <HI>Commandment</HI> concerning, which he did now <HI>write</HI> to them, and withall <HI>adorned</HI> it with very amiable <HI>Characters,</HI> he now <HI>plainly</HI> and expre&s;ly <HI>declareth</HI> what this <HI>Command|ment</HI> is; Namely, That of <HI>loving our Brother,</HI> for &s;o<NOTE PLACE="marg">Exege&s;is &amp; ip|&s;ius praecepti, quod &s;uperius commendavit expo&s;itio, <HI>Dan.</HI></NOTE> <HI>Interpreters</HI> well ob&s;erve the&s;e Ver&s;es to be an <HI>Expo|&s;ition</HI> of the <HI>generall commendation</HI> in tho&s;e; and having by his large <HI>prai&s;es</HI> endeavoured to <HI>inflame</HI> them with <HI>de&s;ires</HI> after the <HI>knowledg</HI> and <HI>practice</HI> of it, he go|eth on to <HI>informe</HI> them what it is, and <HI>wherein it con&s;i&s;ts.</HI></P>
<P>Nor would it be <HI>pa&s;&s;ed</HI> by, that our <HI>Apo&s;tle</HI> in hand|ling this <HI>Doctrine</HI> of <HI>Love</HI> pur&s;ueth that <HI>Metaphor</HI> which he made <HI>u&s;e</HI> of in the <HI>former</HI> Chapter, where he lay|eth down the generall <HI>&s;cope</HI> of his <HI>Epi&s;tle;</HI> hereby no doubt <HI>intending</HI> to intimate to us that this <HI>duty</HI> of <HI>Brotherly Love,</HI> is a <HI>primary &s;tep</HI> of that <HI>walking in the light,</HI> which intituleth to <HI>fellow&s;hip with God;</HI> and &s;o on the <HI>contrary, hatred of our Brother,</HI> a <HI>chief</HI>
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&s;tep of that <HI>walking in darkne&s;s,</HI> which <HI>depriveth</HI> us of that <HI>communion,</HI> &s;o that we are now come to the <HI>fourth &s;tep</HI> of that <HI>divine walk,</HI> which S^t <HI>John</HI> de|&s;igneth to <HI>chalke out</HI> in this <HI>Epi&s;tle.</HI> The <HI>fir&s;t</HI> where|of is <HI>Repentance,</HI> The <HI>&s;econd Obedience,</HI> The <HI>third I|mitation of Chri&s;t,</HI> And now the <HI>fourth</HI> which we are from the&s;e ver&s;es to <HI>di&s;cour&s;e</HI> upon is, <HI>The love of our Brethren, He that &s;aith he is in the light,</HI> &amp;c.</P>
<P>In the&s;e <HI>three</HI> Ver&s;es we have <HI>two</HI> generall parts con&s;iderable;</P>
<P>A <HI>Grace propo&s;ed,</HI> The <HI>Vice oppo&s;ed.</HI></P>
<P>The <HI>propo&s;ition</HI> is in the 10. Ver&s;e, The <HI>oppo&s;ition</HI> in the 9, and 11. Ver&s;es.</P>
<P>And ina&s;much as the <HI>grace</HI> is in <HI>order</HI> of <HI>nature</HI> be|fore the <HI>vice:</HI> and (according to that <HI>Geometricall</HI> maxime, <HI>Rectum e&s;t Index &s;ui &amp; obliqui</HI>) the way to <HI>know</HI> when we <HI>commit</HI> the <HI>&s;in</HI> is to under&s;tand the <HI>nature of the grace;</HI> and yet further, &s;ince the <HI>oppo&s;ition</HI> is intended as an <HI>amplification</HI> of the <HI>propo&s;ition,</HI> I &s;hall therefore in <HI>handling</HI> the&s;e <HI>Ver&s;es</HI> begin with the <HI>middle|mo&s;t,</HI> wherein is contained</P>
<P>The <HI>The&s;is</HI> or <HI>grace propo&s;ed, He that loveth his Brother</HI><NOTE PLACE="marg">Gen. 1.</NOTE> <HI>abideth in the light, and there is no occa&s;ion of &s;tumbling in him.</HI></P>
<P>In the <HI>di&s;cu&s;&s;ion</HI> whereof be plea&s;ed to <HI>ob&s;erve two</HI> things, the <HI>nature</HI> and the <HI>benefit</HI> of the <HI>grace,</HI> the <HI>former</HI> in the <HI>Subject,</HI> the <HI>latter</HI> in the <HI>praedicate</HI> of the <HI>propo&s;ition.</HI></P>
<P>1. The <HI>Subject</HI> of the propo&s;ition, <HI>He that loveth his brother.</HI> So that the <HI>grace</HI> here &s;et before us is the <HI>love of our Brother:</HI> S^t <HI>Au&s;tin</HI> &s;peaking of <HI>love</HI> hath <HI>ob&s;erved</HI> a <HI>foure fold</HI> Object, whereabout it is<NOTE PLACE="marg">Aug. de doctr. Chri&s;t, <HI>l. 1. c.</HI> 23.</NOTE> <HI>conver&s;ant, Quod &s;upra nos, quod nos &s;umus, quod juxta nos, quod infra nos;</HI> The fir&s;t <HI>above us,</HI> namely, <HI>God,</HI> The &s;econd our <HI>Selves,</HI> The third <HI>about &V;s,</HI> The fourth <HI>beneath us,</HI> our <HI>Bodies;</HI> and as <HI>he</HI> well ob|&s;erveth
<PB N="140" REF="75">
<HI>two</HI> of them are &s;o <HI>naturall</HI> that there is no need of a <HI>Precept,</HI> to wit, <HI>our &s;elves,</HI> and e&s;pecially <HI>our bodies;</HI> and therefore the <HI>command</HI> of <HI>love</HI> is ex|pre&s;&s;ed in the&s;e <HI>two,</HI> the <HI>Love of God,</HI> and <HI>of our Neighbour,</HI> the <HI>latter</HI> of which our <HI>Apostle</HI> here calls for.</P>
<P>If you look <HI>backward</HI> upon the 5. Ver&s;e of this<NOTE PLACE="marg">v. 15. <HI>Vide Na<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">g<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rg. in loc.</HI></NOTE> <HI>Chapter&punc;</HI> you find the <HI>Apo&s;tle</HI> &s;peaking of the <HI>Love of God,</HI> that being indeed the <HI>primary Object</HI> of <HI>Love:</HI> and here he advi&s;eth to the <HI>love of our Brother;</HI> the&s;e <HI>two</HI> being not <HI>contrary</HI> but <HI>&s;ubordinate:</HI> a <HI>little after</HI> he &s;peaketh of <HI>two Loves</HI> which are <HI>incon&s;i&s;tent, the Love of</HI><NOTE PLACE="marg">v. 15.</NOTE> <HI>the Father,</HI> and <HI>the Love of the World;</HI> but it is not &s;o with the <HI>Love of God</HI> and our <HI>Brother;</HI> nay, Indeed the <HI>former</HI> is a <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">au&s;e</HI> of the <HI>latter,</HI> and the <HI>latter</HI> a <HI>te&s;ti|mony</HI> of the <HI>former. Love to our Brother</HI> is <HI>effected</HI> by our <HI>love to God;</HI> and our <HI>Love to God</HI> is <HI>perfected</HI> by <HI>love to our Brother:</HI> and therefore very fitly doth our <HI>Apo|&s;tle</HI> here &s;peak of the <HI>latter,</HI> (having before mention|ed the <HI>former</HI>) becau&s;e he is now about to de&s;cribe the <HI>word</HI> or <HI>Commandment</HI> the keeping whereof <HI>perfects,</HI> that is, <HI>declareth our love to God</HI> to be <HI>perfect</HI> or &s;incere, which is no other then <HI>Brotherly love.</HI></P>
<P>For the better <HI>unfolding</HI> of which, I &s;hall briefly re|&s;olve the&s;e <HI>two</HI> queries,</P>
<P>What that <HI>Love</HI> is which we <HI>owe</HI> to our <HI>Bro|ther?</HI></P>
<P>Who that <HI>Brother</HI> is <HI>whom</HI> we are &s;o to <HI>Love?</HI></P>
<P>Not to <HI>di&s;cour&s;e</HI> of <HI>Love</HI> at <HI>large,</HI> be plea&s;ed to <HI>know,</HI><NOTE PLACE="marg">Que&s;t. 1. Zanch. in loc.</NOTE> That to <HI>Love our Brother</HI> as <HI>Zanchy</HI> well defineth, 'tis <HI>To have our mind &s;o inclined towards him, as that we will, and to the utmo&s;t of our power, conferr good upon him:</HI> Suitable hereunto is that <HI>de&s;crip|tion</HI> of the <HI>Philo&s;opher, Love</HI> is <GAP DESC="foreign">&punc; <HI>To will that which is good to, and as far as we are able to do that which we will</HI>
<PB N="141" REF="75">
<HI>for another.</HI> If then you ask what is the <HI>formal</HI> act of this love? I an&s;wer <GAP DESC="foreign">&punc; <HI>benevolence.</HI> If what is the<NOTE PLACE="marg">Ari&s;t. Ethic. lib&punc; 9. cap. 5. Amor Affectivus Amor Effectivus <HI>Biel.</HI> in. 3. &s;ert. di&s;t. 27 art 1.</NOTE> proper <HI>effect</HI> of it? The an&s;wer is <GAP DESC="foreign">, <HI>beneficence;</HI> nor can <HI>love</HI> be, where <HI>either</HI> of the&s;e is wanting: on the <HI>one</HI> hand, if there be <HI>beneficence</HI> and not <HI>benevolence,</HI> it is not <HI>love.</HI> When S^t <HI>Paul</HI> &s;aith, <HI>Though I be&s;tow all my goods to feed the poor, and have not charity, it profiteth me nothing;</HI> he intimateth, that it is <HI>po&s;&s;ible</HI> for a man<NOTE PLACE="marg">1 Cor. 13. 3.</NOTE> to <HI>be&s;tow his goods on the poor,</HI> and yet <HI>want love, libera|lity</HI> being &s;ometimes a fruit rather of <HI>vain glory,</HI> then <HI>charity.</HI> On the <HI>other</HI> hand, if there be <HI>benevolence,</HI> and not <HI>beneficence,</HI> it is not <HI>love;</HI> &s;ince it is only <HI>vel|l<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">tas,</HI> not <HI>voluntas,</HI> a <HI>wi&s;hing</HI> and woulding, not a &s;e|rious <HI>willing: Trahit &s;ecum animorum propen&s;io omnem beneficentiam,</HI> &s;aith <HI>Gualter,</HI> a <HI>cordial propen&s;ion</HI> carri|eth with it a <HI>vigorous pro&s;ecution.</HI> In this re&s;pect St<NOTE PLACE="marg">Jam. 2. 16.</NOTE> <HI>James</HI> chideth tho&s;e, who <HI>when a Brother or Si&s;ter is naked and de&s;titute of daily bread, &s;ay to them depart in peace, be you warmed, be you filled, notwith&s;tanding they gave them not tho&s;e things which were needfull for the bo|dy:</HI> that is not <HI>charity</HI> which only expre&s;&s;eth it &s;elf in <HI>words,</HI> not <HI>works; love</HI> being an <HI>emanation</HI> of the <HI>will,</HI> in a way of <HI>adhae&s;ion</HI> to its <HI>object,</HI> cannot but <HI>will</HI> all <HI>good</HI> to the <HI>object</HI> loved; and &s;ince the <HI>will is</HI> the <HI>Queen Regent</HI> of the whole man (in which regard the <HI>actions</HI> of all the other <HI>faculties</HI> are called the <HI>imperate acts</HI> of the <HI>will) commanding</HI> the <HI>execution</HI> of its <HI>inclination;</HI> it mu&s;t needs follow, that <HI>he</HI> who &s;eriou&s;ly <HI>wills,</HI> can|not but really <HI>endeavour</HI> his <HI>brothers good;</HI> and there|fore that <HI>velleity</HI> which like an <HI>empty cloud</HI> vani&s;heth away without efficacy, is not an <HI>act</HI> of <HI>love:</HI> in which re&s;pect <HI>&s;ome</HI> not unfitly give the &s;en&s;e of <GAP DESC="foreign"> to <HI>move every <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">one,</HI> and <HI>u&s;e all meanes</HI> for ac|compli&s;hing the good we will; only that <HI>caution (ac|cording to our ability</HI> mu&s;t be here in&s;erted: for as S <HI>Paul</HI> &s;aith in this very ca&s;e, <HI>If there be fir&s;t a willing</HI>
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<HI>mind, it is accepted according to that a man hath, and not according to that he hath not;</HI> where there is <HI>want</HI> of <HI>ability, benevolence</HI> (though it cannot be <HI>profitable</HI><NOTE PLACE="marg">2 Cor. 8. 12.</NOTE> to our <HI>Brother,</HI> yet) is <HI>acceptable</HI> to <HI>God,</HI> and ought to be to <HI>him</HI> without <HI>beneficence.</HI> The <HI>one</HI> then, namely a <HI>good will,</HI> is <HI>ab&s;olutely</HI> and <HI>alwayes nece&s;&s;ary;</HI> The <HI>other</HI> to wit <HI>good works conditionally,</HI> and with this <HI>limitation,</HI> &s;o <HI>farre</HI> as they are within the <HI>sphere</HI> of our <HI>activity,</HI> and <HI>compa&s;s</HI> of our <HI>ability.</HI></P>
<P>Be&s;ides this <HI>general</HI> definition of love; it will not be <HI>ami&s;s</HI> &s;omewhat more <HI>particularly,</HI> to enquire into the &s;everal <HI>wayes</HI> of <HI>exerci&s;ing</HI> it, that we may &s;ee how <HI>many lines</HI> meet in this <HI>centre</HI> of <HI>love;</HI> which may both <HI>fully</HI> and <HI>briefly</HI> be delineated by a <HI>double</HI> refe|rence.</P>
<P>1. <HI>To the pre&s;ent condition of our brother,</HI> who<NOTE PLACE="marg">Rom. 1. 2. 14, 15. Col. 3. 12.</NOTE> <HI>Either hath</HI> the good already; and then <HI>love</HI> fir&s;t <HI>ble&s;&s;eth God,</HI> and next <HI>cong<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">atulateth him, re|joyceing him</HI> at the <HI>pre&s;ence,</HI> and <HI>willing</HI> the <HI>conti|nuance,</HI> yea <HI>encrea&s;ing</HI> of it, <HI>&s;o farre</HI> as may be <HI>good</HI> and <HI>expedient</HI> for him.</P>
<P>Or <HI>el&s;e he wants the good,</HI> and is <HI>di&s;tre&s;&s;ed</HI> by &s;ome <HI>kind</HI> of <HI>evil;</HI> and then <HI>love beareth</HI> a <HI>part</HI> with him in his <HI>&s;ufferings</HI> by <HI>&s;ympathie, wiping</HI> away his <HI>teares</HI> with the <HI>spunge</HI> of her <HI>compa&s;&s;ion;</HI> yea, not only &s;o, but <HI>endeavoureth</HI> to <HI>relieve</HI> him in, and <HI>deliver</HI> him out of his <HI>affliction,</HI> above all <HI>pray|ing</HI> with earne&s;t <HI>prayer</HI> and &s;upplication to God for him.</P>
<P>2. <HI>To the &s;everal kindes of good</HI> which concerne <HI>this life,</HI> and <HI>that which is to come.</HI> Thus <HI>love</HI></P>
<P>1. <HI>willeth</HI> and <HI>endeavoureth</HI> chiefly the <HI>spiritual good</HI><NOTE PLACE="marg">Gal. 6. 1. 1 The&s;. 5. 14.</NOTE> of his &s;oul, <HI>in&s;tructing</HI> his <HI>ignorance, rebuking</HI> his <HI>wick|edne&s;s, exciting</HI> his <HI>negligence, &s;upporting</HI> his <HI>weakne&s;s, re&s;olving</HI> his <HI>doubtfullne&s;s, laying forth</HI> readily what <HI>gifts God</HI> hath vouch&s;afed to her; yet &s;till within
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the <HI>compa&s;s</HI> of her <HI>calling,</HI> for the <HI>edification</HI> of o|thers.</P>
<P>2. Next &s;he <HI>wi&s;heth well</HI> to, and <HI>taketh care</HI> of his <HI>temporal</HI> advantage in body, <HI>name, e&s;tate, feeding</HI> the <HI>belly, cloathing</HI> the <HI>back</HI> of her <HI>brother,</HI> and &s;o making the <HI>one</HI> her <HI>barn,</HI> and the <HI>other</HI> her <HI>wardrobe,</HI> and both her <HI>trea&s;ury, concealing</HI> tho&s;e <HI>&s;ecret faults</HI> which might, and <HI>confuting</HI> tho&s;e <HI>fal&s;e &s;landers</HI> which do <HI>impair</HI> his <HI>credit;</HI> finally <HI>&s;eeking</HI> the <HI>things of another,</HI> his out|ward<NOTE PLACE="marg">1 Cor. 13. 5.</NOTE> welfare, <HI>gain,</HI> pro&s;perity&punc; as well as <HI>her own;</HI> yea when <HI>need</HI> requireth, throwing the fat <HI>dung</HI> of her <HI>wealth</HI> upon the <HI>barren &s;oyl</HI> of her <HI>brothers mean</HI> e&s;tate.</P>
<P>By this time you &s;ee both the <HI>intent</HI> and the <HI>extent</HI> of the a<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> of <HI>love,</HI> which is here required. Pa&s;s we on to the <HI>object,</HI> whereabout it ought to be <HI>conver&s;ant,</HI> and &s;o to a re&s;olution of the <HI>&s;econd</HI> Que&s;tion, <HI>Who this</HI><NOTE PLACE="marg">Que&s;t. 2.</NOTE> <HI>brother is, whom we ought thus to love.</HI></P>
<P>To this end, you may plea&s;e to take <HI>notice</HI> of a <HI>double</HI> fraternity, to wit <HI>carnal</HI> and <HI>&s;piritual;</HI> the <HI>one</HI> is by the <HI>bloud</HI> of man, the <HI>other</HI> by the <HI>bloud of Chri&s;t.</HI></P>
<P>1. <HI>Carnal Brotherhood</HI> in its utmo&s;t <HI>latitude</HI> reacheth very <HI>farre;</HI> nor can we <HI>too farre extend</HI> the <HI>meaning</HI> of <HI>brother</HI> in the Text, according to this notion. For the clearing whereof&punc; ob&s;erve the&s;e <HI>particulars&punc;</HI></P>
<P>1. <HI>Brother</HI> in the <HI>&s;tr&s;t</HI> and <HI>&s;trict</HI> acception, is <HI>predi|cated</HI> of <HI>tho&s;e</HI> who have the <HI>&s;ame immediate parents;</HI> the word <GAP DESC="foreign"> coming from <GAP DESC="foreign"> &s;ignifying <GAP DESC="foreign"> and <GAP DESC="foreign"> <HI>uterus intimateth</HI> as much; one that <HI>cometh out of the &s;ame womb,</HI> the <HI>&s;ame loynes,</HI> hath the <HI>&s;ame Father</HI> and <HI>Mother</HI> with another, is mo&s;t properly a <HI>bro|ther.</HI></P>
<P>2. <HI>Brother</HI> is &s;ometimes <HI>enlarged</HI> further to <HI>affinity;</HI> and &s;o <HI>kin&s;men</HI> are in <HI>Scripture</HI> phra&s;e called <HI>brethren.</HI> The <HI>Jewes</HI> &s;ay concerning <HI>Chri&s;t,</HI> Is not this the <HI>Car|penter,</HI>
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<HI>the &s;onne of Mary, the brother of James and Jo&s;es, and of Juda and Simon, and are not his Si&s;ters here with us?</HI> whenas yet we rationally <HI>conceive,</HI> that the <HI>ble&s;&s;ed</HI><NOTE PLACE="marg">Mar. 6. 3.</NOTE> <HI>Virgin</HI> never had <HI>child</HI> be&s;ides him; and as he is cal|ed <HI>her fir&s;t born,</HI> becau&s;e <HI>none before</HI> him; &s;o we read not of <HI>any</HI> &s;he had <HI>after him,</HI> and therefore He <HI>her on|ly</HI> one. So that his <HI>kindred</HI> and <HI>a<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">yes</HI> are called his <HI>brethren</HI> and <HI>&s;i&s;ters,</HI> according to the u&s;ual <HI>form</HI> of &s;peech among the <HI>Jewes.</HI></P>
<P>3. <HI>Brother</HI> is &s;ometimes yet more <HI>largely</HI> applied to all <HI>tho&s;e</HI> who are of the &s;ame <HI>countrey:</HI> thus where the <HI>Jewes</HI> are forbid to take <HI>u&s;u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y</HI> of a <HI>brother,</HI> and requi|red to &s;et him <HI>King over them whom the Lord their God</HI><NOTE PLACE="marg">Deut. 17. 15.</NOTE> <HI>&s;hould choo&s;e from among their brethren; brother</HI> is mani|fe&s;tly taken in <HI>oppo&s;ition</HI> to a <HI>&s;tranger,</HI> one of <HI>another nation;</HI> &s;o that not only <HI>cognatione</HI> but <HI>natione,</HI> by <HI>kindred</HI> but <HI>countrey</HI> there cometh in a <HI>Brotherhood.</HI></P>
<P>4. <HI>Brother</HI> is yet <HI>capable</HI> of a <HI>farre greater</HI> exten&s;ion, and &s;o taketh in <HI>all men;</HI> ina&s;much as there is not only <HI>identitas naturae,</HI> a <HI>specifical identity</HI> of <HI>nature,</HI> but <HI>originis,</HI> a <HI>numerical identity</HI> of <HI>original.</HI> He is in <HI>&s;trict</HI> &s;en&s;e a <HI>brother,</HI> who hath the <HI>&s;ame immediate pa|rents;</HI> well may he be a <HI>brother</HI> in a <HI>large</HI> &s;en&s;e, who hath the <HI>&s;ame mediate parents:</HI> thus <HI>all men</HI> came from<NOTE PLACE="marg">Act. 17. 26.</NOTE> the <HI>loynes</HI> of <HI>one</HI> man <HI>Adam,</HI> and from the <HI>womb</HI> of <HI>one woman Eve,</HI> in which re&s;pect the Apo&s;tle &s;aith, he <HI>hath made of one bloud all the nations of the earth.</HI> In|deed all <HI>Angels</HI> have the &s;ame <HI>intellectual nature</HI> one with another; but they did not all come from <HI>one Angel,</HI> but were <HI>&s;everally</HI> and <HI>immediately created;</HI> whereas <HI>God</HI> (though he <HI>could</HI> have created <HI>millions</HI>) made but <HI>one man,</HI> and ordained that <HI>out of him</HI> all the <HI>race</HI> of <HI>mankind</HI> &s;hould <HI>proceed,</HI> in which regard <HI>every man</HI> is <HI>brother</HI> to <HI>another.</HI> And therefore <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">er|tullian</HI> writing to the <HI>Heathen</HI> &s;aith, <HI>Fratres etiam</HI><NOTE PLACE="marg">Tert. Apol. c. 39.</NOTE> <HI>ve&s;tri &s;umus jure naturae matris unius; we Chri&s;tians and</HI>
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<HI>you Heathen are brethren in a natural way, as having the &s;ame original.</HI> Thus as <HI>Circles</HI> in the <HI>water</HI> do <HI>enlarge</HI> them&s;elves one <HI>greater</HI> then the other; &s;o do the <HI>acceptions</HI> of this <HI>word.</HI> If now you &s;hall <HI>ask</HI> me in what <HI>acception brother</HI> is here to be <HI>taken?</HI> I an&s;wer with <HI>Augu&s;tine, E&s;tius,</HI> and <HI>Danaeus: Hoc loco fratrem</HI><NOTE PLACE="marg">Aug. <HI>de temp. Serm.</HI> 61. E&s;tius <HI>in loc.</HI> Dan. <HI>in loc.</HI> Gr. <HI>mor. hom. 27. in Evang.</HI></NOTE> <HI>omnem hominem debemus accipere,</HI> in the <HI>large&s;t,</HI> as <HI>in|cluding every man.</HI> S^t <HI>Gregory</HI> &s;peaking of this <HI>duty</HI> of <HI>love,</HI> well ob&s;erveth, <HI>Aliud e&s;t quod &s;pont&eacute; impenditur naturae, aliud quod praeceptis divinis ex charitate debetur obedientiae;</HI> there is doubtle&s;s <HI>&s;omething</HI> more <HI>intended</HI> by the <HI>precept,</HI> then what we are <HI>prompted</HI> to by <HI>nature:</HI> to <HI>love</HI> our <HI>countrymen,</HI> our <HI>friends,</HI> our <HI>brother,</HI> is that which we are <HI>naturally</HI> enclined to; &s;o that they who do <HI>not performe</HI> it, are ju&s;tly branded as <HI>without natural affection;</HI> whence by the way, we may &s;ee what an <HI>unnatural age</HI> we live in, wherein <HI>Engli&s;hmen</HI> are &s;o <HI>cruell</HI> to one another, <HI>kin&s;men worry</HI> each other, yea one <HI>brother betrayeth</HI> and &s;upplanteth another. But &s;urely the <HI>contrary</HI> to tho&s;e horrid acts, I mean <HI>natural affection</HI> is not <HI>all</HI> that is here <HI>intended,</HI> it is the<NOTE PLACE="marg">2 Tim. 3. 4.</NOTE> <HI>love</HI> of <HI>all</HI> men which is required of us. According to this <HI>notion, frater</HI> and <HI>proximus, brother</HI> and <HI>neigh|bour</HI> are of <HI>equall</HI> extent, and &s;o the <HI>mandate</HI> is, <GAP DESC="foreign">, <HI>the love of our neighbour,</HI> or brother, which is indeed <GAP DESC="foreign">, of <HI>every man.</HI> True it is, our <HI>love</HI> mu&s;t be <HI>regular</HI> and orderly; and therefore <HI>caeteris pa|ribus, other</HI> things being <HI>alike,</HI> we mu&s;t preferre a <HI>brother</HI> before a <HI>kin&s;man,</HI> a <HI>kin&s;man</HI> before a <HI>country|man,</HI> a <HI>countryman</HI> before an <HI>alien;</HI> but yet &s;o, that as farre as we are able, the <HI>beames</HI> of <HI>our</HI> love may <HI>&s;ea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|ter</HI> them&s;elves throughout the <HI>world.</HI></P>
<P>And thus to <HI>love our brother</HI> is to <HI>love every man.</HI></P>
<P>1. <HI>Sive bonum, &s;ive malum,</HI> as well the <HI>bad</HI> as the <HI>good: God</HI> cau&s;eth his <HI>Sunne to &s;hine&punc; and his rain to fall</HI>
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<HI>upon the unju&s;t, no le&s;s then the ju&s;t;</HI> and we mu&s;t ex|pre&s;s our <HI>love</HI> to the <HI>wicked,</HI> as well as <HI>godly&punc;</HI></P>
<P>2. <HI>Sive amicum, &s;ive inimicum,</HI> as well <HI>enemy,</HI> as<NOTE PLACE="marg">Carthu&s;. <HI>in loc.</HI> Aug. <HI>de temp. Serm. 61. Id. ibid.</HI> Luk. 6. 32.</NOTE> <HI>friend:</HI> it is <HI>Chri&s;ts</HI> expre&s;s <HI>precept, Love your enemies,</HI> and (as S <HI>Au&s;tin</HI> truly) <HI>H<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">c e&s;t vera &amp; germana cha|ritas,</HI> this is <HI>right Chri&s;tian-charity.</HI> To <HI>wi&s;h well</HI> to tho&s;e that <HI>wi&s;h well</HI> to us, to <HI>do good</HI> to them that <HI>do good</HI> to us, is no more then what <HI>Publicans</HI> do, (&s;o out ble&s;&s;ed <HI>Saviour</HI>) nay then what <HI>Thieves, Dragons, Wol<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">,</HI> and all &s;ort of <HI>Bea&s;ts,</HI> do; &s;o that fore-mentioned <HI>Father:</HI> But to <HI>wi&s;h well</HI> to them that <HI>wi&s;h</HI> us <HI>ill,</HI> and <HI>do good</HI> to them that <HI>do</HI> us <HI>hurt,</HI> this is that which <HI>Chri&s;tians</HI> ought to <HI>practi&s;e:</HI> yea as <HI>Tertullian</HI> truly, <HI>&s;olorum</HI><NOTE PLACE="marg">Tert. <HI>ad &s;cap.</HI> Rom. 12. 20. Prov. 25. 21. 22.</NOTE> <HI>Chri&s;tianorum,</HI> only <HI>they</HI> can do it. <HI>If thy enemy hun|ger,</HI> &s;aith S^t <HI>Paul, feed him,</HI> if <HI>he thir&s;t, give him drink&punc;</HI> the <HI>Hebrew</HI> word in the <HI>proverb</HI> whence S^t <HI>Paul</HI> bor|roweth it, is rendred by <HI>Vatablus, Propina ei aquam&punc;</HI><NOTE PLACE="marg">Vat. <HI>ibid.</HI></NOTE> not only <HI>give him drink,</HI> but <HI>drink to him,</HI> as a <HI>token</HI> of <HI>love,</HI> that it may <HI>appear,</HI> however he is <HI>towards</HI> thee, thou art <HI>reconciled</HI> to <HI>him. Excellent</HI> to this <HI>purpo&s;e</HI> is that advice of <HI>Gregory, Nazianzen,</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">Gregor. Naz. <HI>orat.</HI> 41.</NOTE> we mu&s;t <HI>&s;ay brethren</HI> unto them <HI>that hate us,</HI> and accordingly expre&s;s <HI>brotherly love</HI> to them. And thus in this <HI>con&s;truction</HI> of <HI>brother,</HI> we have beheld the <HI>exten&s;ion</HI> of <HI>love,</HI> how farre it reach|eth, in regard of the <HI>objects</HI> about which it is conver|&s;ant.</P>
<P>2. But be&s;ides this <HI>carnal fraternity</HI> between <HI>all men,</HI> there is a <HI>spiritual brotherhood</HI> between <HI>all Chri|&s;tians;</HI><NOTE PLACE="marg">2 <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">et. 1. 3&punc; 4. Gal. 4. 26. Tit. 3. 5. 1 Pet. 1. 23. 2. 2.</NOTE> they have all the <HI>&s;ame Father,</HI> even the <HI>Father of our Lord Je&s;us Chri&s;t, who begetteth them again;</HI> they have the <HI>&s;ame Mother the Church, Jeru&s;alem from above, which bringeth them forth;</HI> they <HI>all</HI> are <HI>wa&s;hed</HI> in the <HI>&s;ame laver</HI> of <HI>regeneration, bapti&s;me;</HI> partake of the <HI>fame immortal &s;eed,</HI> and are <HI>nouri&s;hed</HI> by the <HI>&s;ame &s;incere milk</HI> of the <HI>Word.</HI> Finally, they are <HI>all begotten</HI>
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to the &s;ame <HI>undefiled</HI> inheritance, <HI>heirs</HI> of the <HI>&s;ame glory;</HI> <GAP DESC="foreign">, &s;aith <HI>Clemens Alexandrinus, we call them brethren who</HI><NOTE PLACE="marg">Clem. Alex. <HI>Stromat. lib.</HI> 2.</NOTE> <HI>are born anew of the &s;ame Word,</HI> yea <HI>quanto dignius fra|tres &amp; dicuntur, &amp; habentur?</HI> &s;aith <HI>Tertullian;</HI> how<NOTE PLACE="marg">Tert. <HI>Apolog&punc; cap.</HI> 39.</NOTE> <HI>much more de&s;ervedly</HI> then other men are they <HI>called and accounted brethren,</HI> who acknowledge <HI>one Father, God,</HI> have drank of <HI>one spirit</HI> of holine&s;s, and are brought <HI>forth</HI> of the &s;ame <HI>womb of ignorance,</HI> into the <HI>glorious light</HI> of <HI>Evangelical</HI> truth? A <HI>brother</HI> in the &s;en&s;e above-mentioned is only &s;o by <HI>nature,</HI> but in this by <HI>grace;</HI> that's only a <HI>brother</HI> on the <HI>left hand,</HI> but this on the <HI>right hand;</HI> that of the <HI>earth, earthly,</HI> but this <HI>from heaven, heavenly.</HI> In this <HI>&s;en&s;e</HI> &s;ome <HI>Expo&s;itors,</HI> and as I conceive, mo&s;t <HI>rationally</HI> take the <HI>word</HI> here, this name <HI>brother,</HI> being by the <HI>Apo&s;tle,</HI> and afterwards in the <HI>primitive</HI> times in <HI>common</HI> lan|guage given to <HI>all,</HI> and <HI>only</HI> tho&s;e who did <HI>embrace Chri&s;tian Religion;</HI> and which maketh this <HI>interpreta|tion</HI> more manife&s;t is, that our <HI>Apo&s;tle</HI> in the <HI>next</HI><NOTE PLACE="marg">Chap. 3. 10. 5. 1.</NOTE> Chapter phra&s;eth it, <HI>love the brethren,</HI> which &s;eemeth to <HI>indigitate</HI> a certain <HI>&s;ociety</HI> of <HI>men</HI> &s;o called: yea in the <HI>fifth</HI> Chapter at the <HI>beginning,</HI> he <HI>de&s;cribeth</HI> him whom here he calls <HI>brother,</HI> to be <HI>one that is begotten of God.</HI></P>
<P>According to this <HI>con&s;truction,</HI> that which is here required, is called by the <HI>Apo&s;tle Peter,</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">2 <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 1. 7. Gal. 6. 10.</NOTE> <HI>brotherly kindne&s;s,</HI> and is <HI>di&s;tingui&s;hed</HI> as a particular <HI>species</HI> from its <HI>genus,</HI> <GAP DESC="foreign">, (which is pre&s;ently an|nexed) <HI>charity.</HI> As then there is a <HI>general love</HI> which belongeth to all <HI>men,</HI> &s;o a <HI>&s;pecial</HI> love which belong|eth to all <HI>Chri&s;tians;</HI> and as we mu&s;t <HI>do good to all men,</HI> &s;o <HI>e&s;pecially to the hou&s;hould of faith;</HI> indeed &s;eeing the <HI>Chri&s;tian</HI> brother hath a double <HI>cau&s;e</HI> of love in him, that is <HI>Gods image</HI> as a man, and <HI>Gods graces</HI> as a Chri&s;tian; we ought to <HI>deal</HI> by him as <HI>Jo&s;eph</HI> did by his
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<HI>brother Benjamin,</HI> who&s;e <HI>me&s;s</HI> was <HI>five times</HI> greater then the <HI>re&s;t</HI> of his <HI>brethren.</HI></P>
<P>If any &s;hall yet further <HI>enquire,</HI> why our <HI>Apo&s;tle</HI> &s;peaking of this <HI>love</HI> to a <HI>Chri&s;tian,</HI> calls him by the name of a <HI>brother?</HI> I an&s;wer for the&s;e <HI>three rea&s;ons&punc;</HI> becau&s;e this <HI>name</HI> of <HI>brother</HI> carrieth in it an <HI>obligation</HI> to, a <HI>specification</HI> and <HI>modification</HI> of that<NOTE PLACE="marg">Inter fratres communis debet e&s;&s;e metus gau|diam dolor. <HI>Tertull.</HI></NOTE> love which is here required; &s;ince we mu&s;t love a <HI>Chri&s;tian, quia, quatenus, qualis, becau&s;e</HI> he is a brother, <HI>inasmuch</HI> as he is a brother, and <HI>with &s;uch</HI> a <HI>love</HI> as is among brothers.</P>
<P>1. This word <HI>Brother</HI> carryeth with it a &s;trong <HI>Ob|ligation</HI> to <HI>Love, In fratris voce ratio,</HI> &s;o <HI>Danaeus,</HI> It is an urgent rea&s;on why we &s;hould <HI>Love a Chri&s;tian,</HI> becau&s;e he is our <HI>Brother:</HI> all <HI>relation</HI> is a <HI>ground</HI> of <HI>affection:</HI> and hence it is a man <HI>loveth</HI> any thing that <HI>is his:</HI> the <HI>nearer</HI> the <HI>relation</HI> the <HI>greater tye to love,</HI> and<NOTE PLACE="marg">Perfectior e&s;t fraternitas spi|ritualis, quam carnalis, <HI>&amp;c.</HI> Ambro&s;. <HI>Ser. 9</HI></NOTE> therefore the more rea&s;on why a <HI>Brother</HI> &s;hould be <HI>be|loved:</HI> the <HI>neare&s;t</HI> relation is that which is <HI>spirituall,</HI> and therefore yet <HI>greater</HI> rea&s;on to <HI>Love</HI> a <HI>Chri&s;tian,</HI> who is <HI>ours, our Brother,</HI> yea, <HI>our Brother in Chri&s;t.</HI> When <HI>Mo&s;es</HI> &s;aw two <HI>I&s;raelites</HI> Countrey men <HI>&s;trug|ling</HI> together, he &s;aid to them, <HI>Sirs, you are Bre|thren; why do you wrong one another?</HI> when <HI>Abraham</HI><NOTE PLACE="marg">Aug. <HI>Serm.</HI> 27&punc; de verb. Apo&s;t.</NOTE> and <HI>Lot</HI> (kin&s;men) were likely to fall out, &s;aith <HI>Abra|ham, Let there be no &s;trife I pray thee between me and</HI><NOTE PLACE="marg">Act. 7. 26. Gen. 13. 8.</NOTE> <HI>thee, for we are Brethren:</HI> when <HI>Socrates</HI> &s;aw <HI>two</HI> Bre|thren <HI>&s;triving</HI> one with another, he told them they did as if the <HI>two hands</HI> which were made to <HI>help</HI> &s;hould <HI>beat each other,</HI> &s;o that &s;ince <HI>Chri&s;tians</HI> are <HI>Brethren</HI> in the highe&s;t and clo&s;e&s;t relation, this &s;hould be a great <HI>ingagement</HI> upon them to <HI>love.</HI></P>
<P>2. This word <HI>Brother</HI> intimateth a <HI>specification</HI> of this love in regard of its <HI>Object,</HI> which is then rightly <HI>placed</HI> when it is upon a <HI>Brother as</HI> he is a <HI>Brother,</HI> that is a <HI>Chri&s;tian, as</HI> he is a <HI>Chri&s;tian. One</HI> that is a
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<HI>Brother</HI> in this <HI>&s;pirituall</HI> notion, may be my <HI>naturall Brother</HI> or <HI>Kin&s;man,</HI> and then to <HI>love</HI> him is what <HI>na|ture</HI> dictates; or he is my <HI>Friend</HI> and <HI>Benefactor,</HI> and &s;o to <HI>love</HI> him <HI>gratitude</HI> teacheth, or <HI>he</HI> is <HI>able</HI> to do me either an <HI>injury</HI> or a <HI>courte&s;ie;</HI> &s;o that I have cau&s;e to <HI>fear</HI> the <HI>one,</HI> and <HI>hope</HI> the <HI>other:</HI> and in this re&s;pect to <HI>love</HI> him, <HI>&s;elf love</HI> prompts me, or (once more) he may be a <HI>man of rare naturall and acquired</HI> endow|ments; and to <HI>love</HI> him, for this <HI>ingenuity</HI> moves me; but to <HI>love</HI> him becau&s;e he is a <HI>Brother</HI> in a <HI>&s;piri|tuall</HI> &s;en&s;e, this is that which <HI>Chri&s;tianity</HI> inciteth to, and this only is a <HI>right Chri&s;tian</HI> love. Indeed thus to <HI>love</HI> him, is to <HI>love</HI> him in reference to <HI>God</HI> and <HI>Chri&s;t,</HI> becau&s;e he hath the <HI>grace of God in him,</HI> the <HI>Image of God upon him.</HI> To <HI>love</HI> him as a <HI>Brother</HI> in this &s;en&s;e, is to <HI>love</HI> him as a <HI>Son of God,</HI> a <HI>Member of Chri&s;t:</HI> and (as S^t <HI>Hieromes</HI> phra&s;e is, <HI>Diligere Chri|&s;tum</HI><NOTE PLACE="marg"><HI>Hierom.</HI> Ep.</NOTE> <HI>habitantem in Augu&s;tine) to love God, and Chri&s;t dwelling in him.</HI></P>
<P>And now if any &s;hall &s;ay it is <HI>hard,</HI> nay, <HI>impo&s;&s;ible</HI> to <HI>know any</HI> man to be &s;uch a <HI>Brother;</HI> and therefore how can I <HI>love</HI> him <HI>as &s;uch</HI> when I cannot <HI>know</HI> him <HI>to be &s;uch?</HI> I an&s;wer, that there is a great deale of <HI>dif|ference</HI> between the <HI>judgment</HI> of <HI>certainty</HI> and <HI>charity, love</HI> doth not <HI>need</HI> nor require <HI>infallible,</HI> but only <HI>pro|bable</HI> &s;igns; and therefore who&s;oever doth <HI>profe&s;s</HI> the true faith of <HI>Chri&s;t,</HI> and doth not by a <HI>flagitious</HI> conver&s;ation give that <HI>profe&s;&s;ion</HI> the <HI>lye, love</HI> taketh him to be a <HI>Brother;</HI> and to <HI>love one,</HI> becau&s;e he atlea&s;t <HI>&s;eem|eth</HI> to be &s;uch a <HI>one</HI> by his externall <HI>Profe&s;&s;ion</HI> and <HI>Con|ver&s;ation,</HI> &s;o as the <HI>more Chri&s;tian graces</HI> we di&s;cover in him, the <HI>more</HI> we are <HI>affected</HI> towards him, this is that which mo&s;t e&s;pecially falleth under the <HI>Precept</HI> of <HI>loving our Brother.</HI></P>
<P>3. Yet <HI>once</HI> more, there is in this word <HI>Brother</HI> im|plyed a <HI>modification</HI> of that <HI>love</HI> which we mu&s;t ex|pre&s;s
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towards <HI>Chri&s;tians,</HI> to wit, that it mu&s;t be <HI>&s;uch</HI> as that which is between <HI>Brethren,</HI> and that more properly in <HI>two</HI> things; the <HI>in&s;tancy,</HI> and the <HI>con&s;tancy,</HI> the <HI>fervency</HI> and the <HI>permanency</HI> of it.</P>
<P>1. <HI>Brotherly</HI> love is <HI>fervent,</HI> it is a <HI>relation</HI> of the greate&s;t <HI>indearment, partly</HI> as its <HI>naturall</HI> not founded in <HI>choice</HI> as it is between <HI>Man</HI> and <HI>Wife,</HI> and between <HI>Friends;</HI> and <HI>partly</HI> as it is between <HI>Equals;</HI> not like that between <HI>Parents</HI> and <HI>Children,</HI> who&s;e <HI>love</HI> to|wards their <HI>Parents</HI> hath more of <HI>neverence</HI> then <HI>&s;weet|ne&s;s</HI> in it: hence it is that as no <HI>di&s;cord,</HI> &s;o neither is any <HI>love</HI> like to that which hath been found among <HI>Brethren:</HI> &s;uch ought our <HI>love</HI> to be towards <HI>Chri&s;ti|ans,</HI> a <HI>bright &s;hining,</HI> an <HI>hot flaming love.</HI> That <HI>ex|hortation</HI> of S^t <HI>Paul</HI> is very <HI>ob&s;ervable</HI> to this purpo&s;e,<NOTE PLACE="marg">Rom. 12. 10.</NOTE> <HI>Be you kindly affected one to another with Brotherly Love,</HI> where the <HI>Greek</HI> word <GAP DESC="foreign">, is rendred by<NOTE PLACE="marg"><HI>Tertul. adv. Marc.</HI> l. 5.</NOTE> <HI>Tertullian affec<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uo&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, both</HI> which note an <HI>eminent mea|&s;ure</HI> and degree of <HI>affection;</HI> &s;uch is <HI>Brotherly,</HI> &s;uch ought to be <HI>Chri&s;tian</HI> love, very affectionate. <HI>Memo|rable</HI> in this re&s;pect was the <HI>example</HI> of the <HI>Primitive Chri&s;tians,</HI> of whom that forementioned <HI>Father</HI> &s;aith, they did <HI>love one another ad &s;tuporem&punc; Gentilium,</HI> to<NOTE PLACE="marg"><HI>Apolog.</HI> c. 39.</NOTE> the <HI>a&s;toni&s;hment of the Heathen,</HI> &s;o much that the <HI>Heathen</HI> cryed out with admiration, <HI>Vide ut invicem &s;e diligunt, &s;ee how they love one another.</HI></P>
<P>2. <HI>Brotherly</HI> love is <HI>la&s;ting,</HI> it is <HI>naturall,</HI> and therefore <HI>perpetuall,</HI> it is <HI>a relation</HI> that <HI>cea&s;eth</HI> not till <HI>death,</HI> and therefore the <HI>affection</HI> may well <HI>remain.</HI> A <HI>Brother</HI> if not very <HI>unnaturall</HI> will <HI>own</HI> his <HI>Brother</HI> in <HI>rags,</HI> and <HI>love</HI> him in his <HI>lowe&s;t</HI> e&s;tate: &s;uch mu&s;t <HI>Chri&s;tian love</HI> be towards a <HI>Brother</HI> of <HI>low</HI> as well as <HI>high degree,</HI> in <HI>per&s;ecution</HI> as well as <HI>pro&s;perity,</HI> when he <HI>wants us,</HI> not <HI>we him,</HI> nor mu&s;t our <HI>love</HI> cea&s;e to <HI>act towards him,</HI> till he <HI>cea&s;e to be among&s;t</HI> us. This was that no doubt which the <HI>Apo&s;tle</HI> aimed at when
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he &s;aith, <HI>Let Brotherly love continue,</HI> thereby mind|ing what the <HI>love of Brethren is,</HI> and what the <HI>love</HI><NOTE PLACE="marg">Heb. 13. 1.</NOTE> <HI>of Chri&s;tians</HI> ought to be, a <HI>continuing</HI> and enduring <HI>love.</HI></P>
<P>And now what other <HI>u&s;e</HI> &s;hould we make of all this <HI>di&s;cour&s;e</HI> upon the <HI>nature</HI> of this <HI>grace,</HI> but hereby to <HI>examine</HI> our &s;elves whether our <HI>love</HI> be of the <HI>right &s;tampe,</HI> to wit, &s;uch a <HI>love</HI> as is <HI>ready to every good word and worke,</HI> as <HI>extendeth</HI> it &s;elf to our very <HI>ene|mies,</HI> as is chiefly <HI>fixed</HI> upon <HI>Chri&s;tians,</HI> and that <HI>be|cau&s;e they are &s;o;</HI> and &s;o much &s;hall <HI>&s;uffice</HI> to be&s;poken of the <HI>fir&s;t</HI> part, the <HI>Subject</HI> of the <HI>The&s;is:</HI> I now pro|ceed more briefly to the</P>
<P>2. <HI>Praedicates,</HI> Which are plainly <HI>two,</HI> de&s;cribing the <HI>benefit</HI> of this grace; the <HI>one</HI> in regard of the <HI>con|dition,</HI> and the <HI>other</HI> of <HI>conver&s;ation</HI> of &s;uch a <HI>per&s;on:</HI> his <HI>condition</HI> is <HI>happy,</HI> for he <HI>abideth in the light,</HI> his <HI>conver&s;ation</HI> is <HI>&s;weet,</HI> for there is <HI>no occa&s;ion of &s;tumbling in him.</HI></P>
<P>1. <HI>He that loveth his Brether</HI> is &s;aid to <HI>abide in the light,</HI> it is not unfitly here taken <HI>notice</HI> of by <HI>Zanchy,</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE> that as in the <HI>Eighth</HI> Ver&s;e our <HI>Apo&s;tle</HI> argueth, <HI>&agrave; cau|&s;a ad effectum,</HI> from the <HI>cau&s;e to the effect, this thing is true in you;</HI> namely, the <HI>prac<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">ice of love,</HI> becau&s;e <HI>the darkne&s;s is pa&s;t and the true light now &s;hineth,</HI> to wit, of <HI>grace;</HI> &s;o in this Ver&s;e, he rea&s;ons <HI>ab effecto ad cau&s;am,</HI> from the <HI>effect,</HI> to the <HI>cau&s;e, He in whom this is true,</HI> that he <HI>loves his Brother</HI> is <HI>brought</HI> out of that <HI>darkne&s;s,</HI> and <HI>abides</HI> in the <HI>light.</HI></P>
<P><HI>Light</HI> is a <HI>Metaphor</HI> variou&s;ly applied in <HI>Scripture,</HI> we may <HI>here</HI> take it <HI>three</HI> waies.</P>
<P>1. This <HI>Metaphor</HI> of <HI>light</HI> is &s;ometimes attributed to <HI>Christ,</HI> &s;o by our <HI>Apo&s;tle</HI> in his <HI>Gospell,</HI> when he cal|leth him <HI>the light,</HI> of whom <HI>John</HI> the Bapti&s;t did <HI>beare witne&s;s,</HI> by him&s;elf when he &s;aith, <HI>I am the light</HI><NOTE PLACE="marg">Ver. 6.</NOTE> <HI>of the world,</HI> and thus <HI>abiding in the light</HI> is the <HI>&s;ame</HI> with
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that of <HI>abiding in him.</HI> Thus it is an undoubted <HI>truth, He that loveth his Brother abideth in Chri&s;t:</HI> that <HI>Branch</HI> which participateth of the <HI>juyce</HI> and <HI>&s;ap</HI> of the <HI>root,</HI> mu&s;t needs <HI>abide</HI> in it. <HI>Love</HI> is the <HI>&s;ap</HI> that was in <HI>Chri&s;t,</HI> and therefore he that partaketh of <HI>love from Chri&s;t</HI> mu&s;t <HI>abide in him;</HI> that <HI>Member</HI> which <HI>&s;uffereth</HI> with the re&s;t of the <HI>Body,</HI> declareth it <HI>&s;elf</HI> to be <HI>in the Body;</HI> he that by <HI>loving</HI> &s;ympathizeth with his <HI>Brother,</HI> manife&s;teth him&s;elf to be a <HI>Member of Chri&s;t.</HI></P>
<P>2. Sometimes by this <HI>Metaphor</HI> of <HI>light,</HI> the <HI>Gospell</HI> together with the <HI>&s;aving knowledge</HI> of it are <HI>repre&s;ented.</HI> Both the&s;e we <HI>meet</HI> with in <HI>one</HI> Chapter: whil&s;t S^t <HI>Paul</HI> expre&s;ly mentioneth, fir&s;t <HI>the light of the glo|rious</HI><NOTE PLACE="marg">2 Cor. 4. 46.</NOTE> <HI>Gospell of Chri&s;t,</HI> and pre&s;ently the <HI>light of the knowledg of the glory of God in the face of Je&s;us Chri&s;t.</HI><NOTE PLACE="marg">Ju&s;tin in loc.</NOTE> Indeed in the <HI>one</HI> is the <HI>light without,</HI> and the <HI>other</HI> is as the <HI>light within,</HI> and he that <HI>loveth his Brother a|dideth in this light;</HI> hereby declaring that he hath in|deed <HI>learned</HI> and is rightly <HI>acquainted</HI> with <HI>Evangelicall Doctrine:</HI> to this purpo&s;e is <HI>Ju&s;tinians</HI> note, <HI>Eo lumi|ne dignum &s;e o&s;tendit qui luminis ductum &s;equitur,</HI> by <HI>following</HI> the <HI>conduct</HI> of this <HI>light,</HI> he &s;heweth him&s;elf in &s;ome mea&s;ure <HI>worthy</HI> of it, becau&s;e <HI>an&s;werable</HI> to it.</P>
<P>3. But la&s;tly, This <HI>Metaphor</HI> of <HI>light</HI> is u&s;ed to &s;et forth <HI>grace</HI> and <HI>holine&s;s:</HI> in this <HI>&s;en&s;e</HI> no doubt S^t <HI>Peter</HI> is to be <HI>under&s;tood,</HI> when he &s;aith of <HI>Believers</HI><NOTE PLACE="marg">In &s;plendore gratiae gratum facentis. <HI>Carthu&s;. Ch. 1. 6.</HI></NOTE> that they are <HI>called by God out of darkne&s;s into his mar|velous light;</HI> and thus the <HI>light</HI> in which he <HI>that loveth his Brother</HI> is &s;aid to <HI>abide,</HI> is the <HI>&s;ame</HI> with that in the <HI>former</HI> Chapter, where we have the phra&s;e of <HI>walking in the light,</HI> and the <HI>meaning</HI> of the word is briefly this, <HI>He that loveth his Brother is in a &s;tate of grace; Chari|ty</HI> is an evident <HI>demon&s;tration</HI> of <HI>&s;anctity:</HI> S^t <HI>Paul</HI> reckon|ing up the <HI>fruits</HI> of the <HI>&s;pirit,</HI> placeth <HI>love</HI> in the <HI>front,</HI> as if there were no <HI>clearer fruit</HI> of the <HI>&s;pirits</HI> re&s;idence
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in us, then the <HI>exerci&s;e</HI> of this <HI>duty</HI> of <HI>love.</HI> Indeed there is a <HI>love</HI> which only argueth <HI>good nature;</HI> &s;uch<NOTE PLACE="marg">Amare aman|tem, naturae, inimicum Cha|ritatis e&s;t. <HI>Aquin</HI> in Cat. &s;up. <HI>Matth. 5.</HI></NOTE> is that of a <HI>Kin&s;man,</HI> a <HI>Friend;</HI> but to <HI>love an enemy,</HI> and that becau&s;e it is an <HI>Evangelicall injunction,</HI> and to <HI>love a Chri&s;tian</HI> becau&s;e he is a <HI>Chri&s;tian,</HI> is &s;uch a <HI>Flower</HI> as groweth not in <HI>natures garden,</HI> but is a <HI>fruit of the Spirit,</HI> and &s;o a <HI>Te&s;timony of grace.</HI></P>
<P>But becau&s;e I &s;hall have more full <HI>occa&s;ion</HI> of di&s;cu&s;|&s;ing this in the <HI>next</HI> Chapter, I pa&s;s on to the</P>
<P>2. <HI>Next benefit</HI> which attends upon <HI>Brotherly love,</HI> as it is <HI>expre&s;&s;ed</HI> in tho&s;e words, and there <HI>is none occa&s;i|on of &s;tumbling in him.</HI></P>
<P>Not to in&s;i&s;t on the <HI>&s;everall</HI> acceptions of the <HI>Greek</HI><NOTE PLACE="marg"><HI>Vide Hierom.</HI> in Matth&punc; 15.</NOTE> word <GAP DESC="foreign">, as it is u&s;ed by the 70. in the <HI>Old Te&s;tament,</HI> and by the &s;acred <HI>Writers</HI> in the <HI>new;</HI> this being already done by the late <HI>learned Annotator.</HI> It may &s;uffice to <HI>know</HI> that here according to its <HI>deriva|tion</HI> from <GAP DESC="foreign">, <HI>Claudic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> it &s;ignifies any <HI>rub</HI> or <HI>block</HI> ca&s;t in a mans <HI>way,</HI> which may <HI>indanger halting</HI> or <HI>falling:</HI> and therefore is fitly here rendred <HI>occa&s;i|on of &s;tumbling.</HI> In what &s;en&s;e this is true, <HI>that there is no occa&s;ion of &s;tumbling in him that loveth his Brother. Expo|&s;itors</HI> &s;omewhat <HI>vary,</HI> yet &s;o as that they are all <HI>con|&s;i&s;tent</HI> with the <HI>Analogie</HI> of <HI>Faith,</HI> and <HI>&s;cope</HI> of the <HI>place.</HI></P>
<P>1. Some under&s;tand <HI>&s;candall</HI> in an <HI>active</HI> &s;en&s;e,<NOTE PLACE="marg">Carth. in loc. Aret. in loc. E&s;t. in loc. Gualt. in loc.</NOTE> and thus render it, there is <HI>no occa&s;ion of &s;tumbling given by him;</HI> he taketh <HI>care</HI> that neither by <HI>opprobrious language, injurious action,</HI> or <HI>vitious example,</HI> he give a <HI>ju&s;t offence,</HI> &s;o as may occa&s;ion the <HI>fall</HI> and <HI>ruine</HI> of his <HI>Brother.</HI> S^t <HI>Paul</HI> writing to the <HI>Philippians,</HI> ex|horts<NOTE PLACE="marg">Phil. 2. 15.</NOTE> them to be <HI>blamele&s;s and harmle&s;s;</HI> where the <HI>former</HI> word (according to its <HI>derivation</HI>) &s;ignifies that we mu&s;t not be as <HI>bea&s;ts</HI> who <HI>pu&s;h</HI> with their <HI>horns,</HI> and thereby do much <HI>harme;</HI> and the <HI>latter</HI> word &s;igni|fies one, <HI>de quo nullus queri pote&s;t,</HI> of whom <HI>none can ju&s;t|ly</HI>
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<HI>complain,</HI> and they are well put together: &s;ince as S^t <HI>Au&s;tin</HI> aptly, <HI>quis de illo ju&s;t &egrave; queritur, qui nemini</HI><NOTE PLACE="marg">Aug. de perfect. ju&s;titiae.</NOTE> <HI>mal&egrave; vult?</HI> he that is <HI>harmle&s;s</HI> mu&s;t needs be <HI>blamele&s;s;</HI> nor can he be ju&s;tly <HI>complained of by,</HI> who doth no <HI>injury</HI> to another: &s;uch is every one who <HI>loveth his Brother.</HI> Love <HI>nec reti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> tendit, nec laedere intendit;</HI> neither<NOTE PLACE="marg">Rom. 13. 10. 1 <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">or. 13. 5.</NOTE> <HI>doth,</HI> nor <HI>de&s;ireth</HI> anothers wrong, <HI>it worketh no ill</HI> &s;aith the <HI>Apo&s;tle,</HI> and again in <HI>another</HI> place it <HI>thinketh not evill: wi&s;dome avoideth</HI> the <HI>&s;nares</HI> which are <HI>laid by love layeth</HI> no <HI>&s;nares for</HI> others; yea &s;o <HI>cautelous</HI> is <HI>charity</HI> that &s;hee will rather <HI>abridg</HI> her &s;elf of <HI>liberty,</HI> then do what may <HI>offend</HI> her <HI>weak</HI> Brother: and therefore S^t <HI>Paul</HI> expre&s;ly &s;aith to him, who did <HI>grieve</HI> his <HI>Brother</HI> with his <HI>meat;</HI> which yet was in it<NOTE PLACE="marg">Rom. 14. 15.</NOTE> &s;elf <HI>lawfull to eat, now walke&s;t thou not charitably.</HI> In|deed this is that which <HI>floweth</HI> from the very <HI>nature</HI> of <HI>love:</HI> for &s;ince it is, as hath been <HI>already</HI> &s;hewed, <HI>a willing of good,</HI> it mu&s;t needs infer a <HI>nilling of evill</HI> to my <HI>Brother;</HI> it being <HI>impo&s;&s;ible</HI> that I &s;hould at the <HI>&s;ame</HI> time <HI>will</HI> and <HI>nill</HI> the <HI>&s;ame thing</HI> to the <HI>&s;ame</HI> per|&s;on; and therefore &s;ince if I <HI>will good,</HI> I mu&s;t <HI>nill e|vill:</HI> no wonder if by him that hath a <HI>true love,</HI> there be <HI>no occa&s;ion of &s;tumbling given</HI> to his <HI>Bro|ther.</HI></P>
<P>2. <HI>Others</HI> interpret <HI>&s;candall</HI> in a <HI>Pa&s;&s;ive</HI> &s;en&s;e, there is no <HI>&s;candall</HI> or <HI>occa&s;ion of &s;tumbling given to him:</HI> not but that there will be <HI>blocks</HI> laid in the <HI>way,</HI> but he <HI>pa&s;&s;eth</HI> over them, and &s;o <HI>falleth</HI> not at them; according to that of <HI>Solomon, It is the glory of a man</HI><NOTE PLACE="marg">Prov. 19. 17. <HI>Zanch. in loc.</HI></NOTE> <HI>to pa&s;s over a transgre&s;&s;ion</HI> To this <HI>purpo&s;e</HI> is <HI>Zanchies</HI> note upon the Text, it is not <HI>Non e&s;t illi &s;candalum,</HI> but, <HI>Non e&s;t in illo &s;candalum,</HI> finding an <HI>Empha&s;is</HI><NOTE PLACE="marg"><HI>Grot.</HI> ibid.</NOTE> in that <GAP DESC="foreign">, which <HI>Grotius</HI> conceiveth to be a <HI>Pleona&s;m;</HI> there is <HI>no offence to him,</HI> but not <HI>in him,</HI> that is,<NOTE PLACE="marg">1 Cor. 13. 4.</NOTE> though it may be <HI>given</HI> by <HI>others,</HI> yet it is not taken by <HI>him:</HI> in which re&s;pect are tho&s;e <HI>expre&s;&s;ions</HI> of
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S^t <HI>Paul, Charity &s;uffereth long, is not ea&s;ily provokt, beareth all things:</HI> and S^t <HI>Au&s;tin</HI> ob&s;erveth upon this<NOTE PLACE="marg"><HI>Aug.</HI> in Ep.</NOTE> place, <HI>Qui diligit fratrem tolerat omnia propter unita|tem;</HI> he that <HI>loveth his Brother,</HI> for <HI>unities &s;ake, beareth</HI> with all things; the back of <HI>love</HI> will <HI>&s;u&s;taine</HI> a <HI>load</HI> of <HI>wrongs,</HI> and when it is moved with <HI>violence,</HI> it is not removed from <HI>patience.</HI> It is S^t <HI>Peters</HI> phra&s;e,<NOTE PLACE="marg">1 Pet. 4. 8.</NOTE> and he <HI>borroweth</HI> it from the <HI>Wi&s;eman, Love covereth</HI><NOTE PLACE="marg">Prov. 10. 12.</NOTE> <HI>a multitude of &s;ins;</HI> and as it <HI>covereth</HI> them from <HI>others</HI> by <HI>concealment,</HI> &s;o, which is e&s;pecially intended, from <HI>her &s;elf</HI> by <HI>connivence</HI> and <HI>forgivne&s;s;</HI> and this &s;he <HI>exerci|&s;eth</HI> in re&s;pect not of a <HI>few,</HI> but <HI>many</HI> injuries, herein (being to u&s;e S^t <HI>Chry&s;o&s;toms</HI> compari&s;on,) like to <HI>fire</HI> which <HI>burneth</HI> up not only a <HI>few &s;ticks,</HI> but a <HI>great wood:</HI> thus whil&s;t <HI>faith</HI> is a <HI>re&s;olute</HI> grace, having <HI>cedo nulli,</HI> for her <HI>Motto; love</HI> is a yielding grace, and &s;o <HI>pa&s;&s;ing over,</HI> is not <HI>offended,</HI> tho&s;e <HI>wrongs,</HI> which like <HI>&s;tumbling blocks</HI> are thrown in her <HI>way.</HI></P>
<P>3. But there is another <HI>con&s;truction</HI> of the&s;e <HI>words,</HI> which as it is of no le&s;s <HI>verity,</HI> &s;o is of greater <HI>lati|tude,</HI> by <HI>&s;candall</HI> to under&s;tand <HI>tran&s;gre&s;&s;ions;</HI> the&s;e being tho&s;e <HI>&s;tumbling blocks</HI> which cau&s;e us to <HI>fall</HI> and <HI>hurt,</HI> yea <HI>ruine</HI> our &s;elves; and thus the <HI>&s;en&s;e</HI> of the clau&s;e is, <HI>He who loveth his Brother e&s;capeth tho&s;e hainous &s;ins into which others fall, walking in the Com|mandments of the Lord blamele&s;s.</HI> This is that which taketh in the <HI>other</HI> con&s;tructions, for ina&s;much as he doth not willingly <HI>give offence;</HI> therefore he <HI>avoideth</HI> tho&s;e <HI>&s;ins</HI> by which his <HI>Brother</HI> is <HI>offended:</HI> and &s;ince he doth not ea&s;ily <HI>take offence,</HI> he avoideth tho&s;e <HI>&s;ins</HI> to which <HI>others</HI> are <HI>provoked.</HI> It were <HI>ea&s;ie</HI> to <HI>in|&s;tance</HI> in the &s;everall <HI>Commandments,</HI> how the <HI>love of our Brother prevents</HI> the <HI>breaches</HI> of them; he that <HI>loveth his Brother, becau&s;e</HI> he is a Brother, much more <HI>loveth his Father God,</HI> and <HI>loving God ab|borreth</HI>
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tho&s;e <HI>prophanations</HI> of his <HI>Wor&s;hip, Name, Day,</HI> which <HI>ungodly</HI> men <HI>wound</HI> them&s;elves by. Again, he that <HI>loveth his Brother,</HI> will <HI>reverence</HI> him if his <HI>&s;upe|riour,</HI> dare not <HI>injure</HI> him in his <HI>Wife, E&s;tate, Name,</HI> or <HI>any thing</HI> that is <HI>his.</HI> And if you plea&s;e to <HI>put</HI> the&s;e <HI>two</HI> together, <HI>abiding in the light, and no occa&s;ion of &s;tumbling,</HI> you &s;hall find the <HI>one</HI> a manife&s;t <HI>rea&s;on</HI> of the other. By the <HI>oppo&s;ition</HI> of <HI>being in darkne&s;s,</HI> and <HI>walking in darkne&s;s,</HI> to <HI>abiding in the light,</HI> it ap|peareth that <HI>abiding in the light,</HI> implyeth <HI>being</HI> and <HI>walking in the light,</HI> whereby he <HI>e&s;capeth</HI> what ever might be a <HI>&s;tone of offence,</HI> or <HI>&s;tumbling block</HI> in his way. <HI>If any man</HI> (&s;aith our ble&s;&s;ed <HI>Saviour) walketh in the light he &s;tumbleth not, becau&s;e he &s;eeth the light of this world;</HI> and thus he that <HI>loveth his Brother</HI> hav|ing the <HI>light</HI> of &s;aving <HI>knowledg,</HI> and grace to <HI>&s;hine</HI> be|fore<NOTE PLACE="marg">Grot. in loc.</NOTE> him, <HI>nunquam imping it;</HI> &s;o <HI>Grotius, never fals;</HI> but <HI>inoffen&s;o gradu pergit:</HI> &s;o another, <HI>goeth on inoffen&s;ively,</HI> in the <HI>path</HI> of eternall life. Indeed we mu&s;t take this with &s;ome <HI>re&s;triction,</HI> not as if he that <HI>loveth</HI> his <HI>Brother</HI> did not &s;ometimes <HI>fall</HI> into <HI>&s;in,</HI> but <GAP DESC="foreign">, not into <HI>&s;candalous</HI> and injurious &s;ins, and this too with reference to his <HI>abiding in the light;</HI> it is po&s;&s;ible for a <HI>charitable Chri&s;tian</HI> to <HI>&s;tep-out</HI> of the <HI>light,</HI> and then he may&punc; <HI>fall foulely,</HI> but &s;o far as he is <HI>regenerate,</HI> and <HI>abideth in the light,</HI> he is <HI>free</HI> from &s;uch <HI>&s;ins.</HI></P>
<P>4. Once more; <HI>Grotius</HI> conceiveth that the <HI>Apo&s;tle</HI><NOTE PLACE="marg">id. ibid.</NOTE> in the&s;e words hath &s;ome <HI>reference</HI> to the 70. <HI>reading</HI> of the 165. <HI>Ver&s;e</HI> of the 119. P&s;alm, <GAP DESC="foreign">, <HI>great peace have they that love thy Law, and no|thing &s;hall offend them;</HI> and &s;o it intimateth the <HI>in|ward tranquillity,</HI> which as they that <HI>love the Law,</HI> &s;o he that <HI>loveth his Brother</HI> doth <HI>enjoy,</HI> &s;o as that what &s;oever <HI>befals</HI> him he is not <HI>di&s;turbed</HI> nor <HI>di&s;tracted</HI> by it; it is that indeed which <HI>followeth</HI> upon <HI>all</HI> the former,
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for &s;ince he neither <HI>ju&s;tly giveth&punc;</HI> nor <HI>quickly taketh of|fence,</HI> and <HI>keepeth him&s;elf</HI> from <HI>gro&s;s &s;ins</HI> in the <HI>cour&s;e</HI> of his <HI>Conver&s;ation:</HI> no wonder if he enjoies a <HI>&s;erene calm</HI> in his &s;oul, and though <HI>wicked</HI> men may be <HI>offended</HI> at him, yea, rai&s;e <HI>&s;torms</HI> of <HI>per&s;ecution</HI> again&s;t him, yet he is at <HI>peace within.</HI> Excellent to this <HI>pur|po&s;e</HI> is that of S^t <HI>Ambro&s;e, Charitas pellit omnes tribula|tiones,</HI><NOTE PLACE="marg"><HI>Ambro&s;e</HI> in P&s;. 118.</NOTE> <HI>non ut non eveniant, &s;ed ut non n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ceant; quia licet exterius tribulationes in&s;urgant, tamen vir ju&s;tus interius non turbatur: Charity driveth away all trou|bles, not that they do not come upon, but that they &s;hall not do hurt to him, becau&s;e though tribulations ari&s;e outwardly, he is not mole&s;ted inwardly.</HI> That <HI>Adage</HI> of the <HI>Wi&s;eman, No evill &s;hall happen to the ju&s;t,</HI><NOTE PLACE="marg">Prov. 12. 21.</NOTE> the <HI>Vulgar Latine</HI> reads, <HI>Non contri&s;tabit ju&s;tum quic|quid ei acciderit, what ever happen to the ju&s;t &s;hall not vex and grieve him;</HI> and to u&s;e <HI>Hugo's</HI> Philo&s;ophicall<NOTE PLACE="marg"><HI>Hugo</HI> ibid.</NOTE> compari&s;on, as an <HI>accident</HI> is <HI>pre&s;ent</HI> and <HI>ab&s;ent</HI> with|out the <HI>corruption</HI> of the <HI>Subject;</HI> &s;o <HI>tribulation</HI> when <HI>pre&s;ent</HI> as well as when <HI>ab&s;ent</HI> doth not <HI>perplex</HI> and di|&s;turbe the <HI>ju&s;t.</HI> Indeed there is nothing occa&s;ions <HI>offence</HI> to &s;uch a man but <HI>&s;in,</HI> and therefore <HI>abiding in the light</HI> he is not <HI>&s;tumbled</HI> at <HI>affliction.</HI> If you ca&s;t a <HI>sparke</HI> of <HI>fire</HI> into the <HI>water,</HI> how &s;oon is it <HI>quenched,</HI><NOTE PLACE="marg"><HI>Chri&s;o&s;t.</HI> hom. 1. in Ep. <HI>ad</HI> Corinth. &amp; 16. in Ep. <HI>ad</HI> Heb.</NOTE> &s;o are all <HI>fears</HI> ca&s;t into a <HI>good Con&s;cience;</HI> when the <HI>Skie</HI> is <HI>black</HI> with <HI>Clouds,</HI> the <HI>Stars</HI> though they &s;eem to be <HI>ob&s;cured,</HI> yet <HI>retain</HI> their <HI>proper</HI> lu&s;tre; and <HI>good</HI> men when they &s;eem in <HI>affliction</HI> to be <HI>clouded</HI> with &s;orrow &s;aith, S^t <HI>Chry&s;o&s;tom<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> are not <HI>&s;orrowfull</HI> but rather <HI>rejoycing.</HI></P>
<P>And now what other <HI>u&s;e</HI> &s;hould we <HI>make</HI> of all that hath been &s;aid, then to pre&s;s upon us that <HI>Apo&s;tolicall</HI> exhortation, <HI>walk in love?</HI> Indeed what <HI>way</HI> better for us to <HI>walk in</HI> then this, which is &s;o <HI>bright</HI> and <HI>light|&s;ome,</HI> &s;o <HI>plain</HI> and <HI>cleare,</HI> &s;o <HI>pure</HI> and <HI>plea&s;ant?</HI> It is <HI>So|lomons</HI> a&s;&s;ertion, <HI>The way of the righteous is made plain,</HI><NOTE PLACE="marg">Prov. 15. 11.</NOTE>
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it is no le&s;s <HI>true</HI> of the <HI>charitable,</HI> in the <HI>way</HI> of <HI>love,</HI> there is nothing to <HI>offend</HI> or <HI>molest,</HI> whil&s;t <HI>purity</HI> is the <HI>track,</HI> and <HI>tranquillity</HI> our <HI>companion; you</HI> then that have <HI>not experienced</HI> this, <HI>begin,</HI> and you that have <HI>begun</HI> go <HI>on.</HI> I think I need not <HI>bid</HI> you, your <HI>own experience</HI> cannot but <HI>encourage</HI> you in this <HI>&s;weet way,</HI> till you come to that <HI>Countrey</HI> whither this <HI>way</HI> leads you, where the <HI>Law is Charity,</HI> the <HI>League Unity,</HI> and the <HI>life Eternity.</HI></P>
</DIV1>
<DIV1 N="9" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 9, 10, 11.</BIBL>
<Q>He that &s;aith he is in the light and hateth his Brother, is in darkne&s;s even untill now.</Q>
<Q>He that loveth his Brother abideth in the light, and there is none occa&s;ion of &s;tumbling in him.</Q>
<Q>He that hateth his Brother is in darkne&s;s, and walketh in darkne&s;s, and knoweth not whither he goeth, becau&s;e the darkne&s;s hath blinded his eyes.</Q>
</EPIGRAPH>
<P><HI>_OPpo&s;ita juxta &s;e po&s;ita magis illuce&s;cunt,</HI> &s;aith the <HI>Logician, things</HI> of greate&s;t <HI>di&s;tance,</HI> &s;et <HI>near</HI> in <HI>place</HI> do one <HI>illu&s;trate</HI> the other. The <HI>Sun</HI> never appeareth &s;o <HI>gloriou&s;ly</HI> as when <HI>breaking</HI> through a <HI>Cloud.</HI> A <HI>Freeman</HI> mo&s;t <HI>prizeth</HI> his <HI>liberty</HI> when he &s;eeth the Pri&s;oners <HI>Fetters</HI> and cap|tives
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<HI>chaines;</HI> and <HI>Sara</HI> becometh doubly <HI>beautifull</HI> when &s;urrounded with the <HI>&s;warthy Aegyptians.</HI> The dolorous <HI>noi&s;e</HI> of <HI>War</HI> is the be&s;t <HI>language</HI> to proclaim the <HI>&s;weetne&s;s</HI> of <HI>peace. Health</HI> is never &s;o <HI>acceptable</HI> as when it brings <HI>letters</HI> of <HI>commendation</HI> from <HI>&s;ickne&s;s,</HI> and <HI>virtue</HI> becometh more <HI>amiable&punc;</HI> when the contra|ry <HI>vice</HI> is repre&s;ented; For this <HI>rea&s;on</HI> no doubt it is, that as <HI>Painters</HI> draw <HI>black &s;hadows</HI> to <HI>&s;et</HI> off their <HI>Pi|ctures</HI> with a greater <HI>lu&s;tre;</HI> and &s;ome (I feare <HI>proud) Ladies</HI> are wont to wear <HI>black patches,</HI> that their <HI>faces</HI> may &s;eem the more <HI>lovely:</HI> So do <HI>Orators</HI> frequently &s;et <HI>virtues</HI> and <HI>vices</HI> together, that the <HI>e|vill</HI> of the one may the more <HI>advance</HI> the <HI>good</HI> of the other. This <HI>way</HI> of <HI>illu&s;tration</HI> is that which is very <HI>ob&s;ervable</HI> in the <HI>Penmen</HI> of &s;acred writ; e&s;pecially tho&s;e <HI>two,</HI> whom I may well call <HI>Heavens darlings. Solomon</HI> who is &s;tiled <HI>Jedidiah,</HI> and <HI>John</HI> the <HI>beloved Di&s;ciple;</HI> the <HI>one</HI> you may ob&s;erve in his <HI>Parables</HI> very often &s;etting <HI>prudence</HI> and <HI>folly</HI> with &s;uch like <HI>contraties</HI> one <HI>by</HI> the other; and the <HI>other</HI> in this <HI>Epi&s;tle</HI> and more <HI>properly</HI> in <HI>the&s;e</HI> Ver&s;es, that he might the more commend the <HI>goodne&s;s</HI> of <HI>love,</HI> enlargeth his <HI>di&s;|cour&s;e</HI> in di&s;covering the <HI>badne&s;s</HI> of <HI>hatred: He that &s;aith he is in the light and hateth his Brother,</HI> &amp;c.</P>
<P>It is that <HI>part</HI> of the <HI>Text&punc;</HI> I am now to handle, The <HI>Antithe&s;is</HI> or <HI>Oppo&s;ition</HI> &s;et down in the 9, and 11, Ver&s;es. But before I <HI>enter</HI> upon the <HI>&s;everals</HI> in this <HI>part,</HI> it will not be <HI>ami&s;s once for all</HI> to take notice of that which we &s;hall find very <HI>u&s;uall</HI> in this <HI>Epi&s;tle;</HI> Namely, the <HI>Repetition</HI> and <HI>Ingemination</HI> of the <HI>&s;ame &s;en&s;e,</HI> yea, &s;ometimes of the <HI>&s;ame &s;entence.</HI> This in|deed is the <HI>fir&s;t</HI> time we have <HI>fully</HI> met with this: for though in the <HI>fir&s;t</HI> Chapter we finde the <HI>Subject</HI> of one<NOTE PLACE="marg">Ch. 1. v. 8, 10. v. 7, 9.</NOTE> propo&s;ition, <HI>if we &s;ay we have no &s;in,</HI> and the <HI>predi|cate</HI> of <HI>another, clean&s;ing from all &s;in;</HI> yet we <HI>meet</HI> not with <HI>one entire propo&s;ition twice mentioned</HI> till now,
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where the&s;e words, <HI>He that hateth his Brother is in darkne&s;s,</HI> is both in the 9, and 11. Ver&s;es. Indeed this <HI>repetition</HI> is not without &s;ome <HI>variation.</HI> In the 9. Ver&s;e, there is an <HI>enlargement</HI> of the <HI>Subject&punc;</HI> it is not barely, <HI>He that hateth his Brother,</HI> but <HI>He that &s;aith he is in the light and hateth his Brother;</HI> and in the 11. Ver&s;e there is an <HI>amplification</HI> of the <HI>predi|cate,</HI> not only <HI>he is in darkne&s;s,</HI> but <HI>he walketh in dark|ne&s;s,</HI> &amp;c. Yet &s;till it is for <HI>&s;ub&s;tance</HI> the <HI>&s;ame thing</HI> which is <HI>intended,</HI> and the <HI>&s;ame words</HI> are <HI>repeated</HI> in <HI>both</HI> the Ver&s;es. And indeed it is that which is ea&s;ily <HI>ob&s;ervable,</HI> not only in this but the <HI>re&s;t</HI> of the &s;acred <HI>Bookes.</HI> That of <HI>David</HI> the &s;weet <HI>&s;inger of I&s;rael</HI> is<NOTE PLACE="marg">P&s;al. 13. 6. Matth. 5. 1. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Luke 6. 20.</NOTE> <HI>remarkable</HI> who <HI>twenty &s;ix times</HI> warbleth over the <HI>&s;ame</HI> note, <HI>For his mercy endureth for ever,</HI> and of <HI>Chri&s;t</HI> that unparallel'd <HI>Preacher,</HI> who (as probably appeareth by <HI>comparing</HI> the <HI>two</HI> Evangeli&s;ts) <HI>preached</HI> the <HI>&s;ame Sermon twice.</HI></P>
<P>Nor are the&s;e <HI>Repetitions vain Tautologies,</HI> It is not without <HI>good</HI> rea&s;on that the <HI>Penmen</HI> of &s;acred writ do &s;ometimes take this <HI>cour&s;e</HI> in re&s;pect of <HI>them&s;elves,</HI> the <HI>matter</HI> of their writing, and tho&s;e to <HI>whom</HI> they wrote.</P>
<P>1. Tho&s;e holy <HI>Penmen</HI> by the&s;e <HI>Repetitions</HI> did <HI>de|clare</HI> the <HI>zeale</HI> and <HI>vehemency</HI> of their <HI>spirits</HI> in <HI>pre&s;&s;ing</HI> what they <HI>wrote</HI> upon the <HI>people.</HI> What was it which cau&s;ed <HI>Solomons Father</HI> (as him&s;elf <HI>relates</HI> it) to <HI>multi|ply</HI> expre&s;&s;ions to the <HI>&s;ame</HI> purpo&s;e, yea, to <HI>iterate</HI> the<NOTE PLACE="marg">Prov. 4. 14, 15&punc; 31. 2.</NOTE> <HI>&s;ame expre&s;&s;ions</HI> in <HI>dehorting</HI> him from <HI>evill company, enter not, go not, avoid, pa&s;s by, turne from, pa&s;s away,</HI> but his <HI>&s;en&s;e</HI> of the <HI>danger</HI> and <HI>de&s;ire</HI> that he might <HI>avoid</HI> it. And again, what moved his <HI>Mo|ther</HI> to <HI>amplifie</HI> her <HI>appellations</HI> in the <HI>beginning</HI> of her <HI>coun&s;ell</HI> to him, <HI>What my &s;on, and what the &s;on of my Wombe, and what the &s;on of my vowes,</HI> but her af|fectionate <HI>de&s;ire</HI> that he &s;hould <HI>hearken</HI> to her? Indeed
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no marvel if the <HI>boyling</HI> &s;pirit <HI>run</HI> over in words, and the <HI>zeal</HI> of the affection <HI>double,</HI> nay <HI>triple</HI> the expre&s;&s;ion. Thus was it here (as <HI>Bullinger</HI> well<NOTE PLACE="marg">Bulling. <HI>in loc.</HI></NOTE> ob&s;erveth) with S^t <HI>John, prae ardore &s;uo,</HI> &s;uch was the <HI>vehemency</HI> of his <HI>hatred</HI> of the &s;in of <HI>hatred,</HI> that he can never enough <HI>declaim</HI> again&s;t it, and there|fore not only <HI>once</HI> but <HI>again</HI> he <HI>reproveth</HI> it.</P>
<P>2. Tho&s;e &s;acred <HI>writers</HI> by the&s;e <HI>ingeminations</HI> in|timate alwayes that the <HI>things</HI> about which they write, are of <HI>more</HI> then <HI>ordinary</HI> importance, and <HI>ne|ce&s;&s;ary</HI> concernement to be <HI>known</HI> and <HI>believed</HI> in matters of <HI>faith,</HI> to be <HI>avoided</HI> or <HI>performed</HI> in mat|ters of <HI>life:</HI> yea and <HI>&s;ometimes</HI> that there is no le&s;s <HI>difficulty</HI> then <HI>nece&s;&s;ity,</HI> and while&s;t they are <HI>things</HI> which <HI>mu&s;t</HI> and <HI>ought,</HI> yet they are not <HI>ea&s;ily believed, avoided</HI> or <HI>practi&s;ed.</HI> Upon the&s;e <HI>grounds</HI> no doubt it<NOTE PLACE="marg">Eccl. 1. 2.</NOTE> was that <HI>Solomon</HI> iterated his <HI>doctrine</HI> of the <HI>worlds va|nity,</HI> and <HI>Chri&s;t</HI> inculcateth upon <HI>Peter</HI> the <HI>duty</HI> of <HI>feeding his &s;heep:</HI> nor is it <HI>improbable</HI> that S^t <HI>John</HI> here<NOTE PLACE="marg">Joh. 20. 21.</NOTE> had both <HI>the&s;e</HI> in his eie, he well knew how much the very <HI>being</HI> of <HI>Chri&s;tianity</HI> did <HI>depend</HI> upon <HI>avoiding</HI> this <HI>&s;in,</HI> and <HI>exerci&s;ing</HI> the <HI>contrary</HI> grace, how <HI>hard</HI> it is to <HI>ca&s;t</HI> out this <HI>poi&s;on</HI> of <HI>hatred,</HI> where it is once <HI>har|boured,</HI> and withall that as the <HI>u&s;urper</HI> being <HI>ejected,</HI> the <HI>right heir</HI> gets <HI>po&s;&s;e&s;&s;ion,</HI> and the <HI>old form</HI> being <HI>cor|rupted,</HI> the <HI>matter</HI> is ea&s;ily <HI>&s;u&s;ceptible</HI> of a <HI>new;</HI> &s;o if he could <HI>eradicate</HI> this <HI>weed</HI> of <HI>hatred,</HI> he &s;hould with a greater facility <HI>plant</HI> the <HI>flower</HI> of <HI>love:</HI> and therefore no wonder he doth <HI>ingeminate</HI> his <HI>di&s;cour&s;e</HI> of the <HI>vilene&s;s</HI> of this <HI>&s;in.</HI></P>
<P>3. Tho&s;e divine <HI>Scribes</HI> thought the&s;e <HI>repetitions</HI> very <HI>needfull</HI> for tho&s;e <HI>to whom</HI> they wrote, in regard of the <HI>dulne&s;s</HI> of their <HI>mindes,</HI> and <HI>weakne&s;s</HI> of their <HI>memories,</HI> and <HI>hardne&s;s</HI> of their <HI>hearts: To write the</HI><NOTE PLACE="marg">Phil. 3. 1.</NOTE> <HI>&s;ame things to you</HI> (&s;aith the Apo&s;tle <HI>Paul</HI> to the <HI>Phi|lippians) for you it is &s;afe,</HI> to wit, lea&s;t at the <HI>fir&s;t</HI> you
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&s;hould not <HI>rightly under&s;tand</HI> them, or <HI>not remember</HI> them, or not be <HI>&s;utably affected</HI> with them: <HI>God &s;peak|eth once and twice</HI> &s;aith <HI>Elihu,</HI> and man <HI>perceiveth it not;</HI> our <HI>memories</HI> are of <HI>weak retention,</HI> and therefore need <HI>renewed incitation:</HI> the <HI>heart</HI> of man is by the Prophet<NOTE PLACE="marg">Ezek. 36. 26.</NOTE> <HI>Ezekiel</HI> compared to an <HI>heart</HI> of <HI>&s;tone,</HI> and it is not one <HI>blow</HI> of the <HI>hammer</HI> will <HI>break</HI> it: <HI>The words of the</HI><NOTE PLACE="marg">Eccl. 2. 11.</NOTE> <HI>wi&s;e</HI> &s;aith <HI>Solomon</HI> are as <HI>goads</HI> and <HI>nailes:</HI> and truly we are &s;o <HI>dull,</HI> that the&s;e <HI>goads</HI> mu&s;t be often <HI>thru&s;t</HI> into our &s;ides; &s;o <HI>obdurate,</HI> that it is not one <HI>&s;troak</HI> will <HI>drive</HI> the&s;e <HI>nailes</HI> to the <HI>head, Di&s;ciplinam prae|ceptorum inculcationibus den&s;amus</HI> &s;aith <HI>Tertullian</HI> ap|po&s;itely;<NOTE PLACE="marg">Tert. <HI>Apolog. cap.</HI> 39.</NOTE> we <HI>thicken,</HI> and &s;o as it were we <HI>&s;trengthen</HI> our <HI>in&s;tructions</HI> by <HI>inculcations,</HI> which is no more then what the <HI>need</HI> of the <HI>people</HI> requireth.</P>
<P>The <HI>con&s;ideration</HI> hereof is that which &s;hould <HI>teach,</HI> both the <HI>teachers,</HI> and the <HI>people.</HI></P>
<P>1. Let it not be <HI>grievous</HI> to us <HI>Mini&s;ters</HI> to <HI>repeat,</HI> and thereby <HI>inculcate</HI> our <HI>doctrines</HI> upon the <HI>Auditors.</HI> If a <HI>Mu&s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ian</HI> &s;hall only <HI>&s;trike one</HI> &s;tring, it maketh <HI>no mu&s;ick;</HI> but it is <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">itting</HI> for a <HI>Preacher</HI> to <HI>in&s;i&s;t</HI> upon <HI>one</HI> and the &s;ame truth; nor mu&s;t we here <HI>&s;tand</HI> upon our <HI>own credit,</HI> when it comes in <HI>competition</HI> with the <HI>peoples profit.</HI> If it were not <HI>grievous</HI> to<NOTE PLACE="marg">Phil. 3. 1. 2 Pet. 1. 1.</NOTE> that eminent <HI>Apo&s;tle Paul,</HI> why &s;hould it be <HI>to</HI> any of <HI>us;</HI> we are not only <HI>in&s;tructers,</HI> but <HI>remembrancers.</HI> So S^t <HI>Peter</HI> accounted him&s;elf, where he &s;aith, <HI>I &s;tir up your pure minds by way of remembrance,</HI> and what is the <HI>office</HI> of a <HI>remembrancer,</HI> but to <HI>repeat</HI> things<NOTE PLACE="marg">Nunquam ni|mis dicitur, quod nunquam &s;atis di&s;citur.</NOTE> formerly <HI>done,</HI> or <HI>spoken;</HI> that cannot be <HI>often enough taught,</HI> which can never be <HI>well enough learned.</HI> Nor yet do I hereby <HI>intend</HI> to <HI>patronize</HI> tho&s;e <HI>illiterate</HI> or <HI>lazy, ignorant</HI> or <HI>negligent Preachers,</HI> who u&s;e&punc; <HI>itera|tions</HI> for want of <HI>premeditation,</HI> and therefore &s;ay the <HI>&s;ame thing</HI> again, becau&s;e they know not <HI>what to &s;ay next: far</HI> be it from me; only I would <HI>mind</HI> my
<PB N="164" REF="87">
<HI>&s;elf</HI> and <HI>others,</HI> how <HI>requi&s;ite</HI> it is we &s;hould &s;ome|times upon &s;ome <HI>occa&s;ions reinforce</HI> by repetition &s;ome <HI>doctrines</HI> upon our hearers.</P>
<P>2. Let it not be <HI>tedious</HI> to the <HI>Auditors</HI> to hear the &s;ame truths &s;ometimes <HI>repeated</HI> by the <HI>Mini|&s;ters:</HI> we mu&s;t not <HI>e&s;teem</HI> it a <HI>di&s;honour,</HI> nor &s;hould <HI>you account</HI> it a <HI>burden.</HI> It is that indeed to which <HI>hear|ers</HI> are very <HI>prone, aut nouum, aut nihil, &s;ome new thing, or nothing,</HI> is the <HI>cry</HI> of many: if we come with a <HI>&s;citote,</HI> &s;omething that they <HI>knew not</HI> before, they <HI>li&s;ten,</HI> but if with a <HI>mementote,</HI> &s;omething for|merly <HI>delivered,</HI> they think their <HI>patience abu&s;ed.</HI> As they &s;ay of <HI>drinking</HI> wine, the <HI>fir&s;t</HI> is for <HI>nece&s;&s;ity,</HI> the <HI>&s;econd</HI> for <HI>plea&s;ure,</HI> the <HI>third</HI> for <HI>&s;leep,</HI> &s;o do <HI>Auditors</HI> with a little <HI>inver&s;ion</HI> account of a <HI>Sermon,</HI> the <HI>fir&s;t</HI> time they hear it with <HI>delight,</HI> not the <HI>&s;econd</HI> except of <HI>ne|ce&s;&s;ity,</HI> and if they meet with it the <HI>third</HI> time they <HI>fall a&s;leep.</HI> How <HI>&s;ad</HI> is it that if we hear an excellent <HI>le&s;&s;on</HI> on an <HI>in&s;trument,</HI> we call for it <HI>once</HI> and <HI>again&punc;</HI> nay
<Q>&mdash;<HI>decies repetita placebunt.</HI></Q>
We are not ea&s;ily <HI>weary</HI> of it, and yet we care not to <HI>hear</HI> the <HI>&s;ongs of Zion rehear&s;ed:</HI> who ever complained of the <HI>renewed ri&s;ing</HI> of the &s;ame <HI>Sun,</HI> or loathed his <HI>daily bread?</HI> why then are we &s;o quickly <HI>cloyed</HI> in <HI>spi|rituals?</HI> but e&s;pecially <HI>repetitions</HI> mo&s;t vex us, when they are of <HI>reprehen&s;ions,</HI> &s;uch as <HI>this</HI> is in my <HI>Text,</HI> we <HI>love</HI> not to have our <HI>&s;ores</HI> too <HI>often rubbed</HI> upon; but <HI>tell</HI> me, are you not <HI>willing</HI> that the <HI>Phy&s;itian</HI> &s;hould <HI>repeat</HI> his <HI>purging</HI> cour&s;e though the <HI>potion</HI> be <HI>bitter,</HI> for the <HI>health</HI> of your <HI>body?</HI> and why &s;o <HI>loath</HI> that we &s;hould repeat our <HI>reproofes</HI> for the <HI>health</HI> of your <HI>&s;ouls? Divine</HI> and <HI>excellent</HI> to this <HI>purpo&s;e,</HI> is that <HI>ratiocination</HI> of <HI>Seneca</HI> in his advice to <HI>Lucilius,</HI> To them that &s;ay <HI>quou&s;que eadem? how long &s;hall we hear</HI>
<PB N="165" REF="87">
<HI>the &s;ame admonitions?</HI> An&s;wer <HI>quou&s;que eadem pecca|bitis? how long will you commit the &s;ame faults? Reme|dia ante vultis quam vitia de&s;inere, will you leave off the remedy before the di&s;ea&s;e is cured? Ego vero e&ograve; magis di|cam, et quia recu&s;atis per&s;everalo: nay I will &s;o much the rather reiterate, and becau&s;e you are troubled at it, I will</HI><NOTE PLACE="marg">Se<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>ep.</HI> 89.</NOTE> <HI>per&s;evere in it.</HI> The <HI>truth</HI> is, whether you will <HI>hear</HI> or whether you will <HI>forbear,</HI> whether it <HI>plea&s;e</HI> or <HI>di&s;|plea&s;e,</HI> we mu&s;t <HI>warn</HI> you of the <HI>&s;ame &s;ins, admoni&s;h</HI> of the <HI>&s;ame</HI> duties, <HI>bespeak</HI> you with the <HI>&s;ame</HI> coun&s;els <HI>again</HI> and <HI>again.</HI> But it will be <HI>better</HI> for you, if you are not only <HI>content,</HI> but <HI>willing</HI> to <HI>hear the &s;ame</HI> in|&s;tructions frequently urged: Let it be true of vain <HI>plea&s;ures,</HI>
<Q>&mdash;<HI>commendat rarior u&s;us.</HI></Q>
That the <HI>le&s;s they are u&s;ed, the more they are commended; far</HI> be &s;uch <HI>thoughts</HI> from us in <HI>reference</HI> to the &s;acred <HI>Oracles.</HI> Tho&s;e <HI>Gentiles</HI> when they had <HI>heard Paul,</HI><NOTE PLACE="marg">Act. 13. 42.</NOTE> <HI>be&s;ought him to preach</HI> <GAP DESC="foreign">, <HI>the &s;ame words the next Sabbath day&punc;</HI> thus &s;hould <HI>you,</HI> if any <HI>doctrine</HI> have had a kindly <HI>influence</HI> upon your &s;pirits, entreat the <HI>reiteration</HI> of it, who knoweth what a <HI>&s;econd birth</HI> may bring <HI>forth?</HI> and if at any time you <HI>hear</HI> the <HI>Mi|ni&s;ter</HI> beating upon the <HI>&s;ame anvil,</HI> pre&s;&s;ing the <HI>&s;ame</HI> doctrine, or rebuking the <HI>&s;ame &s;in, reflect</HI> upon thy <HI>&s;elf,</HI> and &s;ay, <HI>&s;urely I have not yet &s;ufficiently learned this le&s;&s;on, I have not enough repented of this &s;in, and therefore I will give new attention, though it be an old in&s;tru|ction.</HI></P>
<P>And thus much I have thought <HI>fit</HI> to di&s;cour&s;e of this <HI>Subject</HI> by way of <HI>Apology,</HI> not for S^t <HI>John</HI> who&s;e divinely <HI>inspired writings</HI> need <HI>none,</HI> but for <HI>my &s;elf,</HI> if in the <HI>handling</HI> of this <HI>Epi&s;tle,</HI> I &s;hould &s;ometimes have <HI>occa&s;ion</HI> to <HI>di&s;cu&s;s</HI> the <HI>&s;ame things,</HI> and perhaps <HI>u&s;e</HI> the <HI>&s;ame expre&s;&s;ions.</HI></P>
<P><PB N="166" REF="88">More <HI>particularly</HI> in this <HI>ingeminated oppo&s;ition,</HI> be plea&s;ed to <HI>ob&s;erve,</HI></P>
<LIST>
<ITEM>The <HI>&s;in &s;pecified,</HI> in the&s;e words, <HI>He that hateth his Brother.</HI></ITEM>
<ITEM>The <HI>&s;tate of the &s;inner de&s;cribed</HI> in the re&s;t of the words: and that</ITEM>
<ITEM><HI>Imaginary</HI> wherein he <HI>&s;uppo&s;eth</HI> him&s;elf to be, <HI>He &s;aith he is in the light.</HI></ITEM>
<ITEM><HI>Reall</HI> in which <HI>indeed he is</HI> &s;et forth in &s;everall <HI>Characters,</HI> in the <HI>end</HI> of the 9^t^h, and the <HI>greate&s;t</HI> part of the 11^t^h. <HI>He is in darkne&s;s even untill now,</HI> and again, <HI>He is darkne&s;s and walketh in darkne&s;s, and knoweth not whither he goeth, becau&s;e that dark|ne&s;s hath blinded his eyes.</HI></ITEM>
</LIST>
<P>1. The <HI>fir&s;t</HI> of the&s;e is the <HI>hinge</HI> upon which the <HI>Antithe&s;is</HI> turneth, and therefore I &s;hall be the more <HI>large</HI> in unfolding it. To which end I &s;hall <HI>di&s;cu&s;s</HI> it two waies, by way of <HI>Re&s;triction,</HI> and by way of <HI>en|largement;</HI> and accordingly di&s;cover <HI>exclu&s;ively</HI> what <HI>hatred</HI> is not within the <HI>compa&s;s</HI> of this <HI>&s;in;</HI> and then <HI>ex|ten&s;ively</HI> how far this <HI>hatred</HI> reacheth, which is here <HI>declamed again&s;t.</HI></P>
<P>The <HI>exclu&s;ive</HI> re&s;triction of this <HI>hatred</HI> will appeare in the&s;e <HI>in&s;uing</HI> propo&s;itions.</P>
<P>1. There is a <HI>Po&s;itive,</HI> and there is a <HI>Comparative,</HI> there is an <HI>Ab&s;olute,</HI> and there is a <HI>Relative hatred.</HI> It is very <HI>ob&s;ervable, That Jacobs loving Rachel more</HI><NOTE PLACE="marg">Gen. 29. 30, 31.</NOTE> <HI>then Leah</HI> is called in the very next Ver&s;e <HI>hating Leah.</HI> That which we <HI>le&s;s love</HI> then another, we are &s;aid to <HI>hate</HI> in compari&s;on of that <HI>love</HI> we bear to the <HI>other;</HI> and thus it is not a <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">n</HI> but a <HI>duty to hate our Brother,</HI> to wit, in <HI>compari&s;on</HI> of <HI>Chri&s;t.</HI> It is our <HI>Saviours</HI> own a&s;&s;ertion, <HI>If any man c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">me to me and hate not his</HI><NOTE PLACE="marg">Luke 14. 26.</NOTE> <HI>Father, and Mother, and Wife, and Children, and Brethren, and Si&s;ters, yea, his own life al&s;o, he can|not be my Di&s;ciple;</HI> an <HI>expre&s;&s;ion &s;eemingly</HI> very <HI>har&s;t,</HI>
<PB N="167" REF="88">
but <HI>ea&s;ily under&s;tood:</HI> if compared with the <HI>other E|vangeli&s;t</HI> S^t <HI>Matthew,</HI> where he brings in Chri&s;t,<NOTE PLACE="marg">Matth. 10. 37.</NOTE> &s;aith, <HI>He that loveth Father or Mother more then me, is not worthy of me, and he that loveth Son or Daughter more then me, is not worthy of me;</HI> We ought then to <HI>hate</HI> our <HI>neare&s;t</HI> relations, that is, <HI>not love</HI> them <HI>more,</HI> nay, (which is the meaning of the <HI>phra&s;e</HI>) love them <HI>le&s;s</HI> then <HI>Chri&s;t.</HI> Hence it is, that when <HI>Chri&s;ts glo|ry</HI> and truth cometh in competition with the <HI>deare&s;t</HI> of our relations, we mu&s;t <HI>neglect Children, ca&s;t off Pa|rents, reject the Wife</HI> of our <HI>Bo&s;ome</HI> rather then <HI>deny</HI> Chri&s;t, yea, we mu&s;t be <HI>aver&s;e</HI> to them if they go about to <HI>direct</HI> us from <HI>Chri&s;t.</HI> Thus that devout <HI>Paula</HI> (as S^t <HI>Hierome</HI> &s;aith) <HI>Ne&s;ciebat &s;e matrem ut</HI><NOTE PLACE="marg"><HI>Hier.</HI> Ep. 27. c. 3.</NOTE> <HI>Chri&s;ti probaret ancillam,</HI> that &s;hee might <HI>approve her &s;elf Chri&s;ts Handmaid, forgot</HI> that &s;hee was a <HI>Mother:</HI> and that <HI>&s;ame Father</HI> el&s;e where a&s;&s;erteth it, <HI>Pietatis</HI><NOTE PLACE="marg"><HI>Hier.</HI> Ep. 1. <HI>ad</HI> Hetrod.</NOTE> <HI>genus e&s;t impiume&s;&s;e pro domino,</HI> it is a <HI>part</HI> of <HI>piety</HI> to be in &s;ome &s;en&s;e <HI>impious,</HI> and out of <HI>love</HI> towards <HI>God,</HI> to <HI>hate</HI> our <HI>Brother,</HI> and therefore this is not here to be <HI>under&s;tood.</HI></P>
<P>2. It is <HI>one</HI> thing to <HI>hate our Brother,</HI> and <HI>another</HI> thing to <HI>hate the &s;ins of our Brother,</HI> it is &s;olidly <HI>deter|mined</HI><NOTE PLACE="marg"><HI>Aquin 2da 2dae</HI> Que&s;t. 34. Art. 3.</NOTE> by <HI>Aquinas, Love</HI> is due to my <HI>Brother, Secun|dum id quod a Deo habet,</HI> in re&s;pect of that which is <HI>communicated</HI> to him by <HI>God,</HI> whither <HI>nature,</HI> or <HI>grace,</HI> or <HI>both;</HI> but it is not <HI>due</HI> to him, <HI>Secundum id quod habet a &s;eip&s;o &amp; diabolo,</HI> according to that which he <HI>hath</HI> from <HI>him&s;elf,</HI> and the <HI>Devill,</HI> to wit, <HI>&s;in</HI> and <HI>wickedne&s;s;</HI> and therefore it is <HI>lawfull</HI> to <HI>hate</HI> my Bro|thers <HI>&s;in,</HI> but not his <HI>nature,</HI> much le&s;s his <HI>grace: Laudabile odium odi&s;&s;e vitia,</HI> faith <HI>Origen,</HI> to <HI>hate evill</HI><NOTE PLACE="marg"><HI>Orig.</HI> in Rom.</NOTE> is a <HI>commendable hatred,</HI> and that <HI>where ever</HI> we finde it not only in the <HI>bad</HI> but the <HI>good,</HI> the <HI>enormities</HI> of the <HI>one,</HI> but the <HI>infirmities</HI> in the <HI>other,</HI> not only in <HI>&s;trangers</HI> and <HI>enemies,</HI> but <HI>kindred</HI> and <HI>friends,</HI> &s;pying
<PB N="168" REF="89">
<HI>beames,</HI> nay, <HI>motes</HI> in <HI>the&s;e</HI> as well as <HI>tho&s;e</HI> and abhor|ring them; we mu&s;t <HI>hate</HI> this <HI>&s;erpent</HI> where ever we <HI>find</HI> it, though in a <HI>garden,</HI> nay, though in our own <HI>habitations:</HI> indeed as <HI>Aquinas</HI> excellently, <HI>Hoc</HI><NOTE PLACE="marg">Id. ibid.</NOTE> <HI>ip&s;um quod in fratre odimus culpam &amp; defectum pertinet ad fratris amorem,</HI> this <HI>hatred</HI> of the <HI>vice</HI> is an <HI>effect</HI> of <HI>love,</HI> to the <HI>per&s;on,</HI> &s;o much is intimated when it is &s;aid, <HI>Thou &s;halt not hate thy Brother in thy heart,</HI><NOTE PLACE="marg">Levit. 19. 17.</NOTE> <HI>thou &s;halt in any wi&s;e rebvke him, and not &s;uffer &s;i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> upon him,</HI> by &s;hewing <HI>hatred</HI> to his <HI>&s;in</HI> in <HI>rebuking,</HI> we &s;hew our <HI>love</HI> to him; and if we <HI>wi&s;h good</HI> to him, we cannot but <HI>hate</HI> what we &s;ee <HI>evill</HI> in him. This <HI>ha|tred</HI> is &s;o farre from being <HI>&s;infull,</HI> that it is not only <HI>lawfull</HI> and <HI>laudable,</HI> but <HI>excellent,</HI> not a <HI>wicked</HI> but a <HI>pious,</HI> yea, a <HI>perfect hatred:</HI> according to that of<NOTE PLACE="marg"><HI>Aug.</HI> in <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. 139.</NOTE> S^t <HI>Au&s;tin, Perfectio odij e&s;t in Charitate cum nec prop|ter vit a homines ode<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">imus, nec vitia propter homines ame|mus,</HI> it is at once the <HI>perfection</HI> of <HI>hatred,</HI> and an <HI>ar|gument</HI> of <HI>love,</HI> when we neither <HI>hate the man for the &s;ins &s;ake,</HI> nor yet <HI>love the &s;in for the mans &s;ake,</HI> but fixe our <HI>love</HI> on the <HI>man,</HI> and our <HI>hatred</HI> on the <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nne.</HI></P>
<P>3. There is <HI>odium abominationis,</HI> and <HI>odium inimici|tiae,</HI> an <HI>hatred</HI> of <HI>aver&s;ation,</HI> and an hatred of <HI>enmity,</HI> by the <HI>one</HI> we <HI>flye from,</HI> by the <HI>other</HI> we <HI>pur&s;ue after,</HI> look as in <HI>love,</HI> there is a <HI>benevolence</HI> whereby we <HI>will</HI> good to, and a <HI>complacence</HI> whereby we <HI>take delight</HI> in another; &s;o in <HI>hatred</HI> there is a <HI>&s;trangne&s;s</HI> whereby we <HI>avoid</HI> the <HI>&s;ociety,</HI> and an <HI>enmity</HI> whereby we &s;eek the <HI>mi&s;chief</HI> of another; the <HI>former</HI> of the&s;e is not <HI>forbidden</HI> but <HI>required</HI> and <HI>practi&s;ed:</HI> godly <HI>David</HI> &s;aith<NOTE PLACE="marg">P&s;al. 26. 5.</NOTE> of him&s;elf, <HI>I hated the Congregation of evill doers, and will not &s;it with the wicked,</HI> and that of his practi&s;e was <HI>ju&s;tifiable</HI> and imitable: &s;ince we mu&s;t not only <HI>flie</HI> from the <HI>&s;in,</HI> but the <HI>&s;inner,</HI> yea, that we may <HI>&s;hun</HI> the <HI>one&punc;</HI> we mu&s;t <HI>avoid</HI> the <HI>other. Timon</HI> was
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called <GAP DESC="foreign">, a <HI>man-hater,</HI> becau&s;e he kept not <HI>company</HI> with <HI>any</HI> man &s;ave&punc; <HI>Alcibiades,</HI> and we &s;hould<NOTE PLACE="marg">Cic. de Amicit. <HI>Ephe&s;.</HI> 5. 11. Operibus, <HI>i. e.</HI> oper<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ribus.</NOTE> all of us be <HI>hatres</HI> of <HI>wicked</HI> men, &s;hunning all <HI>needle&s;s</HI> conver&s;e and much more <HI>familiar</HI> acquaintance with them. It is S^t <HI>Pauls</HI> coun&s;ell to the <HI>Ephe&s;ians, Have no fellow&s;hip with the unfruitfull w<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">kes</HI> (he meaneth <HI>workers) of darkne&s;s;</HI> yea, it is the <HI>&s;trict</HI> charge he lay|eth upon the <HI>The&s;&s;alonians, Now we command you Brethren in the Name of our Lord Je&s;us Chri&s;t, that</HI><NOTE PLACE="marg">2 The&s;. 3. 6.</NOTE> <HI>you withdraw your &s;elves from every Brother that walk|eth di&s;orderly,</HI> we ought as much to hate <HI>familiarity</HI> with the <HI>wicked,</HI> as to <HI>dread</HI> upon <HI>burning coals,</HI> or <HI>go</HI> into an <HI>infected hou&s;e;</HI> and therefore this <HI>kind</HI> of <HI>ha|tred</HI> is not here <HI>intended.</HI></P>
<P>4. Once more, All <HI>hatred</HI> of <HI>enmity</HI> in re&s;pect of <HI>o|thers</HI> is not to be <HI>condemned</HI> if they be <HI>enimies,</HI> not &s;o much to <HI>us,</HI> as to the <HI>Church,</HI> yea, <HI>God</HI> him&s;elf, and this not out of <HI>ignorance</HI> but <HI>malice,</HI> and &s;o <HI>implacable</HI> we <HI>may,</HI> we <HI>ought,</HI> to be <HI>enemies</HI> to <HI>them.</HI> Holy <HI>David</HI> hath &s;et us a <HI>pattern</HI> hereof, when &s;peaking to <HI>God</HI><NOTE PLACE="marg">P&s;. 139. 21.</NOTE> he &s;aith, <HI>Do not I hate them oh Lord that hate thee, and am not I grieved with them that ri&s;e up again&s;t thee? I bate them with perfect hatred, I count them mine ene|mies.</HI> Hence no doubt are tho&s;e <HI>imprecations</HI> and cur|&s;es<NOTE PLACE="marg">Ps. 59, 12, 13&punc; 68&punc; 1, 2.</NOTE> which we meet with in the <HI>P&s;almes,</HI> wherein we finde that <HI>holy</HI> man wi&s;hing, not only <HI>di&s;apointment</HI> to the <HI>hopes, in<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">atuation</HI> to the <HI>coun&s;els,</HI> but <HI>de&s;truction</HI> to the <HI>per&s;ons</HI> of <HI>Zions</HI> adver&s;aries. And &s;urely thus far we <HI>may</HI> and <HI>ought</HI> to <HI>imitate</HI> him as in <HI>generall</HI> to <HI>pray</HI> again&s;t, and <HI>wi&s;h</HI> the <HI>ruine</HI> of all the <HI>Churches</HI> ir|reconciliable adver&s;aries, though as to <HI>particulars</HI> we mu&s;t take heed of going too <HI>far</HI> in this way, it being <HI>difficult</HI> if not <HI>impo&s;&s;ible</HI> for us <HI>determinately</HI> to a&s;&s;ert concerning any <HI>one</HI> that he is an <HI>implacable ene|mie</HI> of <HI>God</HI> and <HI>Religion;</HI> and yet when we &s;ee <HI>one</HI> who with <HI>Julian</HI> hath <HI>profe&s;&s;ed</HI> him&s;elf to be a <HI>Chri|&s;tian</HI>
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Brother, and &s;o far <HI>Apo&s;tatizing</HI> as openly to <HI>pro&s;ecute</HI> Chri&s;tianity with utmo&s;t <HI>fury,</HI> notwith|&s;tanding manifold <HI>convictions;</HI> or who &s;till <HI>pretending</HI> to be a <HI>Brother,</HI> oppugneth (with no le&s;s <HI>virulency</HI> though more <HI>&s;ubtilty</HI>) the <HI>Chri&s;tian Religion</HI> in its <HI>Or|thodox</HI> profe&s;&s;ion, <HI>&s;wallowing</HI> up her <HI>revenues, forbid|ding</HI> her <HI>publique &s;ervices, &s;topping</HI> the <HI>mouths</HI> of her <HI>Preachers, &s;uffering bla&s;phemies</HI> and <HI>here&s;ies</HI> to ob|&s;cure her, <HI>plucking</HI> up the <HI>pillars</HI> which &s;hould uphold her, and <HI>per&s;ecuting</HI> all that <HI>embrace</HI> her; and all this again&s;t clear <HI>convictions</HI> which he either <HI>hath,</HI> or <HI>might have,</HI> did he not <HI>&s;hut his</HI> eyes; together with frequent and multiplyed <HI>admonitions,</HI> &s;ince we can have very <HI>little</HI> or no <HI>hopes</HI> of &s;uch a mans <HI>conver&s;ion,</HI> we may and ought to de&s;ire of <HI>God</HI> (if he will not plea&s;e to <HI>convert</HI> him) to <HI>confound</HI> not only his <HI>devices</HI> but his <HI>per&s;on,</HI> and to cut him off from the <HI>land of the living;</HI> only we mu&s;t take heed to the frame and <HI>temper</HI> of our &s;pirit, that this our <HI>hatred</HI> of, and <HI>wi&s;h|ing ill</HI> to <HI>him,</HI> purely proceed from a <HI>love to Gods Church,</HI> and a <HI>zeal</HI> for his <HI>glory,</HI> not out of any <HI>per|&s;onall</HI> or <HI>private</HI> re&s;pect to our own <HI>revenge.</HI></P>
<P>2. Having thus <HI>dispatched</HI> the <HI>fir&s;t</HI> way <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> propo&s;ed to tread in, Namely, the <HI>re&s;triction</HI> and <HI>exclu&s;ion,</HI> I &s;hall now &s;tep into the <HI>other</HI> path, and let you &s;ee the <HI>extent</HI> and enlargement of this <HI>&s;in</HI> in the&s;e follow|ing <HI>a&s;&s;ertions.</HI></P>
<P>1. There are <HI>two</HI> &s;ins, namely, <HI>envy</HI> and <HI>malice,</HI> which<NOTE PLACE="marg">Tit. 3. 3.</NOTE> are as it were the <HI>ingredients</HI> of this <HI>hatred:</HI> S^t <HI>Paul</HI> &s;eemeth to <HI>intimate</HI> &s;o much, when he fir&s;t menti|oneth <HI>malice</HI> and <HI>envy</HI> as the <HI>species,</HI> and then <HI>hatred</HI> as the <HI>genus, living in malice and envy, hatefull and hating one another.</HI> And indeed &s;ince <HI>hatred</HI> (being oppo&s;ed to <HI>love</HI>) is both a <HI>nilling good,</HI> and <HI>willing evill</HI> to our <HI>Brother,</HI> it mu&s;t needs <HI>include</HI> in it both the&s;e: For</P>
<P>1. <HI>Envy</HI> is (as <HI>Aquinas</HI> from <HI>Dama&s;cen</HI> well defin|eth<NOTE PLACE="marg">Aquin.</NOTE>
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it) <HI>Tri&s;titia de alienis bonis, a &s;orrow for the good of another.</HI> To this purpo&s;e <HI>Gregory Ny&s;&s;en,</HI> put|ting<NOTE PLACE="marg">Greg. Ny&s;&s;.</NOTE> the <HI>que&s;tion, what is the cau&s;e of this di&s;ea&s;e?</HI> an&s;wereth <GAP DESC="foreign">, <HI>our Brothers prospe|rity:</HI> for which rea&s;on <HI>Plutarch compareth</HI> it, to<NOTE PLACE="marg">Plut. mor</NOTE> a <HI>bleare eye</HI> which is <HI>offended</HI> with the <HI>light,</HI> and the <HI>envious</HI> man is fitly <HI>re&s;embled</HI> to an <HI>Archer,</HI> who hath &s;till &s;ome <HI>white paper</HI> or cloth for his <HI>marke,</HI> at which he &s;hooteth; now <HI>whence</HI> doth this <HI>&s;orrow ari&s;e,</HI> but from the act of <HI>hatred</HI> which con|&s;i&s;ts in <HI>nilling:</HI> &s;ince becau&s;e I <HI>nill</HI> the <HI>good</HI> to my <HI>Bro|ther</HI> which he <HI>hath,</HI> therefore I am <HI>troubled</HI> that he <HI>hath</HI> it; and hence it is, that the <HI>Aegyptians envy|ing</HI><NOTE PLACE="marg">P&s;al. 105. 25.</NOTE> <HI>the I&s;raelites multitude in Aegypt,</HI> is called <HI>their hating them,</HI> when it is &s;aid, <HI>He turned their heart to hate his people.</HI> Indeed <HI>envy</HI> is an <HI>affection</HI> made up of <HI>griefe</HI> and <HI>hatred; griefe</HI> for the <HI>thing,</HI> and <HI>hatred</HI> of the <HI>per&s;on,</HI> and the <HI>hatred</HI> of the <HI>one,</HI> is the cau&s;e of <HI>griefe</HI> at the <HI>other.</HI></P>
<P><HI>Malice</HI> is (as <HI>Ju&s;tinian</HI> well expre&s;&s;eth it) <HI>Impro|ba adver&s;us proximum cogitatio, a wicked thought a|gain&s;t our Neighbour,</HI> or if you will have it in <HI>fewer,</HI> yet <HI>fuller</HI> words, it is <HI>nocendi de&s;iderium,</HI> a <HI>de&s;ire to</HI><NOTE PLACE="marg">Gen. 27. 41.</NOTE> <HI>hurt</HI> and injure our <HI>Brother</HI> in any kinde, and this is the proper <HI>act</HI> of <HI>hatred,</HI> which as it doth <HI>connote</HI> a <HI>nil|ling good,</HI> &s;o it doth principally <HI>note</HI> a <HI>willing evill.</HI> This is ob&s;ervable in <HI>E&s;au,</HI> of whom the <HI>Text</HI> &s;aith, <HI>he hated Jacob;</HI> and if you will know <HI>how</HI> that ap|peareth, the <HI>end</HI> of the Ver&s;e tels you, <HI>I will &s;tay my Brother Jacob.</HI> In this regard, the <HI>Fi&s;h</HI> among the <HI>Aegyptians</HI> is made an <HI>Hieroglyphicke</HI> of <HI>hatred,</HI> be|cau&s;e<NOTE PLACE="marg">Pier. Hierogly+phick, <HI>l. 31. c. 7.</HI></NOTE> of all <HI>Creatures</HI> it is mo&s;t <HI>greedy</HI> to <HI>devoure,</HI> and <HI>hatred</HI> fils the minde with injurious and <HI>devouring de&s;ires.</HI></P>
<P>2. Though the <HI>speciall</HI> Object of our <HI>love</HI> be our <HI>Brother</HI> by the <HI>&s;econd Adam,</HI> yet the <HI>prohibition</HI> of <HI>ha|tred</HI>
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extends to our <HI>Brother</HI> by the <HI>fir&s;t Adam;</HI> we mu&s;t not think that if we be <HI>kind</HI> to tho&s;e of the <HI>Chri|&s;tian Religion,</HI> we may <HI>exerci&s;e ho&s;tility</HI> towards <HI>Turks</HI> and <HI>Pagans.</HI> It is true, the <HI>Jews</HI> were <HI>enemies</HI> to the <HI>Nations</HI> round about them, yea, did <HI>pu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;ue</HI> them to an utter <HI>extirpation,</HI> but they had an <HI>expre&s;s</HI> warrant from <HI>Heaven</HI> for it; and therefore their <HI>practice</HI> is no <HI>pattern</HI> till we can &s;hew the like <HI>warrant:</HI> we cannot without <HI>breach</HI> at once both of <HI>equity</HI> and <HI>charity</HI> under any <HI>pretences</HI> what&s;oever, <HI>invade</HI> the <HI>po&s;&s;e&s;&s;ions,</HI> or <HI>de&s;troy</HI> the <HI>per&s;ons</HI> of the mo&s;t <HI>barbarous Savages.</HI> But yet &s;till in <HI>this</HI> as in <HI>other</HI> &s;ins, the <HI>quality</HI> of the <HI>Object</HI> addeth to the <HI>quantity</HI> of the <HI>offence;</HI> and though it be a <HI>&s;in</HI> to <HI>hate any man,</HI> it is a <HI>greater</HI> &s;in to <HI>hate</HI> a <HI>Chri&s;tian,</HI> and the more of <HI>Chri&s;tianity</HI> there is in him, the more <HI>malignity</HI> there is in our <HI>hatred,</HI> &s;ince the <HI>bet|ter</HI> the <HI>Object,</HI> the <HI>wor&s;e</HI> the <HI>act:</HI> and yet further, though it be an <HI>haynous</HI> &s;in to hate a <HI>Chri&s;tian</HI> upon <HI>any</HI> account, yet to <HI>hate him</HI> becau&s;e he is a <HI>Chri&s;tian,</HI> or becau&s;e he is a more <HI>exact</HI> and <HI>con&s;cientious</HI> Chri&s;tian then our <HI>&s;elves</HI> is the highe&s;t <HI>degree</HI> of this <HI>hatred,</HI> and that which borders upon the <HI>unpardonable &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n again&s;t the holy Gho&s;t.</HI></P>
<P>3. This <HI>hatred</HI> of our <HI>Brother</HI> which is here <HI>forbid|den</HI> is not only of him whil&s;t he is our <HI>friend,</HI> but when he becometh our <HI>ne<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> Indeed it is an high <HI>aggravation</HI> of our <HI>hatred,</HI> when it is of <HI>o<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"></HI> that <HI>lov|eth us,</HI> but it is no <HI>excu&s;ation</HI> when of <HI>one</HI> that <HI>hateth us.</HI> To <HI>hate</HI> a <HI>friend</HI> is <HI>inhumane,</HI> to <HI>hate</HI> an <HI>enemy</HI> is <HI>unchri&s;tian,</HI> not only to <HI>retaliate good</HI> for <HI>evill,</HI> but <HI>evill</HI> for <HI>evill</HI> is again&s;t S^t <HI>Pauls</HI> precept, and as well he that is <HI>&s;econd,</HI> as he that is <HI>fir&s;t,</HI> in <HI>hating</HI> his <HI>Bro|ther</HI> is <HI>guilty,</HI> how <HI>con&s;onant</HI> &s;oever it may &s;eem to <HI>cor|rupt rea&s;on,</HI> yet it is <HI>di&s;&s;onant</HI> to <HI>true Religion,</HI> for a man to <HI>pay another in his own coyn</HI> and return <HI>cur&s;ing</HI> for <HI>cur&s;ing;</HI> nor is it <HI>enough</HI> for us <HI>not</HI> to <HI>offer</HI> an <HI>in<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">|ry,</HI> but we mu&s;t not &s;o <HI>much</HI> as <HI>return</HI> it, not only a
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<HI>velle laedere,</HI> a <HI>will to hurt,</HI> but <HI>vindicare to revenge an hurt,</HI> yea not only to <HI>will</HI> and <HI>endeavour</HI> a <HI>greater,</HI> but an <HI>equal,</HI> nay a <HI>le&s;s wrong</HI> to my <HI>brother</HI> then he hath <HI>done</HI> to me, is to <HI>hate him.</HI></P>
<P>4. It is not <HI>only hurting</HI> but <HI>hating our brother</HI> which is <HI>prohibited.</HI> Indeed on the <HI>one</HI> hand a man may <HI>hurt</HI> him whom he doth not <HI>hate,</HI> through meer <HI>ca|&s;ualty,</HI> and then it is <HI>no &s;in,</HI> or through <HI>carle&s;ne&s;s,</HI> and then it is <HI>not &s;o great</HI> a <HI>&s;in.</HI> Again on the <HI>other</HI> hand a man may <HI>hate</HI> his brother, and yet through <HI>want</HI> either of <HI>ability,</HI> or <HI>opportunity,</HI> not <HI>hurt</HI> him, nor is his <HI>&s;in</HI> therefore the <HI>le&s;s.</HI> Look as a <HI>rich</HI> man may <HI>relieve</HI> his <HI>brother,</HI> and yet not <HI>love</HI> him, and a <HI>poor</HI> man may <HI>love</HI> his <HI>brother,</HI> and yet not <HI>relieve</HI> him; &s;o a <HI>charita|ble</HI> man may <HI>hurt</HI> his <HI>brother,</HI> and yet not <HI>hate</HI> him, and a <HI>malicious</HI> man may be &s;aid to <HI>hate</HI> his brother, when he doth not <HI>hurt</HI> him: the <HI>outward</HI> execution is not a &s;in again&s;t <HI>charity,</HI> unle&s;s there be an <HI>inward</HI> intention, and the <HI>inward</HI> intention is a <HI>&s;in,</HI> though there be no <HI>outward</HI> execution. True it is, the <HI>fur|ther</HI> a <HI>&s;in</HI> proceeds, from <HI>thought</HI> to <HI>de&s;ire, de&s;ire</HI> to <HI>en|deavour, endeavour</HI> to <HI>action,</HI> it is &s;o much the <HI>wor&s;e,</HI> but &s;till the <HI>very de&s;ire</HI> of injuring (though it be not ac|compli&s;hed) is a <HI>&s;in,</HI> and here called <HI>hating our brother.</HI></P>
<P>5. Yet la&s;tly, Whatever falleth <HI>&s;hort</HI> of the <HI>duty</HI> of <HI>loving,</HI> cometh within the <HI>compa&s;s</HI> of <HI>hating our bro|ther.</HI> It is a moral <HI>axiome, Omnis rece&s;&s;us &agrave; viriute e&s;t vitium, whatever <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ecedeth from vertue is a vice,</HI> it is <HI>true</HI> in this <HI>particular, every departure from love is a degree of hatred:</HI> the affections of <HI>love</HI> and <HI>hatred</HI> are like the <HI>qualities</HI> of <HI>heat</HI> and <HI>cold;</HI> and look as the <HI>cea&s;ing</HI> of <HI>heat</HI> is by an <HI>acce&s;&s;ion</HI> of <HI>cold,</HI> &s;o where there is a <HI>defect</HI> of <HI>love,</HI> there is the <HI>infection</HI> of <HI>hatred.</HI> Hence it is that an <HI>unj<GAP DESC="illegible" RESP="apex" EXTENT="3 letters"></HI> or <HI>unadvi&s;ed Anger</HI> with our <HI>brother,</HI> is a <HI>de|gree</HI> of <HI>hating</HI> him, indeed not <HI>all anger</HI> (for there is an <HI>anger</HI> of <HI>love</HI> as well as <HI>hatred</HI>) but when it is an
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<HI>anger</HI> not of <HI>ju&s;t reprehen&s;ion,</HI> but <HI>vain contention,</HI> not with <HI>moderation,</HI> but <HI>exce&s;s,</HI> it is at lea&s;t a <HI>dispo&s;ition</HI> to hatred. Hence it is, that not only <HI>willing evil,</HI> but <HI>not willing good</HI> to our brother, is an <HI>hating</HI> him: Look as in point of <HI>equity, not dealing faithfully</HI> is <HI>co&s;en|ing;</HI> &s;o in point of <HI>charity,</HI> not <HI>loving</HI> is <HI>hating.</HI> It is a vain <HI>fancy,</HI> yea a <HI>lying</HI> deceit, with which &s;ome men <HI>plea&s;e</HI> them&s;elves in re&s;pect of an <HI>enemy&punc; I do not hate him, and yet I do not love him, I will not do him any harm, but I will not do him any good;</HI> the <HI>one</HI> is as well a <HI>&s;in,</HI> as the <HI>other;</HI> and when our <HI>Apo&s;tle</HI> here oppo&s;eth <HI>hating</HI> to <HI>loving,</HI> he &s;eemeth to <HI>intimate,</HI> that <HI>if we do not love, we hate our brother.</HI></P>
<P>And now <HI>beloved,</HI> what great <HI>rea&s;on</HI> have <HI>all of</HI> us to <HI>reflect</HI> upon our &s;elves <HI>fir&s;t,</HI> and next on the <HI>men</HI> among whom we live, &s;adly <HI>ob&s;erving</HI> and <HI>bewailing</HI> the general <HI>prevalency</HI> of this <HI>&s;in</HI> of <HI>hatred</HI> among&s;t us.</P>
<P>To this end <HI>con&s;ider</HI> a few <HI>particulars;</HI></P>
<P>1. Are there none who <HI>hate</HI> tho&s;e <HI>mo&s;t</HI> who are the <HI>be&s;t,</HI> to whom not only their <HI>brother,</HI> but his <HI>religious</HI> conver&s;ation is <HI>hatefull,</HI> therefore <HI>reviling, deriding,</HI> yea <HI>per&s;ecuting</HI> him becau&s;e he maketh <HI>con&s;cience</HI> of his <HI>wayes?</HI> Such are tho&s;e <HI>&s;onnes of Belial</HI> (men at once both <HI>prophane</HI> and <HI>uncharitable</HI>) who becau&s;e they <HI>hate godline&s;s, hate</HI> the <HI>profe&s;&s;ors</HI> and practi&s;ers of it, whoever will <HI>&s;wear,</HI> and <HI>whore,</HI> and <HI>quaffe, run to the &s;ame exce&s;s of riot</HI> with <HI>them&s;elves,</HI> is in their <HI>account</HI> an <HI>hatefull Preci&s;ian:</HI> who&s;oever <HI>frequenteth Gods hou&s;e, ob&s;erveth religious</HI> duties in his <HI>own</HI> hou&s;e, taking all <HI>opportunities</HI> (according to his <HI>place</HI> and <HI>power</HI>) of <HI>in|&s;tructing</HI> the <HI>ignorant, rebuking</HI> the <HI>ob&s;tinate, exhorting</HI> the <HI>negligent,</HI> is with them an abominable <HI>Pu|ritan.</HI></P>
<P>True it is, there are <HI>many,</HI> too <HI>many,</HI> nor were there ever <HI>more</HI> then in this Age, who&s;e <HI>di&s;&s;imulation</HI>
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and hypocri&s;ie are manife&s;t, who are very <HI>&s;trict</HI> in the <HI>duties,</HI> and <HI>zealous</HI> again&s;t the <HI>&s;ins</HI> which re&s;pect the <HI>fir&s;t</HI> Table, and yet <HI>notoriou&s;ly</HI> irregular in <HI>matters</HI> of the <HI>&s;econd</HI> Table; the&s;e are they who&s;e <HI>practi&s;es</HI> are bewailed and <HI>abhorred</HI> by all <HI>good</HI> Chri&s;tians, and through the <HI>&s;ides</HI> of the&s;e, <HI>Religion</HI> is <HI>wounded</HI> by <HI>pro|phane</HI> Athei&s;ts. Indeed &s;ome <HI>ungodly</HI> wretches are apt to <HI>pretend</HI> when by <HI>occa&s;ion</HI> of &s;uch <HI>Phari&s;ees</HI> they inveigh again&s;t the <HI>&s;trict</HI> profe&s;&s;ion of <HI>Chri&s;tianity,</HI> that it is not <HI>Religion</HI> but <HI>di&s;&s;imulation, piety</HI> but <HI>hypocri&s;ie</HI> which they <HI>oppugn,</HI> but I &s;hall only de&s;ire them to <HI>con&s;ider</HI> whether they be not thus <HI>invective</HI> again&s;t <HI>all</HI> that are <HI>zealous,</HI> as if they were <HI>hypocrites,</HI> though they know <HI>nothing</HI> by them; whether it be not the very <HI>exerci&s;es</HI> of <HI>Religion,</HI> their <HI>reading, praying, hear|ing,</HI> and the like, which they <HI>dete&s;t,</HI> &s;ince el&s;e why do they not <HI>imitate</HI> tho&s;e <HI>good</HI> duties them&s;elves, as well as <HI>abhor</HI> the <HI>hypocri&s;ie</HI> which they lay upon <HI>tho&s;e</HI> who performe them; and yet <HI>once</HI> more, whether to <HI>hear of,</HI> or <HI>know</HI> any <HI>gro&s;s</HI> &s;in, by one who is <HI>carefull</HI> of the&s;e <HI>duties,</HI> be not an <HI>object</HI> rather of their <HI>joy</HI> then <HI>&s;orrow,</HI> as being <HI>glad</HI> when they can pick an <HI>hole</HI> in the <HI>coat</HI> of a <HI>profe&s;&s;or;</HI> and &s;urely if their con&s;ciences accu&s;e them as <HI>guilty</HI> in an&s;wer to the&s;e <HI>Queries,</HI> what|ever they may account them&s;elves, they will be <HI>found haters,</HI> yea the <HI>wor&s;t &s;ort</HI> of <HI>haters,</HI> becau&s;e of the <HI>be&s;t &s;ort</HI> of <HI>brothers.</HI></P>
<P>2. Are there <HI>none</HI> who are &s;o <HI>ungratefull</HI> as to repay <HI>courte&s;ie</HI> with <HI>injury, love</HI> with <HI>hatred,</HI> who in&s;tead of <HI>loving</HI> tho&s;e that <HI>hate</HI> them, <HI>hate</HI> tho&s;e that <HI>love</HI> them? Thus <HI>Jehoram</HI> &s;ought to <HI>&s;lay Eli&s;ha,</HI> who had been <HI>friendly</HI> to him: <HI>Saul</HI> intended <HI>ruine</HI> to <HI>David,</HI> who had been <HI>faithfull</HI> to him: and the <HI>Jews crucify Chri&s;t,</HI> who came to <HI>&s;ave them.</HI> It is S^t <HI>Au&s;tins</HI> complaint,<NOTE PLACE="marg">Aug. in <HI>loc.</HI></NOTE> <HI>Alas, no wonder if we cannot per&s;wade you to love your ene|mies, when you hate your brethren!</HI> Certainly they are
<PB N="176" REF="93">
farre from <HI>Chri&s;tian love,</HI> who are <HI>guilty</HI> of &s;uch <HI>unna|tural hatred.</HI></P>
<P>3. <HI>Again</HI> how <HI>many</HI> are there who&s;e <HI>hatred</HI> (as <HI>So|lomon</HI> expre&s;&s;eth it) i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>covered with deceit,</HI> who have<NOTE PLACE="marg">Prov. Ael. <HI>lib. 5. c.</HI> 40.</NOTE> <HI>&s;harp &punc;teeth</HI> with <HI>&s;oft gums,</HI> who (like the <HI>Panther</HI> which with <HI>&s;weet</HI> breath <HI>allureth</HI> other <HI>creatures</HI> to him, and then <HI>devoureth</HI> them) <HI>&s;peak fair,</HI> while&s;t <HI>&s;even abominations are in their heart;</HI> and &s;urely as <HI>Di|vinity</HI> reckoneth the <HI>fir&s;t</HI> &s;ort, <HI>&s;o Morality the&s;e</HI> among the <HI>wor&s;t &s;ort</HI> of haters, &s;ince a <HI>fal&s;e friend</HI> is more <HI>pernicious</HI> then an <HI>open enemy,</HI> and <HI>ex magno appe|titu <GAP DESC="illegible" RESP="apex" EXTENT="3 letters"> m<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">tat modum loquendi,</HI> it is the <HI>greatne&s;s</HI> of <HI>hatred,</HI> which puts him upon this <HI>pretence</HI> of <HI>love.</HI></P>
<P>4. Yet <HI>again</HI> are there not <HI>&s;ome</HI> who&s;e <HI>hatred</HI> is &s;o <HI>deadly</HI> to their <HI>brother,</HI> that they will be <HI>content</HI> to do <HI>them&s;elves</HI> a <HI>lo&s;s,</HI> &s;o they may do <HI>him</HI> a great <HI>Injury?</HI> That <HI>Apolog<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> of <HI>Cupidus</HI> and <HI>Invidus,</HI> the <HI>covetous</HI> and the <HI>envious</HI> man is very <HI>ob&s;ervable</HI> to this purpo&s;e. <HI>Jupiter</HI> promi&s;ed that what&s;oever the <HI>one</HI> asked, the <HI>other</HI> &s;hould have <HI>double,</HI> whereupon they much <HI>&s;trove</HI> one with the other who &s;hould <HI>ask fir&s;t:</HI> the <HI>covetous</HI> man <HI>refu&s;ed</HI> becau&s;e he was <HI>de&s;irous</HI> of the <HI>double</HI> por|tion, and the <HI>envious</HI> man was no le&s;s <HI>unwilling,</HI> as repining that the <HI>other</HI> &s;hould have <HI>more</HI> then him|&s;elf: At length the <HI>envious</HI> man <HI>re&s;olveth</HI> to be the <HI>fir&s;t</HI> in asking; but <HI>what did</HI> he ask? <HI>That Jupiter would <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> of his eyes,</HI> becau&s;e he then <HI>knew</HI> the <HI>other</HI> mu&s;t <HI>lo&s;e both.</HI> Such <HI>malicious</HI> men there are, and that among <HI>Chri&s;tians,</HI> who care not to <HI>deprive them|&s;elves,</HI> if they may <HI>di&s;appoint</HI> their <HI>brother.</HI> This is that <HI>hatred</HI> which is fetcht from <HI>hell,</HI> witne&s;s <HI>Dives,</HI> who <HI>de&s;ireth</HI> not that he might <HI>come</HI> to <HI>Lazarus,</HI> but that <HI>Lazarus</HI> might <HI>come to him,</HI> as if he had rather<NOTE PLACE="marg">Luk. 16&punc; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> <HI>Lazarus</HI> &s;hould be <HI>mi&s;erable</HI> with him, then he <HI>happy</HI> with <HI>Lazarus.</HI></P>
<P><PB N="177" REF="93">But if there be (as I hope there are) <HI>many</HI> who can <HI>acquit</HI> them&s;elves from the&s;e <HI>effects</HI> of <HI>hatred</HI> at the <HI>height,</HI> yet I feare we may ob&s;erve tho&s;e <HI>Symptomes</HI> in the <HI>mo&s;t,</HI> which di&s;cover them to be &s;omewhat <HI>&s;ick</HI> of this <HI>di&s;ea&s;e.</HI> When the <HI>eye</HI> is <HI>evill</HI> becau&s;e <HI>God is good,</HI> doth it not di&s;cover that be&s;ides the <HI>black</HI> which <HI>nature</HI> hath put in the eye as the <HI>&s;eat</HI> of its <HI>perfection,</HI> there is another <HI>black</HI> which <HI>envy</HI> hath put into it as a <HI>&s;eat</HI> of <HI>corruption?</HI> What doth the <HI>&s;moake</HI> of <HI>detraction, &s;tander, calumnie, cur&s;ing, rayling, &s;coffing, back-bite|ing,</HI> which cometh forth at the <HI>lips</HI> of many men, but argue a <HI>fire</HI> of <HI>malice</HI> burning in their <HI>hearts?</HI> whence cometh <HI>betraying, quarrelling, fighting, plundering?</HI> yea, <HI>killing</HI> one another, but from this <HI>lu&s;t</HI> of <HI>hatred</HI> in mens minds? Indeed who can con&s;i|der the <HI>hatefull practices</HI> which are continually <HI>acted</HI> among us, and not acknowledge the great <HI>predomi|nancy</HI> of this &s;in? <HI>Drop down ye Heavens, and let the</HI><NOTE PLACE="marg">I&s;a. 45. 8.</NOTE> <HI>Skies poure down righteou&s;ne&s;s,</HI> &s;aith the <HI>Prophet: Drop down ye Heavens, and let the Skies poure down charity and love,</HI> may <HI>we &s;ay;</HI> for it hath <HI>left the earth,</HI> yea in&s;tead thereof the <HI>&s;moake</HI> of <HI>hatred a&s;cending</HI> out of the <HI>bottomle&s;s pit,</HI> hath <HI>filled</HI> it. What <HI>calling</HI> or <HI>profe&s;|&s;ion</HI> of men is free from this <HI>vice.</HI> I would to God the <HI>black</HI> Coate were not <HI>be&s;meared</HI> with it. What <HI>&s;tate</HI> and <HI>condition</HI> of men is not <HI>guilty</HI> of it? <HI>Oppre&s;&s;ours</HI> plainly tread in the <HI>foot&s;teps</HI> of <HI>hatred,</HI> and I would to God <HI>&s;ufferers</HI> did not <HI>harbour</HI> the lu&s;t of <HI>revenge.</HI></P>
<P>How needfull then is a <HI>dehortation</HI> to di&s;&s;wade you from this <HI>&s;in;</HI> and indeed this very name <HI>Brother</HI> if it be (as you have already heard) an <HI>argument</HI> of <HI>love,</HI> may well be a <HI>di&s;&s;wa&s;ive</HI> from <HI>hatred,</HI> if he be a <HI>Brother</HI> in the highe&s;t notion, he is <HI>Chri&s;ts Brother</HI> as well as <HI>thine,</HI> and wilt thou <HI>hate</HI> him whom <HI>Chri&s;t loveth?</HI> if in the <HI>lowe&s;t</HI> degree he is <HI>fle&s;h of thy fle&s;h,</HI> and wilt thou <HI>hide thine eyes</HI> (in contempt and <HI>haired) from thine</HI>
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<HI>own fle&s;h:</HI> S^t <HI>Paul</HI> &s;aith, <HI>No man ever yet hated his own fle&s;h,</HI> and wilt thou be &s;o <HI>unrea&s;onable?</HI> But if this <HI>con&s;ideration</HI> be too weake, go on and view the <HI>de&s;cription</HI> which followeth of the <HI>&s;tate</HI> of &s;uch a <HI>&s;inner;</HI> and that is the <HI>next generall</HI> which <HI>God willing</HI> the <HI>next time</HI> &s;hall be &s;et before your <HI>eyes,</HI> that if po&s;|&s;ible this <HI>&s;in</HI> of <HI>hatred</HI> may be <HI>eradicated</HI> out of <HI>your hearts.</HI></P>
</DIV1>
<DIV1 N="10" TYPE="lecture">
<PB N="179" REF="94">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 9, 10, 11.</BIBL>
<Q>He that &s;aith he is in the light and hateth his Brother, is in darkne&s;s even untill now.</Q>
<Q>He that loveth his Brother abideth in the light, and there is none occa&s;ion of &s;tumbling in him.</Q>
<Q>He that hateth his Brother is in darkne&s;s, and walketh in darkne&s;s, and knoweth not whither he goeth, becau&s;e the darkne&s;s hath blinded his eyes.</Q>
</EPIGRAPH>
<P>_AMong the <HI>manifold excellencies</HI> of <HI>Gods</HI><NOTE PLACE="marg">Rom. 7.</NOTE> <HI>Law</HI> this is not the <HI>lea&s;t</HI> that it is accor|ding to S^t <HI>Pauls</HI> phra&s;e, a <HI>&s;pirituall Law,</HI> and that not only <HI>effective,</HI> be|cau&s;e dictated by <HI>Gods Spirit,</HI> but <HI>Ob|jective,</HI> becau&s;e extending to <HI>Mans &s;pirit.</HI> Indeed it is one of the <HI>differences</HI> between <HI>hu|mane</HI>
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and <HI>divine</HI> Precepts, that <HI>tho&s;e</HI> only reach the <HI>outward, the&s;e</HI> the <HI>inward</HI> man, <HI>tho&s;e</HI> only <HI>order</HI> the <HI>conver&s;ation,</HI> the&s;e our <HI>cogitations;</HI> Finally, <HI>tho&s;e</HI> take hold of <HI>words</HI> and <HI>works, the&s;e</HI> of <HI>thoughts</HI> and <HI>de&s;ires.</HI></P>
<P>This is <HI>evident</HI> in matters of <HI>Religion</HI> towards <HI>God: Man</HI> requireth the <HI>externall ob&s;ervance,</HI> but <HI>Gods in|ternall devotion; Man</HI> forbideth <HI>prophane Oaths,</HI> but <HI>God bla&s;phemous Imaginations:</HI> nor is it le&s;s true, in re|gard of <HI>our duty</HI> towards <HI>Man. Humane</HI> commands inhibit the <HI>gro&s;s</HI> acts of <HI>uncleanne&s;s;</HI> but <HI>Divine, lu&s;tfull</HI> affections: and to in&s;tance in <HI>no</HI> more, whereas on|ly <HI>actuall injuries</HI> of our <HI>Brother,</HI> come within the <HI>com|pa&s;s</HI> of <HI>Mans</HI> cogni&s;ance. <HI>God</HI> prohibits the very <HI>ha|tred</HI> and enjoyneth the contrary <HI>affection</HI> of <HI>love</HI> to him, as here we &s;ee in the <HI>words, He that &s;aith he is in the light and hateth his Brother,</HI> &amp;c.</P>
<P>Having <HI>di&s;cu&s;&s;ed</HI> the <HI>fir&s;t</HI> generall <HI>part</HI> of the <HI>oppo&s;i|tion;</HI><NOTE PLACE="marg">Part 2.</NOTE> Namely, the <HI>&s;in briefly</HI> &s;pecified, <HI>He that ha|teth his Brother,</HI> we are now to <HI>go on</HI> to the <HI>other</HI> which is the <HI>&s;tate</HI> of the <HI>&s;inner,</HI> as it is <HI>largely</HI> de&s;cribed in the 9^t^h, and 11^t^h, Ver&s;es.</P>
<P>1. That which <HI>fir&s;t</HI> occurreth in this <HI>de&s;cription,</HI> is the <HI>&s;inners own imagination,</HI> what he fancyeth him|&s;elf to be, <HI>He &s;aith he is in the light.</HI> What is meant by this <HI>phra&s;e of being in the light,</HI> needs not again to be <HI>in&s;i&s;ted</HI> on. It is as much as to &s;ay he <HI>is in Chri&s;t,</HI> he &s;avingly <HI>knoweth Chri&s;t,</HI> or he is in a <HI>&s;tate of grace.</HI> This is that which he that <HI>hateth his Brother</HI> may <HI>&s;ay.</HI> Indeed this cannot be in truth: for S^t <HI>John</HI> &s;aith of<NOTE PLACE="marg">Non e&s;t &s;ed qui dici. <HI>Zanch.</HI> in loc.</NOTE> him, <HI>He is in darkne&s;s,</HI> and to be at once in <HI>the light,</HI> and in <HI>the darkne&s;s</HI> is <HI>impo&s;&s;ible:</HI> but yet he may <HI>&s;ay</HI> &s;o, though it <HI>be not</HI> &s;o, and that <HI>two</HI> waies&punc; namely, in <HI>opini|on</HI> and <HI>profe&s;&s;ion.</HI></P>
<P>1. He that <HI>hateth his Brother</HI> may <HI>think</HI> him&s;elf to <HI>be in the light,</HI> and &s;o &s;ay it in <HI>his heart:</HI> For</P>
<P><PB N="181" REF="95">1. He may be <HI>acquainted</HI> in a great mea&s;ure with the <HI>my&s;teries</HI> of <HI>Chri&s;tian Religion,</HI> and much conver|&s;ant in divine &s;peculations, and for this rea&s;on ima|gine him&s;elf <HI>in the light.</HI> The <HI>Phari&s;ees</HI> though a <HI>generation of Vipers</HI> for their <HI>venemous</HI> nature &s;ay it of <HI>them&s;elves we &s;ee,</HI> and no doubt as to the <HI>letter</HI> of <HI>Mo|&s;es</HI> his <HI>Law</HI> did <HI>&s;ee</HI> and <HI>know</HI> much, &s;o may Hypo|criticall <HI>malicious Chri&s;tians</HI> be ver&s;ed in the <HI>Theory</HI> of <HI>Chri&s;tianity.</HI></P>
<P>2. He may be <HI>frequent</HI> in <HI>Religious performances,</HI> and upon this account <HI>fancy</HI> him&s;elf to be in the <HI>light&punc;</HI><NOTE PLACE="marg">I&s;a. 1. 15.</NOTE> Tho&s;e <HI>I&s;raelites</HI> who&s;e hands <HI>were full of blood,</HI> and<NOTE PLACE="marg">1 Tim. 3. 1.</NOTE> therefore their <HI>hearts full of malice,</HI> made <HI>many Pray|ers,</HI> and offered multitudes of <HI>Sacrifices.</HI> Tho&s;e <HI>Gno&s;ticks</HI> in the <HI>Primitive</HI> times are <HI>Characterized</HI> by S^t <HI>Paul&punc;</HI> to be <GAP DESC="foreign">, <HI>de&s;pi&s;ers of tho&s;e that do good,</HI> and &s;o void of <HI>Chri&s;tian love,</HI> nay, <GAP DESC="foreign"> <HI>without na|turall affection,</HI> to wit, towards their <HI>fle&s;hly relati|ons;</HI> to be <GAP DESC="foreign">&punc; <HI>fierce</HI> and <HI>cruell</HI> in their <HI>attempts,</HI> yea, <GAP DESC="foreign">, <HI>very Devils</HI> for the <HI>malice</HI> of their tongues, and notwith&s;tanding they were &s;uch as had a <HI>form of godline&s;s,</HI> in regard of <HI>externall</HI> ob&s;ervan|ces, and &s;o no doubt thought them&s;elves <HI>in the light.</HI></P>
<P>3. He may <HI>mi&s;take</HI> his <HI>hatred</HI> of his <HI>Brother,</HI> for <HI>zeal,</HI> his <HI>furious per&s;ecution,</HI> for a <HI>ju&s;t pro&s;ecution;</HI> and no wonder if he <HI>think</HI> in this <HI>re&s;pect,</HI> his very <HI>hatred</HI> to be an <HI>argument</HI> of his <HI>being in the light,</HI> when tho&s;e <HI>wicked Jews</HI> hate and pur&s;ue <HI>Chri&s;t</HI> even to the <HI>death,</HI> they plead <HI>Blasphemy</HI> as the <HI>cau&s;e,</HI> and &s;o ju&s;tifie the <HI>fact:</HI> when <HI>Saul</HI> breathed forth <HI>threatnings,</HI> and<NOTE PLACE="marg">Phil. 3. 2.</NOTE> made that <HI>havock</HI> of the <HI>Church,</HI> he &s;aith of him&s;elf, that it was in his <HI>opinion</HI> an act of <HI>zeal, concerning</HI><NOTE PLACE="marg">John 13. 2.</NOTE> <HI>zeal, per&s;ecuting the Church&punc;</HI> our ble&s;&s;ed <HI>Saviour</HI> ac|quaineth his <HI>Di&s;ciples, That who&s;oever did kill them &s;hould think he did God good &s;ervice;</HI> and when men
<PB N="182" REF="96">
do <HI>in<GAP DESC="illegible" RESP="apex" EXTENT="4 letters">re c<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">-rati<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ne,</HI> nay, <HI>religione, rage</HI> again&s;t their <HI>Brother,</HI> not only out of <HI>rationall</HI> but <HI>religious</HI> principles; (to wit, in their <HI>apprehen&s;ions,</HI>) no won|der if their <HI>rage</HI> grow <HI>very high,</HI> and notwith&s;tanding their <HI>opinions</HI> of them&s;elves be <HI>very good.</HI></P>
<P>2. And &s;urely this being his <HI>opinion,</HI> no marvell if it be his <HI>Profe&s;&s;ion</HI> wherein he <HI>glorieth,</HI> whereof he <HI>boa&s;teth</HI> &s;aying it to <HI>others,</HI> that he is <HI>in the light.</HI> In|deed &s;ome there are, who <HI>&s;ay</HI> this in <HI>profe&s;&s;ion</HI> con|trary to their <HI>own opinion,</HI> their <HI>con&s;ciences</HI> tell them, they are in <HI>the darkne&s;s</HI> of wickedne&s;s, and yet they &s;ay, <HI>they are in the light</HI> of grace, and why this, but that <HI>hating</HI> their <HI>Brother</HI> they may with the more <HI>cer|tainty</HI> and <HI>&s;ecrecy</HI> accompli&s;h their <HI>malicious de&s;igns</HI> a|gain&s;t him.</P>
<P>But though (I hope) the <HI>number</HI> of the&s;e is very <HI>&s;mall,</HI> yet <HI>many,</HI> very <HI>many</HI> there are, who while&s;t them&s;elves are <HI>black</HI> with <HI>hatred&punc;</HI> glitter in <HI>&s;howes</HI> of <HI>holine&s;s,</HI> and make great <HI>br<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gs</HI> of their <HI>&s;anctity, Ficta &s;anctitos oculas omnium per&s;tring it, interim neglecta jacet charitas,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aith&punc; <HI>Calvin</HI> upon this <HI>Text</HI> <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> their <HI>fancied pi|ety</HI><NOTE PLACE="marg">Calv. in loc.</NOTE> <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> <HI>glorious</HI> in the <HI>eyes</HI> of all, while&s;t <HI>charity</HI> lyeth <HI>neg|lected.</HI> We &s;hall do no wrong either to the <HI>Papi&s;ts</HI> on the <HI>one</HI> hand, or <HI>Anabapti&s;ts</HI> on the <HI>other,</HI> if we <HI>a&s;&s;ert</HI> them to be <HI>haters</HI> of their <HI>Brethren;</HI> the <HI>bloudy</HI> practices of <HI>both</HI> do loudly <HI>cry</HI> it in the <HI>ears of God</HI> and <HI>Man&punc;</HI> and yet <HI>many</HI> of the&s;e think, all of them <HI>boa&s;t</HI> them&s;elves to be in <HI>the light</HI> of <HI>&s;anctity,</HI> and that they are the <HI>Churches of Chri&s;t.</HI></P>
<P>You have heard what this <HI>hater</HI> of his <HI>Brother &s;aith,</HI> be plea&s;ed now to <HI>hear</HI> what he <HI>is,</HI> as his <HI>&s;tate</HI> is <HI>really</HI> &amp; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aithfully <HI>delineated</HI> by our <HI>Apo&s;tle in three characters&punc;</HI> And yet before I <HI>en<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">er&punc;</HI> upon the <HI>particulars</HI> it will not be ami&s;s to take notice in <HI>generall,</HI> how contrary the <HI>Apo&s;tles de&s;ciption</HI> is to this <HI>Hypocrites opinion, <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e</HI> &s;aith <HI>he is in the light,</HI> the <HI>Apo&s;tle</HI> &s;aith, <HI>He is in, and</HI>
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<HI>walketh in darkne&s;s:</HI> whereby it <HI>appeareth</HI> that his <HI>o|pinion</HI> is very <HI>fal&s;e,</HI> becau&s;e contrary to the <HI>judgment</HI> of <HI>truth&punc;</HI> and hence the <HI>Greek</HI> Scholia&s;t here &s;upply|eth,<NOTE PLACE="marg">Oecumen in loc Cypr. adv. Jud.</NOTE> <GAP DESC="foreign">, and S^t <HI>Cyprian mentitur,</HI> he that &s;aith <HI>he is in the light</HI> and <HI>hateth his Brother, lyeth;</HI> whence it is ea&s;ie to ob&s;erve,</P>
<P>That the <HI>e&s;tate</HI> of a <HI>man</HI> may be <HI>de&s;perately bad</HI> when yet in his <HI>own opinion</HI> it is <HI>excellently</HI> good. A man may account him&s;elf <HI>&s;ilver,</HI> whil&s;t <HI>God</HI> rejects him as <HI>dro&s;s;</HI> he may in his <HI>own</HI> opinion be a <HI>Member of Chri&s;t,</HI> and yet in <HI>Chri&s;ts</HI> e&s;teem a <HI>Childe of the Devill:</HI> and whil&s;t he <HI>dreameth</HI> that he is in the <HI>Book of Life,</HI> he may be in <HI>Gods</HI> account a <HI>Reprobate. Weake</HI> Chri|&s;tians erring on the <HI>right</HI> hand, <HI>condemne</HI> them&s;elves as if they were <HI>in the darkne&s;s</HI> of unregeneracy, when yet <HI>God</HI> &s;eeth the <HI>light</HI> of his grace <HI>&s;hining</HI> in them. <HI>Pre&s;umptuous&punc;</HI> Hypocrites on the other, <HI>applaud</HI> them|&s;elves as if they were in the <HI>light of grace,</HI> when yet <HI>God</HI> &s;eeth them in the <HI>darkne&s;s</HI> of <HI>unregeneracy.</HI></P>
<P>The <HI>Phari&s;ee ju&s;tifieth</HI> him&s;elf, and <HI>condemneth</HI> the <HI>Publican, Chri&s;t ju&s;tifieth</HI> the <HI>Publican,</HI> and <HI>condemneth</HI> the <HI>Phari&s;ee.</HI> Men may be <HI>good</HI> in the <HI>e&s;timation</HI> of o|ther, yea, and that of <HI>good</HI> men, whil&s;t in truth they are <HI>bad.</HI> So the <HI>Angell</HI> of the <HI>Church</HI> of <HI>Sardis</HI><NOTE PLACE="marg">Rev. 3. 2. 15.</NOTE> had a <HI>name that he lived and was dead.</HI> Men may be <HI>Saints</HI> in their <HI>own</HI> apprehen&s;ions, and yet <HI>Devils</HI> in Gods &s;ight. So the <HI>Angell</HI> of the <HI>Church</HI> of <HI>Laodicea</HI> &s;aid, <HI>He was rich and increa&s;ed with goods, and had need of nothing, when as he was wretched, and mi&s;erable, and poore, and blinde, and naked.</HI> Take we <HI>heed</HI> how we give <HI>credit</HI> either to the faire <HI>applau&s;es</HI> of <HI>men,</HI> or the &s;mooth <HI>dictates</HI> of our <HI>own</HI> hearts, which be|ing <HI>deceitfull,</HI> &s;ooth us up as if we were in the <HI>light,</HI> when yet we <HI>are, and walk in darkne&s;s.</HI></P>
<P>This being <HI>promi&s;ed</HI> come we to a <HI>particuler</HI> view of the <HI>&s;everall</HI> Characters given to him that <HI>hateth a</HI>
<PB N="184" REF="97">
<HI>Brother,</HI> by which <HI>three</HI> things are repre&s;ented to us;</P>
<P>His <HI>wicked Dispo&s;ition, He is in darkne&s;s even till now,</HI> and again, <HI>He is in darkne&s;s.</HI></P>
<P>His <HI>vitious Conver&s;ation,</HI> And <HI>walketh in dark|ne&s;s.</HI></P>
<P>His <HI>mi&s;erable Condition,</HI> And <HI>knoweth not whither he goeth, becau&s;e the darkne&s;s hath blinded his eyes.</HI></P>
<P>1. That which <HI>fir&s;t</HI> occureth is his <HI>wicked Dispo&s;iti|on;</HI> wherein we have <HI>two</HI> things con&s;iderable. The <HI>Quality, He is in darkne&s;s,</HI> and the <HI>Duration, even untill now.</HI></P>
<P>1. The <HI>Quality</HI> of his <HI>Dispo&s;ition</HI> is de&s;cribed by that <HI>ingeminated</HI> expre&s;&s;ion, <HI>He is in darkne&s;s:</HI> for the fuller <HI>handling</HI> of which, take notice fir&s;t of the <HI>empha|&s;is,</HI> and then of the <HI>meaning</HI> of the <HI>phra&s;e.</HI></P>
<P>1. The <HI>empha&s;is</HI> of the phra&s;e is <HI>double;</HI></P>
<P>1. It is <HI>ob&s;ervable,</HI> That our <HI>Apo&s;tle</HI> doth not con|tent him&s;elf to <HI>&s;ay,</HI> he is not in the <HI>light,</HI> but (as <HI>Zanchy</HI> well ob&s;erveth, <HI>exaggerationis gratia,</HI> u&s;eth an<NOTE PLACE="marg">Zanch. in loc.</NOTE> <HI>exaggerrating</HI> expre&s;&s;ion, <HI>He is in darkne&s;s.</HI> Indeed the <HI>one</HI> doth nece&s;&s;arily <HI>inferre</HI> the <HI>other,</HI> he that is <HI>not in the light,</HI> mu&s;t needs <HI>be in darkne&s;s,</HI> &s;ince the <HI>remo|tion</HI> of the <HI>light</HI> is the <HI>po&s;ition</HI> of <HI>darkne&s;s,</HI> and as the <HI>one goeth,</HI> the <HI>other cometh,</HI> but yet this <HI>latter</HI> is more <HI>full:</HI> and the <HI>Apo&s;tle</HI> that he might let us &s;ee how <HI>gro&s;ly</HI> &s;uch a man is deceived, let us know that he is &s;o <HI>far</HI> from being in the <HI>light,</HI> that he <HI>is in darkne&s;s,</HI> and therefore he is as much mi&s;taken as if a man in a <HI>darke night</HI> &s;hould &s;ay it were <HI>noon-day.</HI></P>
<P>2. It would yet further be <HI>con&s;idered,</HI> that it is not only &s;aid of &s;uch a man, <HI>darkne&s;s is in him,</HI> but <HI>he is in darkne&s;s,</HI> even he that <HI>loveth his Brother,</HI> is not &s;o in <HI>the light,</HI> but that there is a <HI>mixture</HI> of <HI>darkne&s;s;</HI> but he that <HI>hateth his Brother is in darkne&s;s,</HI> and &s;o without<NOTE PLACE="marg"><HI>Beza</HI> in Rom. 8. 8.</NOTE> <HI>any light.</HI> A man is then &s;aid to be <HI>in the water</HI> when
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he is <HI>covered over</HI> with, and &s;o as it were <HI>under the pow|er</HI> of it. So that the <HI>phra&s;e</HI> of <HI>being in darkne&s;s</HI> is as much as <HI>being under the power</HI> and <HI>dominion</HI> of <HI>darkne&s;s:</HI><NOTE PLACE="marg">Col. 1. 11.</NOTE> according to that <HI>phra&s;e</HI> of S^t <HI>Paul,</HI> where he &s;aith, <HI>Who hath delivered us from the power of dark|ne&s;&s;e.</HI></P>
<P>2. And now the <HI>meaning</HI> of the phra&s;e (if we con|&s;ider what is already a&s;&s;erted to be <HI>intended</HI> by <HI>light,) appeareth</HI> in plain terms to be <HI>this, He that hateth his Brother is in a &s;tate of &s;in, under the dominion of iniquity,</HI> a <HI>&s;lave of Satan,</HI> or in one word, <HI>an unregenerate Man.</HI></P>
<P>To this <HI>purpo&s;e</HI> it is that S^t <HI>Paul</HI> &s;peaking of <HI>him&s;elf</HI> and the re&s;t of the <HI>Chri&s;tians</HI> before their <HI>Conver&s;ion,</HI> reckoneth up this as one of the <HI>black</HI> marks of that<NOTE PLACE="marg">Tit. 3. 2.</NOTE> <HI>e&s;tate, hatefull</HI> and <HI>hating one another;</HI> and among<NOTE PLACE="marg">Rom. 1. 29.</NOTE> tho&s;e many <HI>brands</HI> by which he Characterizeth the wicked <HI>Gentiles,</HI> this is <HI>one,</HI> that they were <HI>full of all ma|liciou&s;ne&s;s,</HI> which afterwards he cals <HI>malignity.</HI> The <HI>malicious</HI> man being the true <HI>malignant,</HI> and &s;o de&s;er|vedly accounted a <HI>wicked man.</HI></P>
<P>Indeed this is &s;uch a <HI>&s;in</HI> as rendereth him in whom it <HI>raigneth,</HI> not only <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e&s;s</HI> then a <HI>Chri&s;tian,</HI> but <HI>wor&s;e</HI><NOTE PLACE="marg">Ba&s;. de ira hom. 10.</NOTE> then a <HI>Man.</HI> What S^t <HI>Ba&s;il</HI> &s;aith concerning <HI>anger,</HI> is doubtle&s;s much <HI>more</HI> true of <HI>hatred,</HI> <GAP DESC="foreign">, it maketh a man to <HI>degenerate</HI> into a <HI>wilde bea&s;t;</HI> and therefore &s;uch <HI>&s;inners</HI> are compared in Scripture to <HI>Tigers, Dragons, Lions, Wolves,</HI> and &s;uch<NOTE PLACE="marg">Marc. Erem. in B. P.</NOTE> like <HI>ravenous</HI> Creatures: nay, indeed as <HI>Marke</HI> the <HI>Hermite</HI> ob&s;erveth they are, <GAP DESC="foreign">, <HI>more bruti&s;h</HI> then <HI>Brutes,</HI> and <HI>un|rea&s;onable</HI> then tho&s;e <HI>unrea&s;onable Creatures;</HI> for where|as <HI>wolves</HI> devoure <HI>&s;heep,</HI> but not <HI>wolves;</HI> yea, for the mo&s;t part <HI>Bea&s;ts</HI> of the <HI>&s;ame</HI> kinde in their way, <HI>conver&s;e lo|vingly</HI> together, he that <HI>hateth his Brother</HI> hateth <HI>one</HI> of the <HI>&s;ame kinde</HI> and <HI>nature</HI> with him&s;elf, nay, to
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carry it one <HI>&s;tep</HI> lower, it <HI>denominateth</HI> them not only <HI>bea&s;ts</HI> but <HI>Devils,</HI> yea, which is <HI>&s;trange, wor&s;e then De|vils:</HI> and that upon this very <HI>account,</HI> &s;ince as <HI>A|lexander Alen&s;is</HI> hath ob&s;erved, though a <HI>Devill</HI> ha|teth<NOTE PLACE="marg">Al. Al. de In|vid.</NOTE> a <HI>man,</HI> yet not a <HI>Devill, Satan is not divided again&s;t Satan,</HI> whereas <HI>Man hateth Man,</HI> well might our <HI>Apo&s;tle</HI> &s;ay of &s;uch a per&s;on, <HI>He is in dark|ne&s;s.</HI></P>
<P>This is that which would be &s;o much the <HI>rather</HI> con&s;idered, becau&s;e &s;o <HI>many</HI> judge of <HI>them&s;elves</HI> and <HI>o|thers</HI> by a <HI>partiall</HI> rule, if they <HI>them&s;elves</HI> be <HI>free,</HI> or they ob&s;erve <HI>others</HI> to be <HI>free</HI> from tho&s;e <HI>&s;en&s;uall</HI> &s;ins of <HI>drunkne&s;s, uncleane&s;s, vain-&s;wearing,</HI> and the like, they pre&s;ently <HI>infer,</HI> that &s;uch per&s;ons are in a <HI>good condition,</HI> whil&s;t yet in the mean time <HI>pride, lying, co|vetuou&s;ne&s;s, malice,</HI> and all <HI>uncharitablene&s;s</HI> have <HI>do|minion</HI> over them, whereas in <HI>truth, the&s;e</HI> are no le&s;s <HI>workes</HI> of <HI>darkne&s;s</HI> then <HI>tho&s;e:</HI> and therefore S^t <HI>Paul</HI> reckoneth <HI>&s;trife and envy,</HI> as well as <HI>chambering and wantonne&s;s, rioting and drunkenne&s;s,</HI> among the <HI>num|ber.</HI> He that <HI>&s;tartleth</HI> at an <HI>oath,</HI> and yet <HI>belcheth</HI><NOTE PLACE="marg">Rom. 13. 13.</NOTE> forth <HI>lies,</HI> that <HI>abhorreth</HI> a <HI>Dalilah,</HI> and yet maketh <HI>gold</HI> his <HI>darling;</HI> he that will not be <HI>drunk</HI> with <HI>liquor,</HI> and yet is <HI>drunk</HI> with <HI>hatred,</HI> is neverthele&s;s a <HI>wicked</HI> unregenerate per&s;on. The &s;umme is <HI>&s;wearing, intempe|rate, unclean</HI> Chri&s;tians are <HI>Swine,</HI> and <HI>lying, cove|tous, malicious</HI> Chri&s;tians are <HI>Dogs:</HI> far be it from me to <HI>ju&s;ti<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e</HI> the <HI>former,</HI> nor will I the <HI>latter;</HI> tho&s;e are <HI>evill,</HI> and the&s;e are not <HI>good,</HI> for <HI>He that hateth his Bro|ther is in darkne&s;s.</HI></P>
<P>2. The <HI>Duration</HI> of this <HI>Di&s;po&s;ition</HI> is that which cometh next to be <HI>inquired</HI> into, in the&s;e words, <HI>E|ven untill now,</HI> that is, <HI>Sicut &s;emper fuit &s;ic e&s;t adhuc;</HI> &s;o <HI>Zanchy,</HI> as he was? &s;o he is &s;till: <HI>he re|maineth</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE> <HI>in darkne&s;s, etiam &s;ub Chri&s;tiani&s;mo:</HI> &s;o <HI>A|retius;</HI> notwith&s;tanding he <HI>liveth</HI> in the <HI>Sun-&s;hine</HI> of<NOTE PLACE="marg"><HI>Aret.</HI> ibid.</NOTE> <HI>Chri&s;tianity.</HI></P>
<P><PB N="186" REF="98">And there is a <HI>threefold</HI> rea&s;on may be given for which our <HI>Apo&s;tle</HI> might annex this clau&s;e.</P>
<P>1. By way of <HI>Prevention,</HI> To take off that <HI>Plea</HI> which &s;ome would be apt to make again&s;t his <HI>accu&s;ati|on, Do&s;t thou &s;ay oh holy Apo&s;tle, that we are in darkne&s;s, we have heard thy &s;elf and others Preaching Je&s;us Chri&s;t, we believe in his Name, embrace his Doctrine, and is it po&s;&s;ible we &s;hould be in darkne&s;s?</HI> Yes, <HI>&s;aith our Apo&s;tle, He that hateth his Brother is in darkne&s;s untill now,</HI> Not only while he was an <HI>Heathen,</HI> but now he pretends to be a <HI>Chri&s;tian,</HI> he is <HI>&s;till in darkne&s;s. Though I</HI><NOTE PLACE="marg">1 Cor. 13. 2.</NOTE> <HI>have all knowledg, and faith, yet if I have not charity</HI><NOTE PLACE="marg"><HI>Aquin.</HI> ibid.</NOTE> &s;aith S^t <HI>Paul, I am nothing,</HI> to wit, <HI>in e&s;&s;e gratiae,</HI> I have no <HI>being in Chri&s;t,</HI> I am <HI>no body</HI> in <HI>Gods e&s;teem;</HI> thus is it <HI>po&s;&s;ible</HI> for a man to be <HI>in the light,</HI> and yet to <HI>be in darkne&s;s,</HI> to <HI>inioy</HI> the <HI>light</HI> of the <HI>Gospell,</HI> and yet remain in the <HI>darkne&s;s of &s;in;</HI> oh then <HI>boa&s;t</HI> not of, nor <HI>re&s;t</HI> in <HI>externall</HI> priviledges, <HI>thinke not to &s;ay</HI> we have the <HI>Ordinances</HI> of <HI>Chri&s;t,</HI> we profe&s;s the <HI>Name of Chri&s;t;</HI> we may for all this be as <HI>de&s;titute</HI> of true <HI>Chri|stianity,</HI> as the very <HI>Pagan.</HI></P>
<P>2. By way of <HI>Aggravation,</HI> To render &s;uch an <HI>one</HI> &s;o much the more <HI>inexcu&s;able. He is in darkne&s;s untill now,</HI> that is, though he have <HI>enjoyed</HI> the <HI>means</HI> of be|ing in <HI>the</HI> light, yet he <HI>remaineth</HI> in darkne&s;s. In|deed though the&s;e <HI>two</HI> be not <HI>incon&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;tent,</HI> yet they are very <HI>incongruous;</HI> that a <HI>man</HI> in the <HI>night time</HI> &s;hould be <HI>in darkne&s;s</HI> is no wonder; but to be in <HI>the dark</HI> when the <HI>Sun is ri&s;en</HI> and &s;hineth forth, is &s;trange and <HI>&s;ad:</HI> yea, and certainly it were <HI>far better</HI> never to <HI>have the light,</HI> then <HI>having</HI> it to <HI>abide in darkne&s;s:</HI> upon this <HI>account</HI> it is that our ble&s;&s;ed <HI>Saviour</HI> denounceth &s;o &s;e|vere a <HI>woe</HI> again&s;t <HI>Capernaum</HI> and a&s;&s;ureth her, it<NOTE PLACE="marg">Matth. 10. 15.</NOTE> &s;hould be <HI>more tollerable for the land of Sodom in the day of judgment then for her.</HI> In very deed, a <HI>Chri|&s;tian hating</HI> his <HI>Boother</HI> is far more <HI>vile</HI> and <HI>abominable</HI>
<PB N="187" REF="99">
then an <HI>injurious Heathen;</HI> and by how much his <HI>pro|fe&s;&s;ion</HI> is the <HI>better</HI> by &s;o much his <HI>&s;in</HI> is the <HI>wor&s;e,</HI> and his <HI>&s;tate</HI> the more <HI>wicked.</HI></P>
<P>3. By way of <HI>Dehortation,</HI> From any longer <HI>con|tinuance</HI> in this <HI>&s;infull</HI> &s;tate, <HI>He is in darkne&s;s till now;</HI> and &s;urely it is <HI>long enough,</HI> nay, <HI>too long</HI> to have been<NOTE PLACE="marg">Dan. in loc.</NOTE> &s;o <HI>till now, &s;altem nunc &s;apiat,</HI> &s;aith <HI>Danaeus, let him at length learn to be wi&s;e,</HI> and no longer continue in this e&s;tate; &s;o that our <HI>Apo&s;tle</HI> here &s;aith <HI>implicily</HI><NOTE PLACE="marg">Rom. 13. 9.</NOTE> what S^t <HI>Paul</HI> &s;aith <HI>expre&s;&s;ly. And that knowing the time, it is high time to awake out of &s;leep, now</HI> that the <HI>Gospell</HI> is <HI>publi&s;hed, Chri&s;t</HI> is <HI>Preached;</HI> it is <HI>high</HI> time to come out of this <HI>darkne&s;s:</HI> and as S^t <HI>Peter</HI> be&s;peak|eth<NOTE PLACE="marg">1 Pet. 4. 3.</NOTE> <HI>tho&s;e</HI> to whom he wrote, <HI>For the time pa&s;t of our life it may &s;uffice to have wrought the will of the Gentiles&punc;</HI> &s;o S^t <HI>John</HI> &s;eemeth to &s;ay to the&s;e <HI>malicious</HI> Chri&s;tians, <HI>for the time pa&s;t whil&s;t yet you were in Heatheni&s;me, it may &s;uffice you to have been in darkne&s;s, will you continue in it &s;till;</HI> it is <HI>enough,</HI> nay, too <HI>much,</HI> that though the <HI>Evangelicall light</HI> hath <HI>&s;hone</HI> upon you, you have been <HI>in darkne&s;s till now;</HI> let it be &s;o <HI>no longer, breake</HI> of your <HI>&s;ins</HI> by <HI>righteou&s;ne&s;s,</HI> your <HI>hatred</HI> by <HI>charity,</HI> your <HI>malice</HI> by <HI>love,</HI> el&s;e your <HI>&s;tate</HI> is as <HI>bad</HI> &s;till as ever it <HI>was;</HI> nay, far <HI>wor&s;e</HI> then it was in <HI>tho&s;e times,</HI> when you <HI>heard not</HI> of <HI>Chri&s;t</HI> at all. So much for the <HI>fir&s;t Character;</HI> pa&s;s we on from his <HI>&s;infull dispo&s;iti|on</HI> to</P>
<P>2. His <HI>vitious Conver&s;ation,</HI> in tho&s;e words, <HI>And walketh in darkne&s;s.</HI> The full <HI>latitude</HI> of this <HI>clau&s;e</HI> will appeare in a <HI>two-fold</HI> parallel.</P>
<P>1. <HI>Walking in darkne&s;s</HI> is a <HI>going on in the darke,</HI> and &s;o intimateth a <HI>per&s;i&s;ting in evill.</HI> This is the <HI>property</HI> of a <HI>malitious</HI> man to be <HI>ob&s;tinate</HI> in his wickedne&s;s&punc; <HI>An|ger</HI> is ofttimes <HI>&s;odain,</HI> and <HI>&s;hort,</HI> but <HI>hatred</HI> is <HI>&s;etled,</HI> and<NOTE PLACE="marg">Ba&s;. de ira&acirc;.</NOTE> <HI>confirmed,</HI> a <HI>pa&s;&s;ion</HI> &s;aith S^t <HI>Ba&s;ill,</HI> <GAP DESC="foreign">, &s;uch as will <HI>not admit of a cure.</HI> Hence it is, that <HI>he</HI>
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who is <HI>po&s;&s;e&s;&s;ed</HI> with this <HI>&s;in</HI> is <HI>&s;eldome reclaimed</HI> from it, e&s;pecially being <HI>one</HI> who maketh <HI>profe&s;&s;ion</HI> of <HI>Chri&s;tia|nity,</HI> and &s;aith he <HI>is in the light;</HI> for as <HI>Solomon</HI> &s;aith, <HI>There is more hope of a fool, then of him that is wi&s;e in his own conceit;</HI> &s;o there is doubtle&s;s <HI>more hopes of him that is an open prophane &s;inner hating his brother, then of him that &s;aith he is in the light, and yet hateth him:</HI> for whereas the <HI>one</HI> may probably be <HI>brought</HI> to <HI>acknow|ledge</HI> that he <HI>walketh in darkne&s;s,</HI> and &s;o be <HI>per&s;waded</HI> to <HI>return</HI> out of it; the <HI>other &s;uppo&s;ing</HI> him&s;elf alwayes in the <HI>light,</HI> is <HI>deaf</HI> to all <HI>admonitions,</HI> and &s;o <HI>walketh on in darkne&s;s.</HI> S^t <HI>Au&s;tin pur&s;uing</HI> this <HI>Metaphor</HI> inre|ference<NOTE PLACE="marg"><HI>Aug.</HI> in P&s;. 13. 8.</NOTE> to <HI>all &s;orts</HI> of &s;inners, &s;aith <HI>elegantly, Cum pec|cant, tenebrae &s;unt; cum in&s;uper non confitentur peccata, &s;ed ea defendunt, tenebrant tenebras &s;uas,</HI> when men <HI>&s;in</HI> they are in <HI>the dark,</HI> but when they will not <HI>confe&s;s</HI> but <HI>defend</HI> their &s;ins, they <HI>darken their darkne&s;s.</HI> Thus is it with <HI>this &s;ort</HI> of &s;inners, every one that <HI>hateth his brother</HI> is <HI>in darkne&s;s,</HI> but he that <HI>hating his brother,</HI> &s;aith he <HI>is in the light,</HI> and &s;o in&s;tead of <HI>condemning, ju&s;tifieth</HI> him&s;elf, both <HI>is and walketh on</HI> (to wit <HI>ob&s;ti|nately) in darkne&s;s.</HI></P>
<P>2. Men who <HI>walk in darkne&s;s, wander</HI> and <HI>&s;tumble</HI> and <HI>fall</HI> almo&s;t every <HI>&s;tep</HI> they take, &s;o do <HI>malicious</HI> men <HI>&s;tumble</HI> and fall into manifold <HI>&s;ins,</HI> and wander into &s;everall by-paths of iniquity. That this is here <HI>intended,</HI> appeareth by the <HI>oppo&s;ition;</HI> for as where it is &s;aid in the <HI>preceding</HI> ver&s;e of him that <HI>loveth his bro|ther there is none occa&s;ion of &s;tumbling in him,</HI> it impli|eth not only that <HI>he abideth,</HI> but he <HI>walketh in the light;</HI> &s;o here, when it is &s;aid of the man who <HI>hates his bro|ther</HI> that he <HI>walketh in darkne&s;s,</HI> it implyeth he <HI>fre|quently &s;tumbleth</HI> at every thing. <HI>Solomon</HI> &s;aith of<NOTE PLACE="marg">Prov. 4. 14.</NOTE> <HI>wicked</HI> men in <HI>general, their way is as darkne&s;s,</HI> not only <HI>dark</HI> in the <HI>concrete,</HI> but <HI>darkne&s;s</HI> in the <HI>ab&s;tract,</HI> nor only that they <HI>walk</HI> in the <HI>dark,</HI> but their <HI>very way is</HI>
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<HI>darkne&s;s;</HI> it is <HI>true</HI> of him that <HI>hateth his brother</HI> in <HI>par|ticular,</HI> every <HI>&s;tep</HI> he taketh is <HI>darkne&s;s,</HI> &s;ome <HI>&s;in</HI> or other. It is not unworthy our <HI>ob&s;ervation,</HI> that a <HI>troup</HI> of &s;ins attend upon <HI>hatred</HI> in S^t <HI>Pauls</HI> enumera|tion,<NOTE PLACE="marg">Gal. 5. 22.</NOTE> <HI>variance, emulation, wrath, &s;trife, &s;edition and he|re&s;ies,</HI> all the cur&s;ed brats of this mother. To this pur|po&s;e it is that <HI>Cyprian</HI> &s;aith of this &s;in, it is a <HI>&s;eed of mi&s;|chief,</HI><NOTE PLACE="marg">Cypr. de zelo &amp; livore.</NOTE> <HI>&s;eminary of vice,</HI> and the <HI>matter of much evil;</HI> it <HI>&s;welleth with pride, imbittereth with rage, prevaricateth by perfidiou&s;ne&s;s, burneth with anger,</HI> and <HI>foameth through impatience:</HI> Hence <HI>Avarice</HI> and <HI>Ambition,</HI> whereby we de&s;ire to <HI>equall</HI> or rather <HI>exceed</HI> him whom we <HI>hate,</HI> in <HI>wealth</HI> and <HI>power:</HI> Hence it is that the <HI>fear of God</HI> is <HI>contemned,</HI> the <HI>commands of Chri&s;t</HI> are <HI>neglected, truth is adulterated, unity divided, here&s;ies and &s;chi&s;mes fomented,</HI> yea all <HI>manner of wickedne&s;s com|mitted;</HI> yea to <HI>carry</HI> it a little <HI>further,</HI> Hence it is not only that he <HI>falleth</HI> into many <HI>&s;ins,</HI> but <HI>&s;tumbleth</HI> in his <HI>be&s;t actions,</HI> and tho&s;e <HI>religious</HI> &s;ervices, which &s;ome|times he <HI>performeth,</HI> find no <HI>acceptance.</HI> It is ob&s;erved in the <HI>Levitical</HI> law, that among other <HI>fowls,</HI> the<NOTE PLACE="marg">Levit. 11. 16.</NOTE> <HI>Hawk</HI> which is the <HI>delight of Princes,</HI> fed with co&s;t, and kept with care, is <HI>forbidden</HI> in <HI>&s;acrifice;</HI> and why? but <HI>becau&s;e</HI> it is of a <HI>rapacious vindictive</HI> nature: Al|mighty <HI>God</HI> tells the <HI>I&s;raelites</HI> he will not <HI>hea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> their</HI><NOTE PLACE="marg">I&s;a. 1. 15.</NOTE> <HI>prayers,</HI> yea his <HI>&s;oul hated</HI> their A&s;&s;emblies: and why? but becau&s;e their <HI>hands were full of bloud: Chri&s;t</HI> ad|vi&s;eth him who <HI>brings a gift to the Altar, to go fir&s;t and</HI><NOTE PLACE="marg">Matth. 5. 23.</NOTE> <HI>be reconciled to his brother whom he hath offended,</HI> doubt|le&s;s thereby to <HI>teach</HI> us, that in this &s;en&s;e the <HI>gifts</HI> of tho&s;e who <HI>live</HI> in <HI>enmity,</HI> are <GAP DESC="foreign">, &s;uch as <HI>God</HI> will not <HI>accept.</HI></P>
<P>By <HI>all</HI> this it appeareth how <HI>&s;infull</HI> the <HI>life</HI> of &s;uch a <HI>per&s;on</HI> is, all his <HI>actions</HI> being no <HI>better</HI> then <HI>works,</HI> and his <HI>wayes paths</HI> of <HI>darkne&s;s:</HI> and oh that the <HI>&s;infulne&s;s</HI> of this <HI>&s;in</HI> might &s;o much the more <HI>exasperate</HI> us
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again&s;t it. The <HI>name</HI> of this <HI>Devill</HI> may well be <HI>Le|gion,</HI> let us then be carefull to <HI>ca&s;t</HI> him out: indeed the &s;aying of <HI>Valens</HI> is in &s;ome re&s;pect true concerning anger, <HI>Alienus ab ir&acirc; alienus &agrave; ju&s;titi&agrave;,</HI> he that <HI>knoweth</HI> not how to be <HI>angry,</HI> will not <HI>care</HI> to be <HI>ju&s;t,</HI> but in re|gard of <HI>hatred</HI> it is <HI>far</HI> otherwi&s;e, and we may &s;ay <HI>Qui non alienus ab odio alienus &agrave; ju&s;titi&acirc;:</HI> he that is a <HI>friend</HI> to <HI>hatred,</HI> mu&s;t needs be a <HI>&s;tranger</HI> to <HI>ju&s;tice.</HI> Oh let us conceive a <HI>pious</HI> hatred again&s;t this <HI>impi|ous</HI> and <HI>injurious</HI> hatred, which who&s;oever <HI>exer|ci&s;eth</HI> towards his <HI>Brother</HI> mu&s;t needs <HI>walke in dark|ne&s;s.</HI></P>
<P>3. The <HI>la&s;t</HI> Character of this <HI>&s;inner</HI> yet remaineth, to wit, his <HI>mi&s;erable condition,</HI> which is</P>
<LIST>
<ITEM><HI>Propounded</HI> in tho&s;e words, <HI>And knoweth not whi|ther he goeth.</HI></ITEM>
<ITEM><HI>Proved</HI> in tho&s;e, <HI>Becau&s;e the darkne&s;s hath blinded his eyes.</HI></ITEM>
</LIST>
<P>1. The <HI>mi&s;ery</HI> of him that <HI>hateth his Brother</HI> is <HI>a&s;&s;erted</HI> though <HI>briefly,</HI> yet <HI>fully</HI> in tho&s;e words, <HI>He know|eth not whither he goeth,</HI> It is a <HI>clau&s;e</HI> which &s;ets forth the <HI>&s;ad</HI> condition of this <HI>&s;inner</HI> both <HI>directly</HI> and <HI>colla|terally.</HI></P>
<P>1. <HI>Directly,</HI> This is <HI>verified</HI> of every <HI>wicked</HI> man, and in particular of him that <HI>hateth his Brother, he knoweth not whither he goeth,</HI> and indeed it nece&s;&s;ari|ly <HI>followeth</HI> upon the <HI>former,</HI> &s;ince <HI>he that walketh in darkne&s;s cannot know whither <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e goeth.</HI> This<NOTE PLACE="marg">Zanch. in loc.</NOTE> is true as <HI>Zanchy</HI> hath well ob&s;erved in a double <HI>re|ference, ad viam,</HI> and <HI>ad terminum;</HI> to the <HI>way,</HI> and the <HI>terme</HI> of his <HI>walke;</HI> he knoweth not <HI>where</HI> nor <HI>whi|ther,</HI> neither the <HI>badne&s;s</HI> of the <HI>path,</HI> nor the <HI>&s;adne&s;s</HI> of the <HI>end.</HI> The <HI>former Solomon</HI> affirmeth of all<NOTE PLACE="marg">Prov. 4. 16. 9. 18.</NOTE> <HI>wicked</HI> men, when he &s;aith, <HI>Their way is as darkne&s;s, and they know not at what they &s;tumble;</HI> the <HI>latter</HI> of the <HI>man,</HI> who is invited by an <HI>Harlot, He knoweth not that</HI>
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<HI>the dead are there, and her gue&s;ts are in the depth of Hell.</HI></P>
<P>But it may be <HI>objected,</HI> that the <HI>per&s;on</HI> of whom the <HI>Apo&s;tle</HI> here &s;peaketh, is <HI>one</HI> who is in <HI>profe&s;&s;ion</HI> a <HI>Chri|&s;tian,</HI> for he &s;aith <HI>he is in the light,</HI> and no doubt is &s;o <HI>far</HI> in the <HI>light,</HI> as that he cannot but <HI>&s;ee</HI> and <HI>know</HI> that hatred of the Brethren is a <HI>deadly</HI> &s;in, and that whil&s;t he <HI>continueth</HI> in it, he <HI>goeth down</HI> to Hell, how then is it &s;aid of him that <HI>he knoweth not whither he goeth.</HI></P>
<P>To <HI>an&s;wer</HI> this briefly, It is <HI>one</HI> thing to <HI>know,</HI> that is, to <HI>apprehend;</HI> and another to <HI>know,</HI> that is, to <HI>con&s;ider</HI> a thing; Indeed it is <HI>impo&s;&s;ible</HI> but that &s;uch an one &s;hould <HI>know,</HI> and yet as <HI>God</HI> &s;aith of <HI>I&s;rael</HI> in ano|ther ca&s;e, <HI>I&s;rael doth not know, my people doth not con&s;i|der;</HI><NOTE PLACE="marg">I&s;a. 1. 2.</NOTE> &s;o may it be &s;aid of this <HI>per&s;on,</HI> he <HI>doth not know,</HI> that is, he <HI>doth not con&s;ider whither he goeth:</HI> to this purpo&s;e is <HI>Carthu&s;ians</HI> note, <HI>Quantam damnationem me|retur</HI><NOTE PLACE="marg">Non attendit tri&s;tem exitum <HI>Illyr.</HI> in loc. Carthu&s;. <HI>ibid.</HI></NOTE> <HI>non pen&s;at,</HI> he doth not <HI>lay to heart</HI> what <HI>dam|nation</HI> he <HI>de&s;erveth,</HI> what a <HI>danger</HI> he <HI>encurreth.</HI></P>
<P>His <HI>judgment</HI> dictateth to him in <HI>The&s;i</HI> in <HI>generall,</HI> that <HI>hatred</HI> is a <HI>&s;in</HI> and leadeth to <HI>Hell;</HI> but when it is to pa&s;&s;e <HI>&s;entence</HI> in <HI>Hypothe&s;i,</HI> in <HI>particular,</HI> it either de|nieth the <HI>action</HI> which is done again&s;t his <HI>Brother,</HI> to proceed from <HI>hatred;</HI> or that though it be a <HI>&s;in,</HI> yet it &s;hall not prove deadly to him, becau&s;e he is <HI>in Chri&s;t</HI> already; or becau&s;e he <HI>intends</HI> to <HI>repent</HI> of it be|fore he dyeth; or el&s;e his <HI>judgement</HI> not at all <HI>taking</HI> notice of the <HI>obliquity</HI> of the work and <HI>mi&s;ory</HI> of the wages, <HI>dictateth</HI> what the <HI>will</HI> is about to do, as ex|pedient for the <HI>pre&s;ent &s;atisfaction</HI> of that which it intendeth. Sutable hereunto is that note of <HI>E&s;tius</HI> upon my Text; <HI>That no &s;in is committed, but through</HI><NOTE PLACE="marg">E&s;t. in loc.</NOTE> <HI>a praevious errour of the practicall judgment about that par|ticular Object which the will choo&s;eth:</HI> therefore doth the <HI>malicious,</HI> yea, every <HI>wicked</HI> man <HI>commit</HI> and
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<HI>per&s;i&s;t</HI> in his &s;in, becau&s;e he noth dot <HI>weigh</HI> his actions in the <HI>ballance</HI> of right <HI>rea&s;on,</HI> nor due|ly <HI>ponder</HI> either <HI>what he doth,</HI> or <HI>whither he tendeth.</HI></P>
<P>I cannot let this <HI>go</HI> without this <HI>u&s;efull</HI> inference; <HI>&s;inners con&s;ider</HI> &s;eriou&s;ly what <HI>you do,</HI> and <HI>think</HI> &s;ad|ly <HI>whither you go,</HI> whil&s;t you go on in <HI>your &s;ins. Re&s;pice finem, look to the end,</HI> is a <HI>le&s;&s;on</HI> which who|&s;oever <HI>learneth</HI> not, will in the <HI>end</HI> prove a <HI>foole.</HI> No better way to <HI>deale</HI> by this <HI>Serpent</HI> &s;in, then (as <HI>God</HI> commanded <HI>Mo&s;es</HI> in another ca&s;e) <HI>to take it by the taile.</HI> The verb <HI>beginning</HI> of <HI>repentance</HI> is at S^t <HI>Peters</HI><NOTE PLACE="marg">1 Pet. 4. 19.</NOTE> Que&s;tion, <GAP DESC="foreign">, <HI>what is the end of a wicked cour&s;e?</HI></P>
<P>But further, This <HI>phra&s;e, not knowing whither he goeth,</HI> &s;ets forth the <HI>mi&s;erable e&s;tate</HI> of this &s;inner <HI>Col|laterally,</HI> and by way of <HI>Allu&s;ion.</HI> For</P>
<P>1. <HI>He that knoweth not whither he goeth is in an unquiet re&s;tle&s;s &s;tate,</HI> full of <HI>fears</HI> and <HI>cares,</HI> and his <HI>mind</HI> is never at <HI>quiet:</HI> a fit <HI>embleme</HI> of a <HI>wicked</HI> man who&s;e name in Hebrew <GAP DESC="foreign"> &s;ignifieth one that is <HI>unquiet,</HI> and whom the <HI>Prophet</HI> compareth to the <HI>troubled Sea.</HI><NOTE PLACE="marg">I&s;a. 5. 7.</NOTE> And e&s;pecially is this true of the <HI>malicious</HI> hater, who alwaies carrieth <HI>about</HI> him that which <HI>tortureth</HI> him. Indeed what is <HI>envy</HI> and <HI>hatred</HI> to the &s;oul, but (to u&s;e S^t <HI>Bafils</HI> compari&s;on) as the <HI>fretting ru&s;t</HI> to the<NOTE PLACE="marg"><HI>Ba&s;.</HI> hom. 12. <HI>Socrat.</HI> in D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">og. Laert.</NOTE> <HI>iron,</HI> and the <HI>con&s;uming moath</HI> to the <HI>garment?</HI> Nay (to <HI>borrow Socrates</HI> his re&s;emblance,) what is it, but as a <HI>Saw</HI> continually <HI>cutting,</HI> or (to allude to that of our <HI>Saviour</HI>) a <HI>worme</HI> &s;till <HI>gnawing?</HI> In one word, to &s;peak in the <HI>Poets</HI> language,
<Q>&mdash;<HI>&V;t Aetna &s;eip&s;um,</HI><NOTE PLACE="marg"><BIBL>Ovid. Metam.</BIBL></NOTE> <HI>Sic &s;e, non alios, invidus igne coquit:</HI></Q>
like to the <HI>mountain of Aetna,</HI> the <HI>envious</HI> man hath a <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re</HI> alwaies burning within his <HI>brea&s;t,</HI> and &s;o is ne|ver
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at ea&s;e. Upon this account it is that <HI>Gregory Na|zianzen</HI> &s;aith of this <HI>&s;in,</HI> that it is both <GAP DESC="foreign"> and<NOTE PLACE="marg">Greg. Naz. orat.</NOTE> <GAP DESC="foreign">, <HI>mo&s;t unju&s;t</HI> to him that is <HI>hated,</HI> and <HI>mo&s;t ju&s;t</HI> to him that <HI>hateth,</HI> in that <HI>di&s;quietment,</HI> with which it <HI>perplexeth</HI> him.</P>
<P>2. <HI>He that knoweth not whither he goeth is u&s;ually deceived in his opinion;</HI> when he thinketh he is <HI>walk|ing Ea&s;tward,</HI> he <HI>walke&s;t We&s;tward;</HI> and whil&s;t he ima|gineth him&s;elf <HI>going forward</HI> he is <HI>going backward.</HI> Thus <HI>he that &s;aith he is in the light and hateth his Bro|ther</HI> is <HI>deceived:</HI> for whereas he <HI>&s;uppo&s;eth</HI> him&s;elf in the way to <HI>Heaven,</HI> he is <HI>po&s;ting</HI> on to <HI>Hell;</HI> and truly in this <HI>respect</HI> he is &s;o much the <HI>more mi&s;erable,</HI> becau&s;e he bringeth him&s;elf into a <HI>fools Paradi&s;e,</HI> and dreameth that he &s;hall be <HI>happy.</HI></P>
<P>3. La&s;tly, <HI>He that knoweth not whither he goeth cannot &s;ee to avoid, and &s;o ofttimes &s;odainly falleth into bogs, pits, waters, by which he is de&s;troyed and peri&s;heth.</HI> Such is the ca&s;e of <HI>wicked,</HI> e&s;pecially <HI>malicious</HI> men, they bring upon <HI>thew&s;elves &s;wift</HI> and <HI>&s;odaine de&s;tructi|on;</HI> and which is very <HI>con&s;iderable,</HI> whil&s;t they <HI>plot</HI> the <HI>ruine</HI> of others, they <HI>accelerate</HI> their <HI>own,</HI> and the ve|ry <HI>mi&s;chief</HI> which they <HI>de&s;igne</HI> for their <HI>brethren,</HI> falls upon their own <HI>heads;</HI> and now putting all this to|gether, tell me if he who&s;e <HI>troubles</HI> are &s;o <HI>di&s;tracting, hopes deceaving,</HI> and <HI>dangers de&s;troying,</HI> be not a <HI>mi&s;erable</HI> man.</P>
<P>2. The <HI>propo&s;ition</HI> is di&s;patched, <HI>He knoweth not whi|ther he goeth.</HI> The <HI>proofe felloweth, Becau&s;e the darkne&s;s hath blinded his eyes;</HI> and now our <HI>Apo&s;tle</HI> carryeth on the <HI>Allegory</HI> to the <HI>outmo&s;t,</HI> therefore, <HI>He that is in darkne&s;s and walketh in it, cannot know whither he go|eth,</HI> becau&s;e, <HI>he cannot &s;ee his way;</HI> and therefore he <HI>cannot &s;ee his way,</HI> becau&s;e by rea&s;on of the <HI>darkne&s;s his eyes are blinded.</HI> For the better <HI>opening</HI> of this <HI>clau&s;e,</HI> I &s;hall very brie&s;ly <HI>con&s;ider</HI> the&s;e particulars;</P>
<P><PB N="194" REF="102">The <HI>part affected,</HI> his <HI>eyes.</HI> The <HI>di&s;ea&s;e, blinded.</HI> The <HI>cau&s;e, darkne&s;s.</HI></P>
<P>1. His <HI>eyes,</HI> that is the <HI>part</HI> affected, by which no doubt is to be <HI>under&s;tood,</HI> the <HI>under&s;tanding.</HI> The <HI>eye</HI> in its <HI>proper</HI> notion is a <HI>part</HI> of the <HI>body,</HI> but <HI>Me|taphorically</HI> the <HI>&s;oul</HI> hath its <HI>eyes</HI> as well as the <HI>body.</HI> It is <HI>Olympiodorus</HI> his note, The <HI>members</HI> of the <HI>out|ward</HI><NOTE PLACE="marg"><HI>Olympiod.</HI> in Eccle&s;.</NOTE> man are <HI>aequivocally</HI> attributed to the <HI>inward.</HI> As the <HI>excellencies</HI> of the <HI>greater</HI> world are after an <HI>higher</HI> manner in the <HI>le&s;s;</HI> &s;o the <HI>parts</HI> of the <HI>body</HI> are after a more <HI>noble</HI> way in the <HI>&s;oul:</HI> what the <HI>feet</HI> are in the one, the <HI>affections</HI> are in the other; what the <HI>&s;tomach</HI> is in that, the <HI>memory</HI> is in this; what the <HI>heart</HI> is in the one, the <HI>will</HI> is in the other; Finally, what the <HI>eye</HI> is in that, the <HI>under&s;tanding</HI> is in this. We need no better <HI>Expo&s;itor</HI> then S^t <HI>Paul,</HI> who unfolds the <HI>meaning</HI> of this<NOTE PLACE="marg">Eph. 1. 18.</NOTE> Metaphor when he &s;aith. <HI>The eyes of the under|&s;tanding.</HI></P>
<P>If you inquire after the <HI>Analogies,</HI> they are both apt and <HI>obvious,</HI> which I &s;hall only mention.</P>
<P>The <HI>eye</HI> is <HI>&s;ituate</HI> in the <HI>upper</HI> part of the body, the <HI>head;</HI> and in the <HI>upper</HI> part of the <HI>head:</HI> &s;o is the <HI>under|&s;tanding</HI> a <HI>faculty</HI> of the <HI>&s;uperiour</HI> &s;oul, the <HI>rationall,</HI> and the <HI>&s;uperiour faculty</HI> in the <HI>rntionall</HI> &s;oul.</P>
<P>The <HI>eye</HI> is the chiece&s;t of the <HI>&s;en&s;es,</HI> and the <HI>under|&s;tanding</HI> is the choiee&s;t among the <HI>faculties,</HI> with|out which the <HI>will</HI> would be but a <HI>bruti&s;h</HI> ap|petite.</P>
<P>The <HI>u&s;e</HI> of the <HI>eye</HI> is to <HI>&s;ee</HI> things vi&s;ible, <GAP DESC="foreign">, &s;ay the <HI>Greek</HI> Etymologi&s;ts is <HI>qua&s;i,</HI> <GAP DESC="foreign">, the <HI>chamber of vi&s;ion.</HI> The <HI>under&s;tanding</HI> is that whereby we <HI>know</HI> and <HI>apprehend</HI> things <HI>intelligible:</HI> it is as it were the <HI>&s;ouls window,</HI> whereby it receiveth the <HI>light</HI> of <HI>knowledg.</HI></P>
<P>5. Finally, The <HI>office</HI> of the <HI>eye</HI> is to <HI>guide</HI> the mo|tion of the <HI>body,</HI> to direct our <HI>hands</HI> in working, and
<PB N="195" REF="103">
our <HI>feet</HI> in walking; &s;uch is the <HI>office</HI> of the <HI>under|&s;tanding</HI> to <HI>order</HI> the <HI>will</HI> and <HI>affections,</HI> in their <HI>inclina|tions</HI> and <HI>aver&s;ations,</HI> to teach us what to <HI>choo&s;e,</HI> and what to <HI>refu&s;e,</HI> what to <HI>love,</HI> and what to <HI>hate:</HI> you &s;ee how fitly the <HI>under&s;tanding</HI> of the mind, is compared to the <HI>eyes</HI> of the body.</P>
<P>5. The <HI>Di&s;ea&s;e</HI> of this part here &s;pecified is <HI>blind|ne&s;s,</HI> the <HI>wor&s;t evill</HI> that can befall the <HI>eye;</HI> as rendring it altogether <HI>u&s;ele&s;s,</HI> and the <HI>&s;tate</HI> of the per&s;on <HI>dan|gerous;</HI> a <HI>dimme</HI> eye may do &s;ome <HI>&s;ervice</HI> by <HI>preventing</HI> many fals, but a <HI>blinde</HI> eye expo&s;eth to continuall <HI>ha|zards:</HI> well faith our <HI>ble&s;&s;ed Saviour,</HI> if <HI>the light</HI> (mea|ning the <HI>eye) that is in thee be darkne&s;s, how great is that</HI><NOTE PLACE="marg">Matth. 6. 23.</NOTE> <HI>darkne&s;s?</HI> Yet this is the <HI>&s;tate</HI> of every <HI>wicked, ma|licious</HI> man e&s;pecially, his <HI>eyes</HI> are blinded, his <HI>under|&s;tanding</HI> darkned, <HI>he knoweth nothing as he ought to know:</HI> indeed his <HI>left</HI> eye <HI>is quick &s;ighted,</HI> but his<NOTE PLACE="marg">Jer. 4. 22.</NOTE> <HI>right eye</HI> is &s;tarke <HI>blinde,</HI> he is <HI>wi&s;e to do evill,</HI> but <HI>to do good he hath no</HI> knowledg,
<Q>&mdash;<HI>Quantum mortalia pectora caecae,</HI><NOTE PLACE="marg"><BIBL>Ovid.</BIBL></NOTE> <HI>Noctis habent?</HI></Q>
&s;aith the <HI>Poet,</HI> how <HI>darke a night of ignorance over&s;ha|doweth the minds of mortals?</HI> It is not &s;eldome that this <HI>name</HI> of <HI>foole</HI> is given in <HI>Scripture</HI> to an <HI>evill</HI> man; and not without cau&s;e, &s;ince he is altogether <HI>de&s;titute</HI> of <HI>right rea&s;on;</HI> the <HI>Prodigall</HI> repenting is &s;aid to <HI>come to him&s;elf,</HI> whereby is intimated, that whil&s;t wan|dering, he was <HI>be&s;ides him&s;elf;</HI> thus is the &s;inner a <HI>foole,</HI> a <HI>mad man,</HI> a <HI>blinde man,</HI> ignorant of the <HI>things</HI> which concern his <HI>everla&s;ting peace.</HI></P>
<P>And &s;urely if <HI>blindne&s;s</HI> of the <HI>bodily</HI> eye be <HI>&s;ad,</HI> this of the <HI>&s;pirituall</HI> is far more <HI>dolefull;</HI> our <HI>bodily</HI> eye is <HI>common</HI> to us with <HI>bea&s;ts;</HI> our <HI>intellectuall,</HI> that where by we partake with <HI>Angels;</HI> and by how much the <HI>eye</HI> of the <HI>minde</HI> is <HI>better</HI> then that of the body, by &s;o
<PB N="196" REF="103">
much the <HI>blindne&s;s</HI> of this is <HI>wor&s;e.</HI> The <HI>bodies</HI> eye may be better <HI>&s;pared</HI> then the <HI>&s;ouls;</HI> yea, the <HI>want</HI> of <HI>corporall</HI> &s;ight may be a <HI>meanes</HI> of <HI>&s;pirituall</HI> good; but the <HI>want</HI> of <HI>&s;pirituall</HI> &s;ight can be no way <HI>helpfull,</HI> but altogether <HI>hurtfull;</HI> yea, which is &s;o much the more <HI>&s;ad,</HI> whereas the <HI>bodily</HI> blinde feeleth and <HI>acknowledg|eth</HI> his <HI>want</HI> of <HI>light,</HI> the <HI>&s;piritually</HI> blinde man thinketh that <HI>none</HI> hath <HI>clearer</HI> eyes then him&s;elf. This, <HI>Chri&s;t</HI> &s;aith of the <HI>Laodicean Angell,</HI> he <HI>knew not that he was blinde:</HI><NOTE PLACE="marg">Rev. 3. 17.</NOTE> and this <HI>&s;inner</HI> in the Text &s;aith <HI>he is in the light, &s;u|am ignorans ignorantiam, not knowing his want of know|ledg,</HI> oh learne we to be <HI>&s;en&s;ible</HI> of, and <HI>affected</HI> with the <HI>mi&s;ery</HI> of this <HI>condition,</HI> to have our <HI>eyes blinded.</HI></P>
<P>But la&s;tly, The <HI>cau&s;e</HI> of this pernicious <HI>di&s;ea&s;e</HI> would be <HI>&s;earched</HI> into, which we &s;hall finde to ari&s;e principally from our <HI>&s;elves:</HI> it is true, S^t <HI>Paul</HI> &s;aith<NOTE PLACE="marg">2 Cor. 4.</NOTE> <HI>the God of this world</HI> (who is the <HI>Prince of darkne&s;s) blinds mens eyes;</HI> but chiefly it is the <HI>darkne&s;s</HI> of <HI>wicked|ne&s;s</HI> within us, that bringeth this <HI>evill upon us. Wick|edne&s;s</HI> (&s;aith the <HI>Wi&s;eman) doth alter the under&s;tanding,</HI><NOTE PLACE="marg">Wi&s;d. 4. 11.</NOTE> <HI>and the bewitching of naughtine&s;s doth ob&s;cure things that are hone&s;t:</HI> to which <HI>agreeth</HI> that of S^t <HI>Chry&s;o&s;tome,</HI><NOTE PLACE="marg"><HI>Chry&s;o&s;t.</HI> in Mat. 7. hom. 19.</NOTE> <HI>Sin doth &s;o blinde the &s;en&s;es of the &s;inners, that &s;eeing not the waies of fal&s;hood, they thru&s;t them&s;elves headlong there|in.</HI> The truth is, as the <HI>Serpent</HI> fir&s;t wrought upon the <HI>Woman,</HI> and by her upon the <HI>Man;</HI> &s;o <HI>wickedne&s;s</HI> fir&s;t <HI>worketh</HI> upon the <HI>affections,</HI> and by that upon the <HI>under&s;tanding;</HI> nor is it any wonder that when <HI>tho&s;e</HI> are perverted, <HI>this</HI> is <HI>blinded.</HI> Who can <HI>&s;ee</HI> any thing in a <HI>troubled</HI> muddy <HI>water?</HI> No more can the <HI>under&s;tanding</HI> di&s;cern aright, when the <HI>affections</HI> are <HI>&s;tirred</HI> and mud|ded; what <HI>mi&s;ts</HI> &amp; foggs are to the <HI>aire,</HI> darkning it, cor|rupt unruly <HI>pa&s;&s;ions</HI> are to the mind, blinding it. It were ea&s;ie to in&s;tance in the &s;everall <HI>&s;orts</HI> of tho&s;e which the <HI>Schooles</HI> call <HI>deadly &s;ins,</HI> how ray&s;ing a <HI>commotion</HI> in
<PB N="197" REF="104">
the <HI>affections</HI> they <HI>obnubilate</HI> the judgment. <HI>Olcot</HI> upon this account, <HI>compareth</HI> the <HI>luxurious</HI> man to <HI>blind Samp&s;on,</HI> the <HI>gluttonous</HI> man to him that was <HI>born blind,</HI> the <HI>&s;loathfull</HI> man to <HI>blind Tobias,</HI> the <HI>covetous</HI> to the <HI>blind Beggars,</HI> the <HI>angry</HI> to <HI>blinde Lamech,</HI> the <HI>envious</HI> to <HI>blind Ely,</HI> and the <HI>proud man</HI> to <HI>Senecaes blind &s;ervant,</HI> who would not <HI>believe</HI> that <HI>&s;hee was</HI> blind, but the <HI>hou&s;e darke:</HI> certain it is, all of the&s;e <HI>&s;eating</HI> them&s;elves in &s;ome <HI>one</HI> or other of our <HI>pa&s;&s;ions,</HI> do not only <HI>reign</HI> in our <HI>mortall bodies,</HI> but <HI>domineere</HI> in our <HI>immortall</HI> &s;ouls, mi&s;leading its mo&s;t <HI>noble faculty</HI> the <HI>judgment.</HI> Oh what a <HI>&s;lave</HI> is the <HI>minde</HI> of a <HI>cove|tuous, luxurious, malicious</HI> man to his <HI>affections,</HI> it mu&s;t <HI>think,</HI> and <HI>plot,</HI> and <HI>dictate,</HI> and <HI>judge</HI> accor|ding as they <HI>plea&s;e:</HI> well might our <HI>Apo&s;tle</HI> &s;ay of him <HI>that hateth his Brother, the darkne&s;&s;e blindeth his eyes.</HI></P>
<P>Nor would it be <HI>pa&s;&s;ed</HI> by, how the <HI>bad</HI> effect of this <HI>&s;pirituall</HI> darkne&s;s, <HI>exceeds</HI> that of <HI>naturall</HI> in this re&s;pect: for <HI>whereas</HI> the <HI>eye</HI> of a man may be as <HI>good,</HI> as <HI>&s;trong,</HI> as <HI>clear</HI> in the <HI>darke,</HI> as in the <HI>light,</HI> only the <HI>darkne&s;s</HI> hinders the <HI>exerci&s;e</HI> of the <HI>&s;ight;</HI> the <HI>malicious</HI> man by rea&s;on of his <HI>darkne&s;s,</HI> hath the very <HI>&s;ight</HI> of his under&s;tanding vitiated, indeed, whereas in <HI>na|turals</HI> the <HI>&s;ight</HI> is not <HI>blinded,</HI> but the <HI>medium</HI> is <HI>darkned,</HI> in <HI>&s;pirituals</HI> the <HI>Medium</HI> which is <HI>Gods word</HI> is not at all <HI>darkned,</HI> but the <HI>Organ</HI> is <HI>blinded,</HI> whil&s;t the <HI>deprava|tion</HI> of the pa&s;&s;ion, is the depravation of the under|&s;tanding. As therefore we <HI>de&s;ire</HI> to have our <HI>minds</HI> &s;a|vingly <HI>enlightned,</HI> endeavour we to have our <HI>lu&s;ts</HI> truly <HI>mortified,</HI> if we would have our <HI>judgments</HI> even and <HI>upright,</HI> let us not &s;uffer them to be <HI>bya&s;ed</HI> by any <HI>pa&s;&s;ion.</HI></P>
<P>To <HI>end</HI> all, What &s;hould this <HI>di&s;cription</HI> of a <HI>wick|ed malicious</HI> &s;inners mi&s;ery, but &s;erve as a <HI>di&s;&s;wa&s;ive</HI> from this <HI>iniquity?</HI> Let no <HI>violence</HI> be found in our <HI>hands,</HI> nor <HI>hatred</HI> in our <HI>hearts,</HI> e&s;pecially con&s;idering,
<PB N="198" REF="104">
that <HI>we &s;ay we are in the light,</HI> <GAP DESC="foreign">, &s;aith one of the <HI>Ancients,</HI> it is <HI>unbe&s;eeming</HI> tho&s;e who <HI>&s;ing the &s;ongs of Zion,</HI> to <HI>barke in rage,</HI> who are <HI>Gods Servants,</HI> to be <HI>&s;laves</HI> to <HI>envious</HI> lu&s;ts. I cannot <HI>expo&s;tulate</HI> bet|ter, then in the words of S^t <HI>Cyprian, Si homo lucis e&s;&s;e</HI><NOTE PLACE="marg">Cypr. de zelo &amp; livor<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>capi&s;ti quid in zeli tenebras ruis?</HI> if thou art a <HI>Childe of light,</HI> ca&s;t off as <HI>all,</HI> &s;o e&s;pecially <HI>this work of darke|ne&s;s, walk no</HI> longer in this <HI>way</HI> of <HI>darkne&s;s</HI> in which if thou <HI>per&s;i&s;t,</HI> what ever thy <HI>deceitfull</HI> heart may <HI>prompt</HI> thee, it will inevitably <HI>lead</HI> thee to <HI>utter darkn&s;s,</HI> from which <HI>good Lord deliver us.</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="11" TYPE="lecture">
<PB N="199" REF="105">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 12, 13, 14. VERS.</BIBL>
<Q>I write unto you little Children, becau&s;e your &s;ins are forgiven you for his name &s;ake.</Q>
<Q>I write unto you Fathers, becau&s;e ye have known him that is from the beginning. I write unto you young Men, becau&s;e ye have overcome the wicked one. I write unto you little Children, becau&s;e ye have known the Father.</Q>
<Q>I have written unto you Fathers, becau&s;e you have known him that is from the beginning. I have writ|ten unto you young Men, becau&s;e ye are &s;trong, and the Word of God abideth in you, and ye have over|come the wicked one.</Q>
</EPIGRAPH>
<P>_AMong the many <HI>fimilitudes</HI> by which the <HI>office</HI> of a <HI>Mini&s;ter</HI> is repre&s;ented in <HI>Scrip|ture,</HI> tho&s;e two of a <HI>watchman,</HI> and a <HI>Shepheard</HI> are very ob&s;ervable. Indeed <HI>both</HI> of them are <HI>metaphors,</HI> by which <HI>God</HI> him&s;elf is plea&s;ed to <HI>de&s;cribe</HI> his <HI>Prophets,</HI> the <HI>one,</HI>
<PB N="200" REF="105">
when he &s;aith to <HI>Ezekiel, Son of Man, I have &s;et thee a watchman to the hou&s;e of I&s;rael;</HI> the other in that graci|ous<NOTE PLACE="marg">Ezek. 33. 7.</NOTE> <HI>promi&s;e</HI> to his people, <HI>I will &s;et up &s;hepheards over them which &s;hall feed them.</HI> The <HI>duty</HI> of a <HI>watchman</HI><NOTE PLACE="marg">Jer. 23. 4.</NOTE> is fir&s;t to <HI>take,</HI> and then <HI>give</HI> notice of the <HI>ene|mies approach;</HI> and it is no &s;mall part of our <HI>mi|ni&s;teriall</HI> imployment, to <HI>warne</HI> the <HI>people</HI> of tho&s;e <HI>dangers,</HI> with which their <HI>spirituall</HI> enemies endea|vour to &s;urprize them. The <HI>work</HI> of a <HI>Shepheard</HI> is to <HI>provide green pa&s;tures, &s;till waters</HI> for the <HI>flock,</HI> and to take care, not only for the <HI>grown &s;heep,</HI> but the <HI>tender Lambes;</HI> and it is the chief <HI>task</HI> of a <HI>spirituall</HI> Pa&s;tor to <HI>feed</HI> his people with <HI>knowledge and under&s;tand|ing,</HI> having regard to all <HI>per&s;ons, conditions,</HI> and <HI>ages.</HI> How fitly both the&s;e <HI>agree</HI> to this holy <HI>Apo&s;tle</HI> S^t <HI>John,</HI> is ea&s;iy to ob&s;erve in this <HI>Epi&s;tle:</HI> like a vi|gilant <HI>Watchman</HI> he <HI>warneth</HI> them in the <HI>latter</HI> part of <HI>this,</HI> and the <HI>beginning</HI> of the <HI>fourth</HI> Chapter, of tho&s;e <HI>imps</HI> of Satan, <HI>Antichri&s;tian</HI> Hereticks, which did <HI>infe&s;t,</HI> and <HI>infect</HI> the <HI>Church;</HI> like a carefull <HI>Shep|heard,</HI> he <HI>giveth</HI> them <HI>whole&s;ome</HI> in&s;tructions for the <HI>&s;tabli&s;hing</HI> of their <HI>Faith, regulateing</HI> their <HI>life,</HI> in the <HI>greater</HI> part of the Epi&s;tle; and here in the&s;e <HI>Ver&s;es</HI> which I have <HI>read,</HI> he <HI>manife&s;teth</HI> the <HI>care</HI> he had, not only of the <HI>elder,</HI> but <HI>younger</HI> Chri&s;tians, <HI>I write to you little Children,</HI> &amp;c.</P>
<P>In the&s;e <HI>three</HI> Ver&s;es we have an <HI>an&s;wer</HI> to <HI>three</HI> Que&s;tions, <HI>Quid? Quibus? Quare?</HI></P>
<P><HI>What</HI> S <HI>John</HI> did? To which the <HI>an&s;wer</HI> is returned in the word <HI>write.</HI></P>
<P><HI>To whom</HI> he wrote? The an&s;wer to which is given in the &s;everall <HI>titles.</HI></P>
<P><HI>Why</HI> he wrote to all, and each of the&s;e? The an&s;wer whereunto is in tho&s;e various <HI>clau&s;es;</HI> which have a <HI>becau&s;e</HI> prefixed.</P>
<P>So that if you plea&s;e, here are <HI>three</HI> generall parts
<PB N="201" REF="106">
in this <HI>portion</HI> of holy writ to be di&s;cu&s;&s;ed,</P>
<P>The <HI>Per&s;ons characterized, little Children, Fathers, young Men, little Children.</HI></P>
<P>The <HI>act performed, I write, I have written.</HI></P>
<P>The <HI>rea&s;ons annexed, Becau&s;e your &s;ins are forgiven you for his name &s;ake, becau&s;e you have known him that is from the beginning,</HI> &amp;c.</P>
<P>According to this propo&s;ed <HI>Method,</HI> I am to <HI>begin</HI><NOTE PLACE="marg">Gen. 1.</NOTE> at the <HI>middle</HI> of the Ver&s;es, with the &s;everall <HI>compel|lations</HI> by which our <HI>Apo&s;tle</HI> be&s;peaketh tho&s;e to whom he wrote. The&s;e I finde in the u&s;uall <HI>Greeke</HI> copies to be <HI>foure,</HI> <GAP DESC="foreign">, but in ou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>tran&s;lation three, little Children, Fathers, young Men.</HI> S^t <HI>Au&s;tin</HI> upon this place, &s;eemeth to in&s;i|nuate, that the&s;e <HI>titles</HI> are given by S^t <HI>John</HI> generally<NOTE PLACE="marg"><HI>Aug.</HI> in Ep.</NOTE> to <HI>all</HI> Chri&s;tians to whom he wrote, <HI>Filij &s;unt, Pa|tres &s;unt, Juvenes &s;unt: in Filijs nativitas, inpatribus antiquitas, in juvenibus fortitudo: all Believers</HI> are <HI>Children</HI> in re&s;pect of their <HI>new birth, Fathers</HI> in regard of their <HI>knowledge</HI> of the <HI>ancient of daies,</HI> and <HI>young Men</HI> in re&s;pect of their <HI>&s;pirituall &s;trength.</HI> To this <HI>agreeth</HI> that of <HI>Ju&s;tinian,</HI> who &s;aith, that therefore<NOTE PLACE="marg">Has omnes pro|pri t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tes in om|nium fidelium ment b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s in<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">im<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> de&s;id<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">bat, <HI>&amp;c.</HI> Ju&s;tin. in loc.</NOTE> ou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Apo&s;tle</HI> de&s;cribeth all <HI>Chri&s;tians</HI> by the&s;e <HI>names,</HI> becau&s;e he requireth the <HI>qualities</HI> of <HI>little Children, Fa|thers,</HI> and <HI>young Men</HI> in <HI>all Chri&s;tians:</HI> but this <HI>in|terpretation</HI> though <HI>pious,</HI> &s;eemeth not &s;o <HI>congruous,</HI> it being <HI>improbable</HI> he &s;hould &s;everally <HI>inculcate</HI> his wri|ting together with the &s;everall <HI>rea&s;ons</HI> of his writing to them, had he intended only <HI>Chri&s;tians</HI> in <HI>generall</HI> by all the&s;e <HI>compellations.</HI></P>
<P>The <HI>generality</HI> of <HI>Interpreters</HI> mo&s;t <HI>probably</HI> conceive the&s;e <HI>titles</HI> to have &s;everall <HI>references,</HI> but yet with &s;ome <HI>difference,</HI> which ari&s;eth from a <HI>double</HI> con&s;ide|ration of the <HI>fir&s;t</HI> title, <GAP DESC="foreign">, <HI>little Children</HI> in the <HI>twelfth</HI> Ver&s;e.</P>
<P>1. Some conceive it to be of a <HI>particular</HI> concern|ment,
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and &s;o to note a <HI>di&s;tinct</HI> &s;ort of <HI>per&s;ons</HI> from <HI>Fa|thers</HI> and <HI>young Men.</HI> That which <HI>favours</HI> this inter|pretation is. 1. That hereby <HI>every one</HI> of the <HI>Mem|bers</HI> of that <HI>divi&s;ion</HI> which our Apo&s;tle maketh will be <HI>repeated.</HI> 2. That <HI>one Greek</HI> Manu&s;cript reads it <GAP DESC="foreign">, in the <HI>twelfth</HI> Ver&s;e, and &s;o it is the &s;ame with the word in the <HI>thirteenth.</HI> 3. That in the <HI>Syriack</HI> and &s;ome <HI>Greek</HI> Copies the <HI>variation</HI> of the <HI>Verb,</HI> from the <HI>Pre&s;ent Ten&s;e</HI> to the <HI>fir&s;t Aori&s;t</HI> begins at the <HI>iteration</HI> of <HI>little Children</HI> in the end of the <HI>thirteenth,</HI> and is in the&s;e the <HI>beginning</HI> of the <HI>fourteenth</HI> Ver&s;e. And to ju&s;tifie the <HI>order</HI> of <HI>enumeration</HI> which &s;eemeth to be <HI>irregular</HI> in beginning with <HI>little Children, Grotius</HI> &s;aith; That<NOTE PLACE="marg"><HI>Grot.</HI> ibid.</NOTE> the Apo&s;tle <HI>fir&s;t</HI> &s;ets down the <HI>extreams</HI> of <HI>little Children,</HI> and <HI>Fathers,</HI> and then the <HI>middle, young Men.</HI></P>
<P>2. Others conceive the <HI>fir&s;t, little Children</HI> in the <HI>twelfth</HI> Ver&s;e to be a <HI>title</HI> by which the <HI>Apo&s;tle</HI> be|&s;peaketh <HI>all Chri&s;tians,</HI> and then in the <HI>thirteenth</HI> Ver&s;e he &s;everally addre&s;&s;eth him&s;elf to <HI>Fathers, young Men, little Children;</HI> and in the <HI>fourteenth</HI> Ver&s;e (not without <HI>speciall</HI> rea&s;on, as &s;hall appear in its due place) he repeateth his <HI>addre&s;s</HI> to <HI>Fathers,</HI> and <HI>young</HI><NOTE PLACE="marg">Ju&s;tin. Vori.</NOTE> <HI>Men:</HI> this <HI>la&s;t</HI> interpretation however <HI>Soeinus</HI> is plea&s;ed to call it <HI>mon&s;trous,</HI> &s;eemeth to me e&s;pecially ac|cording to our received <HI>Greek</HI> Copies (from which I &s;ee no cau&s;e to recede) the mo&s;t <HI>genuine rea&s;ons</HI> briefly are the&s;e,</P>
<P>1. The <HI>originall</HI> word for <HI>little Children</HI> in the <HI>twelfth,</HI> is <HI>different</HI> from that in the <HI>thirteenth;</HI> where|as had the <HI>Apo&s;tle</HI> intended the <HI>&s;ame</HI> thing, he would probably have <HI>u&s;ed</HI> the <HI>&s;ame</HI> word in <HI>both</HI> places.</P>
<P>2. The <HI>originall</HI> word in the <HI>twelfth</HI> Ver&s;e is the &s;ame with that in the <HI>fir&s;t</HI> Ver&s;e, where it is plainly &s;poken of all <HI>&s;orts</HI> of Chri&s;tians.</P>
<P>3. Whereas the <HI>rea&s;ons</HI> &s;pecified in the <HI>thirteenth</HI>
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Ver&s;e are <HI>commendations,</HI> and tho&s;e &s;utable to the <HI>&s;e|verall</HI> ages mentioned, as is <HI>obvious</HI> at the <HI>fir&s;t</HI> view to any <HI>Reader;</HI> the <HI>rea&s;on</HI> in the <HI>twelfth</HI> Ver&s;e is a <HI>con&s;olati|on,</HI> and &s;uch as <HI>equally</HI> belongs to <HI>all Chri&s;tians.</HI></P>
<P>4. <HI>La&s;tly,</HI> According to this <HI>interpretation</HI> the <HI>order of &s;etting down</HI> the <HI>&s;everall</HI> ages is <HI>regular,</HI> begining with <HI>Fa|thers,</HI> and proceeding with <HI>young men,</HI> and de&s;cending to <HI>little Children.</HI></P>
<P>For the&s;e <HI>rea&s;ons</HI> I &s;hall <HI>adhere</HI> to the latter interpre|tation, and accordingly here are <HI>two</HI> things ob|&s;ervable,</P>
<P>A <HI>generall Denomination, Little Children,</HI></P>
<P>A <HI>particular Enumeration, Fathers, young Men, little Children.</HI></P>
<P>1. The <HI>generall Denomination</HI> is, <GAP DESC="foreign">, by which (as <HI>Danaeus</HI> well ob&s;erveth) <HI>Omnes aetates compl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cti|tur,</HI><NOTE PLACE="marg"><HI>Dan. in loc.</HI> See part. 1. p. 327.</NOTE> the <HI>Chri&s;tians</HI> of all <HI>ages</HI> are intended, It is a <HI>term</HI> which I have already had <HI>occa&s;ion</HI> to handle, and therefore &s;hall now <HI>pa&s;s over</HI> with the more bre|vity.</P>
<P>Though it is true in a <HI>reall</HI> notion, yet it is more probable that our <HI>Apo&s;tle</HI> u&s;eth it in a <HI>Metaphoricall</HI> con&s;truction, and his de&s;ign in it is double; Name|ly, that this <HI>Appellation</HI> might be both a <HI>te&s;timony</HI> of his <HI>affection</HI> towards them, and a <HI>monitor</HI> to them of their <HI>duty;</HI> and in both the&s;e <HI>con&s;iderations</HI> there was a great deale of <HI>rea&s;on</HI> why our <HI>Apo&s;tle</HI> &s;hould u&s;e this title of <HI>little Children.</HI></P>
<P>1. He calls them <HI>little Children</HI> to <HI>te&s;tifie</HI> that <HI>Fa|therly affection</HI> which he did <HI>bear</HI> to <HI>them;</HI> and this no doubt that hereby he might <HI>gain</HI> a <HI>filiall affection</HI> from them towards him, and an affectionate <HI>regard</HI> to his <HI>Doctrine.</HI> It is no &s;mall piece of <HI>policy</HI> in an <HI>O|rator</HI> to make way for his <HI>in&s;truction,</HI> by giving <HI>evi|dence</HI> of his <HI>affection,</HI> what appeareth to be &s;poken, is commonly <HI>taken</HI> in <HI>love:</HI> no wonder then if S^t <HI>John,</HI>
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<HI>Ad majorem benevalentiam indu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">endam filiolos appellat,</HI> as <HI>Ju&s;tiuian</HI> appo&s;itely, for the <HI>gaining</HI> of their <HI>good will</HI><NOTE PLACE="marg">Ju&s;tinian. in loc.</NOTE> to him, declareth <HI>good will</HI> towards <HI>them,</HI> by calling them <HI>little Children.</HI></P>
<P>And truly &s;o much the more cau&s;e had our <HI>Apo&s;tle</HI> to endeavour this in re&s;pect both of what he <HI>had</HI> and <HI>was</HI> to <HI>deliver.</HI></P>
<P>He was now <HI>about</HI> to <HI>di&s;&s;wade</HI> them from <HI>loving the world,</HI> a <HI>le&s;&s;on</HI> to which they might probably be very <HI>aver&s;e,</HI> it being &s;o <HI>hard</HI> for us, while we are <HI>in the world,</HI> not to be intangled with the <HI>love</HI> of it; nay, perhaps they might think he was an <HI>enemy</HI> to <HI>them,</HI> in requir|ing them to be <HI>enemies</HI> to the <HI>world,</HI> it being <HI>&s;trange</HI> he &s;hould will them to <HI>contemn</HI> that whereof they had <HI>continuall</HI> u&s;e. Now by calling them <HI>Children,</HI> and thereby in&s;inuating, that he <HI>spake</HI> to them as a <HI>Father,</HI> they might ju&s;tly <HI>per&s;wade</HI> them&s;elves that he <HI>advi&s;ed</HI> them to <HI>nothing</HI> but what was for their <HI>good.</HI> Our ble&s;&s;ed <HI>Saviour</HI> &s;trongly <HI>argueth</HI> from the <HI>Love of a Father, If his Son ask bread will he give him a</HI><NOTE PLACE="marg">Matth. 7. 9, 11.</NOTE> <HI>&s;tone? or if he ask a fi&s;h will he give him a Ser|pent?</HI> A <HI>que&s;tion</HI> intending a <HI>negation,</HI> doubtle&s;s he <HI>will not,</HI> nay, rather if he <HI>ask him &s;tones or a &s;er|pent,</HI> he will <HI>give him bread or <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&s;h. Fathers</HI> do not <HI>u&s;e</HI> to <HI>give,</HI> nor yet to <HI>advi&s;e</HI> their <HI>Children</HI> what is <HI>hurtfull,</HI> but <HI>u&s;efull</HI> for them; and therefore by calling them <HI>little Children,</HI> he would let them <HI>know,</HI> that how <HI>prejudiciall</HI> &s;oever this <HI>coun&s;ell</HI> of <HI>not loving the world,</HI> might <HI>&s;eem</HI> to them, it was given by him as a <HI>Father,</HI> and that which he knew would be <HI>be|neficiall</HI> to them.</P>
<P>Again, He had but now &s;harply <HI>reproved</HI> tho&s;e among them who did <HI>hate their Brethren;</HI> and lea&s;t they &s;hould <HI>account</HI> him <HI>guilty</HI> of the &s;in he reproved, as if his <HI>reprehen&s;ion</HI> of them, proceeded <HI>from hatred,</HI> he pre&s;ently <HI>manife&s;teth</HI> his <HI>love,</HI> by this <HI>&s;weet appellation,</HI>
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<HI>little Children.</HI> There is never more <HI>need</HI> of <HI>in&s;inua|ting</HI> into <HI>Auditors,</HI> an <HI>opinion</HI> of our <HI>candid affection</HI> towards them; then when we u&s;e <HI>bitter invectives</HI> a|gain&s;t their <HI>&s;ins:</HI> men being very apt to <HI>mi&s;con&s;true</HI> our <HI>hatred</HI> of their <HI>&s;ins,</HI> as if it were <HI>malice</HI> again&s;t their <HI>per&s;ons:</HI> and truly what <HI>expre&s;&s;ion</HI> could more re|pre&s;ent <HI>affection</HI> then this of <HI>Children? Solomon</HI> &s;aith,<NOTE PLACE="marg">Prov. 27. 6.</NOTE> <HI>The wounds of a Friend are better then the ki&s;&s;es of an enemy;</HI> and good <HI>rea&s;on</HI> &s;ince there is <HI>more love</HI> in the <HI>ones wounds,</HI> then the <HI>others ki&s;s;</HI> and if the <HI>wounds of a Friend,</HI> much more the <HI>reproofs of a Father</HI> are from <HI>love;</HI> if it be a <HI>rod,</HI> the <HI>Childe</HI> mu&s;t ki&s;s it, be|cau&s;e it is <HI>virga Patris, the rod of a Father;</HI> and &s;ure|ly then, though it be a <HI>&s;harp rebuke,</HI> the <HI>Childe</HI> mu&s;t embrace it, becau&s;e it is <HI>verbum Patris, the word of a Father: amor,</HI> &s;aith the <HI>old man</HI> in the <HI>Poet, e&s;t optimum &s;al&s;amentum, love is that &s;auce</HI> which giveth a <HI>reli&s;h</HI> to things that are otherwi&s;e mo&s;t <HI>di&s;ta&s;tefull</HI> and loath|&s;ome. <HI>Brotherly</HI> love &s;aith S^t <HI>Au&s;tin,</HI> and it is no le&s;s true<NOTE PLACE="marg"><HI>Aug.</HI> con&s;e&s;&s;. l. 10. c. 4.</NOTE> of <HI>Fatherly, Sive approbet me, &s;ive improbet me, diligit me;</HI> whether it approve, or reprove me, it &s;till <HI>loveth</HI> me; and where <HI>love</HI> is the &s;weet <HI>&s;pring,</HI> though the <HI>waters</HI> be the waters of <HI>Marah,</HI> I may chearfully <HI>drinke</HI> them. That therefore our <HI>Apo&s;tle</HI> might render his &s;evere <HI>re|prehen&s;ion</HI> the more <HI>acceptable,</HI> he would have them <HI>know</HI> it was from that &s;incere and <HI>tender</HI> re&s;pect he bare to them; and that he might <HI>convince</HI> them of this <HI>cordiall</HI> re&s;pect, he be&s;pake them as a <HI>Father</HI> with this <HI>affectionate</HI> title <HI>little Children.</HI></P>
<P>2. He &s;tileth them <HI>little Children</HI> to minde them of<NOTE PLACE="marg">Matth. 18. 3.</NOTE> that <HI>duty</HI> which concerneth all <HI>Chri&s;tians</HI> in becoming as <HI>little Children,</HI> and according to his <HI>ma&s;ters</HI> Precept, who&s;e language he much delights to follow.</P>
<P>Indeed it is that which is not to run <HI>parallel</HI> in all re&s;pects: and therefore &s;aith <HI>Jan&s;enius,</HI> the <HI>imitation</HI><NOTE PLACE="marg">Jan&s;. Harmon.</NOTE> of <HI>little Children</HI> is either <HI>good</HI> or <HI>bad,</HI> according to
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the <HI>things</HI> wherein we <HI>re&s;emble</HI> them, S^t <HI>Paul</HI> in one place bids us <GAP DESC="foreign">, <HI>&s;hew our &s;elves men</HI> not <HI>women</HI><NOTE PLACE="marg">2 Cor. 13. 9. 1 Cor. 14. 20. Eph. 4. 14.</NOTE> by <HI>cowardize,</HI> no nor yet <HI>Children</HI> by <HI>incon&s;tancy;</HI> nay, he expre&s;ly forbids, <HI>Be not Children in under&s;tanding,</HI> and again, <HI>Be no more Children to&s;sed to and fro, and carried about with every winde of Doctrine,</HI> we mu&s;t then be <HI>unlike</HI> and <HI>like to little Children.</HI></P>
<P>We mu&s;t <HI>not think</HI> like <HI>little Children,</HI> for they only <HI>minde</HI> what is <HI>pre&s;ent,</HI> whereas <HI>wi&s;dome</HI> teacheth to look <HI>afar off,</HI> and think of <HI>hereafter;</HI> and yet we mu&s;t <HI>think</HI> as <HI>little Children,</HI> for their <HI>thoughts</HI> are not carking and <HI>di&s;tru&s;tfull</HI> about what they &s;hould <HI>eat</HI> or <HI>drink,</HI> or <HI>wherewith they &s;hould be cloathed;</HI> we mu&s;t <HI>not de&s;ire</HI> as <HI>little Children</HI> do, for they ofttimes <HI>de&s;ire things</HI> that may prove <HI>hurtfull</HI> and de&s;tructive to them; and yet we mu&s;t <HI>de&s;ire</HI> as <HI>little Children,</HI> for their <HI>de&s;ires</HI> are <HI>earne&s;t,</HI> and <HI>important</HI> after the <HI>dug:</HI> we mu&s;t <HI>not under&s;tand</HI> as <HI>little Children,</HI> for they are but <HI>weak</HI> and defective in <HI>knowledg:</HI> and yet we mu&s;t <HI>under&s;tand</HI> as <HI>little Children,</HI> for they are <HI>docile</HI> and <HI>fa|cile</HI> to <HI>learn;</HI> we mu&s;t <HI>not speak</HI> as <HI>little Children,</HI> for they <HI>&s;peak ra&s;hly;</HI> and yet we mu&s;t <HI>&s;peak as little Chil|dren,</HI> for they <HI>&s;peak truly:</HI> we mu&s;t not like them <HI>&s;peak all we think,</HI> and yet like them, we mu&s;t <HI>&s;peak nothing but what we think.</HI></P>
<P>In <HI>few</HI> words, would we <HI>know</HI> wherein e&s;pecially we ought to be as <HI>little Children,</HI> look <HI>backward</HI> and <HI>forward</HI> to the <HI>&s;ins</HI> here <HI>forbidden,</HI> and we &s;hall finde <HI>little Children</HI> fit monitors of <HI>avoiding both;</HI> and per|haps <HI>therefore</HI> our <HI>Apo&s;tle</HI> maketh <HI>choice</HI> of this <HI>appella|tion,</HI> as very &s;utable to the&s;e <HI>in&s;tructions.</HI></P>
<P>1. <HI>Little Children</HI> are <HI>innocent</HI> and <HI>harmele&s;s,</HI> free<NOTE PLACE="marg">Non praecipit Apo&s;tolis ut ae|tatem habeant parvulorum &s;ed innocentiam. Hier. <HI>in Matth</HI></NOTE> from <HI>hatred</HI> and <HI>malice,</HI> they do not <HI>plot</HI> nor <HI>act</HI> mi&s;|chief to others, they &s;eek not <HI>revenge</HI> upon others; and this is that wherein chiefly we mu&s;t <HI>re&s;emble lit|tle Children.</HI> To this purpo&s;e S^t <HI>Jerome, Chri&s;t</HI> doth not
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require of his <HI>Apo&s;tles</HI> that they &s;hould be <HI>little Chil|dren</HI> in <HI>years</HI> but <HI>innocency:</HI> and <HI>Theodoret</HI> on that in<NOTE PLACE="marg"><HI>Theod.</HI> in P&s;al.</NOTE> the <HI>P&s;alms, Out of the mouths of Babes and Sucklings thou ha&s;t ordained &s;trength;</HI> asking the <HI>que&s;tion, Who are tho&s;e Babes and Sucklings?</HI> an&s;wereth, <HI>Qui lacten|tium puerorum innocentiam imitati &s;unt,</HI> they who <HI>imi|tate</HI> the <HI>innocency</HI> of <HI>Sucking Children;</HI> what <HI>need</HI> we a better <HI>Expo&s;itor</HI> then S^t <HI>Paul,</HI> who admoni&s;heth the<NOTE PLACE="marg">1 Cor. 14. 20.</NOTE> <HI>Corinthians, In malice be you Children?</HI> And in this<NOTE PLACE="marg">Tertul. adv. Valent. 21. Semel &s;enex bis puer. Cl. Al. poeda|gog. <HI>l. 1. c. 5.</HI></NOTE> re&s;pect (as <HI>Tertullians</HI> phra&s;e is) he would have the <HI>olde&s;t</HI> men <HI>repuera&s;cere,</HI> grow <HI>young again,</HI> and &s;o in an <HI>excellent</HI> &s;en&s;e be <HI>twice Children.</HI> Indeed as <HI>Cle|mens Alexandrinus</HI> ob&s;erves, concerning the <HI>prohibi|tion</HI> of <HI>di&s;tru&s;tfull</HI> care, &s;o may I concerning this of <HI>hatred</HI> and <HI>revenge,</HI> he that indeavours to fulfill it, <GAP DESC="foreign">, is a <HI>Childe</HI> both in <HI>Mens</HI> and <HI>Gods</HI> account; the <HI>World</HI> thinketh him a <HI>Childe,</HI> yea a <HI>fool,</HI> to <HI>put up injuries,</HI> and <HI>God e&s;teemeth</HI> him as a <HI>Childe,</HI> yea, &s;uch a <HI>Childe</HI> of whom is <HI>the Kingdome of God.</HI></P>
<P>2. <HI>Little Children</HI> are not <HI>covetous,</HI> nor <HI>ambitious,</HI> nor <HI>luxurious,</HI> they affect not variety of <HI>delicacies,</HI> they are not greedy of <HI>gain,</HI> nor puffed up with <HI>ti|tles, Si verberantur non afficiuntur odio, nec &s;i laudantur</HI><NOTE PLACE="marg"><HI>Avend.</HI> in Mat.</NOTE> <HI>arroganti&acirc;;</HI> if <HI>corrected</HI> they <HI>hate</HI> not, if <HI>commended</HI> they <HI>&s;well not;</HI> thus ought <HI>Chri&s;tians</HI> to <HI>deny worldly lu&s;ts,</HI> and to conquer all inordinate de&s;ires. Holy <HI>David</HI> comparing him&s;elf to a <HI>Childe</HI> &s;aith, <HI>My &s;oul</HI><NOTE PLACE="marg">P&s;al. 131. 2.</NOTE> <HI>was even as a weaned Child,</HI> which is no more <HI>greedy</HI> of the <HI>dug,</HI> &s;o ought every good man to have his heart <HI>weaned</HI> from all the <HI>honours,</HI> and <HI>plea&s;ures,</HI> and <HI>profits</HI> of this <HI>tran&s;itory</HI> world.</P>
<P>And &s;urely well were it if even <HI>Parents</HI> would in this regard <HI>go to Schoole</HI> to their <HI>little Children,</HI> and by their behaviour learn their own <HI>duty;</HI> the truth is to a <HI>wi&s;e</HI> and under&s;tanding <HI>Chri&s;tian</HI> every <HI>Creature</HI> is a <HI>Preacher,</HI>
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and every <HI>day</HI> a <HI>Sabboath;</HI> with the <HI>Bee</HI> he &s;ucketh <HI>ho|ney</HI> out of every <HI>flower, above,</HI> the <HI>Starrs; beneath,</HI> the <HI>fruits, abroad</HI> the <HI>bea&s;ts,</HI> at <HI>home</HI> the <HI>little Children</HI> are his <HI>in&s;tructors</HI> of whom he learneth the&s;e <HI>excellent</HI> le&s;|&s;ons to <HI>contemn the world,</HI> and to <HI>abborre malice:</HI> which that our <HI>Apo&s;tle</HI> might the more &s;trongly <HI>inculcate</HI> up|on tho&s;e to whom he wrote, he cals <HI>them little Chil|dren:</HI> and &s;o much be &s;poken of the <HI>generall de|nomination</HI> in the <HI>twelfth</HI> Ver&s;e: pa&s;&s;e we on to the</P>
<P><HI>Particular Enumeration,</HI> As it is &s;et down in the <HI>thirteenth</HI> Ver&s;e, <HI>Fathers, young Men, little Chil|dren:</HI> I find among <HI>Expo&s;itors</HI> a <HI>double</HI> reference of the&s;e <HI>expre&s;&s;ions</HI> by &s;ome to <HI>&s;everall degrees of grace,</HI> by <HI>others</HI> to <HI>&s;everall ages of life;</HI> according to the for|mer con&s;truction, the words are to be interpre|ted <HI>Metaphorically;</HI> according to the <HI>latter, li|terally.</HI></P>
<P><HI>Oecumenus</HI> upon the place a&s;&s;erts that our <HI>Apo&s;tle</HI> in|tends by the&s;e <HI>titles</HI> to expre&s;s the different <HI>&s;orts</HI> of <HI>Chri&s;tians,</HI> who were to receive his <HI>Epi&s;tle,</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">Oecumen in loc.</NOTE> who&s;e <HI>different progre&s;s</HI> in <HI>Chri&s;tianity,</HI> he &s;ets down with allu&s;ion to the <HI>increa&s;e</HI> of <HI>naturall</HI> life: <HI>Origen</HI> is <HI>expre&s;s</HI> both<NOTE PLACE="marg"><HI>Orig.</HI> in numer. hom. 9.</NOTE> in a <HI>Negative</HI> and <HI>Po&s;itive</HI> way, <HI>Non corporales aetates, &s;ed animae perfectionem differentia ponit,</HI> by this <HI>phra&s;e</HI> the <HI>Apo&s;tle</HI> de&s;igneth to <HI>difference Chri&s;tians,</HI> not<NOTE PLACE="marg"><HI>H<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m.</HI> 1. in Cant.</NOTE> according to the <HI>ages</HI> of their <HI>bodies,</HI> but the <HI>growth</HI> of their <HI>&s;ouls</HI> in grace; and in another place he &s;aith, this is &s;o <HI>evident</HI> a truth that he thinketh <HI>none</HI> ever <HI>doubted</HI> it. Though I am &s;o <HI>far</HI> from <HI>excluding</HI> (with this <HI>allegoricall</HI> Father) the <HI>literall</HI> con&s;tructi|on, that I conceive it is mo&s;t <HI>congruous;</HI> yet I &s;hall not <HI>altogether</HI> wave the <HI>Metaphoricall</HI> &s;en&s;e. And thus<NOTE PLACE="marg">Lap. in l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">c.</NOTE> there is a <HI>threefold</HI> degree of <HI>grace,</HI> which is <HI>&s;hadowed</HI> by the&s;e <HI>three-ages</HI> of <HI>life.</HI></P>
<P><PB N="209" REF="110">1. <HI>Incipie<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tes,</HI> They who are <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">vices</HI> in <HI>Chri&s;tiani|ty,</HI> incipients in grace, are repre&s;ented by <HI>little Children,</HI> and if we look into the <HI>Metaphor</HI> we &s;hall find the <HI>parallel</HI> fit and full.</P>
<P>1. <HI>Little Children</HI> are <HI>weak</HI> in <HI>body,</HI> they <HI>cannot</HI> go with <HI>&s;trength, rnu</HI> with <HI>&s;wiftne&s;s, act</HI> with <HI>vigour,</HI> but what they do, they do it <HI>weakely;</HI> &s;o is it with <HI>beginners</HI> in <HI>Re|ligion,</HI> they complaine of <HI>deadne&s;s, dulne&s;s, weakne&s;s,</HI> in performing <HI>holy duties;</HI> in&s;tead of <HI>running</HI> it is as much as they can do, to <HI>go the way of Gods Commandments&punc;</HI> and in <HI>going,</HI> they often <HI>&s;lip,</HI> nay <HI>fall,</HI> though not through <HI>willfullne&s;s,</HI> yet <HI>weakne&s;s.</HI></P>
<P>2. <HI>Little Children</HI> are <HI>low</HI> of <HI>&s;tature;</HI> &s;o are <HI>begin|ners</HI> in Chri&s;tianity, <HI>dwarfs</HI> in <HI>piety. To have our con|ver&s;ation in Heaven,</HI> is a <HI>le&s;&s;on long</HI> in <HI>learning,</HI> we can|not pre&s;ently nor ea&s;ily mount up with the <HI>wings of an Eagle;</HI> even they who <HI>loath &s;in,</HI> know not how to <HI>part with the world;</HI> and it is by <HI>many</HI> &s;teps that they <HI>a&s;cend</HI> to an <HI>Heavenly life.</HI></P>
<P>3. <HI>Little Children</HI> are <HI>fed with milk,</HI> their <HI>&s;tomacks</HI> being not fit to <HI>dige&s;t</HI> more <HI>&s;olid</HI> food; thus <HI>beginners</HI> in <HI>Religion</HI> are to be in&s;tructed in the <HI>rudiments</HI> of <HI>Chri|&s;tianity,</HI> as being <HI>uncapable</HI> of <HI>higher</HI> my&s;teries. <HI>Chri&s;ts Di&s;ciples</HI> before the <HI>de&s;cen&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">on</HI> of the <HI>holy Gho&s;t,</HI> were but <HI>incipients,</HI> and therefore out <HI>Saviour</HI> tels them, <HI>I have many things to &s;ay to you, but you cannot bear them</HI> yet, St <HI>Paul</HI> &s;peaking of tho&s;e <HI>Chri&s;tians</HI> among the<NOTE PLACE="marg">John 16. 12.</NOTE> <HI>Corinthians,</HI> who were <HI>Babes in Chri&s;t, I have fed you with milk, and not with meat; for hitherto you were not a|ble to bear it, neither yet now are you able.</HI> Tho&s;e <HI>little Children</HI> in the <HI>Text</HI> had &s;ome <HI>divine</HI> knowledg, but it was very <HI>dimme</HI> and <HI>imperfect;</HI> and as yet they had but <HI>&s;uckt</HI> in the <HI>fir&s;t</HI> principles of Chri&s;tia|nity.</P>
<P>4. <HI>Little Children</HI> are <HI>fickle,</HI> and <HI>incon&s;tant;</HI> now <HI>this liketh</HI> them, and by and by it <HI>di&s;ta&s;teth</HI> them,<NOTE PLACE="marg">1 Cor. 3. 2.</NOTE>
<PB N="210" REF="110">
whatever you put into their <HI>hands</HI> they quickly <HI>let it fall,</HI> takeing no <HI>fa&s;thold</HI> of it; thus are weake <HI>Chri|&s;tians</HI> carried to and fro with every <HI>winde</HI> of <HI>Doctrine;</HI> now <HI>this opinion plea&s;eth</HI> them, and anon it <HI>displea&s;eth</HI> them: and though the <HI>verities</HI> of <HI>Chri&s;tian</HI> religion are inculcated upon them, they hold them not <HI>fa&s;t,</HI> but &s;uffer them&s;elves ea&s;ily to be <HI>spoyled</HI> of them</P>
<P>5. Finally, <HI>Little Children</HI> are full of <HI>fears</HI> ea&s;ily <HI>affrighted</HI> with any thing, &s;o are <HI>spirituall Babes,</HI> their <HI>faith</HI> being <HI>little, doubts</HI> ari&s;e, <HI>fears</HI> prevaile. <HI>Wicked</HI> &s;in|ners are <HI>pre&s;umpteous, weak</HI> Chri&s;tians are <HI>timorous;</HI> and as the <HI>Devill</HI> luls tho&s;e <HI>a&s;leep</HI> in <HI>&s;ecurity,</HI> &s;o he <HI>di&s;|maies</HI> the&s;e with <HI>anxiety.</HI></P>
<P>2. <HI>Proficients,</HI> Tho&s;e who have made &s;ome <HI>pro|gre&s;s</HI> in <HI>Chri&s;tianity</HI> are compared to <HI>young Men:</HI> For</P>
<P>1. As <HI>youngmen</HI> have <HI>good &s;tomacks</HI> whereby they both <HI>earne&s;tly de&s;ire,</HI> and <HI>ea&s;ily dige&s;t</HI> &s;olid meats; &s;o it is with <HI>growing Chri&s;tians;</HI> they receive the <HI>manna</HI> of the <HI>ordinances</HI> with <HI>attention, retaine</HI> it by <HI>meditation,</HI> and &s;o turn it into <HI>good nutriment</HI> by <HI>practi&s;e,</HI> they are <HI>able</HI> to <HI>chew</HI> and <HI>feed</HI> upon evangelicall verities, to <HI>dige&s;t</HI> them in their under&s;tandings and memories: in which re&s;pect our <HI>Apo&s;tle</HI> &s;aith, <HI>The word of God abid|eth in them.</HI></P>
<P>2. <HI>Young men</HI> are <HI>active</HI> and <HI>vigorous,</HI> having <HI>&s;trong</HI> bodies and <HI>nimble</HI> joynts, whereby they <HI>fulfill</HI> their <HI>imployments</HI> without <HI>wearine&s;s;</HI> thus are &s;pirituall <HI>pro|ficients ready to every good word and work:</HI> divine <HI>com|mands</HI> are not <HI>grievous, Chri&s;ts yoake</HI> is <HI>ea&s;ie</HI> to them, and they <HI>do the will of God with alacrity,</HI> for which rea&s;on our <HI>Apo&s;tle</HI> &s;aith of them <HI>they are &s;trong.</HI></P>
<P>3. <HI>Young men</HI> are <HI>fit,</HI> by rea&s;on of their <HI>&s;trength</HI> for <HI>military</HI> employments, and upon all occa&s;ions are <HI>called forth</HI> to <HI>&s;ervice;</HI> &s;o are <HI>&s;trong</HI> Chri&s;tians fit
<PB N="204" REF="111">
to <HI>encounter</HI> with <HI>temptations, afflictions, per&s;ecu|tions,</HI> and through divine a&s;&s;i&s;tance to <HI>conquer</HI> them, upon which account it is &s;aid of the&s;e <HI>young men,</HI> they <HI>had overcome the wicked one.</HI></P>
<P>4. <HI>Young</HI> men have their <HI>blood boyling</HI> in their <HI>veins,</HI> their <HI>naturall heat</HI> is <HI>sprightly</HI> in them; &s;o is it with <HI>proficients</HI> in <HI>grace,</HI> the <HI>&s;upernaturall</HI> and <HI>&s;pirituall heat</HI> of <HI>zeal</HI> is <HI>lively</HI> in their hearts, whereby it is that they <HI>boyle</HI> as it were in <HI>love</HI> to <HI>God,</HI> and <HI>rage</HI> again&s;t <HI>&s;in.</HI></P>
<P>5. Finally, <HI>Young men</HI> are <HI>healthfull</HI> and <HI>lu&s;ty,</HI> and though they <HI>fall</HI> into a <HI>di&s;ea&s;e</HI> their bodies are <HI>able</HI> to <HI>wre&s;tle</HI> with it, and nature gets the <HI>better;</HI> &s;o have &s;pirituall <HI>proficients</HI> an <HI>healthfull</HI> frame of &s;oul, where|by it is that they <HI>&s;eldome</HI> fall into great <HI>di&s;ea&s;es,</HI> I mean <HI>gro&s;s &s;ins;</HI> and if at any time they do <HI>fall,</HI> grace <HI>&s;truggleth</HI> with, and <HI>prevaileth</HI> again&s;t corruption.</P>
<P><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>Perfecti,</HI> They who are <HI>comparatively</HI> not only in re&s;pect of <HI>bad,</HI> but <HI>good, perfect</HI> Chri&s;tians, having attained <HI>large mea&s;ures</HI> of <HI>grace,</HI> are <HI>re&s;embled</HI> to <HI>Fa|thers.</HI></P>
<P>1. <HI>Aged Fathers know much</HI> by their <HI>own experience;</HI> &s;o do <HI>perfect</HI> Chri&s;tians, they are <HI>experienced</HI> in the <HI>&s;ubtilties</HI> of <HI>Satan,</HI> and <HI>d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ceits&punc;</HI> of their own <HI>hearts,</HI> the <HI>workings</HI> of <HI>grace</HI> and <HI>&s;tirrings</HI> of <HI>corruptions,</HI> the <HI>a&s;&s;i&s;tances</HI> of <HI>Gods Spirit,</HI> and <HI>manife&s;tations</HI> of his <HI>Love.</HI></P>
<P>2. <HI>Aged Fathers know</HI> things that are <HI>done many years ago,</HI> and <HI>perfect</HI> Chri&s;tians (according to our <HI>Apo&s;tles</HI> phra&s;e) <HI>have known him that is from the begin|ning;</HI> conver&s;e with the <HI>Father</HI> of eternity, and &s;o far as <HI>God</HI> hath unbo&s;omed him&s;elf in his <HI>word,</HI> are <HI>acquainted</HI> with the <HI>thoughts</HI> he had from <HI>ever|la&s;ting.</HI></P>
<P>3. La&s;tly, <HI>Aged Fathers</HI> are u&s;ually <HI>Fathers</HI> of <HI>ma|ny</HI> Children; &s;o are <HI>perfect</HI> Chri&s;tians, they make it a great part of their <HI>bui<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ne&s;s</HI> to <HI>admoni&s;h</HI> the negligent,
<PB N="205" REF="111">
<HI>&s;upport</HI> the feeble, <HI>reclaime</HI> the wandring, <HI>comfort</HI> the drooping, and by all meanes to <HI>convert,</HI> and <HI>confirme</HI> their <HI>Brethren.</HI></P>
<P>To &s;umme it up, <HI>Habent omnes virtutes &s;uas concep|tiones, nativitates, incunabvla, aetatis incrementa,</HI> &s;aith an<NOTE PLACE="marg"><HI>Orig.</HI> in Num.</NOTE> <HI>Ancient.</HI> The <HI>virtues</HI> have their <HI>Conception, Birth,</HI> and <HI>Growth,</HI> and that from one <HI>degree</HI> to <HI>another:</HI> the <HI>&s;eed</HI> of grace which fals upon good <HI>ground,</HI> bringeth forth in &s;ome an <HI>hundred,</HI> in &s;ome <HI>&s;ixty,</HI> and in &s;ome but <HI>thirty</HI> fold; all the <HI>I&s;raelites</HI> did not <HI>gather</HI> the <HI>like</HI> quantity of <HI>Manna,</HI> &s;ome an <HI>Omer,</HI> and &s;ome an <HI>Epha,</HI> &s;ome <HI>much,</HI> &s;ome <HI>little;</HI> it is no le&s;s true of the <HI>spirituall</HI> I&s;raelites in gathering <HI>grace.</HI> Among the <HI>un|godly</HI> on <HI>Jacobs ladder,</HI> &s;ome were <HI>above</HI> at the <HI>top,</HI> and others <HI>below</HI> at the <HI>foot</HI> yet all upon the <HI>ladder;</HI> the like <HI>difference</HI> there is among <HI>Chri&s;tians</HI> in their <HI>spi|rituall</HI> a&s;cents; as in the <HI>Heavens</HI> there are <HI>&s;tars</HI> of &s;e|verall <HI>magnitudes,</HI> in <HI>Schooles</HI> there are <HI>Schollars</HI> of &s;everall <HI>&s;o mes;</HI> in <HI>Hou&s;es</HI> there are <HI>ve&s;&s;els</HI> of &s;everall <HI>bigne&s;s;</HI> &s;o in the <HI>Church</HI> there are <HI>Chri&s;tians</HI> of &s;eve|rall <HI>degrees,</HI> for there are <HI>Fathers,</HI> and <HI>young Men,</HI> and <HI>little Children.</HI> Let not then tho&s;e who are <HI>Fathers</HI> grown up in Chri&s;tianity, <HI>di&s;daine</HI> the <HI>young Men,</HI> who are growing, nor either <HI>Fathers</HI> or <HI>young Men contemn</HI> the <HI>little Children.</HI> The time was when <HI>thou</HI> who art a <HI>Father</HI> wa&s;t a <HI>young Man,</HI> nay a <HI>little Childe;</HI> and the <HI>time may</HI> be, when they that are now <HI>little Chil|dren,</HI> may come to be <HI>young Men,</HI> nay, <HI>Fathers:</HI> he that hath <HI>m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;t grace,</HI> began with a <HI>little,</HI> and tho&s;e <HI>we<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">k &s;triplings</HI> may prove <HI>&s;trong Gyants</HI> in grace: if thou ha&s;t <HI>much,</HI> and others but <HI>little, thankfully</HI> acknowledg thy <HI>Fathers mercy,</HI> but do not <HI>proudly</HI> &s;corne thy <HI>Brothers infirmity.</HI></P>
<P>Again, Let not tho&s;e who are as yet but <HI>little Chil|dren</HI> be <HI>di&s;couraged</HI> at, nor yet <HI>content</HI> with tho&s;e <HI>&s;mall</HI> mea&s;ures of <HI>grace</HI> they have <HI>attained.</HI></P>
<P><PB N="213" REF="112">Let them not on the <HI>one</HI> hand be too much <HI>dejected:</HI> he that bids <HI>Peter feed his &s;heep,</HI> bids him withall to <HI>feed his Lambes;</HI> yea, he who is <HI>him&s;elf</HI> the great <HI>Shepheard,</HI> taketh care of the <HI>little Lambes,</HI> as well as the <HI>grown &s;heep;</HI> when <HI>Nicodemus</HI> came to <HI>Chri&s;t</HI> with &s;ome few <HI>&s;parks</HI> of de&s;ire after him, our <HI>compa&s;&s;ionate</HI> Redeemer <HI>non delebat &s;ed alebat,</HI> did not <HI>extingui&s;h</HI><NOTE PLACE="marg">Aug.</NOTE> but <HI>cheri&s;h</HI> them. Be&s;ides the <HI>covenant</HI> of <HI>grace</HI> is made <HI>with,</HI> and the <HI>promi&s;es</HI> of mercy are made <HI>to faith,</HI> not only in <HI>&s;trength</HI> but <HI>truth.</HI> A <HI>little Childe</HI> is as <HI>truly a man,</HI> as a <HI>young man,</HI> as an <HI>old man;</HI> and a <HI>weake</HI> Chri&s;tian is as <HI>truly</HI> a <HI>Chri&s;tian</HI> as the <HI>mo&s;t perfect</HI> Saint; <HI>conclude</HI> not too <HI>har&s;hly</HI> again&s;t thy &s;elf from the <HI>praemi|&s;es</HI> of <HI>weak grac&egrave;, Qui non pote&s;t volare ut aquila, vole<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ut pa&s;&s;er,</HI> if we cannot <HI>mount with the Eagle, &s;oare with the Larke,</HI> let us <HI>flye with the Sparrow;</HI> though we cannot with S^t <HI>Paul</HI> &s;et our <HI>feet</HI> in the <HI>third Hea|ven,</HI> yet let us <HI>lift</HI> up <HI>our hands</HI> and <HI>eyes</HI> thither. In a word, let us neither <HI>mea&s;ure</HI> our <HI>goodne&s;s</HI> by <HI>anothers want</HI> of it, nor our <HI>want of goodne&s;s</HI> by <HI>anothers abun|dance,</HI> as if we had <HI>no grace</HI> becau&s;e but <HI>little,</HI> and not &s;o <HI>great</HI> a mea&s;ure as <HI>others.</HI></P>
<P>Nor yet on the <HI>other</HI> hand, let <HI>little Children</HI> or <HI>young Men</HI> be <HI>contented</HI> with what they have attained. The <HI>&s;tature</HI> which a <HI>Chri&s;tian</HI> is to <HI>&s;trive</HI> after, is the <HI>stature of the fulne&s;s of Chri&s;t;</HI> and therefore we mu&s;t never come to our <HI>maximum quod &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">c,</HI> our <HI>full pitch.</HI> There is an holy and amiable <HI>ambition</HI> in <HI>Chri&s;tianity;</HI> oh <HI>how good</HI> would a <HI>good heart</HI> be! it looketh not only upon its <HI>&s;ins,</HI> but <HI>graces</HI> with <HI>grief,</HI> and mourning; as that it hath been <HI>&s;o bad,</HI> &s;o that it is yet <HI>no better, Peto ut ac<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ipiam &amp; cum acceper<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> rur&s;us peto, I aske to receive grace, and when I have received I aske again, Nec ille deficit in dando&punc; nec ego &s;atior in accipiendo, he is not weary of giving, nor am I &s;atisfied with receiving.</HI> So S^t <HI>Jerome.</HI> Is then the <HI>foundation</HI> of piety <HI>layed,</HI>
<PB N="214" REF="112">
<HI>reare</HI> up the <HI>building</HI> every day <HI>higher</HI> then other, till it reacheth to <HI>Heaven.</HI> Is the <HI>light</HI> of grace <HI>ri&s;en</HI> in<NOTE PLACE="marg">Hier. ad Cte&s;iph. adv pelag.</NOTE> in thy &s;oul? Let it <HI>&s;hine</HI> more and more to the <HI>perfect</HI> day. Finally, art thou a <HI>little Childe,</HI> grow up to be a <HI>young Man,</HI> yea, never <HI>cea&s;e</HI> till thou com&s;t to be a <HI>Father</HI> in <HI>Chri&s;t.</HI> And &s;o much for the <HI>Allegoricall Inter|pretation.</HI></P>
<P>It is a received <HI>rule</HI> in <HI>interpreting</HI> Scripture, that<NOTE PLACE="marg">Interp. 2.</NOTE> the <HI>litterall</HI> &s;ence is to be <HI>adhered</HI> to, as mo&s;t <HI>genuine,</HI> unle&s;s <HI>nece&s;&s;ity</HI> inforce to recede from it. For this cau&s;e I <HI>conceive</HI> it mo&s;t <HI>congruous</HI> to embrace the plaine and proper <HI>meaning</HI> of the words, as they note the <HI>ages of mens life,</HI> though withall the other <HI>notion</HI> is here <HI>colla|terally</HI> to be taken in; <HI>tho&s;e</HI> of the&s;e &s;everall <HI>ages</HI> to whom St <HI>John</HI> writeth were <HI>converted</HI> to Chri&s;tianity, and <HI>proportionably</HI> no doubt as the <HI>little Children</HI> were but <HI>weak,</HI> &s;o as they <HI>grew up</HI> to be <HI>young Men,</HI> and <HI>Fa|thers,</HI> they <HI>gr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w</HI> in <HI>grace.</HI></P>
<P>For the better clearing of this <HI>con&s;truction,</HI> you mu&s;t know that <HI>Childhood, Youth,</HI> and <HI>old Age</HI> are the u&s;uall <HI>di&s;tinctions</HI> of <HI>mans age.</HI> I know <HI>&s;ome</HI> make as it were <HI>&s;eaven</HI> &s;tages of the life of man, <HI>Infancy, Child|hood, Youth, Manhood, mid<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">le Age, old Age, decrepit Age:</HI><NOTE PLACE="marg">Aret. in loc.</NOTE> others reduce the <HI>&s;eaven</HI> to <HI>foure, Childhood, Youth,</HI><NOTE PLACE="marg">P&s;al. 37. 25.</NOTE> <HI>Manhood, old Age;</HI> the <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">r&s;t</HI> whereof is reckoned to <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">f|teen,</HI> the <HI>&s;econd</HI> to <HI>twenty five,</HI> the <HI>thir<GAP DESC="illegible" RESP="apex" EXTENT="1 span"></HI> to <HI>thirty &s;eaven,</HI><NOTE PLACE="marg">Tit. 2. 34.</NOTE> and the <HI>fourth</HI> to the <HI>end of life:</HI> and the&s;e <HI>foure</HI> ages they re&s;emble by the <HI>foure</HI> Elements in the world, the <HI>foure &s;ea&s;ons</HI> in the year, the <HI>foure h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mours</HI> of the body and the like; and <HI>one</HI> upon my Text finding <HI>foure</HI> words in the&s;e Ver&s;es, <GAP DESC="foreign"> and <GAP DESC="foreign">, <HI>fits</HI> them to tho&s;e <HI>foure</HI> ages. <HI>David</HI> &s;eemeth to com|prize<NOTE PLACE="marg">Beza in loc.</NOTE> them in <HI>two, I have been young, and now am old,</HI> St <HI>Paul</HI> to <HI>Titus</HI> mentions only <HI>Aged,</HI> and <HI>young Men.</HI> But the mo&s;t <HI>received</HI> di&s;tinction of mans age is <HI>three|fold,</HI> as <HI>Beza</HI> well ob&s;erveth: corre&s;pondent to which
<PB N="208" REF="113">
was that <HI>&s;ong</HI> of the <HI>Lacedemonian</HI> quire, placed in three <HI>orders,</HI> whereof the fir&s;t who were the <HI>little Chil|dren</HI> &s;ang, <HI>Quod e&s;tis erimus; that which you young and old Men are we &s;hall be, the &s;econd</HI> who were the <HI>old Men</HI> &s;ung, <HI>Quod e&s;tis fuimus,</HI> that which <HI>you young Men and little Children are we once were,</HI> and the <HI>third</HI> which were the <HI>young Men</HI> &s;ung, <HI>Sumus quod alteri fuerunt &amp; alteri futuri &s;unt, we are what you old Men have been, and you little Children are to be.</HI></P>
<P>According to this <HI>tripartite&punc;</HI> divi&s;ion of mans <HI>Age&punc;</HI> our <HI>Apo&s;tle</HI> reckoneth up <HI>Fathers, young Men,</HI> and <HI>little Children.</HI></P>
<P>1. He <HI>beginneth</HI> with <HI>Fathers,</HI> by which he meaneth <HI>old Men,</HI> for though the <HI>name Father</HI> is properly <HI>vox naturae,</HI> a word betokening a <HI>naturall</HI> Father, in<NOTE PLACE="marg">Ju&s;tin. in loc.</NOTE> which re&s;pect who&s;oever hath a <HI>Childe</HI> is a <HI>Father;</HI> there are be&s;ides <HI>Patres religione, Fathers</HI> in re&s;pect of <HI>Religion,</HI> &s;o <HI>Eli&s;ha</HI> called <HI>Elijah Father:</HI> who was a <HI>Pro|phet<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">:</HI> and it is u&s;uall to call <HI>Bi&s;hops,</HI> nay, ordinary <HI>Prie&s;ts,</HI> and <HI>Mini&s;ters Fathers, Patres dignitate, Fa|thers</HI> in regard of <HI>honour</HI> and <HI>dignity:</HI> upon this ac|count <HI>Naamans&punc; &s;ervant</HI> call him (being a <HI>great</HI> man) <HI>Father. Senatours</HI> in <HI>Rome</HI> were <HI>&s;tiled Patres Fathers,</HI> and <HI>Kings</HI> are called <HI>Patres Patriae,</HI> the <HI>Fathers of the Country,</HI> over which they rule. Finally, <HI>Patres ae|tate, Fathers</HI> in re&s;pect of <HI>age,</HI> and &s;o all who are <HI>&s;tricken</HI> in <HI>Years,</HI> are wont to be called <HI>Fathers:</HI> in this &s;en&s;e it is manife&s;tly here u&s;ed by S^t <HI>John,</HI> and that <HI>honoris ergo</HI> by way of <HI>reverence,</HI> whil&s;t he thinketh it not <HI>fit</HI> in plain terms to call them <HI>old men,</HI> but in <HI>te|&s;tification</HI> of his re&s;pect to them <HI>Fathers;</HI> nor would it be pa&s;&s;ed by what this expre&s;&s;ion <HI>teacheth</HI> us: Namely,</P>
<P>That <HI>reverence</HI> is due from <HI>Young</HI> to <HI>old Men,</HI> as from <HI>Children</HI> to their <HI>Fathers:</HI> what the <HI>Apo&s;tle</HI> &s;aith of <HI>mar|riage,</HI> is no le&s;s true of <HI>old Age</HI> it is <HI>honourable among</HI><NOTE PLACE="marg">Heb. 13. 3.</NOTE>
<PB N="209" REF="113">
<HI>all men:</HI> in <HI>Scripture-Heraldry</HI> the <HI>ancient</HI> and the <HI>ho|nourable</HI> are put <HI>together;</HI> yea the <HI>command</HI> is expre&s;&s;e, <HI>Thou &s;ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t ri&s;e up before the hoary head, and honour the</HI><NOTE PLACE="marg">I&s;a. 9. 15. Lev. 19. 32. <HI>Cognata &s;unt <GAP DESC="foreign">, &amp; <GAP DESC="foreign">, &amp; <GAP DESC="foreign">, &amp; <GAP DESC="foreign">.</HI> Eu&s;tath. Phoc. Aul. Gell. <HI>l. 2. c.</HI> 15.</NOTE> <HI>face of the old man.</HI> It is not unfitly ob&s;erved that in the <HI>Greek</HI> language, <GAP DESC="foreign">, <HI>old age,</HI> and <GAP DESC="foreign">, an <HI>honora|ry reward,</HI> differ <HI>nothing</HI> as to <HI>&s;ound,</HI> and <HI>only</HI> in a <HI>letter</HI> as to <HI>writing,</HI> to intimate that <HI>honour</HI> is due to <HI>old age.</HI> It was one of <HI>Chilons</HI> golden precepts, <GAP DESC="foreign">, to <HI>reverence old age.</HI> And <HI>Phocylides</HI> his phra&s;e is,
<Q>&mdash;<GAP DESC="foreign"></Q>
<HI>parents and old men are to have equall reverence.</HI> To this <HI>purpo&s;e</HI> it is that <HI>Aulus Gellius</HI> relateth concerning<NOTE PLACE="marg">Magna fuit quondam capi|tis reverentia cani. <HI>Ovid Fa&s;t.</HI> l. 5. Credebant tunc grande nefa&punc; &amp; morte pi an dum. Si veteri Ju|venis non a&s;&s;ur|rexerit, <HI>&amp;c. Juvenal.</HI> Sat. 13.</NOTE> the <HI>ancient Romans,</HI> that they did not more <HI>honour wealth or birth,</HI> then <HI>age,</HI> and the <HI>younger</HI> did <HI>reverence</HI> the <HI>elder, ad deum prope, &amp; parentum vicem,</HI> as if they were their <HI>parents,</HI> nay <HI>Gods;</HI> and this (&s;aith he) they learn't of the <HI>Lacedemonians,</HI> who by <HI>Ly<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">urgus</HI> his Laws were enjoyned great <HI>reverence</HI> to <HI>aged per&s;ons.</HI> Accordingly it is that both <HI>Ovid</HI> and <HI>Juvenal</HI> tell us, what great <HI>honour</HI> was of <HI>old</HI> given to the <HI>hoary head,</HI> and how hainous a <HI>crime</HI> it was accounted, as <HI>de&s;erve|ing</HI> little le&s;s then <HI>death,</HI> if a <HI>young man</HI> did not <HI>ri&s;e up</HI> before the <HI>ancient.</HI></P>
<P>How ju&s;tly will the <HI>Heathens</HI> of <HI>tho&s;e</HI> ages, ri&s;e up in <HI>judgement</HI> again&s;t the <HI>Chri&s;tians</HI> of <HI>this,</HI> wherein <HI>old age</HI> is become <HI>contemptible,</HI> and <HI>youth malapert:</HI> what more <HI>u&s;uall</HI> then for <HI>green heads</HI> to contradict and vilifie <HI>gray hairs?</HI> That brand which is &s;et upon the <HI>nation,</HI> God was re&s;olved to &s;end again&s;t <HI>rebellious</HI><NOTE PLACE="marg">Deut. 28. 30.</NOTE> <HI>I&s;rael,</HI> is verified in <HI>too</HI> many, <HI>they re&s;pect not the per|&s;on of the old.</HI> Oh remember, <HI>Antiquity</HI> is the <HI>image of eternity! God is</HI> called the <HI>ancient of dayes,</HI> and though it is <HI>idolatry</HI> in the <HI>Romani&s;ts</HI> to <HI>picture God</HI> as<NOTE PLACE="marg">Dan. 7. 9.</NOTE> an <HI>old man,</HI> yet we need not <HI>doubt</HI> to <HI>affirm</HI> that an <HI>old man</HI> is as it were the <HI>picture of</HI> the <HI>eternall God;</HI> and therefore as in <HI>despi&s;ing every man,</HI> &s;o e&s;pecially an <HI>aged</HI> man, we <HI>de&s;pi&s;e Gods image.</HI></P>
<P><PB N="210" REF="114"><HI>Learn</HI> we then how to <HI>account</HI> of <HI>old men,</HI> namely, as <HI>Fathers,</HI> and accordingly to give them all <HI>due re|gard</HI> in <HI>words, ge&s;tures,</HI> and <HI>actions.</HI> It is a good &s;ay|ing of <HI>Clemens Alexandrinus,</HI> when a man by <HI>age</HI> draweth near his <HI>end,</HI> <GAP DESC="foreign">, he<NOTE PLACE="marg">Clem. Alex. <HI>paedag. l. 2. c</HI> 3. Antioch. <HI>hom</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">09.</NOTE> is &s;o much the <HI>more highly</HI> to be <HI>honoured;</HI> and <HI>Antio|chus</HI> a&s;&s;ureth us, that to <HI>respect the ancient,</HI> is <GAP DESC="foreign">, very <HI>acceptable in the <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ight both of God and man.</HI> It is very con&s;iderable how<NOTE PLACE="marg">1 Tim. 5. 1.</NOTE> S^t <HI>Paul</HI> advi&s;eth <HI>Timothy</HI> though an <HI>elder</HI> in re&s;pect of <HI>office,</HI> yet being <HI>young</HI> in <HI>years,</HI> that he &s;hould <HI>entreat the elder</HI> (to wit in <HI>age</HI>) as <HI>Fathers.</HI> And no le&s;s <HI>ob|&s;ervable</HI> is this of S^t <HI>John,</HI> who to manife&s;t his <HI>re&s;pect</HI> to <HI>old age,</HI> when he meaneth <HI>old men,</HI> u&s;eth this <HI>honou|rable</HI> term of <HI>Fathers.</HI></P>
<P>2. By <HI>Fathers</HI> then he meaneth them who were about <HI>fifty years</HI> old, or <HI>more,</HI> in their <HI>declining</HI> age, and had lived to &s;ee <HI>many dayes,</HI> from them he <HI>de&s;cend|eth</HI> to <HI>young men;</HI> and though the word here u&s;ed (as <HI>P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">llux</HI> affirmeth) be e&s;pecially meant of tho&s;e who are<NOTE PLACE="marg">Vide&punc; <HI>Ca&s;aub</HI> exercitat.</NOTE> in their <HI>fourth &s;eptenary,</HI> from <HI>one</HI> to <HI>eight and twenty;</HI> yet here the <HI>extent</HI> of it is (as <HI>E&s;tius</HI> well ob&s;erveth) a<NOTE PLACE="marg">E&s;t. <HI>in loc.</HI></NOTE> great deal <HI>larger,</HI> and comprehends all, <HI>qui exeunt ex <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">phebis,</HI> who are <HI>pa&s;t fifteen,</HI> till they come to the age of <HI>fifty.</HI> From <HI>young</HI> men, he cometh yet lower, to <HI>little children;</HI> and though the <HI>diminutive</HI> word take in <HI>all litle</HI> children, (while&s;t yet they cannot <HI>go</HI> nor <HI>&s;p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI>) from their very <HI>birth,</HI> yet <HI>here</HI> doubtle&s;s it mu&s;t bear date from the <HI>time</HI> in which a <HI>child begins</HI> fir&s;t to be <HI>capable</HI> of <HI>rational</HI> knowledge (it being not <HI>probable</HI> that S^t <HI>John</HI> did <HI>write</HI> to them who were in no <HI>capacity</HI> of <HI>reading</HI> or <HI>under&s;tanding</HI> what he wrote) and <HI>beginning</HI> at tho&s;e <HI>years,</HI> it comprizeth <HI>all</HI> who are in their <HI>nonage,</HI> and are not come to the years of <HI>one and twenty.</HI></P>
<P>That then which our <HI>Apo&s;tle</HI> here <HI>intimateth</HI> is, that
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there were of <HI>all the&s;e ages</HI> among the <HI>Chri&s;tians.</HI> We read in the <HI>parable</HI> of the <HI>Vineyard</HI> that &s;ome <HI>labourers</HI> were <HI>hired</HI> to work at the <HI>third,</HI> &s;ome at the <HI>&s;ixth,</HI> and<NOTE PLACE="marg">Mat. 20. 3. 5. 6.</NOTE> others about the <HI>ninth</HI> and <HI>eleaventh</HI> hour: Thus doth <HI>Chri&s;t</HI> call &s;ome <HI>little children</HI> with whom it is but the <HI>third,</HI> &s;ome <HI>young men</HI> with whom it is the <HI>&s;ixth</HI> hour, &s;ome <HI>Fathers</HI> with whom it is the <HI>ninth,</HI> nay <HI>eleaventh</HI> hour of the day. <HI>God</HI> in the Law, &s;aith <HI>Damianus,</HI> made<NOTE PLACE="marg">Pet. Dam. <HI>l. 6. ep.</HI> 17.</NOTE> choice of <HI>Bullocks</HI> and <HI>Lambs</HI> to be <HI>offered</HI> in <HI>&s;acrifice</HI> to him, thereby <HI>intimating</HI> the <HI>diver&s;ity</HI> of <HI>tho&s;e</HI> whom he brings <HI>home</HI> to him&s;elf: <HI>Alij grandaev&acirc; &s;enectute ma|turi, alij juvenilis incrementi vigore robu&s;ti;</HI> &s;ome being of <HI>ripe,</HI> and others of <HI>green years.</HI> Look as in an <HI>Or|chard</HI> there are <HI>tender plants, midlings,</HI> and <HI>old trees,</HI> &s;o are there in <HI>Gods Church</HI> per&s;ons of all ages. It is otherwi&s;e in this <HI>respect</HI> (as well as <HI>others</HI>) in the <HI>spiri|tual,</HI> then in the <HI>temporal warfare;</HI> in other <HI>warres</HI> as <HI>Prie&s;ts</HI> are exempted by their <HI>calling, women</HI> by their <HI>&s;ex, &s;ick</HI> and impotent per&s;ons by their <HI>indispo&s;ition</HI> of <HI>body,</HI> &s;o <HI>old men</HI> and <HI>children</HI> by their <HI>years;</HI> but not &s;o in <HI>this,</HI> to which <HI>children</HI> &s;o &s;oon as they <HI>begin</HI> to <HI>under&s;tand</HI> are engaged, and <HI>old</HI> men &s;o <HI>long</HI> as they <HI>live.</HI> The <HI>Hebrew</HI> Proverb &s;aith of <HI>Golgotha,</HI> that there are in it <HI>skuls of all &s;izes;</HI> and as in the <HI>Church|yard</HI> there are <HI>dead bodies,</HI> &s;o in the <HI>Church</HI> there are <HI>living Chri&s;tians</HI> of <HI>all years;</HI> as the <HI>Devil</HI> hath his <HI>&s;laves</HI> among <HI>old men, young men, little children,</HI> for the<NOTE PLACE="marg">Je<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 7. 17, 18.</NOTE> <HI>Prophet</HI> &s;aith of the <HI>idolatrous</HI> Heathen, that the <HI>Fa|thers kindled the fire, and the women kneaded the dough, and the children gathered &s;ticks to make cakes for the Queen of heaven;</HI> &s;o <HI>God</HI> hath his <HI>&s;ervants,</HI> and <HI>Chri&s;t</HI> his<NOTE PLACE="marg">2 Tim. 1. 5.</NOTE> <HI>members,</HI> for S^t <HI>Paul</HI> &s;peaketh of <HI>faith</HI> dwelling in the <HI>Grandmother Lois,</HI> the <HI>Mother Eunice,</HI> and <HI>Ti|mothy</HI> the <HI>Child.</HI> Among <HI>old men</HI> and <HI>women,</HI> we read of <HI>Abraham</HI> and <HI>Sarah, Zachary</HI> and <HI>Eliza|beth, Paul the aged,</HI> and <HI>Mna&s;on</HI> the <HI>old Di&s;ciple.</HI>
<PB N="212" REF="115">
Among <HI>young men,</HI> we read of <HI>Jo&s;iah</HI> the <HI>young</HI> King, and <HI>Phineas</HI> the <HI>young</HI> Prie&s;t, and <HI>Daniel</HI> the <HI>young</HI> Prophet. Among <HI>little children,</HI> of <HI>Sa|muel</HI><NOTE PLACE="marg">2 Chron. 34. 1 Sam. 2. 2 Tim. 3. 15. Mal. 21. 16, 17.</NOTE> <HI>mini&s;tring</HI> before the Lord from a <HI>child,</HI> and <HI>Timothy</HI> in&s;tructed in the <HI>Scriptures</HI> from a <HI>child,</HI> and the <HI>children</HI> crying <HI>Ho&s;anna to Chri&s;t,</HI> when he came riding to <HI>Jeru&s;alem.</HI> Sometimes <HI>God</HI> is plea&s;ed to in&s;till <HI>grace</HI> into the hearts of <HI>little ones;</HI> &s;ometimes he giveth a <HI>&s;top</HI> to <HI>young men</HI> in their <HI>evil cour&s;e;</HI> &s;ometimes he maketh <HI>old men</HI> the <HI>mo|numents</HI> not only of his <HI>patience</HI> in <HI>sparing</HI> them &s;o long, but of his <HI>goodne&s;s</HI> in bringing them to <HI>repentance</HI> at <HI>la&s;t;</HI> or el&s;e <HI>conferres</HI> upon towardly <HI>little children</HI> and vertuous <HI>young men,</HI> the <HI>reward</HI> of <HI>length</HI> of dayes in this life, whereby they come to be <HI>old.</HI></P>
<P>To draw to an <HI>end,</HI> I tru&s;t Beloved it may be &s;aid of <HI>&s;ome,</HI> of <HI>many,</HI> of all the&s;e <HI>Ages,</HI> in this <HI>City, Pari&s;h, Congregation,</HI> that they are among the <HI>number</HI> of tho&s;e, who are (at the 12^t^h Ver&s;e) called <HI>little children, begotten again,</HI> and renewed by the <HI>Holy Gho&s;t;</HI> &s;ure I am, it <HI>concerneth</HI> us <HI>all</HI> of <HI>all ages,</HI> to be of that <HI>number.</HI></P>
<P>It is <HI>high time</HI> for you that are <HI>Fathers</HI> (if you have not <HI>already</HI>) now to bring forth fruit to <HI>God;</HI> nor let the <HI>old</HI> man &s;ay in the <HI>Eunuchs</HI> language, <HI>I am a dry tree,</HI> there is <HI>no hopes</HI> of my fruit|fulne&s;s; <HI>young Devils</HI> may prove <HI>old Saints:</HI> he that maketh <HI>dry bones</HI> to <HI>live,</HI> can make the <HI>dry trees</HI> to <HI>flouri&s;h:</HI> rather <HI>double</HI> your <HI>prayers</HI> and <HI>endeavours</HI> to bring forth <HI>much fruit</HI> in a <HI>little time;</HI> and if you have been <HI>already planted in the hou&s;e of the Lord,</HI> be <HI>carefull</HI> &s;till to <HI>bring forth fruit in old age.</HI></P>
<P>It is <HI>full time</HI> for you that are <HI>young</HI> men to <HI>&s;tudy</HI> the divine art of <HI>Chri&s;tianity,</HI> though while&s;t
<PB N="213" REF="115">
you were <HI>Children,</HI> you <HI>did,</HI> and <HI>&s;pake,</HI> and <HI>under&s;tood</HI> as <HI>Children;</HI> yet now you are become <HI>men, put away Childi&s;h things,</HI> minde what concerneth <HI>Gods glory,</HI> and your own <HI>&s;alvation.</HI></P>
<P>Nor let <HI>little Children</HI> &s;ay with tho&s;e <HI>Jews, it is not time</HI> to rear the building of Religion. The <HI>work</HI> is <HI>long,</HI> and the <HI>time</HI> at <HI>longe&s;t</HI> but <HI>&s;hort;</HI> you had need <HI>begin be|times,</HI> the <HI>journey</HI> is <HI>great,</HI> and the <HI>time</HI> but a <HI>day</HI> to goe it in, there is rea&s;on you &s;hould &s;et <HI>forth early.</HI> In <HI>one</HI> word, let <HI>Fathers</HI> be <HI>exemplary</HI> in piety, let <HI>young Men</HI> be <HI>forward</HI> in grace; let <HI>little Children</HI> make <HI>ha&s;te,</HI> to be good, &s;o &s;hall there be &s;till in the <HI>Church</HI> of Chri&s;t <HI>Mi|litant, Fathers, young Men, little Children,</HI> till the <HI>la&s;t</HI> day come when there &s;hall be <HI>neither old Men, nor little Children,</HI> but all &s;hall be <HI>young Men,</HI> of <HI>full &s;tature</HI> and <HI>perfect age</HI> to all eternity in the <HI>Church Triumphant.</HI></P>
</DIV1>
<DIV1 N="12" TYPE="lecture">
<PB N="214" REF="116">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 12, 13, 14. VERS.</BIBL>
<Q>I write unto you little Children, becau&s;e your &s;ins are forgiven you for his name &s;ake.</Q>
<Q>I write unto you Fathers, becau&s;e ye have known him that is from the beginning. I write unto you young Men, becau&s;e ye have overcome the wicked one. I write unto you little Children, becau&s;e ye have known the Father.</Q>
<Q>I have written unto you Fathers, becau&s;e you have known him that is from the beginning. I have writ|ten unto you young Men, becau&s;e ye are &s;trong, and the Word of God abideth in you, and ye have ever come the wicked one.</Q>
</EPIGRAPH>
<P>_THere are <HI>three</HI> things which commend the <HI>excellency</HI> and worth of any <HI>writing</HI> or Doctrine; <HI>purity</HI> of matter, <HI>antiquity</HI> of originall, and <HI>generality</HI> of u&s;e. In|deed tho&s;e Doctrines which <HI>patronize</HI> any <HI>&s;in,</HI> are to be wholly <HI>rejected,</HI> which <HI>broach</HI> any <HI>no|velty</HI>
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are ju&s;tly to be <HI>&s;uspected,</HI> and tho&s;e which are only of &s;ome <HI>particular</HI> concernment are not <HI>general|ly</HI> to be <HI>regarded:</HI> But when the <HI>things delivered</HI> are <HI>pure,</HI> the <HI>authority</HI> of them <HI>unque&s;tionable,</HI> and their <HI>utility univer&s;all,</HI> they cannot but challenge our <HI>at|tention</HI> and reception; Such is the <HI>Evangelicall</HI> Do|ctrine; &s;uch are the <HI>Apo&s;tlicall writings,</HI> &s;uch in par|ticular is <HI>this Epi&s;tle.</HI> To this purpo&s;e it is that in this very <HI>Chapter</HI> S^t <HI>John</HI> a&s;&s;erts all the&s;e concerning his <HI>Doctrines.</HI> Their un&s;potted <HI>purity,</HI> Ver&s;e <HI>fir&s;t,</HI> where he &s;aith, <HI>The&s;e things I write to you that you &s;in</HI><NOTE PLACE="marg">Ver&s;e 1.</NOTE> <HI>not.</HI> Their unque&s;tionable <HI>antiquity,</HI> Ver&s;e <HI>&s;eaventh</HI> where he &s;aith, <HI>I write not a new Commandment to you,</HI><NOTE PLACE="marg">Ver&s;e 7.</NOTE> <HI>but an old, the old Commandment is the word which you heard from the beginning.</HI> Finally, their generall <HI>extent</HI> in the&s;e Ver&s;es, as reaching to <HI>all</HI> of <HI>all</HI> ages, <HI>I write to you, little Children,</HI> &amp;c.</P>
<P>2. Having <HI>handled</HI> the <HI>fir&s;t</HI> part of this Scripture, namely, the <HI>per&s;ons specified:</HI> pa&s;s we on to the <HI>&s;e|cond</HI> which is the <HI>act performed</HI> by S^t <HI>John</HI> towards the&s;e per&s;ons, and that is <HI>writing,</HI> as it is often expre&s;&s;ed in the <HI>&s;everall</HI> Ver&s;es. That I may give you a <HI>full</HI> ac|count of this <HI>part,</HI> I &s;hall <HI>con&s;ider</HI> the <HI>Act</HI> here men|tioned.</P>
<P>1. <HI>Ab&s;olutely,</HI> and therein take notice both of the <HI>Act</HI> it &s;elf, and the <HI>Iteration</HI> of it.</P>
<P>2. <HI>Relatively,</HI> In reference to the <HI>agent,</HI> who; the <HI>Subject,</HI> to whom; and the <HI>Object</HI> about which he <HI>writes.</HI></P>
<P>1. In the <HI>ab&s;olute</HI> con&s;ideration we are to</P>
<P>1. <HI>Begin</HI> with the <HI>Act</HI> expre&s;t in the word <HI>write.</HI> St <HI>John</HI> had <HI>spoken</HI> before, yea, no doubt by <HI>Preach|ing</HI> the <HI>Gospell</HI> to them, had been the <HI>means</HI> of their <HI>Conver&s;ion;</HI> (whom therefore he cals in the <HI>fir&s;t</HI> Ver&s;e <HI>my little Children,</HI>) and now to his former <HI>speak|ing</HI><NOTE PLACE="marg"><HI>Calvin praefat.</HI> in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;.</NOTE> he addeth <HI>writing.</HI> Thus <HI>Calvin</HI> conceiveth that
<PB N="216" REF="117">
the <HI>Prophets</HI> did <HI>write</HI> a <HI>&s;ummary</HI> or abridgment of tho&s;e <HI>me&s;&s;ages</HI> they <HI>delivered,</HI> which were for &s;ometime <HI>af|fixed</HI> to the <HI>gates</HI> of the <HI>Temple</HI> for the <HI>people</HI> to <HI>read;</HI> and afterward taken <HI>down</HI> and <HI>laid</HI> in the <HI>trea&s;ury:</HI> and it is expre&s;ly <HI>a&s;&s;erted</HI> concerning <HI>God</HI> him&s;elf, that after he had <HI>given the Law,</HI> &s;peaking the <HI>ten words</HI> with his <HI>own lips,</HI> he <HI>wrote</HI> them with his <HI>own fingers</HI> in <HI>two tables of &s;tone.</HI></P>
<P>If you &s;hall inquire a <HI>rea&s;on</HI> why <HI>God</HI> would have<NOTE PLACE="marg">Que&s;t.</NOTE> his <HI>word</HI> not only <HI>spoken</HI> but <HI>written,</HI> and his <HI>Apo&s;tles</HI> not only <HI>Nephtalies,</HI> to give <HI>goodly words,</HI> but <HI>Zebulons</HI> to <HI>handle the pen;</HI> and not only <HI>Orators,</HI> but <HI>Secre|taries?</HI></P>
<P>I an&s;wer upon a <HI>threefold</HI> ground, drawn from<NOTE PLACE="marg">An&s;w.</NOTE> <HI>them&s;elves,</HI> their <HI>people,</HI> and the <HI>truth</HI> they had de|livered.</P>
<P>1. In regard of <HI>them&s;elves;</HI> Ina&s;much as <HI>writing</HI> was a <HI>&s;upply</HI> of their <HI>ab&s;ence.</HI> The <HI>Mother</HI> cannot be alwaies <HI>pre&s;ent</HI> with the <HI>Babe</HI> to &s;uckle it with the <HI>dug,</HI> and therefore &s;he provideth a <HI>&s;ucking bottle</HI> to refre&s;h it in her <HI>ab&s;ence;</HI> thus the <HI>Apo&s;tles,</HI> becau&s;e they could not be in <HI>many places</HI> at once, and con&s;e|quently not <HI>alwaies</HI> pre&s;ent with their &s;cattered <HI>flock,</HI> vouch&s;afed to <HI>write</HI> to them, that their <HI>wrightings</HI> might be <HI>in&s;tead</HI> of <HI>vocall</HI> in&s;tructions.</P>
<P>2. In regard of the <HI>people,</HI> Since the&s;e <HI>writings</HI> were an excellent <HI>means</HI> both of <HI>&s;trengthning</HI> their <HI>memories,</HI> and <HI>confirming</HI> their <HI>faith.</HI></P>
<P>1. The <HI>writing</HI> did bring to the peoples <HI>remem|brance</HI> what the <HI>Apo&s;tles</HI> had formerly <HI>taught</HI> them. This St <HI>Peter</HI> a&s;&s;erteth as the end of his <HI>writing, to</HI><NOTE PLACE="marg">2 Pet. 3. 1.</NOTE> <HI>&s;tir up the pure minds of the people by way of remembrance,</HI> it being a great <HI>prop</HI> to <HI>memorie,</HI> when tho&s;e truths which have been <HI>&s;ounded</HI> in the <HI>eare,</HI> are afterwards <HI>pre|&s;ented</HI> to the <HI>eye,</HI> whil&s;t what was <HI>lo&s;t</HI> to the <HI>one,</HI> is <HI>re&s;to|oed</HI> to the <HI>o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">her,</HI> and &s;o truth <HI>&s;ecured</HI> to the <HI>memory.</HI></P>
<P><PB N="217" REF="117">2. The&s;e <HI>writeings</HI> were no &s;mall <HI>confirmation</HI> of the people in the <HI>faith;</HI> by <HI>speaking</HI> the <HI>Apo&s;tles</HI> did as it were <HI>lay</HI> the <HI>foundation,</HI> and by <HI>writeing</HI> they <HI>rear|ed</HI> the <HI>Fabrick,</HI> by <HI>Preaching</HI> they <HI>planted,</HI> and by <HI>write|ing watered.</HI> Finally by <HI>&s;peaking</HI> they <HI>converted</HI> Heathens to, and by <HI>writeing</HI> they <HI>corroborated</HI> the Chri&s;tians in the <HI>faith.</HI></P>
<P>3. Once more, In regard of the <HI>truths them&s;elves,</HI> that they might hereby be <HI>perpetuated</HI> to po&s;terity. To this purpo&s;e <HI>Rivet</HI> a&s;&s;erteth the <HI>writings</HI> of <HI>Gods</HI> Word as not only <HI>profitable,</HI> but <HI>nece&s;&s;ary, Labili memoriae &amp; po&s;terorum &s;ucce&s;&s;ioni,</HI> as to help the <HI>weakne&s;s</HI> of <HI>memo|ry,</HI> &s;o to <HI>tran&s;mit</HI> revelations to <HI>after</HI> ages: <HI>Aelian</HI><NOTE PLACE="marg">Aelian. Hi&s;tor. Animal.</NOTE> reporteth of certain <HI>frogs</HI> which taking a kind of <HI>reed</HI> into their <HI>mouths, &s;ave</HI> them&s;elves from the <HI>water &s;er|pents</HI> that would <HI>devoure</HI> them; thus the holy <HI>Apo&s;tles</HI> by taking a <HI>Pen</HI> into their hands, have <HI>pre&s;erved</HI> tho&s;e pretious <HI>truths</HI> which the <HI>Devill</HI> indeavoureth to <HI>&s;wal|low</HI> up. By which it <HI>appears,</HI> that the <HI>&s;acred</HI> writings though they were <HI>directed</HI> to them who then <HI>lived,</HI> yet they are <HI>intended</HI> for us. S^t <HI>Paul</HI> &s;aith of the <HI>wri|tings</HI><NOTE PLACE="marg">Rom. 15. 4.</NOTE> of the <HI>Old Te&s;tament. That the things which were written aforetime, were written for our learning,</HI> the like may we &s;ay of the <HI>writings</HI> both of the <HI>New</HI> and <HI>Old Te&s;tament,</HI> they are for our u&s;e and <HI>in&s;tru|ction.</HI></P>
<P>And &s;urely this <GAP DESC="foreign">, cals for a <GAP DESC="foreign">, <HI>reading</HI> is the <HI>end</HI> of <HI>writing;</HI> and &s;ince the <HI>Apo&s;tles</HI> took the <HI>pains</HI> to <HI>write,</HI> it is but <HI>ju&s;t</HI> we &s;hould be&s;tow the <HI>time</HI> to <HI>read.</HI> It was a &s;ad <HI>complaint</HI> of <HI>God</HI> him&s;elf again&s;t <HI>I&s;|rael, I have written to them the great things of my</HI><NOTE PLACE="marg">P&s;al. 1. 2.</NOTE> <HI>Law, and they have accounted them as a &s;trange thing.</HI> Oh that the like <HI>accu&s;ation</HI> might not be charged by <HI>Chri&s;t</HI> upon <HI>us, I have written to them the great things of my Go&s;pell, but they have counted them as a &s;trange thing, and are &s;trangers to them!</HI> How <HI>&s;ad</HI> is it to think that
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whereas <HI>Davids</HI> ble&s;&s;ed man <HI>meditateth</HI> on <HI>Gods Law day and night;</HI> with <HI>many</HI> of us, <HI>daies</HI> and <HI>nights,</HI> nay, <HI>weeks</HI> and <HI>moneths,</HI> pa&s;s away without <HI>reading</HI> and <HI>meditating</HI> on the &s;acred <HI>writings.</HI> Oh let us <HI>wip<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> of the <HI>du&s;t</HI> of <HI>contempt</HI> from the <HI>cover</HI> of our <HI>Bibles,</HI> and <HI>recall</HI> them from the <HI>land</HI> of <HI>forgetfulne&s;s</HI> whither our neglect hath <HI>bani&s;hed</HI> them.</P>
<P>2. It would yet further be taken <HI>notice</HI> of, that here is not only a <GAP DESC="foreign">, <HI>I write,</HI> in the <HI>thirteenth,</HI> but an <GAP DESC="foreign">, <HI>I have written,</HI> in the <HI>fourteenth</HI> Ver&s;e, the &s;en&s;e whereof is fitly rendred by <HI>E&s;tius</HI> to be <HI>Scrip&s;i</HI><NOTE PLACE="marg">E&s;t. in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>iterumque &s;cribo, I have written, and again I write.</HI> Our <HI>Apo&s;tle</HI> doth not only adde <HI>precept</HI> to <HI>precept,</HI> but <HI>line</HI> to <HI>line,</HI> concerning the <HI>&s;ame</HI> precept, and though he had <HI>written</HI> ju&s;t before, yet he <HI>writeth again,</HI> nor are we to <HI>imagine</HI> it was through <HI>want</HI> of <HI>matter,</HI> but <HI>abundance</HI> of <HI>zeal</HI> that our <HI>Apo&s;tle</HI> &s;triketh a <HI>&s;econd</HI> time upon the <HI>&s;ame</HI> &s;tring; That <HI>workman</HI> who would <HI>fa&s;ten</HI> the <HI>naile</HI> in the <HI>wall,</HI> mu&s;t <HI>drive</HI> it home to the <HI>head,</HI> by repeated <HI>blows;</HI> many times as <HI>&s;econd thoughts</HI> are <HI>better,</HI> &s;o <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ond admonitions</HI> are <HI>&s;tronger,</HI> and have a more prevailing influence; &s;ome indeed <HI>awake</HI> at the <HI>fir&s;t</HI> call, but the <HI>mo&s;t</HI> have need of a <HI>&s;e|cond,</HI> nay, a <HI>third. Calvin</HI> too ra&s;hly <HI>judgeth</HI> the&s;e <HI>repetitions</HI> in the <HI>fourteenth</HI> Ver&s;e to be <HI>&s;uperfluous;</HI> yet I <HI>would to God</HI> they were, but S^t <HI>John</HI> knew it <HI>other|wi&s;e:</HI><NOTE PLACE="marg">Calv. in loc.</NOTE> and we cannot but <HI>ob&s;erve</HI> it in our own expe|rience there is a great <HI>nece&s;&s;ity,</HI> and therefore ju&s;t <HI>rea|&s;on</HI> that we &s;hould <HI>write</HI> and <HI>speak</HI> the <HI>&s;ame le&s;&s;on once,</HI> and <HI>again;</HI> and <HI>&s;urely</HI> if it concerneth us to <HI>write,</HI> it behoveth you to <HI>read</HI> the &s;ame <HI>writings</HI> again and a|gain, the one mu&s;t not be <HI>grievous</HI> to us, nor the o|ther <HI>tedious</HI> for you; <HI>&s;ome</HI> things need to be read <HI>once</HI> and <HI>again</HI> that we may <HI>under&s;tand</HI> them, or if <HI>reading once</HI> we <HI>under&s;tand,</HI> let us <HI>read again</HI> that we may <HI>re|member,</HI> and if we <HI>under&s;tand</HI> and <HI>remember,</HI> let us
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<HI>read again</HI> that we may finde our <HI>affections</HI> inli|vened.</P>
<P>2. Having <HI>viewed</HI> the <HI>Ab&s;olute,</HI> pa&s;s we on to the <HI>Relative</HI> con&s;ideration of this <HI>Act,</HI> and that in re|ference</P>
<P>1. To the <HI>Agent.</HI> That which here this holy <HI>A|po&s;tle</HI> taketh to <HI>him&s;elf</HI> is onely the <HI>writing,</HI> not the <HI>en|diting; he</HI> was the <HI>Scribe,</HI> but the <HI>Spirit</HI> of <HI>God dicta|ted,</HI> or if you will, he was the <HI>Pen</HI> but the <HI>Spirit,</HI> the<NOTE PLACE="marg">2 Pet. 1. 21.</NOTE> <HI>hand</HI> that guided it. It is S^t <HI>Peters</HI> generall a&s;&s;ertion, <HI>The holy men of God &s;pake as being moved by the holy Gho&s;t.</HI> And S^t <HI>Paul</HI> is no le&s;s expre&s;s when he &s;aith, <HI>All Scrip|ture is <GAP DESC="foreign">, of divine inspiration,</HI> the <GAP DESC="foreign">, <HI>inspi|ring,</HI><NOTE PLACE="marg">2 Tim. 3. 16.</NOTE> is <HI>Gods part,</HI> and the <GAP DESC="foreign">, <HI>writing</HI> was the <HI>Apo&s;tles.</HI> Indeed we finde <HI>two</HI> expre&s;&s;ions which &s;eem directly <HI>oppo&s;ite</HI> one to the other; whenas in the <HI>tenth</HI> Ver&s;e of the <HI>&s;eaventh</HI> Chapter of the <HI>Epi&s;tle</HI> to the<NOTE PLACE="marg">1 Cor. 7. 10, 12.</NOTE> <HI>Corinthians</HI> the <HI>Apo&s;tle</HI> &s;aith, <HI>I command you; not I, but the Lord,</HI> and in the <HI>twelfth</HI> Ver&s;e, <HI>speake I, not the Lord.</HI> But it will be ea&s;ily <HI>&s;alved,</HI> if we con|&s;ider<NOTE PLACE="marg">Non dominus &s;c. expre&s;&s;&egrave; &s;ive totidem verbis, &s;ive &s;uo ip&s;ius ore. Slat. <HI>ibid. Mat. 5. 31, 32.</HI></NOTE> that S^t <HI>Paul</HI> refers to the <HI>Doctrine</HI> which the <HI>Lord Chri&s;t delivered him&s;elf</HI> concerning <HI>divorces,</HI> where|in though there is a <HI>generall prohibition</HI> (except in ca&s;e of <HI>fornication,</HI>) yet there is <HI>nothing</HI> in <HI>particular</HI> con|cerning the <HI>ca&s;e</HI> of <HI>difference</HI> in <HI>Religion,</HI> when the <HI>one</HI> is a <HI>Chri&s;tian,</HI> and the <HI>other</HI> a <HI>Pagan,</HI> and therefore where|as<NOTE PLACE="marg">Ver&s;e 40. Id. ibid.</NOTE> in the <HI>generall</HI> mandate St <HI>Paul</HI> &s;aith, <HI>not I, but the Lord;</HI> in the <HI>particular</HI> coun&s;ell he &s;aith, <HI>I, not the Lord,</HI> that is, <HI>the Lord Chri&s;t</HI> hath not <HI>&s;aid a|ny</HI> thing <HI>expre&s;ly</HI> as to this pre&s;ent <HI>ca&s;e,</HI> but &s;till what S^t <HI>Paul</HI> &s;aid in it, was by the <HI>dictate</HI> of <HI>Gods</HI> Spirit; and therefore in the <HI>end</HI> of that Chapter he clo&s;eth with this, <HI>I think al&s;o</HI> (which is <GAP DESC="foreign">, an <HI>emphaticall diminution</HI> expre&s;&s;ing <HI>more</HI> then an <HI>opinion,</HI> a confident <HI>knowledge) that I have the Spirit of God.</HI></P>
<P><PB N="220" REF="119">And &s;urely this <HI>con&s;ideration</HI> is that which &s;hould <HI>oblige</HI> us to <HI>read Apo&s;tolicall</HI> writings with <HI>reverence,</HI> looking beyond the <HI>Penman</HI> to <HI>God</HI> who in&s;pired them, <HI>far</HI> be it from any of us to think of the&s;e <HI>write|ings,</HI> what <HI>Julian</HI> &s;aid of certain <HI>Papers,</HI> which were<NOTE PLACE="marg"><HI>Ba&s;.</HI> Epi&s;t. 207.</NOTE> &s;ent him in <HI>vindication</HI> of the Chri&s;tian Religion, <GAP DESC="foreign">, <HI>I have read, I under&s;tand, I de&s;pi&s;e</HI> them, no, rather let us <HI>admire</HI> and <HI>adore</HI> them. The <HI>truth</HI> is in the very <HI>writings</HI> them&s;elves, there is that <HI>verity, purity,</HI> and <HI>elegancy,</HI> which may render them <HI>acceptable;</HI> but when be&s;ides we ponder their <HI>au|thority,</HI> they call not only for <HI>acceptance,</HI> but <HI>re|verence.</HI></P>
<P>Nor is it <HI>enough</HI> thus to <HI>read,</HI> but we mu&s;t labour for a <HI>tran&s;cript</HI> of what we <HI>read,</HI> that what is <HI>written</HI> in the <HI>Book,</HI> may be <HI>written</HI> in our <HI>hearts;</HI> and truly not only the <GAP DESC="foreign">, but the <GAP DESC="foreign">, in this <HI>&s;en&s;e</HI> belongs to <HI>Gods Spirit.</HI> The <HI>Apo&s;tle</HI> may <HI>write to</HI> them, but it is the <HI>Spirit</HI> mu&s;t <HI>write in</HI> them. <HI>God</HI> appropriateth it to him&s;elf as his <HI>own</HI> act, <HI>I will put my Law in their inward parts, and write it in their hearts:</HI> in <HI>reading</HI> therefore the <HI>&s;acred</HI> Books, let us <HI>implore</HI> that <HI>Spirit</HI> which <HI>dictated</HI> to the <HI>Penman,</HI> to <HI>imprint</HI> upon our <HI>hearts,</HI> that &s;o we may be <HI>transformed</HI> into the <HI>I|mage</HI> of tho&s;e <HI>truths</HI> we read, and have <HI>within</HI> us a <HI>cop|py</HI> of the <HI>writing without us.</HI></P>
<P>2. To the <HI>Subject, Fathers, young Men, Children,</HI> and here</P>
<P>1. It would be <HI>ob&s;erved,</HI> that our <HI>Apo&s;tle</HI> in <HI>writing</HI> contents not him&s;elf with <HI>generalities,</HI> but directs his diicour&s;e <HI>particularly,</HI> like a <HI>good Archer</HI> he doth not <HI>&s;hoot</HI> at <HI>randome,</HI> but <HI>levell</HI> the <HI>arrow</HI> of his admonition at the &s;everall <HI>marks,</HI> or like the <HI>Ma&s;ter</HI> of a <HI>Fea&s;t</HI> doth not only <HI>&s;et whole</HI> di&s;hes, but <HI>carveth</HI> to his &s;everall <HI>Gue&s;ts.</HI> Indeed as <HI>Calvin</HI> well noteth, <HI>Generalis &s;er|mo</HI><NOTE PLACE="marg">Calv. in loc.</NOTE> <HI>minus afficit,</HI> what is &s;poken generally <HI>to all,</HI> is
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too often looked upon as if it belonged <HI>to none:</HI> we are all very apt to put of <HI>rebuks</HI> and coun&s;els as if they did not <HI>concern us;</HI> and our <HI>que&s;tion</HI> like that of <HI>Peters</HI> is,<NOTE PLACE="marg">John 21. 21.</NOTE> <HI>what &s;hall this man do?</HI> not like that of the <HI>Jayler, what &s;hall I do?</HI> and therefore it is a <HI>pious</HI> prudence in the<NOTE PLACE="marg">Acts 16. 30.</NOTE> <HI>Mini&s;ter,</HI> to bring home his <HI>di&s;cour&s;e</HI> by particular <HI>ap|plication</HI> to the various conditions of his <HI>Auditors.</HI> Thus St <HI>Paul</HI> in his <HI>Epi&s;tle</HI> laid down in&s;tructions for <HI>Men,</HI> for <HI>Women,</HI> for the <HI>Aged,</HI> and the <HI>Young,</HI> for <HI>Parents,</HI> for <HI>Children,</HI> for <HI>Ma&s;ters,</HI> for <HI>Servants:</HI> and here S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>John</HI> writeth not only to <HI>all Chri&s;tians</HI> Ver&s;e <HI>twelfth,</HI> but particularly to <HI>Fathers, young Men, Children,</HI> Ver&s;es <HI>thirteen, fourteen.</HI></P>
<P>2. Ob&s;erve, S^t <HI>John</HI> in his <HI>writing</HI> exc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;eth not <HI>old Men,</HI> nor yet excludeth <HI>little Children.</HI></P>
<P>1. On the <HI>one</HI> hand S^t <HI>John</HI> writing to <HI>old Men,</HI> intimateth that <HI>none</HI> are too <HI>old</HI> to <HI>learn</HI> divine Do|ctrines; and therefore they mu&s;t not think <HI>&s;corne</HI> that the <HI>Mini&s;ters</HI> of <HI>God</HI> &s;hould <HI>in&s;truct</HI> them. <HI>Elegant</HI> is that of <HI>Seneca, Tamdiu audiendum &amp; di&s;cendum e&s;t</HI><NOTE PLACE="marg"><HI>Sen.</HI> Ep. 77.</NOTE> <HI>quamdiu ne&s;cias, quamdiu vivas. We mu&s;t hear &s;o long as we are ignorant, and learn &s;o long as we live:</HI> more <HI>ap|po&s;itely</HI> S^t <HI>Au&s;tin, Ad di&s;cendum &amp; audiendum nulla ae|tas</HI><NOTE PLACE="marg">Aug. <HI>Ep.</HI> ad Hier.</NOTE> <HI>&s;enex videri pote&s;t, No age exempts from in&s;truction.</HI> Since though it is more <HI>proper</HI> for <HI>old Men</HI> to <HI>teach</HI> then <HI>learn,</HI> yet it is <HI>better</HI> for them to <HI>learn</HI> then to be <HI>igno|rant.</HI> Indeed S^t <HI>Paul</HI> ju&s;tly <HI>blameth</HI> tho&s;e who were <HI>ever learning, and never came to the knowledg of the truth:</HI> but yet <HI>tho&s;e</HI> who are <HI>come to the knowledg of the truth, mu&s;t be ever learning</HI> even to their <HI>dying day.</HI> It is no other then a ba&s;e <HI>pride</HI> of <HI>&s;pirit</HI> which cau&s;eth men to account them&s;elves either too <HI>wi&s;e</HI> or too <HI>old</HI> to be <HI>taught</HI> in the waies of <HI>God.</HI> It were a &s;trange <HI>rea&s;on|ing</HI> if an <HI>old</HI> man being con&s;trained to take a tedious <HI>journey</HI> and not <HI>knowing</HI> the way, &s;hould &s;ay thus with|in him&s;elf, <HI>I know not where I am, but I will not ask</HI>
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<HI>the way becau&s;e I am old;</HI> and is not their <HI>folly</HI> great, who <HI>rea&s;on</HI> thus about the <HI>way</HI> to <HI>Heaven?</HI> Indeed when we <HI>addre&s;s</HI> our &s;elves to the <HI>ancient,</HI> we mu&s;t <HI>manage</HI> our <HI>coun&s;els</HI> with <HI>re&s;pect,</HI> not <HI>imperiou&s;ly com|manding</HI> or <HI>malapertly reproving,</HI> but <HI>humbly intreating&punc;</HI> and <HI>meekly admoni&s;hing</HI> them, yet &s;till neither mu&s;t they <HI>think much</HI> to be <HI>minded</HI> of, nor mu&s;t we <HI>neglect</HI> to <HI>acquaint</HI> them with their <HI>duty,</HI> for thus St <HI>John</HI> as he gives them the reuerent <HI>title</HI> of <HI>Fathers,</HI> &s;o he <HI>writeth</HI> to them for their <HI>in&s;truction.</HI></P>
<P>2. On the <HI>other</HI> hand, St <HI>John</HI> writing to <HI>little Children</HI> intimateth that <HI>care</HI> ought to be taken for the <HI>in&s;titution</HI> of <HI>little Children.</HI></P>
<P>Indeed <HI>little Children</HI> are mo&s;t <HI>fit</HI> to be <HI>taught, Ci|tius</HI><NOTE PLACE="marg">Pelag. ad de|metr.</NOTE> <HI>a&s;&s;ue&s;cit omne quod tenerum,</HI> we <HI>tame</HI> a <HI>Lion</HI> when it is <HI>young, heale</HI> a <HI>wound</HI> whil&s;t it is <HI>green, break</HI> an <HI>Hor&s;e</HI> whil&s;t it is a <HI>Colt, teach</HI> a <HI>Dog</HI> whil&s;t it is a <HI>Whelp, bow</HI> a <HI>tree</HI> whil&s;t it is a <HI>twig,</HI> and <HI>men</HI> as well as other <HI>Creatures</HI> are mo&s;t <HI>ea&s;ily</HI> in&s;tructed whil&s;t <HI>young.</HI></P>
<P>2. Be&s;ides what we <HI>learn</HI> whil&s;t <HI>little Children,</HI> as it is mo&s;t <HI>ea&s;ily received,</HI> &s;o mo&s;t <HI>firmely retained, Alti|us praecepta de&s;cendunt quae teneris imprimuntur aetatibus,</HI><NOTE PLACE="marg"><HI>Quint. In&s;tituto,</HI> l. 1. c. 1.</NOTE> tho&s;e <HI>precepts</HI> which are <HI>ca&s;t</HI> into the <HI>mindes</HI> of <HI>little ones</HI> take deepe&s;t <HI>root.</HI> That of the <HI>Poet</HI> is well known,<NOTE PLACE="marg">Quo &s;emel e&s;t imbuta re|cens.&mdash;Horat. <HI>Ed. 2. Prov. 22. 6.</HI></NOTE> <HI>Ve&s;&s;els keep the liquor longe&s;t with which they are fir&s;t &s;ea&s;oned,</HI> and <HI>Solomon</HI> a&s;&s;ureth us, <HI>Traine a Childe in the way he &s;hould go, and he will not depart from it when he is old.</HI></P>
<P>3. Adde to this, That if <HI>Children</HI> be not <HI>in&s;tructed</HI> in <HI>good,</HI> they will <HI>learn</HI> evill things; mans <HI>mind</HI> is like the <HI>ground,</HI> into which if <HI>good</HI> &s;eed be not ca&s;t, <HI>evill weeds</HI> will <HI>&s;pring</HI> up; or like a re&s;tle&s;s <HI>mill</HI> which can|not <HI>&s;tand</HI> &s;till, &s;o that if it be not <HI>taken</HI> up with <HI>virtnes,</HI> it will <HI>imploy</HI> it &s;elf <HI>in vitious</HI> practices. Indeed as the <HI>Heathen</HI> &s;aith truly, <HI>Omnes praeoccupati &s;umus,</HI> we are<NOTE PLACE="marg"><HI>Sen.</HI> Ep. 51.</NOTE>
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all <HI>fore&s;talled,</HI> and our <HI>minds</HI> are naturally <HI>inclined</HI> to what is <HI>evill,</HI> the more <HI>need</HI> to indeavour the <HI>plucking</HI> it up before it <HI>fa&s;ten</HI> too much in, and take too much hold upon us. Upon all the&s;e con&s;idera|tions no wonder if S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>John</HI> take <HI>little Children</HI> as well as <HI>young Men</HI> into his <HI>Tuition</HI> by <HI>writing</HI> to them.</P>
<P>And &s;urely this is that which &s;hould <HI>minde Parents</HI> to take heed of <HI>delaies</HI> in providing for the ingenious and pious <HI>education</HI> of their <HI>Children, incourage School|ma&s;ters</HI> to the <HI>di&s;charge</HI> of their <HI>calling,</HI> which though conver&s;ant about <HI>little Children</HI> is of <HI>great</HI> u&s;e and be|nefit. Finally, <HI>Adverti&s;e Mini&s;ters</HI> to <HI>take care</HI> for <HI>Catechizing</HI> the <HI>little Children</HI> as well as <HI>in&s;tructing young Men,</HI> and <HI>Fathers.</HI> Our ble&s;&s;ed <HI>Saviour</HI> had &s;o<NOTE PLACE="marg">Mark 10. 16.</NOTE> great a <HI>re&s;pect</HI> for <HI>little Children,</HI> that he blamed tho&s;e <HI>who would have kept them from him embraced</HI> them in his <HI>arms</HI> and <HI>ble&s;&s;ed them. David</HI> though a <HI>King</HI> di&s;dain|eth not to be a <HI>teacher</HI> of <HI>Children;</HI> many of the <HI>An|cient</HI><NOTE PLACE="marg">P&s;al&punc; 34. 10.</NOTE> <HI>Fathers, Clemens, Origen, Cyrill</HI> of <HI>Jeru&s;alem, Gregory Ny&s;&s;en</HI> were <HI>Cathechi&s;ts,</HI> who&s;e <HI>office</HI> is to <HI>in|&s;truct little Children;</HI> yea, here this holy <HI>Apo&s;tle lea|veth</HI> not <HI>out</HI> in his writings <HI>little Children,</HI> and &s;o much for the <HI>&s;econd.</HI></P>
<P>The <HI>la&s;t reference</HI> of this <HI>act</HI> is to the <HI>Ob<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ect</HI> wherea|bout this <HI>writing is</HI> conver&s;ant. It is that which is not <HI>expre&s;&s;ed</HI> in the Text, and therefore is <HI>&s;up|plyed</HI> by Expo&s;itors, yet not without &s;ome <HI>diffe|ren<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e.</HI></P>
<P>I <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">inde among <HI>Interpreters</HI> a <HI>threefold</HI> con&s;truction of this <GAP DESC="foreign">, <HI>I write</HI> as to the <HI>matter</HI> of it.</P>
<P>1. <HI>Some enlarge</HI> it as extending to the <HI>whole Epi&s;tle,</HI><NOTE PLACE="marg">Calv. in loc.</NOTE> and &s;o the&s;e <HI>Ver&s;es</HI> are a <HI>digre&s;&s;ion</HI> from the <HI>pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ceding</HI> matter, and they may well be called <HI>the Epi&s;tle De|dicatory;</HI> wherein St <HI>John</HI> giveth an <HI>account</HI> to <HI>whom</HI> his <HI>Epi&s;tle</HI> is <HI>written;</HI> all <HI>Chri&s;tians</HI> in <HI>generall,</HI> and in
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<HI>particular</HI> to <HI>Fathers, young Men,</HI> and <HI>Children.</HI></P>
<P>2. <HI>Others refer</HI> the&s;e <HI>Ver&s;es</HI> to the duty of <HI>Brotherly love</HI> before mentioned: and having commended the <HI>worth</HI> he here &s;howeth the <HI>fitne&s;s</HI> of it to <HI>all ages</HI> of men. <HI>I write <GAP DESC="foreign">, this Commandment of Love</HI> to<NOTE PLACE="marg">Beza Zanch. Ju&s;tin. in loc.</NOTE> you <HI>Fathers, young Men, Children;</HI> according to which <HI>con&s;truction</HI> the&s;e <HI>Ver&s;es</HI> look <HI>backward</HI> and are a <HI>clo&s;e</HI> of the <HI>preceding</HI> di&s;cour&s;e. That which <HI>&s;trengthens</HI> this reference is that it manife&s;tly appear|eth a <HI>great part</HI> of this <HI>Epi&s;tle</HI> in&s;i&s;teth upon the <HI>duty</HI> of <HI>Love;</HI> and therefore no wonder if our <HI>Apo&s;tle</HI> when <HI>fir&s;t</HI> he &s;peaketh of it both <HI>prefixeth</HI> a <HI>proaemium,</HI> declaring its <HI>antiquity</HI> and <HI>affixeth</HI> a <HI>peroration,</HI> di&s;|covering its <HI>congruity</HI> to all <HI>&s;orts</HI> of <HI>Chri&s;tians.</HI></P>
<P>Finally, <HI>Others refer</HI> the&s;e <HI>Ver&s;es</HI> to that <HI>prohibition</HI><NOTE PLACE="marg">E&s;t. in loc.</NOTE> of <HI>worldly Love,</HI> which followeth in the <HI>fifteenth, &s;ix|teenth,</HI> and <HI>&s;eaventeenth</HI> Ver&s;es; and &s;o it looketh<NOTE PLACE="marg"><HI>D^r</HI> Hamm. paraph.</NOTE> <HI>forward,</HI> and is as it were an <HI>exordium</HI> to make way for that <HI>inhibition,</HI> which he knew would be &s;o <HI>un|welcome</HI> to the <HI>mo&s;t,</HI> though it <HI>concerned them all.</HI></P>
<P>And now though by what is <HI>already</HI> &s;aid, I <HI>conceive</HI> the <HI>middlemo&s;t</HI> of the&s;e mo&s;t <HI>rational,</HI> yet &s;ince <HI>none</HI> of them are either <HI>improbable</HI> or <HI>unprofitable,</HI> I &s;hall <HI>handle</HI> each.</P>
<P>1. If we <HI>extend</HI> this <HI>writing</HI> to the <HI>whole Epi&s;tle,</HI> that which would be <HI>ob&s;erved,</HI> is the <HI>community of the holy Scriptures.</HI> This <HI>Epi&s;tle</HI> was written by S^t <HI>John</HI> not only to <HI>&s;trong</HI> but <HI>weak</HI> Chri&s;tians, to <HI>old</HI> but <HI>young men,</HI> nay <HI>little children;</HI> and if it was <HI>written,</HI> cer|tainly it was <HI>intended</HI> that it &s;hould be <HI>read</HI> to them <HI>publikely,</HI> and <HI>by</HI> them <HI>privately</HI> for their <HI>edification.</HI> Nor is this le&s;s <HI>true</HI> of the <HI>other writings</HI> of this <HI>A|po&s;tle,</HI> of the <HI>writings</HI> of the <HI>other Apo&s;tles,</HI> and of the <HI>Prophets;</HI> and therefore <HI>Vor&s;tius</HI> layeth it down as a ge|neral<NOTE PLACE="marg">Vor&s;t. in loc.</NOTE> doctrine from this Text, <HI>Sacra Scriptura <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mni|bus fidelibus cuju&s;conque aetatis aut conditionis (dum|modo</HI>
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<HI>capaces doctrinae) e&s;t de&s;tinata:</HI> The Holy <HI>Scrip|ture</HI> is <HI>written</HI> for <HI>all ages</HI> and <HI>conditions</HI> of <HI>Chri&s;tians,</HI> who are <HI>capable</HI> of <HI>in&s;truction.</HI></P>
<P>It is very <HI>ob&s;ervable</HI> to this <HI>purpo&s;e</HI> what care Saint <HI>Paul</HI> took for the <HI>publike reading</HI> of his <HI>Epi&s;tle</HI> to the <HI>Colo&s;&s;ians,</HI> and not only to <HI>them,</HI> but the <HI>Laodiceans,</HI><NOTE PLACE="marg">Col. 4. 16.</NOTE> what a <HI>&s;olemn</HI> charge and <HI>adjuration</HI> by the <HI>Lord</HI> he gives, that his <HI>fir&s;t Epi&s;tle to the The&s;&s;alonians be read to all the holy Brethren.</HI> This practice of <HI>publike reading</HI> was u&s;ed by the <HI>Jewi&s;h Church</HI> who had <HI>Mo&s;es and the Prophets read in their Synagogues on the Sabbath day,</HI> and accordingly it was <HI>followed</HI> by the <HI>Chri&s;tian</HI> Church in the <HI>primitive</HI> times. <HI>Ju&s;tin Martyr</HI> a&s;&s;ureth us,<NOTE PLACE="marg">Ju&s;t. Mart. <HI>A|polog.</HI> 2.</NOTE> that in the <HI>publike A&s;&s;embly on the Lords day, <GAP DESC="foreign">, &s;ome of the Apo&s;tolical and Prophetical writings were read to the people,</HI> and <HI>Tertullian</HI> &s;aith, <HI>Convenimus ad</HI><NOTE PLACE="marg">Tertull. <HI>Apol.</HI></NOTE> <HI>literarum divinarum commemorationem, one end of our meetings is the commemoration of the Holy Scriptures. Rhenanus</HI> quoting this pa&s;&s;age in his <HI>Annotations</HI> upon<NOTE PLACE="marg"><HI>B. Rhenan.</HI> An|not. in l. de co|ron&acirc; militis. <HI>Hier.</HI> in P&s;.</NOTE> <HI>another</HI> Book of that <HI>Fathers,</HI> breatheth forth that <HI>pious wi&s;h, Utinam redeat ad nos i&s;ta con&s;uetudo, Oh that this cu&s;tome were in u&s;e among us.</HI> That <HI>note</HI> of S^t <HI>Hierome</HI> upon tho&s;e <HI>words</HI> of the <HI>P&s;almi&s;t, The Lord &s;hall count when he writes up the people,</HI> as <HI>tran&s;lated</HI> by him,<NOTE PLACE="marg">P&s;al. 87. 6.</NOTE> would not be <HI>pa&s;&s;ed</HI> by, <HI>Dominus narrabit in Scriptura populorum, The Lord &s;hall declare in the writings of the people,</HI> &s;o he <HI>renders</HI> it, that is <HI>in Scripturis &s;anctis, in the Holy Scriptures,</HI> &s;o he <HI>glo&s;&s;es</HI> it, and pre&s;ently <HI>adds, Quae Scriptura populis omnibus legitur, hoc e&s;t ut omnes intelligant, The Scripture is read unto all the people, to the end all may under&s;tand it.</HI></P>
<P>Nor are the <HI>&s;acred writings</HI> only to be <HI>read to,</HI> but <HI>by</HI> the <HI>people,</HI> of what <HI>age</HI> and <HI>condition</HI> &s;oever. It is very <HI>ob&s;ervable</HI> to this purpo&s;e how the <HI>P&s;almi&s;t</HI> inviteth every man, and as S^t <HI>Ba&s;il</HI> notes upon the <HI>place, (he</HI><NOTE PLACE="marg">Ba&s;. <HI>in P&s;.</HI> 1.</NOTE>
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<HI>doth</HI> not <HI>exclude</HI> the <HI>woman) to meditate day and night,</HI> (which <HI>&s;uppo&s;eth reading) on the Law of God</HI> by a <HI>pro|mi&s;e</HI> of <HI>ble&s;&s;edne&s;s.</HI> Nay S^t <HI>John</HI> in the beginning of<NOTE PLACE="marg">Rev. 1. 2.</NOTE> that ob&s;cure <HI>Book</HI> of the <HI>Revelation</HI> a&s;&s;erts, <HI>Ble&s;&s;ed is he that readeth and heareth the words of this prophe&s;it,</HI> as if by that <HI>a&s;&s;urance</HI> of <HI>bli&s;s</HI> he would <HI>invite</HI> every man to the <HI>reading</HI> of it. Indeed there want not expre&s;s <HI>pre|cepts</HI><NOTE PLACE="marg">Joh. 5. 39.</NOTE> in this <HI>kind;</HI> it is our <HI>Saviours</HI> command con|cerning the <HI>Old Te&s;tament, Search the Scriptures;</HI> and<NOTE PLACE="marg">Cyr. Alex. <HI>in Joh.</HI></NOTE> &s;aith S^t <HI>Cyrill, <GAP DESC="foreign">, Chri&s;t gives this charge to the people of the Jewes:</HI> nor is his <HI>a&s;|&s;ertion</HI> without plain <HI>proof.</HI> For <HI>tho&s;e</HI> to whom <HI>Chri&s;t</HI> &s;peaks the&s;e words, were <HI>they who &s;ent to John,</HI> and<NOTE PLACE="marg">Vide <HI>Cae<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ar.</HI> Arelat. Epi&s;c. hom. 20. in Bibli. pat. T. 2.</NOTE> <HI>they</HI> who <HI>&s;ent the Prie&s;ts and Levites to John,</HI> were the <HI>common people</HI> of the <HI>Jewes:</HI> nor are we to <HI>imagine</HI> this as a <HI>peculiar indulgenc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> to the <HI>Jewes</HI> at that <HI>time</HI> becau&s;e of their <HI>incredulity,</HI> unle&s;s a preceding <HI>prohibition</HI> can <HI>appear, denying</HI> the <HI>&s;earch</HI> of the <HI>Scriptures</HI> to them; which &s;ince it is not to be <HI>found,</HI> we truly <HI>affirm</HI> it to<NOTE PLACE="marg">Orig. <HI>hom. 22. in E&s;.</HI></NOTE> be a <HI>general mandate.</HI> And <HI>Origen</HI> inferreth thence an affectionate <HI>de&s;ire</HI> concerning <HI>Chri&s;tians, Utinam om|nes faceremus illud quod &s;criptum e&s;t, &s;crutamini &s;cripturas,</HI> I <HI>would to God we would all follow that command, Search the Scriptures:</HI> S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Paul</HI> &s;peaking of the <HI>New Te&s;tament,</HI> which is mo&s;t peculiaaly the <HI>Word of Chri&s;t,</HI> advi&s;eth the <HI>Colo&s;&s;ians,</HI> and in them <HI>all &s;orts</HI> of Chri&s;tians, <HI>Let it</HI><NOTE PLACE="marg">Col. 3. 16. Hieron. <HI>ibid.</HI></NOTE> <HI>dwell in you richly in all wi&s;dome:</HI> and S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Hierome</HI> notes on that place, <HI>In hoc o&s;tenditur verbum Chri&s;ti non &s;uffi|tienter &s;ed abundanter etiam Lai<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">os habere debere,</HI> Here|by is <HI>a&s;&s;erted</HI> that the <HI>Laity ought to have the Word of Chri&s;t in them not only &s;ufficiently but abundantly:</HI> and S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Chry&s;o&s;tomes</HI> exhortation upon tho&s;e words is very<NOTE PLACE="marg">Chry&s;o&s;t. <HI>hom. 9. in Col.</HI></NOTE> <HI>generall, <GAP DESC="foreign">, Hear all you that are employed in the things of this life, get Bi|bles, at lea&s;t the New Te&s;tament;</HI> nor are we to think that the <HI>Fathers zeal</HI> tran&s;ported him &s;o <HI>far</HI> as to <HI>pre&s;s</HI>
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that as a <HI>duty,</HI> which yet was not <HI>con&s;onant</HI> to <HI>rea&s;on,</HI> or to put the <HI>people</HI> upon <HI>doing</HI> what the <HI>Church forbad</HI> them.</P>
<P><HI>Both</HI> the&s;e to wit the <HI>reading</HI> of the <HI>Scriptures to,</HI> and <HI>by</HI> all <HI>&s;orts</HI> and <HI>ages</HI> of Chri&s;tians being <HI>clear,</HI> it will be <HI>needle&s;s</HI> to in&s;i&s;t upon the <HI>nece&s;&s;ity</HI> of <HI>tran&s;lating</HI> them into the <HI>languages</HI> of &s;everal <HI>Countries,</HI> &s;ince otherwi&s;e the <HI>reading</HI> of them <HI>to</HI> the <HI>unlearned</HI> would be <HI>in vain,</HI> and <HI>by</HI> them <HI>impo&s;&s;ible.</HI> Indeed when the <HI>Church</HI> was <HI>confined</HI> to the <HI>nation</HI> of the <HI>Jewes</HI> (in who&s;e <HI>language</HI> the <HI>Old Te&s;tament</HI> was written) there was <HI>no need</HI> of <HI>tran&s;lating</HI> it; but &s;ince the <HI>Chri&s;tian</HI> Church <HI>spread</HI> over all the <HI>world,</HI> there have been va|rious <HI>tran&s;lations</HI> of particular <HI>parcels,</HI> yea the <HI>whole Bible</HI> into <HI>&s;everal</HI> languages, that tho&s;e <HI>writings</HI> which <HI>belong to,</HI> may be in &s;ome mea&s;ure <HI>under&s;tood by all.</HI></P>
<P>Indeed when we &s;eriou&s;ly <HI>weigh</HI> tho&s;e &s;everal <HI>me|taphors</HI> to which the <HI>Word</HI> is compared, e&s;pecially tho&s;e of a <HI>light,</HI> and <HI>food,</HI> and a <HI>&s;word,</HI> we may ea&s;ily <HI>di&s;cern</HI> of how <HI>nece&s;&s;ary</HI> u&s;e it is for all Chri&s;tians. <HI>David</HI> cals it a <HI>lanthorn to his feet, and a light to his paths,</HI> and &s;urely then there is no <HI>traveller</HI> to that cele&s;tial <HI>Canaan,</HI> but hath <HI>need</HI> of this <HI>light</HI> to <HI>direct</HI> him in his<NOTE PLACE="marg">P&s;al. 119. 107.</NOTE> <HI>journey,</HI> and <HI>di&s;cover</HI> to him his <HI>way.</HI> What <HI>food</HI> is to the <HI>body,</HI> that is the <HI>Word</HI> to the <HI>&s;oul;</HI> yea it is &s;uch as affoards both <HI>meat</HI> for <HI>men,</HI> and <HI>milk</HI> for <HI>babes,</HI> ac|cording to S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Pauls</HI> di&s;tinction. <HI>E&s;t in illis</HI> (&s;aith Saint<NOTE PLACE="marg"><HI>Aug.</HI> ep. 3. ad Volu&s;ian.</NOTE> <HI>Au&s;tin</HI> of the&s;e writings) <HI>quod perfectus c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">medat, e&s;t etiam quod parvulus &s;ugat;</HI> there is in them what the <HI>perfect Chri&s;tian may eat,</HI> and what the <HI>weakling may &s;uck.</HI> No wonder if that <HI>divi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> Poet &s;aith of the Holy Scripture,
<Q>&mdash;<HI>Nullis animis, nullis non congruit annis.</HI><NOTE PLACE="marg"><BIBL>Prudent.</BIBL></NOTE></Q>
<HI>it befits all minds and years.</HI> Finally, S<GAP DESC="illegible" REASON="under-inked" EXTENT="1 letter"> <HI>Paul</HI> reckon|ing
<PB N="228" REF="123">
up the <HI>pieces</HI> of our &s;piritual <HI>armour,</HI> calleth the <HI>Word of God,</HI> the <HI>&s;word of the Spirit;</HI> and of all <HI>weapons,</HI> none more <HI>common</HI> then the <HI>&s;word;</HI> no <HI>warriour,</HI> from the <HI>Generall</HI> to the <HI>meane&s;t</HI> Officer, nay <HI>common Soul|dier,</HI> goeth <HI>without his &s;word;</HI> and &s;ince <HI>all</HI> of <HI>all</HI> ages are engaged to the <HI>Chri&s;tian warfare,</HI> there is great rea|&s;on why this <HI>&s;piritual &s;word</HI> &s;hould be <HI>affoarded</HI> to them.</P>
<P>By what hath been <HI>&s;aid,</HI> the <HI>practice</HI> of the <HI>Church of Rome</HI> in <HI>withholding</HI> the free <HI>u&s;e</HI> of the <HI>Scriptures</HI> from the <HI>common</HI> people appeareth very <HI>unju&s;t</HI> and <HI>impious.</HI> Look as it is <HI>Tyranny</HI> in the <HI>Commonwealth</HI> (to u&s;e <HI>Cha|mier's</HI> compari&s;on) which cau&s;eth jealous <HI>Rulers</HI> to de|prive<NOTE PLACE="marg">Cham. <HI>de Ca|none di&s;put.</HI></NOTE> the <HI>people</HI> of their <HI>Armor;</HI> &s;o is it <HI>&s;uper&s;tition</HI> in the <HI>Church</HI> which denyeth <HI>ordinary</HI> Chri&s;tians the <HI>reading</HI> of the <HI>Word,</HI> which is their be&s;t piece of <HI>Armour:</HI> Indeed what do they by this <HI>meanes</HI> but <HI>render</HI> the <HI>Bible u&s;e|le&s;s,</HI> while&s;t it is a <HI>fountain</HI> &s;ealed, or a <HI>Trea&s;ury locked up,</HI> whence no <HI>benef<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t</HI> can be expected?</P>
<P>The only <HI>plau&s;ible</HI> argument which the <HI>Papi&s;ts</HI> urge in <HI>defence</HI> of this <HI>practice,</HI> is that <HI>abu&s;e</HI> which <HI>ig|norant</HI> and <HI>prophane</HI> per&s;ons are apt to <HI>make</HI> of the <HI>Scriptures,</HI> for the patronizing both of <HI>errours</HI> and <HI>vices,</HI> whereby it is that they <HI>wre&s;t</HI> them to their <HI>own perdition.</HI></P>
<P>That thus it too often <HI>falls out,</HI> is <HI>not</HI> to be <HI>denyed,</HI> but that <HI>therefore</HI> the <HI>free u&s;e</HI> of the <HI>Scriptures</HI> is to be <HI>interdicted,</HI> cannot be <HI>granted.</HI> When S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Peter</HI> tels<NOTE PLACE="marg">2 Pet. 3. 11.</NOTE> us, that <HI>unlearned and un&s;table &s;ouls did wre&s;t many things in</HI> S^t <HI>Pauls Epi&s;tles and other Scriptures to their own perdition,</HI> he plainly <HI>intimateth</HI> that there was then given a <HI>liberty</HI> to the <HI>unlearned</HI> of <HI>reading</HI> the <HI>Scriptures,</HI> el&s;e how could they have <HI>wre&s;ted</HI> them; nor doth he from the <HI>wre&s;ting</HI> infer a <HI>prohibition</HI> of <HI>reading,</HI> but only an <HI>advice</HI> to tho&s;e to whom he writes, that they were not <HI>led away with the errour of the wicked.</HI></P>
<P>To <HI>clear</HI> this further, you may plea&s;e to <HI>know</HI> that,</P>
<P><PB N="229" REF="123">1. This <HI>perverting</HI> is only an <HI>accidentall con&s;equent,</HI> not a <HI>nece&s;&s;ary</HI> or naturall <HI>effect</HI> of <HI>reading the Scriptures.</HI> St <HI>Paul</HI> &s;aith expre&s;ly, <HI>The whole Scripture is profitable for Doctrine, for Reproofe, for Correction, and for in&s;tructi|on</HI><NOTE PLACE="marg">2 Tim. 3. 15.</NOTE> <HI>in righteou&s;ne&s;s:</HI> for the&s;e <HI>ends</HI> it is intended by <HI>God,</HI> to the&s;e it <HI>tends</HI> in its own <HI>nature;</HI> and if any <HI>contrary</HI> u&s;e be made of the&s;e <HI>Books,</HI> it is an <HI>eveut,</HI> but not an <HI>effect,</HI> and they only a <HI>occa&s;ion,</HI> but no <HI>cau&s;e.</HI></P>
<P>2. That the <HI>accidentall evill</HI> of what is <HI>in it &s;elf good,</HI> and by its proper efficacy <HI>produceth a good, greater</HI> or as <HI>great</HI> as the <HI>evill,</HI> is no <HI>ju&s;t ground</HI> for the <HI>denegation</HI> of the <HI>good.</HI> True it is, <HI>evill mu&s;t not be done that good may come of it,</HI> but it is as <HI>true, that good mu&s;t not be left undone though evill come of it.</HI> The <HI>practice</HI> of that <HI>King</HI> was no way <HI>commendable,</HI> who <HI>cut down</HI> all the <HI>Vines</HI> in his <HI>country,</HI> becau&s;e &s;ome men were <HI>drunk</HI> with the <HI>wine.</HI> It would be a mad <HI>edict</HI> which &s;hould for|bid men their <HI>meat</HI> and <HI>drink,</HI> becau&s;e many <HI>&s;urfeit</HI> through exce&s;s. <HI>Hezechiahs</HI> de&s;troying the <HI>bra|&s;en Serpent</HI> becau&s;e &s;ome men <HI>idolized</HI> it, had not been <HI>ju&s;tified</HI> if there had been the like <HI>benefit</HI> by, and <HI>u&s;e</HI> of it in <HI>his</HI> as in <HI>Mo&s;es</HI> his <HI>time.</HI> It is an excellent rule of <HI>Tertullian, Multum differt inter cau&s;am &amp; cul|pam, &s;tatum &amp; exce&s;&s;um; non in&s;titutio bonae rei &s;ed exor|bitatio</HI><NOTE PLACE="marg"><HI>Tertul. adv. Marc.</HI> l. 1.</NOTE> <HI>reprobanda e&s;t,</HI> to give you the &s;ence of it in <HI>&s;hort</HI> Engli&s;h. <HI>The evill abu&s;e of a good thing is no &s;uffici|ent cau&s;e for the totall di&s;-u&s;e,</HI> e&s;pecially where the <HI>u&s;e counter vaileth the abu&s;e.</HI> That &s;o <HI>it is</HI> in this <HI>pre&s;ent</HI> ca&s;e is <HI>evident,</HI> the <HI>good</HI> which <HI>men</HI> generally <HI>reap</HI> by <HI>read|ing</HI> the <HI>Scriptures</HI> being <HI>far greater</HI> then the <HI>evill</HI> which &s;ome men occa&s;ionally draw from it. If then this <HI>&s;word</HI> which is put into the <HI>hand</HI> of any Chri&s;tiah for his <HI>defence</HI> again&s;t his <HI>&s;pirituall</HI> adver&s;aries, be by &s;ome <HI>mad men</HI> turned upon their own and others <HI>brea&s;ts;</HI> the guilt mu&s;t lye upon the <HI>wicked</HI> abu&s;er of this &s;acred <HI>weapon,</HI> nor mu&s;t the re&s;t of <HI>Chri&s;ts</HI>
<PB N="230" REF="124">
<HI>Souldiers</HI> be <HI>debarred</HI> of it.</P>
<P>Indeed, This <HI>liberty</HI> which I have now <HI>pleaded</HI> for, mu&s;t be both <HI>given</HI> and <HI>taken</HI> with a <HI>re&s;triction</HI> by putting a <HI>difference</HI> between the <HI>reading</HI> and <HI>interpret|ing</HI> of Scriptures, <HI>every</HI> one may <HI>read the Bible,</HI> and <HI>every one</HI> mu&s;t labour to <HI>under&s;tand</HI> what they read; but every one <HI>may</HI> not, <HI>ought</HI> not to <HI>undertake</HI> the <HI>ex|pounding</HI> of it; none may be <HI>wi&s;e above what is written,</HI> nor mu&s;t weak <HI>novices</HI> think them&s;elves <HI>&s;o wi&s;e, as to interpret what is written: little Children</HI> and <HI>young Men</HI> mu&s;t <HI>ask the Fathers, private Chri&s;tians</HI> mu&s;t <HI>enquire</HI> of the <HI>Pa&s;tours</HI> and <HI>Doctors</HI> of the <HI>Church,</HI> whom <HI>God</HI> hath appointed in a peculiar manner for that <HI>end.</HI> Ju&s;t therefore is that <HI>complaint</HI> which S^t <HI>Hierome</HI> made of his times; and I would to <HI>God</HI> it did not fit this pre|&s;ent age, whereas in <HI>&s;ecular</HI> matters every man fol|loweth<NOTE PLACE="marg"><BIBL>Hieron. <HI>Ep.</HI> ad Paulin. Horat.</BIBL></NOTE> his <HI>particular occupation,</HI>
<Q>&mdash;<HI>Tractant fabrilia fabri.</HI></Q>
as the <HI>Poets</HI> expre&s;&s;ion is, The <HI>Smith</HI> meddleth with his <HI>Anvill,</HI> the <HI>Carpenter</HI> with his <HI>Rule,</HI> the <HI>Shoomaker</HI> with his <HI>La&s;t, Sola Scripturarum ar<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> e&s;t quam &s;ibi omne&punc; vendicant, The profound art of opening Scripture is that which all &s;orts pre&s;ume to a&s;&s;ume to them&s;elves.</HI> Every <HI>pratling Go&s;&s;ip,</HI> and <HI>doting Foole,</HI> and <HI>malapert Boy,</HI> will be <HI>medling</HI> with the <HI>Scriptures,</HI> and in&s;tead of <HI>de|viding,</HI> mangle it; <HI>expounding, wre&s;t</HI> it, taking upon them to <HI>teach,</HI> whil&s;t yet they have more need to <HI>learn. Politicians</HI> &s;ay that <HI>Anarchie is wor&s;e then Ty|rany,</HI> and it were <HI>better</HI> to live where <HI>nothing,</HI> then where all things are <HI>lawfull;</HI> and truly in the <HI>Church</HI> it is hard to <HI>determine</HI> which is <HI>wor&s;e,</HI> the <HI>Papi&s;ticall Tyrannie</HI> of <HI>forbidding</HI> all to read, or the <HI>Anabapti&s;ti|call Anarchie</HI> of <HI>allowing</HI> all to <HI>expound the Scriptures.</HI></P>
<P>To <HI>cl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;t</HI> up this, How great is our <HI>happine&s;s</HI> (did or would we <HI>know</HI>) who live in the <HI>bo&s;ome</HI> of &s;uch a <HI>Church,</HI> which as &s;he <HI>denyeth</HI> an <HI>unju&s;t,</HI> &s;o &s;he <HI>indul|geth</HI>
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to us our <HI>ju&s;t liberty;</HI> and how great is both our <HI>unhappine&s;s</HI> and <HI>wickedne&s;s,</HI> whil&s;t &s;ome <HI>boldly</HI> intrench<NOTE PLACE="marg"><HI>Aug.</HI> Serm. 5. <HI>de</HI> Temp.</NOTE> upon the <HI>one,</HI> and <HI>more</HI> carele&s;ly <HI>neglect</HI> the <HI>other.</HI> Let it then be the <HI>practice</HI> of all both <HI>old and young</HI> to <HI>read</HI> the&s;e <HI>holy</HI> writings; thinke it not <HI>enough</HI> to <HI>hear</HI> them<NOTE PLACE="marg">Dama&s;c. de Orthod. Fide. <HI>l. 4. c. 18.</HI></NOTE> <HI>read</HI> in the <HI>Church,</HI> but <HI>In domibus ve&s;tris aut uos legite aut alios legentes requirite, at home</HI> either <HI>read them your &s;elves,</HI> or <HI>cau&s;e them to be read to you;</HI> let not any <HI>excu&s;e</HI> them&s;elves &s;aying, <HI>Non &s;um monachus, I am no monke &s;eculars</HI> are <HI>bound</HI> to this <HI>duty, Non novi lite|ras, I am not book-learned,</HI> the greater <HI>thine</HI> and thy <HI>Parents negligence:</HI> and however, thou mai&s;t obtain to have them <HI>read to thee.</HI> And when in <HI>reading</HI> or <HI>hearing</HI> the&s;e &s;acred <HI>Books</HI> you meet with <HI>difficulties,</HI> repaire to the <HI>Prie&s;t, who&s;e lips pre&s;erve knowledg; knock</HI> once and again by <HI>Prayer</HI> for the <HI>spirit</HI> of <HI>illumination,</HI> and in this ca&s;e make u&s;e of <HI>Solomons</HI> coun&s;ell <HI>leane not</HI><NOTE PLACE="marg">Prov. 2. 5.</NOTE> <HI>to thy own under&s;tanding.</HI></P>
<P>The&s;e things are <HI>written</HI> to <HI>you Fathers,</HI> be not you <HI>&s;trangers</HI> to them, <HI>exerci&s;e</HI> your &s;elves in the&s;e <HI>Books,</HI> make them with <HI>David your delight,</HI> and <HI>your coun&s;ellers:</HI> they are <HI>written</HI> unto you <HI>young Men,</HI> follow the <HI>P&s;almi&s;ts</HI> coun&s;ell, and by <HI>taking heed to this word, learn to clen&s;e your waies.</HI> They are <HI>writ|ten</HI> to you <HI>little Children,</HI> do you <HI>begin</HI> to acquaint your &s;elves with them. It is <HI>recorded</HI> for the prai&s;e<NOTE PLACE="marg">2 Tim. 3. 15. <HI>Chry&s;o&s;t.</HI> ibid.</NOTE> of <HI>Timothy, that from a Childe</HI> <GAP DESC="foreign"> from his <HI>fir&s;t years,</HI> wherein he was capable of learn|ing, and in&s;truction, <HI>he knew the holy Scriptures.</HI> It is <HI>ob&s;erved</HI> that the 119^t^h <HI>P&s;alm</HI> is di&s;po&s;ed according to the <HI>letters of the Hebrew Alphabet;</HI> perhaps to <HI>inti|mate</HI> that <HI>Children</HI> when they began to <HI>learn their Al|phabet,</HI> &s;hould <HI>learn that P&s;alm.</HI> The <HI>Jews</HI> (as<NOTE PLACE="marg"><HI>Espenc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us</HI> In Tim.</NOTE> a learned <HI>Popi&s;h Bi&s;hop</HI> hath noted) <HI>Filios &s;uos quin|quennes ad &s;aera Biblia adaptabant,</HI> began to <HI>ac|quaint</HI> their <HI>Children at five years of age</HI> with the <HI>Bi|ble,</HI>
<PB N="232" REF="125">
and <HI>pudeat Chri&s;tianos,</HI> what a <HI>&s;hame</HI> is it for <HI>Chri&s;tians</HI> not to <HI>begin</HI> as <HI>early</HI> as the <HI>Jews.</HI> It was the <HI>charge Ignatius</HI> gave to the <HI>Parents,</HI> that they &s;hould <HI>bring up their Children in the nurture of the Lord,</HI> and to<NOTE PLACE="marg">Ignat. <HI>Ep.</HI> ad Philad.</NOTE> that <HI>end,</HI> <GAP DESC="foreign">, that they &s;hould <HI>teach them the holy Scriptures.</HI> What if <HI>Children</HI> cannot for the <HI>pre&s;ent under&s;tand?</HI> yet they can <HI>remem|ber</HI> what they <HI>read</HI> in the <HI>Scriptures,</HI> and the <HI>reading</HI> of them maketh &s;uch <HI>impre&s;&s;ions</HI> upon their minds, which are of &s;ingular <HI>u&s;e</HI> to them <HI>afterwards;</HI> nor is it any <HI>prophanation</HI> of tho&s;e holy <HI>writings</HI> for <HI>Children</HI> to take them into their <HI>mouths,</HI> though they cannot <HI>read</HI> them with that <HI>knowledg</HI> and con&s;e|quently <HI>devotion</HI> as is <HI>required</HI> in, and <HI>expected</HI> from <HI>young Men</HI> and <HI>Fathers.</HI> It is very <HI>unlikely</HI> that tho&s;e <HI>Children</HI> knew the meaning of <HI>Ho&s;anna,</HI> whom yet <HI>Chri&s;t forbade</HI> not to <HI>utter</HI> it. It is both <HI>piety</HI> and <HI>pru|dence</HI> to deal with <HI>little Children</HI> according to their <HI>ca|pacity;</HI> let them fir&s;t be <HI>accu&s;tomed</HI> to <HI>read,</HI> and then to <HI>remember;</HI> and by this meanes in <HI>due</HI> time they will be brought to <HI>under&s;tand</HI> and <HI>affect</HI> tho&s;e <HI>holy writings.</HI></P>
<P>Though withall, <HI>prudence</HI> advi&s;eth that in <HI>reading</HI> there be a <HI>graduall</HI> order ob&s;erved, beginning with &s;uch <HI>parcels</HI> of holy writ as are mo&s;t <HI>nece&s;&s;ary</HI> and <HI>ea&s;ie</HI> to be known; The <HI>Lords Prayer,</HI> The <HI>Command|ments,</HI> The <HI>Sermon of Chri&s;t upon the Mount, many of the P&s;alms of David, Proverbs of Solomon,</HI> and &s;uch like <HI>Portions</HI> of Scripture, would <HI>fir&s;t</HI> be taught to <HI>Children,</HI> and <HI>young Men</HI> would be advi&s;ed to be <HI>conver&s;ant</HI> in, not attempting to <HI>look</HI> into the more <HI>darke</HI> and <HI>my&s;terious</HI> parts of <HI>Scripture,</HI> till they have <HI>attained</HI> by being <HI>Catechized,</HI> by <HI>hearing</HI> Sermons, and other godly <HI>helps,</HI> &s;ome good <HI>mea&s;ure</HI> of divine <HI>knowledg;</HI> and then in <HI>reading</HI> what they cannot <HI>un|der&s;tand,</HI> with humility to <HI>admire,</HI> and mode&s;ty to <HI>enquire</HI> into the &s;en&s;e and <HI>meaning</HI> of &s;uch <HI>Scrip|tures.</HI></P>
<P><PB N="233" REF="125">2. But further, If we refer this <GAP DESC="foreign">, <HI>I write,</HI> to that <HI>command</HI> of <HI>Love</HI> which is pre&s;cribed in the <HI>prece|ding</HI> Ver&s;es, that which is here <HI>intimated</HI> is, that <HI>Love</HI> is &s;uch a command as belongs to all <HI>&s;orts of Chri&s;tians and ages of Men.</HI></P>
<P>1. It belongs to all <HI>&s;orts</HI> of <HI>Chri&s;tians, little Chil|dren, weake Chri&s;tians</HI> are obliged to <HI>Love: patience under the Cro&s;s, joyfullne&s;s in tribulation, &s;piritualne&s;s in duty,</HI> and &s;uch like <HI>qualifications;</HI> are not <HI>attained</HI> till we come to be <HI>young</HI> men, nay, <HI>Fathers;</HI> but <HI>Bro|therly Love</HI> is to be <HI>Practi&s;ed</HI> by, and is <HI>expected</HI> of them who are but <HI>little Children</HI> in Chri&s;tianity. Indeed this is one of the <HI>fir&s;t graces</HI> which <HI>di&s;covers</HI> it &s;elf in a <HI>Saint,</HI> and even then when a <HI>weak</HI> Chri&s;tian can|not &s;ay <HI>I beleeve in Chri&s;t,</HI> yet he can &s;ay <HI>I Love my Brother.</HI> Nor is this <HI>duty</HI> to be <HI>laid a&s;ide,</HI> when we come to be <HI>young Men,</HI> yea, <HI>Fathers;</HI> &s;trong, yea, perfect Chri&s;tians; &s;ince as we <HI>abound</HI> in <HI>other</HI> graces, &s;o e&s;pecially we mu&s;t <HI>abound</HI> in <HI>this;</HI> and the <HI>perfect|ing</HI> of a Chri&s;tian, con&s;i&s;ts much in the <HI>perfecting</HI> of his <HI>Love.</HI> Indeed when many <HI>other</HI> graces &s;hall <HI>cea&s;e, Love</HI> &s;hall <HI>remain,</HI> the great <HI>employment</HI> of <HI>glorified</HI> Saints being to <HI>prai&s;e God,</HI> and <HI>Love one a|nother.</HI></P>
<P>2. It belongs to <HI>all ages of Men,</HI> none but ought to <HI>practice</HI> and have need to be <HI>admoni&s;hed</HI> of it. The <HI>poy&s;on</HI> of <HI>anger</HI> and <HI>hatred</HI> is apt to <HI>creep</HI> into us <HI>be|times; little Children</HI> are prone to <HI>fall</HI> out, and <HI>quarrel</HI> and <HI>fight</HI> one with another; and <HI>young Men</HI> being in <HI>heat of blood</HI> very often <HI>boyle</HI> over with <HI>rage;</HI> yea, <HI>old Men</HI> are apt to be <HI>peevi&s;h</HI> and <HI>froward,</HI> &s;o that <HI>eve|ry</HI> age &s;tands in need of this <HI>bridle</HI> of <HI>Love</HI> to re&s;train their pa&s;&s;ion; one of the <HI>fir&s;t</HI> le&s;&s;ons a <HI>little Childe</HI> is <HI>capable</HI> of learning is <HI>Love;</HI> and <HI>old Men</HI> when they can <HI>do</HI> nothing el&s;e, yet may <HI>Love;</HI> it is that <HI>grace</HI> which is never out <HI>of &s;ea&s;on,</HI> it is that <HI>grace</HI> which will fit
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all <HI>Sexes,</HI> all <HI>&s;izes,</HI> all <HI>Ages,</HI> and is never out of <HI>fa&s;hion.</HI></P>
<P>3. La&s;tly, If we take this <GAP DESC="foreign">, <HI>I write,</HI> as a <HI>Preface</HI> to the <HI>following</HI> dehortation, it imply|eth the <HI>generall</HI> concernment of avoiding <HI>worldly Love.</HI></P>
<P>1. It concerneth all <HI>&s;orts of Chri&s;tians:</HI> the <HI>fir&s;t</HI> part of that duty which the <HI>grace of God teacheth</HI> is, to <HI>deny all ungo<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">ine&s;s and worldly lu&s;ts. Self-deniall</HI> which includeth a <HI>renouncing</HI> of the <HI>world,</HI> is the fir&s;t <HI>&s;tep</HI> in the <HI>ladder</HI> of <HI>Chri&s;tianity</HI> which <HI>Chri&s;t hath</HI> ere|cted; and yet withall, it is that which even <HI>young men</HI> and <HI>fathers</HI> grown <HI>perfect Chri&s;tians</HI> have need to be <HI>minded</HI> of. It is very hard to <HI>walk</HI> upon <HI>&s;nares,</HI> and not be <HI>intangled;</HI> nor have the be&s;t <HI>Chri&s;tians</HI> their <HI>conver&s;ations</HI> &s;o in <HI>Heaven,</HI> but they are apt to be <HI>en|amoured</HI> with <HI>earth;</HI> and whil&s;t they find <HI>&s;trength</HI> to <HI>deny ungodline&s;s,</HI> they &s;till find cau&s;e to complain of <HI>worldly</HI> lu&s;ts; no wonder if St <HI>John</HI> write to <HI>all &s;orts, Love not the world.</HI></P>
<P>2. It concerneth all <HI>ages. Love of the world</HI> is that which begins <HI>betimes</HI> to take <HI>hold</HI> of our hearts; <HI>little Children</HI> no &s;ooner begin to <HI>know</HI> any thing, but they are taken with the&s;e pre&s;ent vi&s;ible <HI>&s;en|&s;uall Objects: young men</HI> that are as it were <HI>entring</HI> up|on the <HI>world,</HI> have <HI>much</HI> to do in it; and no marvell if they be too <HI>much taken</HI> with it; nay, which is both <HI>&s;trange</HI> and <HI>u&s;uall, old Men</HI> though they are <HI>going</HI> out of the <HI>world,</HI> do yet <HI>cling</HI> in their affections about the <HI>world;</HI> herein their <HI>minds</HI> re&s;emble their <HI>bodies,</HI> which the <HI>older</HI> they <HI>grow,</HI> &s;till they <HI>bow down</HI> more towards the <HI>earth: one</HI> wittily <HI>compareth</HI> them to the <HI>Rivers,</HI> which the <HI>nearer</HI> they come to the <HI>Sea,</HI> which is their <HI>end,</HI> the <HI>broader</HI> they are, and the more <HI>water</HI> they <HI>&s;uck;</HI> oh how <HI>greedy</HI> are many <HI>old</HI>
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<HI>Men</HI> of this <HI>world,</HI> as if they were to <HI>run a new race</HI> of <HI>four&s;core</HI> years longer, when they are ready to <HI>drop</HI> into the <HI>Grave? Quo minus viae re|&s;tat, eo plus viatici quaerunt;</HI> the <HI>le&s;&s;e</HI> way they have to <HI>go,</HI> the <HI>more provi&s;ion</HI> they <HI>crave</HI> for their jour|ney. Good <HI>rea&s;on</HI> then had our <HI>Apo&s;tle,</HI> writing about this <HI>&s;inne,</HI> to admoni&s;h all <HI>ages</HI> to beware of it. And thus I have given a di&s;patch to the <HI>&s;e|cond Generall</HI> part of this <HI>Scripture,</HI> the <HI>Act per|formed.</HI> The <HI>la&s;t</HI> and <HI>greate&s;t</HI> part yet remain|eth to be <HI>di&s;eu&s;&s;ed</HI> in the <HI>following</HI> di&s;cour&s;es.</P>
</DIV1>
<DIV1 N="13" TYPE="lecture">
<PB N="236" REF="127">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 12.</BIBL>
<Q>I write unto you little Children, becau&s;e your &s;innes are forgiven you for his Names &s;ake.</Q>
</EPIGRAPH>
<P>_IT was the <HI>peculiar prerogative</HI> of the <HI>Di&s;|ciples</HI> that they were <HI>fellows</HI> of <HI>Chri&s;ts Colledg.</HI> It is the common <HI>priviledg</HI> of all <HI>Chri&s;tians</HI> that they are <HI>Students</HI><NOTE PLACE="marg"><HI>Vide Zanch. Mi&s;cell.</HI> l. 2. <HI>de &s;tud. Chri&s;t.</HI></NOTE> in <HI>Chri&s;ts Church.</HI> The <HI>&s;tudies</HI> where|in they are chiefly to be <HI>conver&s;ant</HI> are <HI>two;</HI> namely, of <HI>Faith</HI> and <HI>Repentance;</HI> how to ob|tain <HI>pardon</HI> of <HI>&s;in pa&s;t,</HI> how to attain <HI>&s;trength</HI> again&s;t <HI>&s;in</HI> for the <HI>fature.</HI> The&s;e <HI>&s;tudies</HI> are each of them very choice and <HI>excellent,</HI> and withall of that <HI>nature,</HI> that they cannot be <HI>&s;evered:</HI> in vain doth he <HI>&s;tudy</HI> for <HI>par|don</HI>
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who <HI>&s;triveth</HI> not again&s;t <HI>&s;in;</HI> and yet it is not <HI>fu|ture Obedience</HI> will <HI>&s;atisfie</HI> for <HI>former</HI> guilt. As therefore we mu&s;t be <HI>&s;olicitous</HI> for <HI>grace</HI> that <HI>&s;in</HI> may be <HI>prevented,</HI> &s;o we mu&s;t be <HI>&s;tudious</HI> for <HI>mercy</HI> that <HI>guilt</HI> may be <HI>ab&s;olved.</HI> To <HI>help</HI> us in both the&s;e <HI>&s;tudies,</HI> namely, To <HI>quicken</HI> our <HI>Repentance,</HI> and to <HI>&s;trengthen</HI> our <HI>Faith,</HI> is the great <HI>de&s;igne</HI> of our <HI>Apo&s;tolicall Tutor</HI> in this <HI>E|pi&s;tle:</HI> in reference to the <HI>former</HI> he &s;aith in the <HI>fir&s;t</HI> Ver&s;e, <HI>The&s;e things I write to you that you &s;in not,</HI> and in regard of the <HI>latter</HI> he &s;aith in the <HI>twelfth</HI> Ver&s;e, <HI>I write to you little Children, becau&s;e your &s;ins are forgiven.</HI></P>
<P>The <HI>Rea&s;ons</HI> of our <HI>Apo&s;tles</HI> writing to all <HI>Chri&s;ti|ans</HI><NOTE PLACE="marg">Part 3.</NOTE> in <HI>generall,</HI> and <HI>each age</HI> in <HI>particular,</HI> are now to be <HI>handled.</HI></P>
<P>1. That with which I am to <HI>begin</HI> is the <HI>Rea&s;on</HI> of his <HI>writing</HI> to the <HI>little Children,</HI> the <HI>Chri&s;tians</HI> in <HI>gene|rall</HI> as it is <HI>expre&s;&s;ed</HI> in the clo&s;e of the <HI>twelfth</HI> Ver&s;e, <HI>Becau&s;e your &s;ins are forgiven you for his name &s;ake.</HI></P>
<P>For the further <HI>di&s;cu&s;&s;ion</HI> whereof, I &s;hall <HI>con&s;ider</HI> it two waies,</P>
<P>As a <HI>Con&s;olatory A&s;&s;ertion, Your &s;ins are forgiven you for his names &s;ake.</HI></P>
<P>As an <HI>Hortatory Rea&s;on,</HI> enducing them to ob&s;erve what he wrote to them, in the word <HI>becau&s;e.</HI></P>
<P>The&s;e words, <HI>Your &s;ins are forgiven you for his name</HI><NOTE PLACE="marg">Con&s;id. 1.</NOTE> <HI>&s;ake,</HI> contain in them an <HI>excellent comfort,</HI> a &s;ingular ble&s;&s;ing, concerning which we are to take notice of its</P>
<LG>
<L>Quality, &s;ins are forgiven,</L>
<L>Propriety, your &s;ins,</L>
<L>Efficiency, for his name &s;ake.</L>
</LG>
<P>Of each in <HI>order,</HI> with all per&s;picuous <HI>brevity,</HI> be|ginning with</P>
<P>1. The <HI>Quality</HI> of the <HI>ble&s;&s;ing</HI> here a&s;&s;ured, <HI>for|givne&s;s of &s;ins;</HI> it is the <HI>Subject</HI> which I have already
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had <HI>occa&s;ion</HI> to <HI>di&s;cour&s;e</HI> of in the <HI>former</HI> Chapter, but con&s;idering both the <HI>&s;weetne&s;s</HI> and the <HI>largene&s;s</HI> of it, I<NOTE PLACE="marg">See part. 1. p. 290.</NOTE> could not here pa&s;s it by. <HI>Remi&s;&s;ion of &s;ins</HI> is &s;o <HI>&s;weet</HI> a comfort, that like a <HI>plea&s;ant tune</HI> it <HI>affects</HI> the more by the <HI>iteration;</HI> and yet withall, it is a <HI>Doctrine</HI> of &s;uch ample <HI>extent,</HI> that notwith&s;tanding what hath been already <HI>&s;aid,</HI> there is &s;omewhat &s;till <HI>remaining to be</HI> &s;aid; yea, when I have <HI>&s;aid all</HI> I can, I mu&s;t confe&s;s my &s;elf <HI>unable</HI> fully to <HI>explicate</HI> the nature of it. That I may give you a further <HI>account</HI> concerning this ex|cellent <HI>benefit,</HI> you mu&s;t know that <HI>&s;in</HI> is to be con&s;i|dered <HI>three</HI> waies, <HI>in it &s;elf, in reference to God,</HI> and <HI>to the &s;inner.</HI></P>
<P>1. There are <HI>two</HI> things ob&s;ervable to our pre&s;ent <HI>purpo&s;e</HI> in <HI>&s;in ab&s;olutely</HI> con&s;idered, to wit; <HI>its e&s;&s;ence,</HI> and <HI>its property,</HI> the <HI>one</HI> whereof is <HI>con&s;titutive,</HI> and the <HI>other con&s;ecutive,</HI> if it be <HI>allowable</HI> to make u&s;e of tho&s;e <HI>phra&s;es,</HI> when we &s;peak of a <HI>privation.</HI></P>
<P>That wherein <HI>&s;in</HI> doth primarily <HI>con&s;i&s;t,</HI> is the <HI>breach of the Laws pre&s;cription;</HI> that which doth <HI>in&s;eparably attend</HI> upon it, is its <HI>de&s;ert of the Laws cur&s;e;</HI> now <HI>neither</HI> of the&s;e are properly the <HI>Object</HI> of <HI>forgivene&s;s;</HI> and the <HI>rea&s;on</HI> is plain, becau&s;e it is <HI>impo&s;&s;ible, ex na|tur&acirc; rei,</HI> and &s;uch as <HI>implyeth</HI> a <HI>contradiction</HI> that a <HI>&s;in</HI> &s;hould not be a <HI>breach of the Law,</HI> or being a <HI>breach</HI> &s;hould not <HI>de&s;erve</HI> the <HI>cur&s;e.</HI> Indeed it is with the <HI>forgiven</HI> per&s;on in &s;ome <HI>respects,</HI> and as to &s;ome <HI>ac|counts qua&s;i, as if his &s;in</HI> were <HI>no &s;in, as if</HI> the <HI>Law</HI> had never been <HI>violated,</HI> nor the <HI>penalty de&s;erved;</HI> the <HI>breach</HI> &s;hall not be <HI>imputed</HI> to, &s;o as that the <HI>penalty</HI> &s;hall be <HI>inflicted</HI> on him; but the forgiven <HI>&s;in</HI> is in it &s;elf as truly a <HI>&s;in,</HI> and as <HI>de&s;erving puni&s;hment after as before:</HI> it is <HI>one</HI> thing to <HI>acquit</HI> a <HI>malefactor</HI> as <HI>not guilty,</HI> and ano|ther thing to <HI>ab&s;olve</HI> him from the <HI>puni&s;hment</HI> due to him for his guilt: when <HI>God</HI> forgiveth a &s;inner, he cannot (be it &s;poken with an holy <HI>reverence&punc;) peccatum</HI>
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<HI>non peccatum facere,</HI> make a <HI>&s;in to be no &s;in;</HI> and therefore tho&s;e <HI>phra&s;es</HI> which expre&s;s <HI>forgivene&s;s</HI> to be a <HI>taking away iniquity,</HI> &s;o as though <HI>&s;in be &s;ought for, it cannot be found;</HI> yea, a <HI>making Crim&s;on, Scarlet &s;ins to be white as Snow, and wooll,</HI> are not to be pre&s;&s;ed too <HI>rigidly,</HI> but con&s;trued with a <HI>tanquam; &s;in for|given</HI> is <HI>as if</HI> it had <HI>never been</HI> and were utterly <HI>ex|tinct.</HI></P>
<P>2. In <HI>&s;in</HI> con&s;idered with <HI>reference</HI> to <HI>God</HI> there are <HI>two</HI> things further to be ob&s;erved, namely, the <HI>aver|&s;ation from,</HI> and the <HI>offence to God,</HI> which are its <HI>con|commitants.</HI></P>
<P>1. By <HI>&s;in</HI> we <HI>run away</HI> and wander far from <HI>God.</HI> Some of the <HI>Schoolemen</HI> define it to be an <HI>aver&s;ion from the Creator to the Creature,</HI> and the <HI>remedy</HI> of this is not <HI>Remi&s;&s;ion</HI> but <HI>Conver&s;ion;</HI> indeed none have their <HI>&s;ins</HI> forgiven, but they who <HI>turn</HI> from their <HI>&s;in</HI> to <HI>God;</HI> yet the <HI>turning</HI> a <HI>&s;inner</HI> from his <HI>&s;in,</HI> and the <HI>pardoning</HI> to a <HI>&s;inner</HI> his &s;in, are <HI>di&s;tinct acts.</HI></P>
<P>2. By <HI>&s;in</HI> we <HI>offend and displea&s;e God.</HI> Indeed <HI>&s;in</HI> being <HI>again&s;t him</HI> cannot but <HI>di&s;plea&s;e</HI> him; and being a <HI>breach</HI> of his <HI>Law</HI> mu&s;t needs <HI>incurre</HI> his <HI>wrath,</HI> in&s;o|much that he is both <HI>offended</HI> with the <HI>&s;in,</HI> and the <HI>&s;in|ner</HI> for his <HI>&s;in.</HI> Now in <HI>forgivene&s;s.</HI></P>
<P>On the <HI>one</HI> hand, the <HI>offence</HI> again&s;t the <HI>&s;in</HI> is not re|moved. Not <HI>Gods toleration,</HI> no nor yet his <HI>ab&s;oluti|on</HI> is any <HI>approbation. Gods</HI> pure nature cannot but <HI>hate &s;in,</HI> and that in tho&s;e to whom he <HI>forgiveth</HI> it; far be it from us to imagine, that whil&s;t <HI>God puni&s;h|eth</HI> the <HI>&s;ins of the wicked,</HI> he is <HI>well plea&s;ed</HI> with the <HI>&s;ins</HI> of <HI>believers; &s;in</HI> in whom&s;oever it is cannot but <HI>offend Gods holine&s;s.</HI></P>
<P>But yet on the <HI>other</HI> hand, The <HI>displea&s;ure</HI> again&s;t the <HI>&s;inner</HI> is <HI>taken</HI> away, and every forgiven <HI>&s;inner</HI> is in a &s;tate of <HI>Reconciliation.</HI> To this purpo&s;e it is that we find tho&s;e <HI>two</HI> are joyned together, <GAP DESC="foreign">,
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and <GAP DESC="foreign">, <HI>God was in Chri&s;t reconciling the world to him&s;elf, not imputing their tre&s;pa&s;&s;es,</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">2 Cor. 5. 19.</NOTE> and <GAP DESC="foreign">, <HI>he hath graciou&s;ly accepted</HI> us, and we <HI>have forgivene&s;s of &s;ins,</HI> &s;o that <HI>&s;in</HI> being <HI>forgi|ven,</HI> the <HI>&s;inner</HI> is <HI>reconciled</HI> to God.<NOTE PLACE="marg">Eph. 1. 6, 7.</NOTE></P>
<P>And yet this mu&s;t be under&s;tood with a di&s;tincti|on of <HI>Gods anger,</HI> into <HI>judicial</HI> and <HI>paternal;</HI> when <HI>God forgiveth</HI> &s;in, he is no longer <HI>angry</HI> as a <HI>Judge,</HI> but &s;till he hath a <HI>Fatherly</HI> anger, whereby it is that he ofttimes <HI>corrects</HI> tho&s;e whom he <HI>forgiveth.</HI> True it is, tho&s;e <HI>corrections</HI> which <HI>God</HI> inflicts on <HI>forgiven</HI> &s;inners, are called <HI>Judgements,</HI> but not becau&s;e they are <HI>layed</HI> upon them by him as a <HI>Judge</HI> (as a late <HI>Writer</HI> incon&s;iderately glo&s;&s;eth) but becau&s;e they are <HI>moderated</HI> with <HI>Judgement;</HI> in which <HI>notion Judge|ment</HI> is oppo&s;ed to <HI>judicial anger,</HI> as appeareth by the <HI>Prophets</HI> prayer, <HI>Oh Lord correct me, but with judge|ment, not in anger.</HI> To this purpo&s;e it is very ob&s;er|vable that S <HI>Paul</HI> &s;aith, <HI>When we are judged, we are cha&s;tened of the Lord,</HI> not <HI>when we are cha&s;tened, we are</HI><NOTE PLACE="marg">1 Cor. 11. 32.</NOTE> <HI>judged,</HI> where the <GAP DESC="foreign">, plainly noteth the <HI>cha&s;ti&s;ement</HI> of a <HI>Child</HI> by his <HI>Father,</HI> &s;o that the <HI>A|po&s;tles</HI> manife&s;t <HI>a&s;&s;ertion</HI> is, <HI>What&s;oever Judgement befalls Believers for their &s;ins, they are only the cha&s;ti&s;ements of a Father, and &s;o far di&s;tant from and preventive of the pun|i&s;hment of condemnation which he inflicts upon the world as a Judge:</HI> and therefore we need not doubt that when <HI>&s;in</HI> is <HI>forgiven, Gods judicial anger</HI> is <HI>appea|&s;ed.</HI></P>
<P>3. La&s;tly, In <HI>&s;in</HI> con&s;idered with reference to the <HI>&s;inner,</HI> there are <HI>three</HI> things further ob&s;ervable; the <HI>&s;pot defiling,</HI> the <HI>guilt oblieging,</HI> and the <HI>puni&s;hment at|tending.</HI></P>
<P>1. The <HI>spot</HI> or <HI>blot</HI> of <HI>&s;in</HI> is either in re&s;pect of the <HI>per&s;on</HI> who is thereby <HI>deprived</HI> of that <HI>&s;tate</HI> of <HI>innocency</HI> and purity wherein <HI>before</HI> he was, or in regard of the
<PB N="241" REF="129">
<HI>nature</HI> which is bereaved of that <HI>excellency</HI> and <HI>beauty</HI> which <HI>before</HI> it had. The <HI>former</HI> of the&s;e can never be <HI>taken away,</HI> it being <HI>impo&s;&s;ible</HI> to <HI>affirm</HI> of one who <HI>hath &s;inned,</HI> that he is an <HI>innocent per&s;on;</HI> for that were to &s;ay he is <HI>one who never &s;inned;</HI> even of tho&s;e who are <HI>glorified</HI> Saints in heaven, it mu&s;t be <HI>ac|knowledged</HI> that they <HI>were &s;inners upon earth,</HI> &s;o that in this re&s;pect <HI>Adam</HI> before his <HI>fall</HI> had that <HI>innocency</HI> which cannot be attributed to <HI>tho&s;e</HI> who are inve&s;ted with <HI>glory.</HI> The <HI>latter</HI> of the&s;e is that which is <HI>remo|ved</HI> not by <HI>remi&s;&s;ion,</HI> but <HI>renovation; ju&s;tification,</HI> but <HI>&s;anctification,</HI> and therefore till <HI>&s;anctification</HI> be <HI>compleat,</HI> is not perfectly <HI>taken away.</HI></P>
<P>2. The <HI>guilt obliging</HI> is that whereby the &s;inner is <HI>actually</HI> bound to <HI>undergo</HI> the <HI>puni&s;hment due</HI> to him by the <HI>Law,</HI> and <HI>pa&s;&s;ed</HI> on him by the <HI>Judge</HI> for the <HI>breach</HI> of it. This is that which is called by the <HI>Schools</HI> the <HI>extrin&s;ecal guilt of &s;in,</HI> to di&s;tingui&s;h it from the <HI>in|trin&s;ecal,</HI> which is included in the <HI>deordination</HI> of the <HI>act,</HI> and which (as is already affirmed) is <HI>in&s;eparable</HI> from the <HI>&s;in;</HI> and if you would know wherein the <HI>nature</HI> of <HI>forgivene&s;s</HI> immediately and <HI>primarily</HI> con|&s;i&s;ts, it is in the <HI>taking of this obligation,</HI> and <HI>di&s;charg|ing the &s;inner from</HI> it. Hence it is that the <HI>pardoned &s;in|ner</HI><NOTE PLACE="marg">P&s;al. 51. 8.</NOTE> is &s;aid not to be <HI>under the Law,</HI> that is not <HI>under the cur&s;e,</HI> the <HI>&s;entence of condemnation belongs not to him.</HI><NOTE PLACE="marg">I&s;a. 45. 25.</NOTE> According to this <HI>notion</HI> all <HI>Scripture</HI> phra&s;es are to be <HI>con&s;trued,</HI> by which <HI>forgivene&s;s</HI> is expre&s;&s;ed: <HI>God</HI><NOTE PLACE="marg">Mic. 7. 19.</NOTE> when he <HI>forgiveth</HI> &s;in, is &s;aid to <HI>cover them,</HI> to <HI>re|member</HI><NOTE PLACE="marg">Heb. 16. 12.</NOTE> <HI>them no more,</HI> to <HI>ca&s;t them behind his back, throw them into the depth of the &s;ea, blot them out as a cloud, hide his face, turn away his face from them;</HI> by all which <HI>expre&s;&s;ions,</HI> we are not to <HI>think</HI> that <HI>God</HI> doth not <HI>know, &s;e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, take notice</HI> of, or that <HI>&s;eeing,</HI> he is not <HI>di&s;plea&s;ed</HI> with &s;uch <HI>&s;ins,</HI> and <HI>believers</HI> for <HI>them;</HI> but that he will not &s;o <HI>take notice</HI> of them, as to <HI>enter</HI>
<PB N="242" REF="130">
<HI>into judgement</HI> with the per&s;ons for them; &s;o that the <HI>forgiven</HI> &s;inner is free from <HI>obligation</HI> of the <HI>puni&s;hment,</HI> as <HI>truly,</HI> as <HI>&s;urely,</HI> as <HI>fully,</HI> as <HI>perfectly</HI> free, as if he had <HI>never committed</HI> the <HI>&s;in,</HI> but were altogether <HI>inno|cent:</HI> in which regard we may &s;ay with the Poet, <HI>Quem p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nite<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> pecca&s;se pen&egrave; e&s;t innocens,</HI> He that is <HI>paeni|tent,</HI> and &s;o <HI>pardoned,</HI> is in a <HI>manner innocent,</HI> to wit<NOTE PLACE="marg">Sen. Trag.</NOTE> in re&s;pect of his <HI>exemption</HI> from any <HI>obligation</HI> to the <HI>cur&s;e</HI> of the <HI>Law,</HI> otherwi&s;e due to him for his <HI>&s;in.</HI></P>
<P>3. And then which <HI>followeth</HI> upon the former; there is the <HI>puni&s;hment it &s;elf.</HI></P>
<P>To open which briefly&punc; <HI>know,</HI></P>
<P>1. That <HI>puni&s;hment</HI> is a <HI>natural con&s;equent</HI> of <HI>&s;in, <GAP DESC="foreign">, vengeance dogs the &s;inner at the heels,</HI> the <HI>Hebrewes</HI> by <HI>one</HI> word <HI>expre&s;s both,</HI> they are &s;o <HI>near a kin; if thou do&s;t ill</HI> (faith <HI>God</HI> to <HI>Cain) &s;in,</HI> (that is the <HI>puni&s;hment</HI> of &s;in) <HI>lyeth a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> the door,</HI> ready<NOTE PLACE="marg">Gen. 4. 7.</NOTE> to &s;eize upon thee.</P>
<P>2. That <HI>puni&s;hment</HI> which is the attendant on <HI>&s;in</HI><NOTE PLACE="marg">Mat. 22. 12. 18. 36.</NOTE> exten&s;ively <HI>reacheth</HI> to all the <HI>mi&s;eryes</HI> which men en|dure, but e&s;pecially to the <HI>torments</HI> of the <HI>other</HI> world, as appeareth by the <HI>&s;entence</HI> denounced again&s;t the in|truding <HI>gue&s;t,</HI> and the uncharitable &s;ervant, which chiefly re&s;pect the <HI>e&s;tate</HI> of the <HI>damned,</HI> and contain in them <HI>allegorical</HI> de&s;criptions of <HI>hell.</HI></P>
<P>3. Finally, This <HI>puni&s;hment</HI> is not only for a <HI>time withheld,</HI> but <HI>wholly taken</HI> away when <HI>&s;in</HI> is <HI>forgiven;</HI> a <HI>reprieve</HI> only <HI>&s;u&s;pends</HI> and <HI>deferr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s,</HI> but a <HI>pardon takes off,</HI> and <HI>prevents</HI> <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e execution. That which is mo&s;t principally the <HI>puni&s;hment,</HI> to wit of the <HI>damned,</HI> &s;hall never be <HI>inflicted,</HI> and what&s;oever <HI>mi&s;eries</HI> and <HI>afflicti|ons</HI> may befall a <HI>pardoned</HI> &s;inner, though they are<NOTE PLACE="marg">See this en|larged in <HI>p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 1 p.</HI> 294, 295.</NOTE> <HI>materially,</HI> yet they are not <HI>formally puni&s;hments,</HI> becau&s;e not for <HI>&s;atisfaction</HI> of offended <HI>ju&s;tice.</HI></P>
<P>And thus, with what <HI>brevity</HI> this <HI>weighty</HI> point would
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<HI>admit,</HI> I have <HI>di&s;covered</HI> to you the <HI>nature</HI> of this <HI>mercy;</HI> and &s;urely by what hath been &s;aid, we may ea&s;ily <HI>&s;ee</HI> how <HI>precious</HI> a ble&s;&s;ing it is, as being eminently the <HI>Queen of mercies,</HI> the <HI>Ocean of ble&s;&s;ings,</HI> the <HI>Quin|te&s;&s;ence of comforts,</HI> and <HI>vertually all ble&s;&s;ings</HI> what&s;o|ever we can &s;tand in need of, or long after. Till <HI>&s;in</HI> be <HI>forgiven,</HI> no good can be <HI>expected,</HI> and therefore they are put together. <HI>Take away all iniquity, and do</HI><NOTE PLACE="marg">Ho&s;. 14. 3.</NOTE> <HI>us good:</HI> either <HI>God</HI> withholds mercy, or el&s;e the <HI>mercy</HI> proveth a <HI>cur&s;e</HI> to the <HI>unpardoned</HI> &s;inner; <HI>&s;in</HI> be|ing <HI>forgiven,</HI> there is no <HI>evill</HI> which we need to <HI>fear,</HI> not <HI>Gods wrath,</HI> not the <HI>Laws cur&s;e,</HI> not <HI>Satans ma|lice,</HI> not <HI>Hels torments;</HI> when the <HI>Angell</HI> &s;aid of <HI>Je|&s;us, He &s;hall &s;ave his people from their &s;ins,</HI> he im|plyeth<NOTE PLACE="marg">Mat. 1. 21.</NOTE> <HI>&s;alvation</HI> from all <HI>evils,</HI> which are the pro|per <HI>effects</HI> of <HI>&s;in:</HI> &s;ince according to that known <HI>Maxime, Sublat&acirc; cau&s;&acirc; tollitur effectus, the cau&s;e be|ing removed, the effects cannot but cea&s;e.</HI> And as there is no <HI>evill</HI> which we <HI>need feare,</HI> &s;o neither is there a|ny <HI>good</HI> which we may <HI>not hope. Zanchy</HI> ob&s;erveth<NOTE PLACE="marg">Zanch. in loc.</NOTE> upon the <HI>Text,</HI> that by a <HI>Synecdoche</HI> forgivene&s;s of &s;ins is here put for all ble&s;&s;ings: &s;ure I am, <HI>all good</HI> goeth along with <HI>pardoning</HI> mercy: it is not &s;o in <HI>mens</HI> pardons, the <HI>forgiven</HI> malefactor is not therefore <HI>received</HI> into <HI>favour,</HI> or <HI>advanced</HI> to <HI>honour:</HI> but <HI>grace</HI> and <HI>glory,</HI> yea, all <HI>ble&s;&s;ings</HI> attend tho&s;e whom <HI>God</HI> forgiveth. Indeed it is only <HI>&s;in</HI> which &s;tops the <HI>cur|rent</HI> of <HI>mercy,</HI> no wonder then if <HI>&s;in</HI> being <HI>removed mercy</HI> flows in a pace. <HI>Reconciliatio<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> to, <HI>acceptation</HI> with <HI>God,</HI> both of our <HI>per&s;ons</HI> and <HI>&s;ervices, freedome</HI> of <HI>acce&s;s</HI> to the <HI>throne of grace,</HI> and a mercifull <HI>audience</HI> of our <HI>Prayers, &s;upplies</HI> of all needfull <HI>comforts,</HI> and a <HI>turning</HI> of all <HI>afflictions</HI> to our <HI>good;</HI> Finally, the <HI>&s;on&s;hip</HI> now, and the <HI>inheritance</HI> hereafter, do all <HI>be|long</HI> to him who&s;e <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ns are forgiven.</HI> Excellently<NOTE PLACE="marg"><HI>Fulgent. de Re|mi&s;s. peccat.</HI> l. 1. c. 4.</NOTE> <HI>Fulgentius</HI> to our pre&s;ent purpo&s;e, <HI>Non de re parv&acirc;</HI>
<PB N="244" REF="131">
<HI>di&s;&s;erimus, nec vile aliquid quaerimus cum de remi&s;&s;ione pec|catorum di&s;putamus,</HI> it is not a <HI>light matter,</HI> an <HI>unwor|thy Subject</HI> we di&s;cour&s;e of, when we <HI>speak</HI> of <HI>Remi&s;&s;i|on</HI> of &s;ins; by this we are <HI>freed from eternall puni&s;hment,</HI> that we may <HI>enjoy eternall bli&s;s,</HI> by this that <HI>weight of <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">n</HI> which either by nature or life hath been <HI>contracted,</HI> is <HI>removed,</HI> and <HI>Chri&s;t</HI> giveth <HI>ea&s;e</HI> to the <HI>weary</HI> and <HI>la|den;</HI> by this the <HI>ungodly</HI> is freely <HI>ju&s;ti<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ed,</HI> his <HI>faith</HI> being <HI>accounted</HI> to him for <HI>righteou&s;ne&s;s.</HI> Finally, by <HI>Remi&s;&s;ion of &s;ins</HI> men are graciou&s;ly <HI>differenced</HI> from tho&s;e who &s;hall be <HI>eternally tormented</HI> with, and by the <HI>Devill,</HI> and <HI>joyned</HI> to tho&s;e who &s;hall eternally <HI>reign with Chri&s;t:</HI> Oh then (according to <HI>Ferus</HI> his<NOTE PLACE="marg">Fer. in loc.</NOTE> pious coun&s;ell) <HI>Hoc ip&s;um pro maximo dono &amp; grati&acirc; repetimus:</HI> let us <HI>e&s;teem</HI> this the <HI>highe&s;t</HI> favour, and the <HI>greate&s;t gift</HI> whereof we can be <HI>partakers;</HI> and withall, labour we to be among that <HI>number</HI> to whom this <HI>priviledg belongs.</HI> And &s;o I am fallen on the</P>
<P><HI>Propriety</HI> of the <HI>Per&s;ons</HI> in the word, <HI>your. Forgivene&s;s</HI><NOTE PLACE="marg">Part 2.</NOTE> <HI>of <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ns,</HI> as you have already heard, is a <HI>great,</HI> but withall it is a <HI>speciall</HI> ble&s;&s;ing. There are <HI>&s;ome</HI> bene|fits which are <HI>common</HI> to <HI>elect</HI> and <HI>reprobate, good</HI> and <HI>bad;</HI> &s;uch is that whereby <HI>God</HI> doth <HI>spare &s;inners,</HI> and withholds the <HI>execution</HI> of <HI>puni&s;hment</HI> from them: for &s;o St <HI>Paul</HI> &s;peaketh of <HI>goodne&s;s and forbearance to tho&s;e</HI><NOTE PLACE="marg">Rom. 2. 5.</NOTE> <HI>who d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">sp<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e it.</HI> But then there are <HI>peculiar</HI> benefits which are the <HI>portion</HI> only of the <HI>good</HI> &s;o <HI>confer'd</HI> o<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">, as that they a<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> <HI>confined</HI> to the regenerate, among which is this o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">rgivene&s;s,</HI> and therefore it is &s;aid here <HI>your &s;ins.</HI></P>
<P><HI>Forgivene&s;s of &s;ins</HI> may be con&s;idered <HI>three</HI> waies;</P>
<P>1. In the <HI>decree</HI> and <HI>purpo&s;e</HI> of it, which was <HI>before the begining of the world,</HI> from all eternity.</P>
<P>In the <HI>plenar<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> completion</HI> and <HI>open publication</HI> of it which &s;hall not be <HI>till the end of the world,</HI> when time &s;hall be no more.</P>
<P><PB N="245" REF="131">In the <HI>particular application</HI> of it to <HI>&s;everall</HI> per&s;ons which is <HI>time by time</HI> in this pre&s;ent <HI>world,</HI> and is not vouch&s;afed to <HI>any</HI> till they are <HI>regene|rated.</HI></P>
<P>To unfold this more <HI>fully,</HI> take this <HI>your</HI> both <HI>ex|clu&s;iv&egrave;</HI> and <HI>inclu&s;iv&egrave;,</HI> by way of <HI>re&s;triction</HI> and <HI>inlarge|ment, yours,</HI> that is, <HI>none but yours, yours,</HI> that is, <HI>all your &s;ins are forgiven</HI></P>
<P>1. <HI>Yours and none but your &s;ins are forgiven.</HI> This <HI>bread</HI> of <HI>life</HI> is for <HI>Sons,</HI> not <HI>Slaves;</HI> this <HI>ki&s;s</HI> of <HI>Love</HI> is for <HI>Favourites,</HI> not <HI>Rebels;</HI> this <HI>Sunbeame</HI> of <HI>mercy</HI> for the <HI>Children</HI> of the <HI>Day,</HI> not the <HI>Night.</HI> Indeed we mu&s;t <HI>di&s;tingui&s;h</HI> between the <HI>collation</HI> and the <HI>obla|tion,</HI> the <HI>conferring</HI> and the <HI>offering</HI> of this <HI>benefit; for|givene&s;s of &s;ins</HI> is <HI>offered</HI> to <HI>all,</HI> upon the <HI>condition</HI> of <HI>be|lieving</HI> and <HI>repenting,</HI> but be&s;towed only upon them who <HI>actually believe and repent:</HI> and therefore in the <HI>publication</HI> of this mercy, <HI>Mini&s;ters</HI> mu&s;t write a <HI>bill</HI> of <HI>divorce</HI> to all <HI>wicked</HI> &s;inners, that &s;o (according to<NOTE PLACE="marg">Jer. 25. 10.</NOTE> <HI>Gods</HI> command) they may <HI>&s;eperate the precious from the vile,</HI> and in the <HI>Applica<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">io<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> of it, every one mu&s;t take heed le&s;t he too <HI>ra&s;hly, ha&s;tily,</HI> and <HI>pre&s;umptu|ou&s;ly</HI> lay hold upon it. <HI>Ble&s;&s;ed is that man</HI> (&s;aith the <HI>P&s;almi&s;t) who&s;e &s;ins are forgiven;</HI> ey but <HI>mi&s;erable</HI> is<NOTE PLACE="marg">P&s;al. 32. 1.</NOTE> that man who <HI>thinketh</HI> his <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ns</HI> forgiven when they are <HI>not;</HI> yea, he is &s;o much the more <HI>mi&s;erable,</HI> becau&s;e he <HI>thinketh</HI> him&s;elf <HI>happy;</HI> We need to be very <HI>caute|lous</HI> how we pa&s;s the <HI>&s;entence</HI> of <HI>ab&s;olution,</HI> and you have no le&s;s rea&s;on to be <HI>carefull</HI> how you <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">pply</HI> the <HI>pro|mi&s;es</HI> of <HI>pardon</HI> lea&s;t a vain <HI>pre&s;umptio<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">f <HI>mercy</HI> betray you to <HI>endle&s;s</HI> mi&s;ery.</P>
<P>2. <HI>Yours and all your &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ns are forgiven you,</HI> whi|ther <HI>Fathers,</HI> or <HI>young Men,</HI> or <HI>little Children:</HI> That is</P>
<P>1. In a <HI>literall</HI> &s;en&s;e, <HI>li<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tle Children</HI> having received <HI>Bapti&s;mall</HI> regeneration, are <HI>clean&s;ed</HI> from their <HI>Ori|ginall</HI>
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<HI>&s;in; young Men</HI> turning to <HI>God,</HI> have the <HI>fol|li<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s</HI> of their <HI>Childhood</HI> pardoned; yea, to <HI>Fathers</HI> repen|ting the &s;ins of their <HI>former</HI> ages &s;hall not be <HI>men|tioned.</HI></P>
<P>2. In a <HI>&s;pirituall</HI> notion, not only <HI>&s;trong</HI> but <HI>weake</HI> Chri&s;tians are <HI>capable</HI> of this benefit: <HI>I will remember</HI><NOTE PLACE="marg">Heb. 18. 12.</NOTE> <HI>their iniquities no more,</HI> is a branch of the <HI>n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w Covenan<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> and <HI>truth</HI> of grace <HI>entituleth</HI> us to the <HI>Covenant.</HI> In|deed we mu&s;t <HI>distingui&s;h</HI> between the <HI>collation</HI> and the <HI>manife&s;tation</HI> of this <HI>mercy, Chri&s;tians</HI> whil&s;t they are but <HI>novic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s</HI> are <HI>weake</HI> in faith, nor can they clearly <HI>apprehend</HI> that their <HI>&s;ins are forgiven,</HI> but &s;till the <HI>benefit</HI> no le&s;s <HI>truly</HI> belongs to them, then to <HI>gro<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n</HI> Saints.</P>
<P>As then before I <HI>di&s;&s;waded</HI> the <HI>wicked</HI> from <HI>pre&s;ump|tion,</HI> &s;o now I mu&s;t <HI>warne</HI> the <HI>weake</HI> of <HI>despaire,</HI> tho&s;e are too apt to lay <HI>hold</HI> upon, and the&s;e are too ready to <HI>refu&s;e pardon,</HI> nor is it more hard to <HI>driv<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">:</HI> the&s;e <HI>from,</HI> then to <HI>draw tho&s;e to eate of this tree of life.</HI> But tell me oh <HI>drooping</HI> &s;oul, Why do&s;t thou <HI>froward|ly</HI> put that comfort far from thee, which truly <HI>belongs</HI> to thee? though thou art a <HI>&s;tripling,</HI> yet thou art a <HI>Childe,</HI> Why &s;houlde&s;t thou di&s;tru&s;t thy <HI>Fathers</HI> cle|mency? True thy <HI>weakne&s;s</HI> expo&s;eth thee to oftner <HI>faylings,</HI> but doth not <HI>debar</HI> thee from mercifull <HI>in|dulgence,</HI> which as it is <HI>confined</HI> only, &s;o it is <HI>extended</HI> to all the <HI>Children of God.</HI></P>
<P>3. The <HI>efficiency</HI> of the benefit cometh <HI>la&s;t</HI> to be con&s;idered, as it is expre&s;&s;ed in tho&s;e words, <HI>for his names &s;ake:</HI> f<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> the better <HI>explication</HI> of which I &s;hall briefly di&s;cu&s;s it both <HI>Negatively</HI> and <HI>Affirma|tively.</HI></P>
<P>1. <HI>Not for your own &s;akes, Sin</HI> is not <HI>forgiven</HI> with|out our <HI>de&s;iring, God</HI> will have us <HI>aske,</HI> and <HI>&s;eek,</HI> and <HI>knock</HI> for it, it is one of the <HI>petitions</HI> our <HI>Saviour</HI> teacheth us to u&s;e in his Prayer, <HI>Forgive us our tre&s;|pa&s;&s;es;</HI>
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but &s;till it is without our <HI>de&s;erving,</HI> their be|ing <HI>nothing</HI> that is, or can be <HI>done</HI> by us in order to <HI>forgivne&s;s,</HI> which is in the lea&s;t degree <HI>meritorious</HI> of it. Do we <HI>confe&s;s, bemoane,</HI> and <HI>for&s;ake</HI> our &s;ins? the&s;e are no <HI>compen&s;ations</HI> of the <HI>wrong</HI> we have offered by them to the divine <HI>Maje&s;ty;</HI> our <HI>&s;ins de&s;erve</HI> puni&s;h|ment, but ou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>&s;orrow</HI> cannot <HI>&s;ati&s;fie</HI> for the offence, nay, could we for the <HI>future</HI> performe <HI>exact</HI> un&s;inning obedience, it is no more then what we are <HI>bound</HI> to ob&s;erve, and therefore no <HI>&s;atisfaction</HI> for the <HI>former</HI> breaches of the Law. It is not then <HI>any</HI> thing in us which induceth <HI>God</HI> by way of <HI>merit</HI> to confer a pardon on us when he <HI>forgiveth</HI> &s;in,</P>
<P>2. <HI>For his names &s;ake:</HI> where the <GAP DESC="foreign">, may have a <HI>double</HI> reference, either to <HI>God,</HI> or <HI>Chri&s;t;</HI> nor is it much <HI>materiall</HI> to whom we refer it; indeed in&s;o|much as <HI>Chri&s;t</HI> is the <HI>Proxime</HI> antecedent&punc; and with|all it is <HI>u&s;uall</HI> with our <HI>Apo&s;tle,</HI> to &s;peak of <HI>Chri&s;t</HI> in the <HI>third per&s;on</HI> by one or other of the&s;e pronouns, it is mo&s;t <HI>probably</HI> refer'd to <HI>Chri&s;t,</HI> but yet I &s;hall take in <HI>both</HI> con&s;iderations, as being neither <HI>improbable,</HI> nor <HI>unprofitable.</HI></P>
<P>1. For <HI>his,</HI> that is, <HI>Gods names &s;ake,</HI> it is that which <HI>Allmighty God</HI> him&s;elf a&s;&s;erts in this very per|ticular by the Prophet <HI>I&s;aiah, I even I am <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e that blot|teth</HI><NOTE PLACE="marg">I&s;ai. 45. 25.</NOTE> <HI>out your iniquities for my name &s;ake,</HI> and accord|ingly it is that <HI>argument</HI> by which <HI>David</HI> pleadeth with<NOTE PLACE="marg">P&s;al. 25. 11.</NOTE> God for remi&s;&s;ion, <HI>For thy names &s;ake pardon my ini|quities.</HI> And according to this <HI>reference, name</HI> may be <HI>taken</HI> in a <HI>double</HI> con&s;truction.</P>
<P>1. It is a very u&s;uall <HI>notion</HI> by <HI>name</HI> to under&s;tand <HI>honour</HI> and <HI>glory;</HI> when <HI>God</HI> &s;aith to <HI>David, I have made thee a name like the name of men that are in the earth;</HI> when the <HI>Church</HI> &s;aith to <HI>God, thou did&s;t get thee a name as it is this day;</HI> it is <HI>manife&s;t</HI> that by <HI>name, glory is intended.</HI> Sutable to this it is, that <HI>famous</HI> men are
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called by the <HI>Hebrews,</HI> <GAP DESC="foreign"> and by the <HI>Latins, Virinominum, Men of name,</HI> in which &s;en&s;e the <HI>Poet</HI><NOTE PLACE="marg"><BIBL>Gen. 6. 4.</BIBL></NOTE> adorneth it with the&s;e Epithets,
<Q>&mdash;<HI>Magnum &amp; memorabile nomen,</HI></Q>
of <HI>great</HI> and <HI>memorable.</HI> Thus when <HI>God</HI> forgiveth &s;in, he doth it for his <HI>names</HI> &s;ake, that is for his own <HI>honour</HI> and <HI>glory.</HI> Indeed <HI>Gods</HI> own <HI>glory</HI> is the ulti|mate <HI>end</HI> of all his <HI>actions,</HI> as he is the <HI>fir&s;t,</HI> &s;o he is the <HI>la&s;t,</HI> the <HI>efficient</HI> and the <HI>finall</HI> cau&s;e, nor is any thing done <HI>by him</HI> which is not <HI>for him.</HI> The <HI>end</HI> of our <HI>actions</HI> mu&s;t be <HI>his glory,</HI> becau&s;e both our <HI>being</HI> and <HI>working</HI> is from him, but the <HI>end</HI> of his <HI>work</HI> is his <HI>own glory,</HI> becau&s;e his <HI>being</HI> and <HI>acting</HI> is of and from <HI>him&s;elf.</HI></P>
<P>Among all <HI>divine</HI> works, there is none which more <HI>&s;etteth</HI> forth his <HI>glory</HI> then this of <HI>remi&s;&s;ion: &s;in</HI> by <HI>committing</HI> it, brings <HI>God</HI> a great deale of <HI>di&s;honour,</HI> and yet by <HI>forgiving</HI> it, <HI>God</HI> rai&s;eth to <HI>him&s;elf</HI> a great deale of <HI>honour: it is the glory of a man,</HI> and much more of <HI>God</HI> to <HI>pa&s;s by an offence;</HI> as acts of <HI>power,</HI> &s;o acts of <HI>grace</HI> are exceeding <HI>honourable.</HI> The <HI>attributes</HI> of <HI>Gods grace, mercy, goodne&s;s, clemency, &s;hine</HI> forth in <HI>nothing</HI> &s;o much as in <HI>pardoning</HI> &s;ins. S^t <HI>Paul</HI> &s;peaketh of <HI>riches,</HI> of <HI>goodne&s;s</HI> which attend <HI>Gods</HI> for|bearance; how much greater <HI>riches</HI> mu&s;t there needs be in <HI>forgivene&s;s?</HI> nay, indeed <HI>God</HI> hath &s;o <HI>ordered</HI> the way of <HI>pardon,</HI> that not only the <HI>glory</HI> of his <HI>mercy,</HI> but <HI>ju&s;tice;</HI> yea, of his <HI>wi&s;dome</HI> in the wonderfull <HI>contemperation</HI> of <HI>both</HI> the&s;e is very <HI>illu&s;trious, Nomen qua&s;i not a men, quia notificat.</HI> The <HI>name</HI> is that which maketh one <HI>known,</HI> and by <HI>remi&s;&s;ion</HI> of &s;ins, <HI>God</HI> mak|eth <HI>known</HI> his choice and <HI>glorious</HI> attributes, and for this end it is that he <HI>vouch&s;afeth</HI> it.</P>
<P>It is a <HI>con&s;ideration</HI> that may be our <HI>con&s;olation.</HI> Since <HI>God</HI> forgiveth &s;innes <HI>for his names &s;ake,</HI> he will
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be ready to <HI>forgive many &s;ins,</HI> as well as <HI>few, great</HI> as <HI>&s;mall;</HI> indeed the <HI>more</HI> and <HI>greater</HI> our <HI>&s;ins</HI> are, the greater <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s the <HI>forgivne&s;s,</HI> and con&s;equently the grea|ter is <HI>Gods glory:</HI> and therefore <HI>David</HI> upon this con|&s;ideration of <HI>Gods name</HI> and <HI>glory,</HI> maketh the <HI>great|ne&s;s</HI><NOTE PLACE="marg">P&s;al. 25. 11.</NOTE> of his <HI>iniquity</HI> a <HI>Motive</HI> of <HI>forgivne&s;s.</HI> Indeed to <HI>run</HI> into <HI>gro&s;s</HI> &s;ins that <HI>God</HI> may <HI>glorifie him&s;elf</HI> by <HI>for|giving</HI> them is an odious <HI>pre&s;umption,</HI> but to hope that tho&s;e <HI>gro&s;s</HI> &s;ins we have <HI>run into,</HI> may, and will be <HI>forgiven</HI> by <HI>God</HI> to us, being truly <HI>penitent for his names &s;ake,</HI> is a wellgrounded <HI>expectation,</HI> and &s;uch as may <HI>&s;upport</HI> our &s;pirits again&s;t the <HI>&s;tronge&s;t</HI> tempta|tions to <HI>dispaire.</HI></P>
<P>2. By <HI>Gods name</HI> in Scripture is &s;ometimes under|&s;tood<NOTE PLACE="marg">P&s;. 119. 55, 132.</NOTE> his <HI>word,</HI> when <HI>David</HI> &s;aith, <HI>I have remembred thy name oh Lord in the night,</HI> and again, <HI>Look upon me and be mercifull unto me as thou u&s;e&s;t to do unto them that love thy name:</HI> No doubt we are mo&s;t <HI>congruou&s;ly</HI> to under&s;tand by it <HI>Gods Word,</HI> of which he <HI>di&s;cour&s;eth</HI> throughout the <HI>P&s;alm.</HI> And indeed &s;o <HI>primarily</HI> doth<NOTE PLACE="marg">P&s;al. 138. 2.</NOTE> this <HI>title</HI> of <HI>name</HI> agree to the <HI>word</HI> that the <HI>P&s;almi&s;t</HI> &s;aith to <HI>God, Thou ha&s;t magnified thy word above all thy name,</HI> and in this <HI>acceptation</HI> the &s;en&s;e is, that <HI>God forgiveth &s;ins for his words &s;ake.</HI> He hath been plea|&s;ed<NOTE PLACE="marg">1 Joh. 1. 9.</NOTE> to <HI>oblige</HI> him&s;elf by <HI>promi&s;e</HI> (which he cannot <HI>fal|&s;ifie</HI>) to <HI>pardon</HI> the &s;ins of his <HI>Children,</HI> in which re|&s;pect our <HI>Apo&s;tle</HI> &s;aith in the <HI>former</HI> Chapter, <HI>He is</HI><NOTE PLACE="marg">Sec. the fir&s;t part.</NOTE> <HI>faithfull to forgive;</HI> and indeed <HI>both</HI> the&s;e acceptions of <HI>name</HI> are <HI>involved, are</HI> within the <HI>other</HI> &s;ince, <HI>God forgiveth</HI> &s;ins for his <HI>words &s;ake,</HI> becau&s;e his <HI>glory</HI> is concerned in making good his <HI>word.</HI></P>
<P>2. <HI>For his,</HI> that is, <HI>Chri&s;ts names &s;ake,</HI> and thus there is again a <HI>double</HI> con&s;truction of the word <HI>name,</HI> to wit, for <HI>per&s;on,</HI> and <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">or <HI>power.</HI></P>
<P>1. <HI>Name</HI> is &s;ometimes taken for the <HI>per&s;on,</HI> thus where it is &s;aid, the <HI>number</HI> of the Chri&s;tians was an
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<HI>hundred and twenty names;</HI> and again, <HI>Thou <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&s;t <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> names in Sardis,</HI> it is manife&s;tly meant of <HI>per&s;o<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&punc;</HI><NOTE PLACE="marg"><BIBL>Acts 1. 15.</BIBL></NOTE> &s;utable to this is that of the <HI>Poet,</HI>
<Q>&mdash;<HI>Nomina magna,</HI></Q>
for <HI>great per&s;ons,</HI> and often in Livie, <HI>Nomen Lati|mum,</HI><NOTE PLACE="marg">Rev. 2. 3.</NOTE> <HI>Romanum,</HI> for a <HI>Latine</HI> a <HI>Romane:</HI> and thus frequently in <HI>Scripture,</HI> the <HI>name of the Lord</HI> and<NOTE PLACE="marg">Joel 2. 32.</NOTE> <HI>Chri&s;t</HI> is as much as <HI>God</HI> and <HI>Chri&s;t. Calling upon the Lord,</HI> is &s;ometimes expre&s;t by <HI>calling on the name of the</HI><NOTE PLACE="marg">Job 1. 21.</NOTE> <HI>Lord,</HI> and <HI>ble&s;&s;ed be the Lord,</HI> by <HI>ble&s;&s;ed be the name of</HI><NOTE PLACE="marg">Acts 4. 12.</NOTE> <HI>the Lord.</HI> When S^t <HI>Peter</HI> &s;aith there <HI>is no name under Heaven but the name of Chri&s;t,</HI> he explaineth it in the preceding clau&s;e of the per&s;on, <HI>neither is there &s;alvati|on in any other,</HI> and when <HI>Chri&s;t</HI> &s;peaketh of <HI>for &s;aking hou&s;es, land for his names &s;ake, of being hated of all</HI><NOTE PLACE="marg">Mark 9. 37.</NOTE> <HI>men for his names &s;ake, of receiving his little ones for his names &s;ake,</HI> it is as much as for his <HI>&s;ake.</HI> In this <HI>&s;en&s;e</HI> we may take it <HI>here,</HI> and it lets us &s;ee in, and through <HI>whom remi&s;&s;ion</HI> is vouch&s;afed; namely, <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n and through Chri&s;t, commi&s;&s;ion</HI> of <HI>&s;in</HI> came in by the <HI>f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r&s;t Ad<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">,</HI><NOTE PLACE="marg">Eph. 1. 11. 4. <HI>ult.</HI></NOTE> and <HI>remi&s;&s;ion</HI> by the <HI>&s;econd:</HI> &s;o S^t <HI>Paul</HI> expre&s;ly, <HI>In whom we have redemption even the forgivne&s;s of <GAP DESC="illegible" RESP="apex" EXTENT="3 letters"> &s;ins,</HI> and again, <HI>God for Chri&s;ts &s;ake hath forgiven you.</HI></P>
<P>2. <HI>Name</HI> is very frequently taken for <HI>power</HI> and <HI>&s;trength, In thy name</HI> (that is, by thy <HI>power) we will</HI><NOTE PLACE="marg">P&s;al. 44 5. 1&punc; Sam. 17. 45.</NOTE> <HI>tread down our enemies,</HI> &s;aith the <HI>Church. I come a|gain&s;t thee in the name</HI> (that is, in the <HI>might) of the Lord of Hoa&s;ts:</HI> &s;o <HI>David</HI> to <HI>Goliah&punc; In the name</HI> (that is, in the <HI>&s;trength) of Je&s;us Chri&s;t of Nazareth ari&s;e</HI><NOTE PLACE="marg">Acts 3. 6. Matth. 16. 17.</NOTE> <HI>and walk&punc;</HI> &s;aith the <HI>Apo&s;tle</HI> to the <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ipple.</HI> Finally, <HI>In my name</HI> (that is, in my <HI>might</HI> &s;aith <HI>Chri&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">) t<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> &s;hall ca&s;t out Devils.</HI> In this <HI>&s;en&s;e</HI> it may well be <HI><GAP DESC="illegible" RESP="apex" EXTENT="3 letters">-<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">red</HI> here, and &s;o the <HI>meaning</HI> is, that through the <HI>virtue</HI> and <HI>power</HI> of <HI>Chri&s;t</HI> this <HI>benefit</HI> of <HI>remi&s;&s;ion</HI> is <HI>ob|tained:</HI>
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&s;o <HI>Carthu&s;ian</HI> glo&s;&s;eth, <HI>virtute &amp; merito Chri&s;ti,</HI> by the <HI>virtue and merit of Chri&s;t.</HI> Indeed<NOTE PLACE="marg">Carthu&s;. in loc.</NOTE> there is a double <HI>power</HI> in Chri&s;t procuring <HI>forgivne&s;s;</HI> the one of <HI>merit,</HI> and that is in his <HI>Pa&s;&s;ion</HI> which <HI>&s;atisfi|ed Gods</HI> ju&s;tice for our &s;ins; the other of <HI>intreaty,</HI> and that is in his <HI>Interce&s;&s;ion</HI> which <HI>pleadeth</HI> with <HI>God</HI> for <HI>&s;inners.</HI> By the <HI>one, remi&s;&s;ion</HI> is <HI>purcha&s;ed</HI> for, and by the <HI>other</HI> it is applyed to us. <HI>For his names &s;ake, for the Merit of that Blood which he &s;hed, by the efficacy</HI><NOTE PLACE="marg">See part 1. p. 208. and p. 354.</NOTE> <HI>of that Interce&s;&s;ion which he ever maketh,</HI> our <HI>&s;ins are forgiven,</HI> both which I have already had <HI>occa&s;ion</HI> to di&s;cu&s;&s;e.</P>
<P>To <HI>winde</HI> it up therefore</P>
<P>1. In a &s;orrowfull <HI>&s;en&s;e</HI> of our manifold <HI>&s;ins</HI> learn we</P>
<P>1. <HI>To call on,</HI> to <HI>aske in the name of Chri&s;t</HI> for this <HI>mercy</HI> of <HI>forgivene&s;s:</HI> it was the <HI>a&s;&s;urance</HI> our <HI>Saviour</HI> gave his Di&s;ciples, (and in them <HI>us) That what&s;oever they did aske the Father in his name &s;hould be given to them.</HI> When ever then we put up any <HI>Prayer</HI> to <HI>God,</HI> and e&s;|pecially this <HI>petition</HI> for <HI>Remi&s;&s;ion;</HI> let us be &s;ure to <HI>pre&s;ent</HI> it in <HI>Chri&s;ts name:</HI> it was in <HI>E&s;aus name</HI> that <HI>Ja|cob</HI> got the <HI>ble&s;&s;ing,</HI> &s;o mu&s;t we this ble&s;&s;ing of <HI>pardon</HI> in <HI>Chri&s;ts name.</HI></P>
<P>2. To <HI>tru&s;t in this name of Chri&s;t,</HI> as that which will<NOTE PLACE="marg">Prov. 18. 10.</NOTE> undoubtedly <HI>procure</HI> our <HI>pardon, The name of the Lord</HI> (&s;aith <HI>Solomon) is a &s;trong tower, the righteous run un|to it</HI> (to wit, for <HI>protection) and are &s;afe&punc; The name</HI><NOTE PLACE="marg">Acts 10. 43.</NOTE> <HI>of Chri&s;t</HI> (may I <HI>&s;ay) is a &s;trong tower, and the &s;inners, penitent &s;inners run to it,</HI> (to wit, for <HI>remi&s;&s;i|on) and are glad. Through his name</HI> (&s;aith the <HI>Apo&s;tle Peter</HI> concerning <HI>Chri&s;t) who&s;oever beleeveth in him &s;hall receive Remi&s;&s;ion of &s;ins.</HI> All other <HI>props</HI> are brui&s;ed <HI>Reeds,</HI> only the <HI>name</HI> of Chri&s;t is a &s;trong <HI>Buckler</HI> to them who tru&s;t on it&punc; Indeed whatever <HI>confidence</HI> is placed on <HI>God</HI> him&s;elf, his <HI>mercifull</HI> and <HI>gratious</HI> na|ture,
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for <HI>Remi&s;&s;ion</HI> of &s;ins; if it be not with reference to <HI>Chri&s;ts name</HI> and <HI>merit,</HI> it will prove but a <HI>vain hope,</HI> &s;ince there is no <HI>mercy</HI> to be expected from <HI>God,</HI> but only through <HI>Chri&s;t;</HI> and &s;urely much more <HI>vain</HI> will all that <HI>confidence</HI> prove, which is <HI>built</HI> upon the rotten foundation of our <HI>own righteou&s;ne&s;s,</HI> which is &s;o far from being available to <HI>procure</HI> the <HI>forgivene&s;s</HI> of our &s;ins, that it &s;elf hath tho&s;e <HI>&s;ins</HI> accompanying it which <HI>need</HI> to be <HI>forgiven.</HI></P>
<P>2. In a comfortable <HI>&s;en&s;e</HI> of the <HI>Remi&s;&s;ion</HI> of our &s;ins, learn we to <HI>give unto Chri&s;t the glory due to his name. Per cujus nomen,</HI> &s;aith the <HI>Father</HI> upon the <HI>Text, Through who&s;e name are your &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ns forgiven?</HI> Through the name of <HI>Au&s;tin</HI> or <HI>Donatus;</HI> no, (who is <HI>Augu&s;tin?</HI><NOTE PLACE="marg">Aug. in loc.</NOTE> or who is <HI>Donatus?</HI>) nor yet through the <HI>name</HI> of <HI>Paul</HI> or <HI>Peter,</HI> but only the name of <HI>Chri&s;t;</HI> and therefore <HI>not to</HI> us, <HI>not to</HI> us oh <HI>ble&s;&s;ed Je&s;us, not to our Prayers</HI> or <HI>tears,</HI> not to our <HI>confe&s;&s;ions</HI> or <HI>good works,</HI> but <HI>to thy name</HI> and <HI>merit</HI> be the <HI>glory</HI> of this <HI>grace</HI> whereby our <HI>&s;ins are forgiven.</HI></P>
<P>Having given you this <HI>account</HI> of the <HI>fir&s;t</HI> con&s;ide|ration<NOTE PLACE="marg">Con&s;id. 2.</NOTE> of the words, to wit, as they are a <HI>con&s;olatory a&s;&s;ertion</HI> it remaineth that I now proceed in a few words to the <HI>other,</HI> which is</P>
<P>As they are an <HI>Hortatory</HI> rea&s;on for &s;o much the <HI>cau&s;all</HI> particle implyeth, <HI>I write to you, becau&s;e your &s;ins are forgiven you for his names &s;ake,</HI> and here we &s;hall take in the threefold reference of the Act.</P>
<P>1. <HI>I write this whole Epi&s;tle,</HI> the chief <HI>&s;cope</HI> where|of is to per&s;wade <HI>holine&s;s</HI> of <HI>life;</HI> becau&s;e <HI>for Chri&s;ts &s;ake your &s;ins are forgiven. Gods</HI> mercy in remitting &s;in, &s;hould not make us the more <HI>licentious</HI> in <HI>commit|ting</HI> &s;in, becau&s;e our old <HI>&s;core</HI> is <HI>wiped</HI> off, far be it from us to encourage our &s;elves to <HI>run</HI> upon a <HI>new</HI> one: no rather, &s;ince <HI>God</HI> for <HI>Chri&s;ts</HI> &s;ake is &s;o <HI>gracious</HI> as to
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wa&s;h away our former <HI>&s;ins,</HI> we &s;hould be the more <HI>watchfull</HI> lea&s;t we <HI>defile</HI> our &s;elves again. What <HI>&s;ervant</HI> will not in rea&s;on think him&s;elf <HI>obliged</HI> to &s;erve his <HI>Ma&s;ter</HI> &s;o much the more <HI>faithfully,</HI> when he hath <HI>pa&s;&s;ed</HI> over his former <HI>negligence, riot,</HI> and <HI>di&s;hone&s;ty,</HI> and is not the <HI>ca&s;e</HI> the <HI>&s;ame</HI> between <HI>God</HI> and <HI>us;</HI> it is true with ill minded and perver&s;e natures, the <HI>forgiving</HI> of pa&s;t injuries is an <HI>invitation</HI> to <HI>another,</HI> but that which <HI>clemency</HI> leads to, and <HI>works</HI> upon an <HI>ingenu|ous</HI> &s;pirit, is a care not to <HI>offend any more.</HI></P>
<P>2. <HI>I write to di&s;&s;wade you from the love of the world, becau&s;e your &s;ins are forgiven you for his names &s;ake, Pudeat quod factum infectum reddere:</HI> &s;o <HI>Beza.</HI> Why<NOTE PLACE="marg">Beza in loc.</NOTE> &s;hould you ungratefully <HI>undo</HI> what <HI>God hath</HI> merci|fully done? Tho&s;e <HI>&s;ins</HI> are remitted to you, which while&s;t you <HI>loved the world,</HI> were <HI>admitted</HI> by you. Oh take heed that you do not <HI>forfeit</HI> your pardon by <HI>runing</HI> into the <HI>&s;ame &s;ins</HI> again, <HI>Vos am<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">te dimi&s;&s;o|rem iniquitatum vestrarum,</HI> &s;o S^t <HI>Au&s;tin, You are</HI><NOTE PLACE="marg"><HI>Aug.</HI> ibid.</NOTE> <HI>bound to love him who hath forgiven you your &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ns.</HI> So our <HI>Saviour</HI> &s;aith of <HI>Mary Magdalen, Much was for|given</HI><NOTE PLACE="marg">L<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ke 7. 47.</NOTE> <HI>her, for</HI> (which is no doubt there as much as <HI>therefore) &s;hee loved much,</HI> and <HI>Quomodo poterimus a|mare Deum &s;i ama<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us mundum? How can we love God if we love the world?</HI> Can the <HI>world</HI> do that for us <HI>which Chri&s;t hath done?</HI> It draweth you <HI>into many &s;ins;</HI> but it cannot <HI>obtain</HI> the <HI>pardon</HI> of one <HI>&s;in.</HI> Oh then &s;hall we not <HI>adhere</HI> to <HI>Chri&s;t,</HI> for <HI>who&s;e &s;ake our &s;ins are forgiven,</HI> and <HI>forgo</HI> the <HI>world?</HI></P>
<P>3. La&s;tly, and <HI>principally, I write to you this Commandment of loving your Brother, becau&s;e your &s;ins are forgiven for his names &s;ake.</HI> Indeed it is that which this <HI>argument</HI> pre&s;&s;eth in <HI>three</HI> &s;everall waies.</P>
<P>1. <HI>In</HI> a way of <HI>imitation,</HI> the <HI>Brethren</HI> are <HI>Gods Darlings,</HI> he <HI>loveth</HI> all men &s;o far as to <HI>forbear</HI> them, but he <HI>loveth</HI> them &s;o as to <HI>forgive</HI> them; and &s;urely
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<HI>fit</HI> it i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, that where <HI>God forgiveth, we &s;hould;</HI> and whom <HI>he loveth, we &s;hould&punc;</HI> Be&s;ides <HI>God loveth</HI> us &s;o as to forgive us, and forgiving, to give <HI>all ble&s;&s;ings</HI> to us, and &s;hall not we be <HI>mercifull,</HI> and <HI>kind,</HI> and <HI>loving</HI> to one <HI>another</HI> after his <HI>pattern.</HI></P>
<P>2. In a way of <HI>Gratulation,</HI> Thus <HI>Na<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gorgeus</HI> urgeth<NOTE PLACE="marg">Naogorg. in loc.</NOTE> it. So great a <HI>benefit</HI> as <HI>forgivene&s;s, Facil&egrave; per&s;uadet ut e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> benefaciamus,</HI> &s;trongly <HI>per&s;wadeth</HI> that we &s;hould <HI>returne</HI> &s;omewhat to <HI>him,</HI> who, and for who&s;e <HI>&s;ake</HI> we are <HI>for|given, Non Chri&s;to quidem &s;ed membris,</HI> this we <HI>can|not</HI> to him in <HI>him&s;elf,</HI> but in his <HI>Members; Quibus ille ju&s;&s;it, To whom he hath commanded</HI> us to <HI>&s;hew</HI> our <HI>affecti|ons.</HI> Indeed the good <HI>Chri&s;tian</HI> cannot but thus <HI>rea|&s;on</HI> with him&s;elf. <HI>If God hath at my reque&s;t forgiven me pounds, and given me Talents, &s;hall not I at his command forgive my Brother pence, and give him Mites? That love he hath &s;hewed to me is infinitely &s;urpa&s;sing that love which he expected I &s;hould &s;hew to my Brother.</HI> So that it is <HI>impo&s;&s;ible</HI> for him who is truly <HI>affected</HI> with his <HI>Fathers</HI> goodne&s;s not to be <HI>inflamed</HI> with <HI>Brotherly kindne&s;s;</HI> as therefore the <HI>cold &s;tone</HI> or <HI>iron</HI> being <HI>warm|ed</HI> by the <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ire</HI> ca&s;ts forth and <HI>reflects</HI> that <HI>heat</HI> which it hath <HI>received,</HI> upon that which is <HI>adjacent</HI> to it; So doth the <HI>&s;incere</HI> Chri&s;tian <HI>reflect</HI> the <HI>heat</HI> of <HI>Gods Love</HI> which is &s;hed abroad <HI>in his heart,</HI> and <HI>&s;heds it abroad</HI> in <HI>Love</HI> to his <HI>Brethren.</HI></P>
<P>3. In a way of <HI>Impetration.</HI> The <HI>comfort</HI> of this <HI>be|nefit</HI> of <HI>forgivene&s;s</HI> lieth in the <HI>knowledg</HI> of it. Indeed who&s;oever hath his <HI>&s;ins forgiven</HI> is <HI>Really,</HI> but he only who is <HI>a&s;&s;ured</HI> that they are <HI>forgiven</HI> is <HI>&s;en&s;ibly ble&s;&s;ed&punc;</HI> A well grounded <HI>a&s;&s;urance</HI> cannot be <HI>obtained,</HI> but by finding tho&s;e <HI>graces</HI> wrought in us, which accompa|ny <HI>Remi&s;sion,</HI> among&s;t which, this of <HI>Brotherly Love</HI> is not the <HI>lea&s;t.</HI> If I can <HI>ju&s;tly</HI> &s;ay, <HI>That I Love my Bro|ther for his names &s;ake,</HI> then, and not till then, I can <HI>comfortably</HI> &s;ay, <HI>My &s;ins are forgiven for his names &s;ake</HI>
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When therefore we finde the&s;e <HI>pa&s;&s;ions</HI> of <HI>hatred, envy, <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">lice,</HI> and <HI>uncharitablene&s;s</HI> to <HI>boyle</HI> in our hearts a|gain&s;t others, for tho<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e <HI>injuries</HI> which either they <HI>have,</HI> or at lea&s;t we <HI>concei<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> they have offered to us: What better <HI>Antidote</HI> can we <HI>u&s;e,</HI> then a &s;erious <HI>medi|tation</HI> of <HI>Gods</HI> free and full under&s;erved and unmea&s;u|table <HI>Love</HI> towards us, notwith&s;tanding our mani|fold <HI>&s;ins</HI> again&s;t him? <HI>Which</HI> that we may duly <HI>imi|tate,</HI> for <HI>which,</HI> that we may be truly <HI>thankfull,</HI> and of <HI>which,</HI> that we may be comfortably <HI>a&s;&s;ured</HI> it con|cerneth us: and accordingly St <HI>John</HI> writeth to us to <HI>Love the Brethren.</HI></P>
</DIV1>
<DIV1 N="14" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 13, 14. VERS.</BIBL>
<Q>I write unto you Fathers, becau&s;e ye have known him that is from the beginning. I write unto you young Men, becau&s;e ye have overcome the wicked one. I write unto you little Children, becau&s;e ye have known the Father.</Q>
<Q>I have written unto you Fathers, becau&s;e you have known him that is from the beginning. I have writ|ten unto you young Men, becau&s;e ye are &s;trong, and the Word of God abideth in you, and ye have over come the wicked one.</Q>
</EPIGRAPH>
<P><HI>_PHilo&s;ophy</HI> not unfitly di&s;tingui&s;heth of a <HI>threefold naturall</HI> Life, <HI>Vegetative, Sen|&s;itive, Rationall.</HI> The <HI>fir&s;t</HI> di&s;cover|eth it &s;elf by <HI>growth,</HI> and <HI>Augmenta|tion.</HI> The <HI>&s;econd</HI> by <HI>Motion</HI> and <HI>Sen|&s;ation.</HI> The <HI>third</HI> by <HI>Di&s;cour&s;e</HI> and <HI>Ra|tiocination.</HI> The <HI>fir&s;t</HI> is only in <HI>Plants,</HI> the <HI>fir&s;t</HI> and
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<HI>&s;econd</HI> in <HI>Bea&s;ts,</HI> all <HI>three</HI> in <HI>Man:</HI> nor would it be pa&s;&s;ed by, how <HI>Man</HI> doth as it were <HI>gradually</HI> put forth the&s;e &s;everall Lives, living in the <HI>Wombe</HI> the life of <HI>growth;</HI> &s;o &s;oon as he <HI>cometh</HI> into the World the <HI>life of &s;en&s;e,</HI> and after the expiration of &s;ome <HI>years,</HI> be|ginning to live the <HI>life of rea&s;on.</HI></P>
<P>And as thus there are three <HI>Lives,</HI> &s;o there are three <HI>Ages</HI> of <HI>Mans</HI> life, which are to be reckoned from that <HI>time</HI> he begins to <HI>act</HI> as a <HI>man,</HI> and make <HI>u&s;e</HI> of his <HI>rea&s;on;</HI> Namely, <HI>Childehood, Youth, old Age;</HI> Our <HI>life</HI> is a <HI>day,</HI> whereof <HI>Childehood</HI> is the <HI>Morning, Youth</HI> the <HI>Noon,</HI> and <HI>old Age</HI> the <HI>Evening.</HI> After which &s;ucceedeth the <HI>night</HI> of death: our <HI>life</HI> is a <HI>jour|ney</HI> which con&s;i&s;teth of three <HI>Stages, Childehood,</HI> where|in we go <HI>up hill; Youth,</HI> in which we <HI>run forward;</HI> and <HI>old Age,</HI> in which we <HI>run down</HI> hill to the <HI>Grave.</HI> Fi|nally, Our <HI>Childehood</HI> is as a <HI>budding Spring,</HI> our <HI>Youth</HI> as a <HI>flouri&s;hing Summer,</HI> our <HI>old Age</HI> as a <HI>wither|ing Autumn,</HI> after which followeth the <HI>Winter</HI> of <HI>death.</HI> With all the&s;e our <HI>Apo&s;tle</HI> hath here to <HI>do;</HI> and as every <HI>one</HI> of them is <HI>capable</HI> of in&s;truction, he directeth his <HI>writing</HI> to them, not only <HI>joyntly</HI> bu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>&s;everally;</HI> in the words now read, <HI>I write to you Fathers, becau&s;e ye have known,</HI> &amp;c.</P>
<P>The particular <HI>Rea&s;ons</HI> why our <HI>Apo&s;tle</HI> wrote to e|very one of the&s;e <HI>Ages,</HI> do yet remain to be <HI>di&s;cu&s;&s;ed;</HI> and before I <HI>enter</HI> upon them in <HI>particular,</HI> there are <HI>two</HI> things I will briefly premi&s;e:</P>
<P>1. That <HI>two</HI> of them are <HI>repeated,</HI> namely, that which re&s;pects <HI>Fathers</HI> and <HI>young Men,</HI> whereas that to <HI>little Children</HI> is only <HI>once</HI> mentioned, and if we well <HI>view</HI> it, we &s;hall finde there might be <HI>good</HI> cau&s;e for the <HI>Iteration</HI> of them, and &s;o no need to blame the <HI>Scribe,</HI> as if the <HI>fourteenth</HI> Ver&s;e were <HI>beedle&s;ly</HI> added.</P>
<P>Be&s;ides that <HI>one,</HI> namely, that which concern|eth
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<HI>young Men</HI> is not a <HI>naked Repetition,</HI> but with|all an <HI>Amplification;</HI> there is a double rea&s;on maybe a&s;&s;igned, why he writeth to <HI>Fathers,</HI> and <HI>young Men twice,</HI> and but <HI>once</HI> to <HI>Children.</HI></P>
<P>1. Becau&s;e his <HI>di&s;cour&s;e</HI> was <HI>principally</HI> intended for <HI>Fathers, young Men;</HI> look as in our <HI>Preachings</HI> though &s;ometimes <HI>occa&s;ionally</HI> we <HI>in&s;truct little Chil|dren;</HI> yet we mu&s;t frequently <HI>direct</HI> our di&s;cour&s;e to <HI>tho&s;e</HI> who are drawn up to years of di&s;cretion; &s;o no doubt our <HI>Apo&s;tle</HI> de&s;igned this <HI>Epi&s;tle</HI> for, and there|fore <HI>directeth</HI> his <HI>writing</HI> to the <HI>young</HI> and <HI>old Chri|&s;tians.</HI></P>
<P>2. Becau&s;e the things about which our <HI>Apo&s;tle</HI> writeth are &s;uch which <HI>young Men,</HI> and <HI>Fathers</HI> have more need to be minded of then <HI>little Children.</HI> There is not &s;o great danger of <HI>little Childrens</HI> being <HI>infected</HI> with the <HI>world,</HI> becau&s;e they <HI>know</HI> not what belongs to it; whereas <HI>young Men</HI> having &s;o much <HI>imploy|ments</HI> in, are apt to be <HI>entangled</HI> with the world, and <HI>old Men</HI> having been &s;o <HI>long acquainted</HI> with, cannot ea&s;ily weane their <HI>affections</HI> from it. <HI>Little</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE> <HI>Children</HI> are not &s;o <HI>&s;en&s;ible</HI> of <HI>injuries,</HI> and therefore not &s;o apt to be <HI>enraged</HI> with <HI>hatred</HI> as <HI>young Men</HI> and <HI>Fathers</HI> are: No marvell if he <HI>write again</HI> and <HI>again</HI> inculcating the <HI>argument,</HI> by which he would per|&s;wade them to <HI>Love their Brother,</HI> and <HI>di&s;&s;wade</HI> them from the <HI>Love of the World.</HI></P>
<P>2. That all of them are <HI>laudatory Characters,</HI> com|mending that good which he ob&s;erved in them, the <HI>Fathers</HI> for their <HI>knowledg of Chri&s;t,</HI> the <HI>young Men</HI> for their <HI>victory</HI> and <HI>spirituall &s;trength,</HI> and the <HI>little Children</HI> for their <HI>knowledg of the Father.</HI> A fit <HI>pat|tern</HI> for all <HI>Mini&s;ters,</HI> for all <HI>Superiours,</HI> yea, for all to follow. Indeed to <HI>flatter bad</HI> men in their <HI>&s;ins</HI> is <HI>abominable; God</HI> pronounceth a <HI>cur&s;e</HI> again&s;t &s;uch <HI>Prophets,</HI> who <HI>daube with untempered Morter,</HI> and by
<PB N="259" REF="138">
their <HI>&s;mooth</HI> language <HI>&s;trengthen the hands of evill doers;</HI> but to <HI>commend</HI> good men for their <HI>graces</HI> is <HI>commenda|ble,</HI> and hath not only the <HI>pattern</HI> of the <HI>Apo&s;tle,</HI> but of <HI>Chri&s;t</HI> and <HI>God</HI> him&s;elf to warrant it.</P>
<P>The truth is, <HI>Prai&s;e</HI> is a due <HI>debt</HI> to <HI>Virtue,</HI> and therefore it is an act of <HI>Ju&s;tice:</HI> it is not unfitly ob|&s;erved, that our <HI>Apo&s;tle</HI> joyneth the&s;e <HI>two</HI> together, <HI>If there be any virtue, If there be any prai&s;e,</HI> to in|timate,<NOTE PLACE="marg">Phil. 4. 7.</NOTE> that <HI>prai&s;e</HI> ought to attend on <HI>virtue.</HI> Nor is it only a debt, but a &s;purre, and therefore an act of <HI>prudence.</HI> When a good <HI>man</HI> is <HI>commended, others</HI> are <HI>incouraged,</HI> and <HI>&s;i non amore virtutis, at dilectione laudis accenduntur,</HI> many have been <HI>allured</HI> with the <HI>Love</HI> of <HI>prai&s;e,</HI> whom the <HI>Love</HI> of <HI>virtue</HI> could not<NOTE PLACE="marg">Gr. Mag. Mor.</NOTE> <HI>per&s;wade:</HI> however the per&s;on <HI>him&s;elf</HI> being <HI>commen|ded</HI> is thereby <HI>animated,</HI> nor is it <HI>unlawfull</HI> for men to be <HI>Moved</HI> in a <HI>&s;ubordinate</HI> way with a <HI>de&s;ire of prai&s;e,</HI> and much re&s;pect. S^t <HI>Bernard</HI> upon tho&s;e words in the<NOTE PLACE="marg">Bern <HI>Serm.</HI> 47. ex parv.</NOTE> Proverbs, <HI>Ha&s;t thou found honey? Eate &s;o much as is &s;uffi|cient for thee,</HI> &s;aith <HI>Pote&s;t in hoc lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o non incongrue mellis nomine favor humanae laudis intelligi,</HI> in this place by <HI>ho|ney</HI> may be under&s;tood not unfitly the <HI>favour</HI> of <HI>hu|mane prai&s;e, Meritoque non ab omni &s;ed ab immodera|to ed<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lio prohibemur,</HI> nor are we <HI>prohibited</HI> all, but only an <HI>immoderate</HI> de&s;ire of glory: No wonder then if the <HI>Mini&s;ters of Chri&s;t</HI> whom he hath appointed <HI>Fi|&s;hers of men</HI> among others make u&s;e of this <HI>bait</HI> of <HI>prai&s;e,</HI> that commendation may make way for their <HI>commands,</HI> and a well-<HI>done</HI> may encourage their Au|ditours to <HI>do</HI> better. This no doubt was the <HI>de&s;igne</HI> of S^t <HI>John,</HI> that by this <HI>Artifice</HI> of <HI>prai&s;e,</HI> his in&s;tructi|ons might have the &s;tronger <HI>influence</HI> upon them to whom he writeth.</P>
<P>Come we now to the &s;everall <HI>Rea&s;ons</HI> by which he be&s;peaketh the &s;everall <HI>Ages:</HI></P>
<P>1. The <HI>fir&s;t</HI> re&s;pects the <HI>Aged Fathers</HI> to whom he
<PB N="260" REF="139">
wrote, becau&s;e <HI>they knew him who was from the begin|ning,</HI> as it is expre&s;&s;ed in the <HI>thirteenth</HI> and <HI>fourteenth</HI> Ver&s;es.</P>
<P>In <HI>handling</HI> of this <HI>Character</HI> I &s;hall con&s;ider the <HI>goodne&s;s</HI> and the <HI>fitne&s;s</HI> of it; the <HI>goodne&s;s</HI> of it in it <HI>&s;elf,</HI> by <HI>inquiring</HI> what it <HI>meaneth;</HI> and the <HI>fitne&s;s</HI> of it, both to the <HI>Subjects</HI> to whom, and the <HI>Objects</HI> about which our <HI>Apo&s;tle</HI> wrote.</P>
<P>1. Con&s;ider we this <HI>Character in it &s;elf,</HI> and we &s;hall finde it not only <HI>good</HI> but <HI>excellent.</HI> Indeed in this <HI>one</HI> there are <HI>two</HI> Characters, to wit, of <HI>Chri&s;t</HI> and the <HI>Chri&s;tian,</HI> which offer them&s;elves to our view; of <HI>Chri&s;t,</HI> that he is <HI>from the begining;</HI> of the <HI>Chri&s;tian,</HI> that he <HI>knoweth him, who is from the begining:</HI> of each in order.</P>
<P>1. Our <HI>Apo&s;tle</HI> here affirmeth concerning <HI>Chri&s;t</HI> that he is <HI>from the begining.</HI> Indeed <HI>Illyricus</HI> refers<NOTE PLACE="marg">Illyr. in loc.</NOTE> this to <HI>God,</HI> who is &s;aid to be <HI>from everla&s;ting to ever|la&s;ting,</HI> and to <HI>inhabit eternity:</HI> and is called by <HI>Cle|mens</HI><NOTE PLACE="marg"><HI>Cl. Al. p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d.</HI> l. 2. c. 3.</NOTE> <HI>Alexandrinus,</HI> <GAP DESC="foreign"> and <GAP DESC="foreign">, the <HI>mo&s;t ancient of all things,</HI> becau&s;e before <HI>all things,</HI> yea, the <HI>Creator.</HI> And &s;utably <HI>Plato</HI> putting the que&s;tion, <HI>What is the mo&s;t ancient thing?</HI> an&s;wereth, <HI>God.</HI> But I conceive it is mo&s;t <HI>&s;utable</HI> to the <HI>Apo&s;tles</HI> &s;cope to un|der&s;tand<NOTE PLACE="marg">Calv. in loc. Aret. in loc. Zanch. in loc.</NOTE> it with <HI>Calvin, Aretius,</HI> and the <HI>mo&s;t,</HI> nay, <HI>be&s;t</HI> Interpreters, of <HI>Chri&s;t.</HI> And thus (as <HI>Zanchy</HI> well ob&s;erveth) this may be a&s;&s;erted of <HI>him</HI> in a <HI>double</HI> re|&s;pect, <HI>quo ad virtutem &s;alvi<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">cam,</HI> and <HI>quo ad per&s;onam:</HI> in re&s;pect of <HI>virtuall efficacy,</HI> and <HI>per&s;onall &s;ub&s;i|&s;tence.</HI></P>
<P>1. <HI>Chri&s;t is from the begining,</HI> to wit, <HI>ordained</HI><NOTE PLACE="marg">Rev. 13. 8.</NOTE> and <HI>purpo&s;ed</HI> to be the <HI>Mediatour</HI> of his <HI>Church,</HI> in which &s;en&s;e he is called the <HI>Lambe &s;lain from the foun|dation of the world.</HI> Whence it is that though he <HI>dy|ed</HI> in the <HI>fulne&s;s</HI> of time, yet the <HI>virtue</HI> of his <HI>death</HI> as it extendeth <HI>forward</HI> to the <HI>end,</HI> &s;o <HI>backward</HI> to the <HI>begining</HI> of the world.</P>
<P><PB N="261" REF="139">2. But principally, <HI>Chri&s;t</HI> is &s;aid to be <HI>from the be|ginning,</HI> inasmuch as his <HI>&s;ub&s;i&s;tence</HI> is from <HI>eter|nity;</HI> to wit, in re&s;pect not of his <HI>humane,</HI> but <HI>divine nature.</HI> Thus S^t <HI>Au&s;tin</HI> appo&s;itely, <HI>novus Chri&s;tus in</HI><NOTE PLACE="marg">Aug. <HI>in loc.</HI></NOTE> <HI>carne, &s;ed antiquus in divinitate, Chri&s;t as to his manhood</HI><NOTE PLACE="marg">Oecumen. <HI>ib.</HI></NOTE> <HI>is new, but as to his Godhead ancient:</HI> and <HI>Oecumenius</HI> expre&s;&s;ely, <GAP DESC="foreign">, <HI>who is it</HI><NOTE PLACE="marg">Joh. 1. 1. I&s;a. 9. 6. Mic. 5. 3.</NOTE> <HI>that is from the beginning but God the Word?</HI> In this re|&s;pect ju&s;tly is the <HI>Me&s;&s;iah</HI> called by the Prophet <HI>I&s;ay,</HI> the <HI>everla&s;ting Father;</HI> and the Prophet <HI>Micah</HI> &s;aith of him who was to be <HI>born in Bethlehem,</HI> that his <HI>goings forth have been of old from everla&s;ting.</HI> Upon this ac|count the <HI>Authour to the Hebrewes</HI> a&s;&s;erts him to be<NOTE PLACE="marg">Heb. 13. 8. An&s;elm. <HI>ibid.</HI></NOTE> <HI>ye&s;terday, to day,</HI> and the <HI>&s;ame for ever;</HI> where &s;aith <HI>An&s;elm,</HI> by <HI>ye&s;terday</HI> is denoted the <HI>time pa&s;t,</HI> and the va&s;t <HI>&s;pace</HI> of <HI>eternity preceding;</HI> by <HI>to day</HI> the <HI>time pre|&s;ent;</HI> and by <HI>for ever</HI> that which is to <HI>come.</HI> Finally, unto this that <HI>metaphoricall</HI> Character which our <HI>A|po&s;tle</HI> giveth of <HI>Chri&s;t,</HI> is plainly to be <HI>referred,</HI> where he &s;aith <HI>his head</HI> (that is his <HI>Divinity,</HI> &s;o <HI>Pererius</HI>)<NOTE PLACE="marg">Rev. 1. 12. Perer. <HI>ibid.</HI></NOTE> <HI>and his hairs were white like wooll, as white as &s;now,</HI> to which in regard of its antiquity, for &s;o <HI>Daniel</HI> calling<NOTE PLACE="marg">Dan. 7. 9.</NOTE> <HI>God</HI> the <HI>ancient of dayes,</HI> pre&s;ently addeth, <HI>the hair of his head was like pure wooll,</HI> namely for <HI>whitene&s;s,</HI> which is the <HI>badge</HI> of <HI>old</HI> age. Not to <HI>enlarge</HI> upon this <HI>point</HI> becau&s;e it is only <HI>collateral</HI> in the Text, I &s;hall in a <HI>few</HI> words di&s;cu&s;s the&s;e <HI>two</HI> propo&s;itions which are plainly <HI>intimated</HI> in this <HI>clau&s;e,</HI> and clearly, <HI>expre&s;&s;ed</HI> in <HI>Scripture.</HI></P>
<P>1. <HI>That Je&s;us Chri&s;t had a being before he was born of the Virgin Mary;</HI> indeed he then <HI>began</HI> to be <HI>man,</HI> but he did not then <HI>begin</HI> to <HI>be,</HI> when his <HI>Mother concei|ved</HI> and <HI>brought</HI> him <HI>forth</HI> into the <HI>world.</HI> It was our ble&s;&s;ed <HI>Saviours</HI> po&s;itive <HI>a&s;&s;ertion</HI> concerning him&s;elf, <HI>Before Abraham wa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> I am,</HI> and if he had a <HI>being</HI> before <HI>Abraham,</HI> certainly he did not <HI>begin</HI> to be when he<NOTE PLACE="marg">Joh. 8. 58.</NOTE>
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was made <HI>man:</HI> That this was the <HI>meaning</HI> of our <HI>Saviour,</HI> is <HI>clear</HI> in that it is <HI>returned</HI> by him, as an <HI>An|&s;wer</HI> to the <HI>Jewes Objection,</HI> which is manife&s;tly drawn from the &s;hort <HI>date</HI> of his <HI>per&s;onall</HI> exi&s;tence, <HI>Thou art not yet fifty years old, and ha&s;t thou &s;een Abraham,</HI> to<NOTE PLACE="marg">v. 57. Aug. <HI>in Joh. tract.</HI> 48. Phil. 2. 6, 7.</NOTE> which <HI>Chri&s;ts words</HI> cannot be a <HI>full An&s;wer,</HI> if they intend not that <HI>he</HI> had a <HI>per&s;onal being before Abraham,</HI> and &s;o no wonder if <HI>Abraham</HI> were <HI>known</HI> to him; and that the <HI>Jewes</HI> &s;o <HI>under&s;tood</HI> him, is evident, in that they <HI>took up &s;tones to ca&s;t at him,</HI> as conceiveing him a <HI>bla&s;phemer,</HI> in &s;o &s;aying, upon which accoun<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> the <HI>Father</HI> &s;aith excellently; <HI>Ecce Judaei intellexerunt quod non intelligunt Arriani, Behold the Jewes under&s;tood that which the Arrians will not,</HI> but fondly and <HI>impi|ou&s;ly endeavour</HI> to <HI>ob&s;cure.</HI> Very <HI>con<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">derable</HI> upon this account is that of S^t <HI>Paul,</HI> where he &s;aith that <HI>being,</HI> (or <HI>according</HI> to the <HI>force</HI> of the <GAP DESC="foreign">) <HI>&s;ub&s;i&s;t|ing in the forme of God, he took upon him the forme of a &s;ervant;</HI> whence it plainly <HI>followeth,</HI> that <HI>before he took upon him the forme of a &s;ervant, he had a &s;ub&s;i&s;tence.</HI> It is not unworthy our <HI>ob&s;ervation</HI> to this purpo&s;e&punc; that <HI>Chri&s;t</HI> when he was <HI>incarnate,</HI> is &s;aid to <HI>come down from heaven,</HI> and to <HI>come forth from the Father;</HI> where|by is manife&s;tly <HI>implyed,</HI> that <HI>before</HI> his <HI>incarnation,</HI> he was <HI>in heaven,</HI> and <HI>in the bo&s;ome of his Father.</HI><NOTE PLACE="marg">Joh. 1. 14. Gal. 4. 4.</NOTE> Thus when we read, <HI>The Word was made fle&s;h,</HI> and <HI>God &s;ent his Sonne into the world,</HI> it is <HI>evident</HI> that he was the <HI>Word</HI> and the <HI>Sonne before,</HI> el&s;e how could he be <HI>capable</HI> of <HI>a&s;&s;uming</HI> fle&s;h, and being <HI>&s;ent into the world.</HI> It is a clear <HI>maxime, nothing can be predicated of nothing;</HI> &s;o that if he <HI>were not at all,</HI> till he was <HI>made fle&s;h</HI> and <HI>&s;ent,</HI> it could not be <HI>predicated</HI> of him that he was <HI>made fle&s;h,</HI> or that he was <HI>&s;ent by the Fa|ther.</HI></P>
<P>2. But further, That <HI>being</HI> which <HI>Je&s;us Chri&s;t</HI> had before his <HI>incarnation</HI> was, <GAP DESC="foreign">, <HI>from the begin|ing,</HI>
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which we cannot better expound, then by that <GAP DESC="foreign">, <HI>in the beginning,</HI> which we meet with in the <HI>Gospel,</HI> and &s;o the &s;en&s;e is, that <HI>when the world began to be, Chri&s;t was,</HI> and &s;o con&s;equently <HI>from eternity,</HI> becau&s;e <HI>before all time.</HI></P>
<P><HI>Expre&s;s</HI> to this purpo&s;e is that prayer of our <HI>Saviour,</HI><NOTE PLACE="marg">Joh. 17. 5.</NOTE> <HI>Father glorifie thou me with thine own &s;elf, with the glory which I had with thee before the world was;</HI> the genuine plain <HI>doctrine</HI> whereof is, that <HI>Chri&s;t had a glory</HI> (<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nd therefore a <HI>co-exi&s;tence) with his Father be|fore the world was.</HI> I am not <HI>ignorant</HI> how that <HI>Sa|mo&s;atenian</HI> and <HI>Socinian Hereticks</HI> interpret this only of <HI>Gods eternal purpo&s;e</HI> to <HI>glorifie</HI> his <HI>Sonne,</HI> after he had <HI>fini&s;hed his work upon earth.</HI> And truly it is <HI>worth</HI> our noting, how <HI>ab&s;urdly</HI> the&s;e pretended <HI>Ma&s;ters</HI> of <HI>rea|&s;on</HI> con&s;true (as others) &s;o this <HI>Scripture;</HI> while&s;t they would have us to <HI>believe,</HI> that when <HI>Chri&s;t</HI> po|&s;itively &s;aith <HI>he had this glory with his Father before the world was;</HI> he only <HI>meaneth</HI> by it, that <HI>his Father de|creed before the world was he &s;hould have this glory;</HI> and &s;o that which is averred of <HI>actual po&s;&s;e&s;&s;ion,</HI> mu&s;t only &s;ignifie an <HI>intentional preparation,</HI> when yet it had been as <HI>ea&s;ie</HI> for <HI>Chri&s;t</HI> to have &s;aid (if he had meant no more) the <HI>glory which thou ha&s;t prepared for me be|fore the world was;</HI> yea whenas both <HI>Chri&s;t</HI> and his <HI>Apo&s;tles</HI> where they would expre&s;s the <HI>decree</HI> of <HI>glory,</HI> &s;till u&s;e the <HI>phra&s;es</HI> of <HI>prepared,</HI> and <HI>layed up,</HI> and &s;uch<NOTE PLACE="marg">Mat. 25. 34.</NOTE> <HI>like.</HI></P>
<P>No <HI>le&s;s</HI> doth it tend to the <HI>confirmation</HI> of this truth, that the <HI>Evangeli&s;t</HI> &s;aith concerning <HI>Chri&s;t, All things</HI><NOTE PLACE="marg">Col&punc; 1. 5.</NOTE> <HI>are made by him, and without him was not any thing made that was made;</HI> and therefore S^t <HI>Paul</HI> having a&s;&s;erted that <HI>all things were created by him and for him</HI> pre&s;ently addeth, and <HI>he is before all things.</HI> Indeed as <HI>Tertullian</HI> &s;trongly argueth, <HI>Non potuit c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rere &s;ub|&s;tanti&acirc;,</HI><NOTE PLACE="marg">Tertul. <HI>in prax.</HI></NOTE> <HI>quod tantas &s;ub&s;tantias fe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">it,</HI> he that <HI>gave being</HI>
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to all things, could not him&s;elf <HI>want a being,</HI> and if all <HI>creatures</HI> receive their <HI>e&s;&s;ence</HI> and <HI>exi&s;tence</HI> from him, he mu&s;t needs be <HI>before them.</HI> It would not be <HI>pa&s;&s;ed</HI> by to what a <HI>&s;hift</HI> the forenamed <HI>Hereticks</HI> are put to, for <HI>evading</HI> the <HI>force</HI> of the&s;e Texts, while&s;t they would <HI>expound</HI> the <HI>making</HI> and <HI>creating all things,</HI> to be the <HI>ma|king</HI> of <HI>new men,</HI> and the <HI>creating</HI> of a <HI>Chri&s;tian Church;</HI> for be&s;ides that the <HI>Apo&s;tle</HI> manife&s;tly <HI>speaketh</HI> not only of <HI>per&s;ons</HI> (to whom the <HI>new creation</HI> belongs, but <HI>things,</HI> yea <HI>all things</HI> what&s;oever; and therefore the <HI>Evangeli&s;t</HI> joyneth a <HI>negative</HI> to the <HI>affirmative, without him nothing;</HI> and S^t <HI>Paul</HI> maketh a di&s;tributi|on of the all into <HI>things vi&s;ible and invi&s;ible in heaven and earth:</HI> whereby it appeareth the <HI>fir&s;t creation</HI> is in|tended. It would yet further be <HI>con&s;idered,</HI> that the <HI>Evangeli&s;t</HI> and <HI>Apo&s;tle</HI> &s;peak of this <HI>making</HI> and <HI>creation</HI> as a <HI>thing already</HI> pa&s;t, yea as the <HI>context</HI> in the <HI>Gospel</HI> &s;heweth, <HI>done in the beginning,</HI> which compared with <HI>Mo&s;es</HI> his in <HI>the beginning God created the heaven and the earth,</HI> appeareth to be the <HI>beginning of the world:</HI> whereas the <HI>new creation</HI> was <HI>then,</HI> nay is &s;till but <HI>in fieri,</HI> not <HI>in facto,</HI> nor &s;hall be fini&s;hed till the <HI>end of the world.</HI></P>
<P>To <HI>end</HI> this, Let the <HI>meditation</HI> hereof <HI>confirme</HI> us in the faith of our <HI>Saviours Deity,</HI> which mu&s;t <HI>nece&s;&s;ari|ly</HI> follow upon the preceding doctrine; for if <HI>Chri&s;t</HI> is &s;o <HI>from,</HI> as that he was <HI>before the beginning of the world,</HI> and &s;o is <HI>eternall,</HI> he can be no other then the <HI>true Jehovah,</HI> the mo&s;t <HI>high God; eternity</HI> being one of tho&s;e <HI>incommunicable Attributes</HI> of the <HI>Deity,</HI> which cannot in its proper and <HI>adequate</HI> notion be <HI>predicated</HI> of <HI>any</HI> thing <HI>be&s;ides</HI> or <HI>below</HI> the Godhead. And &s;o much &s;hall <HI>&s;uffice</HI> to be <HI>spoken</HI> of the <HI>Character</HI> which is here given of <HI>Chri&s;t;</HI> pa&s;s we on to the</P>
<P>2. <HI>Character</HI> by which the <HI>aged Chri&s;tians</HI> to whom our <HI>Apo&s;tle</HI> writeth are de&s;cribed, and that is that
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<HI>they know him which was from the begining.</HI> What it is to know <HI>Chri&s;t,</HI> I had <HI>occa&s;ion</HI> heretofore to <HI>di&s;cu&s;s,</HI> and therefore &s;hall not <HI>in&s;i&s;t</HI> upon it: only be plea&s;ed in <HI>brief</HI> to take <HI>notice</HI></P>
<P>That there is a <HI>threefold</HI> knowledg of him who is from <HI>the begining, Comprehen&s;ive, Intuitive,</HI> and <HI>Appre|hen&s;ive.</HI></P>
<P>1. The <HI>Comprehen&s;ive</HI> knowledg is that which is <HI>peculiar</HI> to him&s;elf, he who is <HI>from the begining,</HI> can only know him&s;elf <HI>from the begining.</HI> Indeed it is <HI>impo&s;&s;ible</HI> for any <HI>finite</HI> Creature to <HI>comprehend</HI> the <HI>infi|nite</HI> eternity of <HI>Chri&s;t; him&s;elf</HI> as <HI>man</HI> could not <HI>compre|hen&s;ively</HI> know him&s;elf as <HI>God.</HI></P>
<P>2. The <HI>Intuitive</HI> knowledg of <HI>Chri&s;t</HI> in his <HI>per&s;on, natures, offices,</HI> is re&s;erved for <HI>Glory,</HI> when we &s;hall <HI>&s;ee</HI> him as he <HI>is,</HI> &s;o far as <HI>created</HI> nature is <HI>capa|ble</HI> of.</P>
<P>3. That which then is here meant is an <HI>Apprehen|&s;ive</HI> knowledg, whereby it is, we are <HI>enlightned</HI> to di&s;cern the <HI>excellency</HI> of <HI>Chri&s;t,</HI> together with the <HI>need</HI> we &s;tand in of, and <HI>benefit</HI> we receive by him. That expre&s;&s;ion which we finde u&s;ed by S^t <HI>Paul, To know</HI><NOTE PLACE="marg">Eph. 3. 19.</NOTE> <HI>the Love of Chri&s;t, which pa&s;&s;eth knowledg,</HI> is &s;eeming|ly <HI>contradictory,</HI> but ea&s;ily <HI>reconciled</HI> by this <HI>di&s;tinction;</HI> as <HI>Chri&s;t,</HI> &s;o his <HI>Love pa&s;&s;eth knowledg,</HI> becau&s;e the <HI>in|finitene&s;s</HI> of it is <HI>incomprehen&s;ible;</HI> and yet we both <HI>may</HI> and <HI>ought</HI> to <HI>know,</HI> that is, in &s;ome mea&s;ure to <HI>apprehend</HI> the <HI>Love of Chri&s;t to us.</HI></P>
<P>Now this <HI>Apprehen&s;ive</HI> knowledg is either <HI>nuda</HI> or<NOTE PLACE="marg">E&s;t. in loc.</NOTE> <HI>conjuncta, naked,</HI> only &s;cituate in the <HI>under&s;tanding,</HI> when we know what <HI>Chri&s;t is,</HI> and <HI>what</HI> he <HI>hath done;</HI> or el&s;e &s;uch as is <HI>conjoyned</HI> with <HI>Faith, Love, O|bedience.</HI> So to <HI>know</HI> him as to <HI>tru&s;t</HI> him to <HI>prize</HI> him, to <HI>imbrace</HI> him, and to <HI>obey</HI> him.</P>
<P>This is that <HI>knowledg</HI> which as it is here the <HI>com|mendation;</HI> &s;o ought to be the <HI>endeavour</HI> of <HI>every Chri|&s;tian.</HI>
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Indeed <HI>knowledge</HI> con&s;idered <HI>ab&s;olutely</HI> is a rare and precious <HI>endowment,</HI> and that which a <HI>rationall</HI> nature cannot but &s;et an high <HI>value upon,</HI> and indu&s;t|riou&s;ly <HI>&s;eek after.</HI> Of all the <HI>trees</HI> of the <HI>garden</HI> none more <HI>de&s;irable</HI> then that <HI>of knowledge;</HI> &s;uch is its <HI>ma|gicall</HI> &s;weetne&s;s, that we cannot but <HI>fall in love</HI> with it. What made the <HI>Queen</HI> of <HI>Sheba</HI> come from far to <HI>hear the wi&s;dome of Solomon,</HI> but that &s;he might <HI>gain knowledge?</HI> Indeed what <HI>light</HI> is to the <HI>eye,</HI> that is <HI>knowledge</HI> to the <HI>mind,</HI> not only <HI>delightfull,</HI> but <HI>nece&s;&s;a|ry,</HI> for as the <HI>eye</HI> cannot <HI>&s;ee</HI> without <HI>light,</HI> &s;o neither can the <HI>minde judge</HI> and di&s;cerne of things without <HI>know|ledge.</HI></P>
<P><HI>Knowledg</HI> at large is very <HI>amiable,</HI> but e&s;pecially in <HI>reference</HI> to this <HI>Object,</HI> in compari&s;on&punc; of which all o|ther <HI>knowledge</HI> is nothing <HI>worth.</HI> I may here very<NOTE PLACE="marg">Prov. 31. 29.</NOTE> well <HI>allude</HI> to that of the <HI>Wi&s;e man, Many Daughters have done vertuou&s;ly, but thou &s;urmounte&s;t them all.</HI> There are &s;everall <HI>kindes</HI> of <HI>knowledge,</HI> and all of them <HI>delectable,</HI> but this <HI>tran&s;cendeth</HI> them all. No <HI>Logick</HI> like to the <HI>knowledge</HI> of him who is <GAP DESC="foreign">, the <HI>divine rea&s;on.</HI> The <HI>&s;cience</HI> of the <HI>&s;tars</HI> is <HI>plea&s;ing;</HI> but far &s;hort of the <HI>knowledg</HI> of this <HI>&s;tar of Jacob, the Sun of Righteou&s;ne&s;s;</HI> the <HI>skill</HI> of <HI>Lapidaryes</HI> is <HI>choice,</HI> but the <HI>knowledge</HI> of this <HI>pearl of great price</HI> is far <HI>above</HI> it. Finally, To know <HI>antiquities</HI> is vety <HI>de&s;ireable,</HI> but much more to <HI>know him that is from the begining.</HI></P>
<P>Let then <HI>no knowledge</HI> content us without <HI>this,</HI> and let us <HI>&s;eek</HI> after <HI>this</HI> though we <HI>want other knowledg.</HI> Indeed it is the <HI>excellency</HI> of this <HI>knowledg,</HI> that whereas <HI>Ex quovis ligno no fit Mercurius,</HI> every man is not <HI>fit</HI> to make a <HI>Schollar,</HI> nor are &s;ome <HI>braines</HI> capable of all <HI>Arts</HI> and <HI>Sciences:</HI> this <HI>knowledge</HI> is that to which <HI>every</HI> man <HI>may,</HI> and <HI>ought</HI> attain in &s;ome mea&s;ure; and therefore wi&s;dome inviteth the <HI>&s;imple</HI> to <HI>turn</HI> into her <HI>Schoole.</HI> Indeed (which is though a <HI>riddle,</HI> yet <HI>truth</HI>)
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it is ofttimes &s;een that <HI>mean, vulgar, ignorant</HI> per&s;ons are better <HI>ver&s;ed</HI> in the <HI>experimentall</HI> &s;aving <HI>knowledge</HI> of <HI>Chri&s;t</HI> then great <HI>Rabbies,</HI> and Learned <HI>Doctors.</HI></P>
<P>Let then <HI>none</HI> de&s;paire, but all <HI>indeavour</HI> after this <HI>knowledge,</HI> and while&s;t <HI>&s;ome</HI> are for the <HI>earthy</HI> know|ledge of <HI>&s;ecular affairs, others</HI> for the <HI>watry</HI> knowledge of <HI>humane Arts;</HI> and <HI>others</HI> content them&s;elves with an <HI>Airy</HI> &s;peculation of <HI>divine</HI> things; let us <HI>la|boure</HI> for a <HI>fiery</HI> knowledg of <HI>Chri&s;t,</HI> which may not only enlighten our mindes, but warme our affecti|ons, &s;o as to make him who is <HI>from the begining,</HI> the <HI>end</HI> of all our <HI>de&s;ires, indeavours,</HI> the <HI>whole</HI> and <HI>&s;ole</HI> Ob|ject of our <HI>tru&s;t,</HI> and <HI>love,</HI> and <HI>&s;ervice.</HI></P>
<P>2. By this time you have &s;een &s;omewhat of the goodne&s;s of this <HI>Character,</HI> proceed we now to con|&s;ider the <HI>fitne&s;s</HI> of it, and that in a double reference, to the <HI>Subjects,</HI> and the <HI>Objects</HI> of our <HI>Apo&s;tles</HI> write|ing.</P>
<P>1. To the <HI>per&s;ons</HI> to whom he writeth, namely, <HI>Fathers, old Men.</HI> It is that which I &s;hall here <HI>once</HI> for <HI>all</HI> take <HI>notice</HI> of, that the <HI>Characters</HI> here &s;pecified are &s;uch as belong to <HI>Chri&s;tians</HI> of all <HI>Ages, Fathers</HI> as<NOTE PLACE="marg">Calv. in loc.</NOTE> well as <HI>young Men</HI> mu&s;t be <HI>&s;trong and overcome the wicked one, young Men</HI> as well as <HI>Fathers</HI> mu&s;t <HI>know him that is from the begining, Fathers and young Men</HI> as well as <HI>little Children</HI> mu&s;t <HI>know the Father;</HI> but yet withall, there is a peculiar <HI>apitude</HI> in each of the Characters to the <HI>&s;everall</HI> ages he mentioneth. This is <HI>eminently</HI> ob&s;ervable in <HI>this</HI> which is here given to the <HI>Fathers:</HI> For</P>
<P>1. <HI>Senibu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> competit notitia,</HI> the <HI>act</HI> of <HI>knowing</HI><NOTE PLACE="marg">E&s;t. in loc.</NOTE> here &s;pecified is &s;uch as in a <HI>speciall</HI> manner <HI>belongs</HI> to <HI>old Men, with the ancient is wi&s;dome, and in length of daies</HI><NOTE PLACE="marg">Job 12. 12. I&s;ai. 3. 2.</NOTE> <HI>under&s;tanding:</HI> &s;o <HI>Eliphas,</HI> in which re&s;pect the <HI>ancient</HI> and the <HI>prudent</HI> are joyned <HI>together, Tum deni&abque; animus &s;cienti&acirc; floret cum corpus temporis longinquitate marce&s;&s;it,</HI>
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&s;aith <HI>Dama&s;cen</HI> in his <HI>parallels, old Men</HI> have o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t|times <HI>flouri&s;hing mindes,</HI> in <HI>withering bodies:</HI> and to<NOTE PLACE="marg"><HI>Dama&s;c. paral|lel,</HI> l. 1. c. 38.</NOTE> u&s;e the <HI>Phylo&s;ophers</HI> phra&s;e, the eye of their &s;oul is <HI>quick &s;ighted</HI> when their <HI>corporall</HI> eyes are <HI>dull:</HI> for this rea&s;on it is that as <HI>Quintilian</HI> ob&s;erveth, <HI>Mili|tem</HI><NOTE PLACE="marg">Socrat. in Symp. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lut.</NOTE> <HI>eligimus juvenem imperatorem &s;enem,</HI> a <HI>Souldier</HI> &s;hould be <HI>young,</HI> but a <HI>Generall old,</HI> and that <HI>City</HI> is &s;aid to be <HI>happy,</HI> where there are <HI>con&s;ilia &s;enum,</HI> and <HI>ha&s;tae juve<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um, old Coun&s;ellers,</HI> and <HI>young Warriours. Knowledge,</HI> though not alwaies, yet for the <HI>mo&s;t par<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> goeth on <HI>three</HI> legs, and &s;eeth with <HI>four eyes:</HI> and it was a true &s;aying of a Learned Divine, <HI>A few gray</HI><NOTE PLACE="marg">M^r <HI>Gataker.</HI></NOTE> <HI>hairs will do more worke then many young loakes:</HI> and &s;urely then S^t <HI>John</HI> could not give a <HI>fitter</HI> commen|dation of the&s;e <HI>Fathers</HI> then that they were en|dued, <HI>Non vulgari prudenti&acirc;,</HI> with <HI>divine know|ledge.</HI></P>
<P>2. <HI>Praecipu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m e&s;t aetate provectiori antiquiora no&s;&s;e, old Men</HI> are <HI>ver&s;ed</HI> in the <HI>knowledge</HI> of <HI>ancient</HI> things, and therefore it <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s they <HI>love</HI> to di&s;cour&s;e of things <HI>done long-agoe,</HI> and beyond the <HI>cogni|&s;ance</HI> of tho&s;e who are <HI>younger</HI> then them&s;elves; this then mu&s;t needs highly commend the&s;e <HI>Fa|thers,</HI> that their <HI>knowledge</HI> looked as farre as the <HI>begining,</HI> Namely, to <HI>him who is from the begin|ing,</HI> or if with &s;ome you will referre the <GAP DESC="foreign">, <HI>from the beginning,</HI> to the <HI>Act</HI> that their <HI>know|ledge</HI> of him was not of <HI>Ye&s;terday,</HI> but&punc; <HI>from the begining</HI> of their <HI>life</HI> they had been trained up in the <HI>knowledge of <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hri&s;t.</HI></P>
<P>And now <HI>I would to God</HI> there were no cau&s;e of turning this <HI>commendation</HI> into <HI>condemnation. I</HI><NOTE PLACE="marg">Job 33. 7.</NOTE> <HI>&s;aid daies &s;hould speake, and multitudes of yeares teach wi&s;dome</HI> &s;aid <HI>Elihu</HI> of <HI>Jobs</HI> friends. Indeed &s;o it <HI>&s;hould</HI> be; but how &s;eldome <HI>is it</HI> &s;o, while&s;t <HI>many</HI> who have <HI>multitude of years,</HI> in&s;tead of
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<HI>speaking</HI> and <HI>teaching,</HI> have need to <HI>hear</HI> and <HI>learne</HI> divine wi&s;dome, <GAP DESC="foreign">,<NOTE PLACE="marg">Ba&s;. M hom. 24.</NOTE> he that is a <HI>Childe of under&s;tand|ing,</HI> little differeth from a <HI>Childe in years,</HI> &s;aith <HI>Ba&s;il</HI> the great: and alas, how many <HI>Fathers</HI> are<NOTE PLACE="marg"><HI>Sen. de Tran|quill.</HI> l. 1. c. 3.</NOTE> in that &s;en&s;e <HI>Children? Turpis &amp; ridicula res e&s;t &s;enex elementaris,</HI> how <HI>ridiculous</HI> a &s;ight is an <HI>old Man</HI> going to <HI>Schoole?</HI> and yet how many <HI>old Men</HI> have need to <HI>learne</HI> the <HI>A. B. C.</HI> of <HI>Chri|&s;tianity.</HI> How fitly may I apply to &s;uch that <HI>rebuke</HI> of the <HI>Author</HI> to the <HI>Hebrews, For the time</HI><NOTE PLACE="marg">Heb. 5. 10.</NOTE> <HI>they have had they might have been teachers, and yet they need to be taught the rudiments of Religion.</HI><NOTE PLACE="marg">Bern. in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> It was the <HI>complaint</HI> of S^t <HI>Bernard</HI> concerning ma|ny <HI>old Men</HI> in his time, I wi&s;h it were not too <HI>&s;utable</HI> to ours, <HI>Caput canum, cor cavum, facies ru|go&s;a, lingu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">go&s;a;</HI> notwith&s;tanding their <HI>gray heads,</HI> and <HI>wrinckle faces,</HI> they have <HI>frothy tongues,</HI> and <HI>empty hearts.</HI> Oh how <HI>many</HI> are there who do <HI>&s;ene&s;cere,</HI> and yet both <HI>&s;e &amp; Chri&s;tum ne&s;cire,</HI> are <HI>Ignoramu&s;es,</HI> knowing neither <HI>Chri&s;t</HI> nor <HI>them|&s;elves;</HI> perhaps indeed they have attained &s;ome <HI>dexterous</HI> knowledge in the things of this <HI>life,</HI> they are well <HI>skild</HI> to <HI>get</HI> and <HI>keep</HI> their <HI>gold,</HI> heap up <HI>wealth;</HI> but alas they have not yet <HI>learned</HI> what <HI>trea&s;ures</HI> of <HI>grace</HI> and <HI>wi&s;dome</HI> are in <HI>Chri&s;t.</HI> For <HI>one</HI> man that <HI>liveth</HI> to be <HI>old,</HI> how many <HI>dye young,</HI> and for <HI>one old</HI> Man that <HI>knoweth Chri&s;t</HI> &s;avingly, how many are altogether <HI>unacquainted</HI> with him? Indeed if you que&s;tion their <HI>Faith</HI> you &s;hall find them very <HI>&s;trong</HI> in <HI>confidence</HI> of being <HI>&s;aved</HI> by <HI>Chri&s;t,</HI> and yet if you examine their <HI>know|ledge,</HI> you &s;hall finde them <HI>ignorant</HI> of that <HI>Chri&s;t</HI> by whom they <HI>believe to be &s;aved&punc; Solomon</HI> &s;aith, <HI>A</HI><NOTE PLACE="marg">Eccl. 4. 13.</NOTE> <HI>poore wi&s;e Childe is b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tter then an old and fooli&s;h King;</HI> will not many <HI>knowing Children</HI> ri&s;e up in
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judgement one day again&s;t <HI>ignorant Fathers,</HI> while&s;t a <HI>Childe</HI> of <HI>ten years</HI> old, &s;hall give a better <HI>ac|count</HI> of <HI>Chri&s;tian Religion,</HI> then &s;ome <HI>old</HI> men of <HI>&s;ixty.</HI> I know not whither I &s;hall <HI>chide</HI> or <HI>weep,</HI> declaime again&s;t the <HI>folly,</HI> or bewaile the <HI>mi&s;ery</HI> of &s;uch <HI>old</HI> Men; when I con&s;ider the <HI>di&s;mall</HI> threat|ning uttered by S^t <HI>Paul, That God will come in</HI><NOTE PLACE="marg">2 The&s;. 1. 8.</NOTE> <HI>flaming fire, rendering vengeance to them that know him not;</HI> and which will certainly render the <HI>account</HI> of the&s;e <HI>old</HI> men the greater, and venge|ance hotter, who live within the <HI>Pale</HI> of the <HI>Church,</HI> in that they have not only <HI>had time,</HI> but <HI>meanes</HI> and <HI>opportunity</HI> of <HI>gaining</HI> this Heavenly knowledge, but they <HI>neglect</HI> them.</P>
<P>Oh then you <HI>Fathers</HI> receive a word of <HI>admonition,</HI> though while&s;t you were <HI>young</HI> men, you were <HI>carele&s;s</HI> of <HI>divine</HI> things, yet now &s;urely it is <HI>time</HI> to look after<NOTE PLACE="marg">Cypr. abu&s;. grad.</NOTE> them: it is one of S^t <HI>Cyprians twelve</HI> horrid <HI>abu|&s;es, Si &s;ine religione &s;enex e&s;&s;e inve<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iatur,</HI> for an old <HI>man</HI> to be <HI>irreligious,</HI> and a <HI>&s;tranger</HI> to <HI>Heavenly</HI> things; you are almo&s;t at the <HI>end</HI> o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> your <HI>daies,</HI> on labour to know <HI>him</HI> which is from <HI>the begining;</HI> your <HI>naturall life</HI> through Gods goodne&s;s is pro|longed. I but it mu&s;t at length be <HI>ended,</HI> let nothing <HI>content</HI> you without the <HI>knowledge of the</HI><NOTE PLACE="marg">Joh. 17. 3.</NOTE> <HI>true God and his Sonne Je&s;us Chri&s;t</HI> which is <HI>e|ternall life.</HI> Why &s;hould you be as bad <HI>Appren|tices</HI> that having &s;erved <HI>&s;eaven years,</HI> are &s;till to <HI>learne</HI> their <HI>Trade, heare</HI> &s;o <HI>much,</HI> and &s;o <HI>long,</HI> and yet <HI>know</HI> &s;o <HI>little</HI> of <HI>Chri&s;t?</HI> A&s;&s;ure your &s;elves the only <HI>comforts</HI> of <HI>old</HI> age, are <HI>Con|&s;cientia bene peractae vitae, &amp; &s;cientia Chri&s;ti experi|mentalis; the con&s;cience of a well lead life,</HI> when you are able to reckon not only <HI>daies</HI> and <HI>years,</HI> but good <HI>workes</HI> done in tho&s;e <HI>daies,</HI> and <HI>filling</HI> up tho&s;e <HI>years,</HI> and <HI>chiefly</HI> the <HI>experimentall know|ledge</HI>
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of <HI>Chri&s;t;</HI> whereby as <HI>good old Simeon</HI> you <HI>embrace</HI> him in your <HI>armes.</HI> This will be both your <HI>comfort</HI> and your <HI>honour, An hoary head be|ing</HI><NOTE PLACE="marg"><HI>Vide Chry&s;ini.</HI> P&s;. 50.</NOTE> <HI>a crown when it is found in a way of righteous|ne&s;s and knowledge.</HI> As then <HI>God</HI> is plea&s;ed to <HI>adde</HI> to your <HI>daies,</HI> do you <HI>adde</HI> to your <HI>know|ledge.</HI> And though <HI>old age</HI> cau&s;e your <HI>&s;trength</HI> of <HI>body</HI> to <HI>cea&s;e,</HI> yet <HI>&s;trive</HI> that &s;ouls may more and more <HI>increa&s;e</HI> in this and all other <HI>graces</HI> of the <HI>holy Spirit.</HI></P>
<P>2. There is yet another <HI>fitne&s;s</HI> which would be <HI>con&s;idered</HI> in this <HI>Character,</HI> and that is in <HI>reference</HI> to the <HI>matter</HI> about which he writeth, e&s;pecially the <HI>praecedent</HI> and <HI>&s;ub&s;equent</HI> Doctrines; that thereby we may &s;ee what <HI>influence</HI> the right <HI>knowledg of Chri&s;t</HI> hath upon tho&s;e excellent <HI>duties</HI> of <HI>contempt of the world,</HI> and <HI>Love of the Brethren.</HI></P>
<P>1. <HI>Becau&s;e you have known him which is from the be|gining, love not the world.</HI> It is that which may ve|ry well be urged upon a <HI>double</HI> account, by an argu|ment <HI>drawn.</HI></P>
<P>1. <HI>Ab Indecoro,</HI> It is a very <HI>unbe&s;eeming</HI> thing for you who have <HI>known him that is from the begining,</HI> and have been &s;o <HI>long Scholars</HI> in <HI>Chri&s;ts Schoole</HI> to <HI>love the world.</HI> That they who <HI>know</HI> no better &s;hould <HI>&s;oare</HI> no <HI>higher,</HI> it is no <HI>w<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nder,</HI> and therefore if <HI>Heathens, Pagans, In|fidels,</HI> &s;hould be <HI>earthly minded,</HI> it is no more then what is to be <HI>expected,</HI> but for them who <HI>know Chri&s;t,</HI> and <HI>knowing</HI> him, cannot but <HI>know</HI> what an <HI>excellency</HI> there is in <HI>him;</HI> and what a <HI>vanity</HI> there is in the <HI>world</HI> to <HI>dote</HI> upon it is very <HI>incongruous.</HI> A <HI>Bri&s;tol &s;tone</HI> is ve|ry <HI>glorious</HI> in his <HI>eyes</HI> who never &s;aw a <HI>Diamond,</HI> but he would de&s;ervedly be accounted <HI>&s;tupid,</HI> who &s;hould prefer a <HI>Bri&s;tol &s;tone</HI> before a <HI>Diamond;</HI> all <HI>Chri&s;tians</HI> e&s;pecially <HI>Aged</HI> ones cannot but <HI>experimentally</HI> know <HI>Chri&s;ts fulne&s;s</HI> and the <HI>worlds emptine&s;g;</HI> and therefore
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it mu&s;t needs be a very <HI>irrationall</HI> affection in them to <HI>Love the world.</HI></P>
<P>2. <HI>A Cantrario,</HI> The <HI>knowledg of him that is from the begining;</HI> and the <HI>Love</HI> of the&s;e things that have both <HI>begining</HI> and <HI>ending&punc;</HI> are <HI>contrary</HI> to, and &s;o <HI>incon&s;i|&s;tent</HI> one with another; and the <HI>rea&s;on</HI> is plain, becau&s;e (as hath been already intimated) the true <HI>knowledg</HI> of <HI>Chri&s;t</HI> is in&s;eperably attended with <HI>Love to him, <GAP DESC="foreign">, Loving</HI> is cau&s;ed by <HI>&s;eeing,</HI> where the <HI>Object</HI> is <HI>amiable; Chri&s;t is</HI> altogether <HI>Love|ly,</HI> &s;o that it is <HI>impo&s;&s;ible</HI> to <HI>&s;ee</HI> him and not to <HI>Love</HI> him. The <HI>Orator</HI> &s;aith of <HI>virtue</HI> that it is &s;o <HI>de&s;irable,</HI> that if men could with <HI>bodily</HI> eyes behold it, they would be <HI>ravi&s;hed</HI> with it; &s;ure I am, he that with <HI>spirituall</HI> eyes beholds <HI>Chri&s;t,</HI> cannot but be <HI>enamour|ed</HI> with him. Now the <HI>world</HI> mu&s;t needs be <HI>vile</HI> to him to whom <HI>Chri&s;t</HI> is <HI>precious;</HI> if the <HI>knowledg</HI> of <HI>Chri&s;t attract</HI> us to him, it cannot but <HI>weane</HI> us from the <HI>world;</HI> &s;o that who&s;oever profe&s;&s;eth to <HI>know Chri&s;t,</HI> and loveth the <HI>world,</HI> he giveth his <HI>profe&s;&s;ion</HI> the <HI>lye,</HI> and plainly di&s;covereth his <HI>knowledg</HI> to be &s;uch, which though it have <HI>light,</HI> hath no <HI>heat,</HI> and is none of that <HI>knowledg</HI> which <HI>Chri&s;tianity</HI> cals for.</P>
<P>2. <HI>Becau&s;e you have known him which is from the be|gining, loue the Brethren;</HI> and this likewi&s;e is that which may be &s;trongly pre&s;&s;ed by a <HI>double</HI> enforce|ment.</P>
<P>1. <HI>Ab Object<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> The <HI>knowledg</HI> of him who is from <HI>the begining,</HI> carryeth with it a knowledg of that <HI>Love</HI> which he had from the <HI>begining toward</HI> us, and did <HI>manife&s;t</HI> in the <HI>fulne&s;s</HI> of time to us, and no &s;uch <HI>obli|gation</HI> to <HI>Love,</HI> as <HI>Love,</HI> of our <HI>Love to the Brethren,</HI> as <HI>Chri&s;ts Love to us.</HI> It is very <HI>ob&s;ervable</HI> how St <HI>Paul</HI> per|&s;wading<NOTE PLACE="marg">Eph. 5. 2.</NOTE> to <HI>walk</HI> in this path of <HI>brotherly love,</HI> doth not only <HI>direct</HI> but <HI>incite</HI> to it by <HI>Chri&s;ts</HI> example, <HI>But walk in Love as Chri&s;t hath loved us.</HI> Indeed he that <HI>knoweth</HI>
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the <HI>Love</HI> of <HI>Chri&s;t,</HI> cannot but be in &s;ome mea&s;ure &s;en&s;ible how <HI>free,</HI> and how <HI>full</HI> it is; and &s;urely that <HI>Love</HI> which is both <HI>&s;ine merito,</HI> and <HI>&s;ine modo,</HI> (to u&s;e St <HI>Bernards</HI> phra&s;e) both <HI>unde&s;erved</HI> and <HI>unmea&s;u|rable,</HI> may well engage to a <HI>return</HI> of <HI>Love,</HI> in what|&s;oever way <HI>he</HI> who hath &s;o <HI>loved</HI> us, &s;hould <HI>expect</HI> and <HI>direct</HI> i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</P>
<P>2. <HI>Ab Effecto,</HI> Ina&s;much as <HI>Brotherly Love</HI> is, though not an <HI>immediate,</HI> yet a <HI>genuine</HI> effect of the <HI>knowledg</HI> of <HI>Chri&s;t,</HI> the <HI>account</HI> whereof, take <HI>briefly</HI> thus. <HI>Our Brethren</HI> (to wit) by <HI>grace</HI> are <HI>Chri&s;ts Brethren,</HI> and if we love <HI>Chri&s;t,</HI> we cannot but love his <HI>relations.</HI> All <HI>Chri&s;tian Brethren</HI> have the <HI>I|mage of Chri&s;t</HI> &s;tamped upon them, and if we <HI>love Chri&s;t,</HI> we cannot but <HI>love his Image;</HI> where then there is a true and <HI>&s;incere affection</HI> to <HI>Chri&s;t,</HI> there cannot but be a <HI>love of the Brethren,</HI> and where there is a &s;aving <HI>know|ledge of Chri&s;t,</HI> there (as hath been already manife&s;ted) cannot but be a &s;incere <HI>love to him.</HI></P>
<P>That therefore it may <HI>appeare,</HI> our knowledge of <HI>Chri&s;t</HI> is not meerly <HI>notionall,</HI> but <HI>experimentall,</HI> &s;uch a <HI>knowledge</HI> of <HI>him</HI> as is accompanied with a &s;en&s;e of his <HI>love to us,</HI> not barely <HI>&s;peculative,</HI> but <HI>practicall;</HI> &s;uch a <HI>knowledge of him,</HI> as is attended with our <HI>love to him,</HI> let us &s;how it by <HI>love to our Brethren.</HI></P>
<P>To clo&s;e up this <HI>di&s;cour&s;e,</HI> It is an excellent advice of S^t <HI>Hierome, di&s;cite <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">am &s;cientiam in terris cujus cognitio per|&s;everat in caelis, &s;eek after that knowledg on ear<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h, which will per&s;evere in Heaven,</HI> let us now begin, and not only be|gin, but according to S^t <HI>Peters</HI> coun&s;ell, <HI>Grow in the knowledge of our Lord Je&s;us Chri&s;t, who is from the begin|ing,</HI> which &s;hall be <HI>con&s;ummated</HI> in the end, when we &s;hall enjoy that beatificall <HI>vi&s;ion,</HI> which &s;hall <HI>need</HI> no increa&s;e, and know no <HI>end.</HI></P>
</DIV1>
<DIV1 N="15" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 13, 14. VERS.</BIBL>
<Q>I write unto you Fathers, becau&s;e y<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> have known him that is from the begining. I write unto you young Men, becau&s;e ye have overcome the wicked one. I write unto you little Children&punc; becau&s;e ye have known the Father.</Q>
<Q>I have written unto you Fathers, becau&s;e you have known him that is from the begining. I have writ|ten unto you young Men, becau&s;e ye are &s;trong, and the Word of God abideth in you, and ye have over|come the wicked one.</Q>
</EPIGRAPH>
<P>_AMong others, there are two &s;peciall <HI>qualifications</HI> of a good <HI>Mini&s;ter,</HI> the one, that he be <HI>faithfull,</HI> and the other that&punc; he be <HI>pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dent.</HI> His <HI>faithfullne&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> con&s;i&s;ts in delivering tho&s;e things that are <HI>true;</HI> and his <HI>prudence</HI> in making <HI>choice</HI> of &s;uch things as are <HI>fit.</HI> The <HI>fitne&s;s</HI> of a <HI>Mini|&s;ters</HI>
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di&s;cour&s;e lyeth chiefly in a <HI>double</HI> reference. To the <HI>&s;ea&s;on</HI> and the <HI>per&s;ons.</HI> All both <HI>words</HI> and <HI>works</HI> receive <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> great deale of <HI>beauty</HI> from their <HI>opportunity,</HI> it was not without rea&s;on that he &s;aid, <HI>Omnium re|rum e&s;t primum,</HI> the <HI>chief</HI> in all actions is the <HI>fit time:</HI> and <HI>Solomon</HI> concerning a <HI>word spoken in due &s;ea&s;on,</HI> mentioneth the <HI>goodne&s;s</HI> of it with a <HI>que&s;tion,</HI> as if it<NOTE PLACE="marg">Prov. 15. 42.</NOTE> were beyond any <HI>po&s;itive</HI> expre&s;&s;ion. <HI>How good is it?</HI> Nor is there <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e&s;s <HI>regard</HI> to be had to the <HI>condition</HI> of the <HI>Auditors,</HI> then the <HI>fitne&s;s</HI> of the <HI>&s;ea&s;on:</HI> &s;ince hereby a <HI>di&s;cour&s;e</HI> becometh not only <HI>&s;ea&s;onable</HI> but <HI>&s;utable. Phy&s;itians,</HI> though (unle&s;s <HI>nece&s;&s;ity</HI> enforce) they have a regard to the <HI>&s;ea&s;on,</HI> yet <HI>especially,</HI> and <HI>alwaies</HI> they have re&s;pect to the different <HI>con&s;titution</HI> of the <HI>patients</HI> in admini&s;tring their <HI>po<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ions,</HI> and no le&s;s doth it <HI>befit</HI> us who are <HI>&s;pirituall</HI> Phy&s;itians to <HI>accommodate</HI> our <HI>Doctrines</HI> to the <HI>condition</HI> and di&s;po&s;ition of tho&s;e to whom we preach. Excellent to this purpo&s;e is that<NOTE PLACE="marg"><HI>Ra<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Maur. de in&s;tit.</HI> l. 3. c. 37.</NOTE> of an <HI>Ancient, Pro-qualitate audientium formari debet &s;erm<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> doctorum ut per &s;ingul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;ingulis congruat &amp; &agrave; commu|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dificationis arte nunquam recedat.</HI> The <HI>Preachers Sermon</HI> ought to corre&s;pond to the <HI>Auditours condition,</HI> &s;o as may be&s;t tend to <HI>edification.</HI> Look as in <HI>Mu&s;ick</HI> all the <HI>&s;trings</HI> of the <HI>In&s;trument</HI> though they are touched with the <HI>&s;ame</HI> hand, yet not with a like <HI>&s;troake;</HI> &s;o in Preaching, all <HI>&s;orts</HI> of per&s;ons are to be <HI>dealt</HI> with, but not in the &s;ame <HI>way; Aliter admonendi &s;unt viri aliter faeminae, aliter in opes, aliter locupletes, ali|ter juvines, aliter &s;enes,</HI> as he excellently goeth on, one <HI>admonition</HI> is fit for <HI>Men,</HI> another for <HI>Women,</HI> one for the <HI>Rich,</HI> another for the <HI>Poore,</HI> one for the <HI>Young,</HI> a|nother for the <HI>Old.</HI> This di&s;creet <HI>Application</HI> of our in&s;tructions, is that whereof the holy <HI>Apo&s;tles</HI> &s;et us a <HI>pattern:</HI> and among the re&s;t S^t <HI>John,</HI> e&s;pecially in the&s;e <HI>Ver&s;es,</HI> wherein we may ob&s;erve him be&s;peak|ing <HI>&s;everall</HI> ages, and that in &s;everall <HI>addre&s;&s;es</HI> &s;utable
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to tho&s;e ages, <HI>I write to you Fathers,</HI> &amp;c.</P>
<P>2. The <HI>rea&s;on</HI> by which our <HI>Apo&s;tle</HI> inculcateth his writing upon the <HI>Fathers</HI> being already handled, that which we are next in order to <HI>in&s;i&s;t</HI> upon, is that by which he pre&s;&s;eth his writing upon the <HI>young Men;</HI> as it is mentioned in the <HI>thirteenth,</HI> and again, both <HI>repeated</HI> and <HI>amplified,</HI> in the <HI>fourteenth</HI> Ver&s;e.</P>
<P>To put them <HI>both</HI> together as expre&s;&s;ed in the&s;e words, <HI>You are &s;trong and have overcome the wicked one, and the word of God abideth in you.</HI> You may plea&s;e to con&s;ider them two waies, <HI>Ab&s;olutely,</HI> as a <HI>commenda|tion,</HI> and <HI>Relatively,</HI> as an <HI>incitation.</HI></P>
<P>Con&s;ider the words as a <HI>commendation,</HI> and &s;o that<NOTE PLACE="marg">Con&s;id. 1.</NOTE> I may make u&s;e of the <HI>metaphor,</HI> in the Text, be plea&s;|ed to ob&s;erve the&s;e foure particulars.</P>
<P>The <HI>Enemy,</HI> The <HI>Conque&s;t,</HI> The <HI>Aids,</HI> and The <HI>Combatants.</HI></P>
<P>The <HI>Enemy</HI> is Characterized by that term, the <HI>wick|ed one.</HI></P>
<P>The <HI>Conque&s;t</HI> is Ingeminated in that phra&s;e, <HI>have o|vercome.</HI></P>
<P>The <HI>Aids</HI> are &s;pecified in the&s;e words, <HI>&s;trong, and the word of God abideth.</HI></P>
<P>The <HI>Combatants</HI> are included in the <HI>you,</HI> who are ju&s;t before expre&s;&s;ed to be, <HI>young men.</HI></P>
<P>1. Begin we with the <HI>Enemy,</HI> who is called <HI>The wicked one.</HI> There are <HI>three</HI> grand adver&s;aries of our &s;alvation, and all of them have this <HI>Epithet</HI> given to them: the <HI>world</HI> is called by S^t <HI>Paul,</HI> an <HI>evill world,</HI> and the <HI>fle&s;h</HI> which is the corruption of our nature, is<NOTE PLACE="marg">Gal. 1. 4.</NOTE> called the <HI>evill trea&s;ure of the heart,</HI> and the <HI>Devill</HI> fre|quently the <HI>evill one,</HI> the <HI>wicked one:</HI> in this re&s;pect<NOTE PLACE="marg">Mat. 12. 38.</NOTE> <HI>Zanchy</HI> conceiveth by the <HI>wicked one</HI> here to be under|&s;tood <HI>Synecdochtically,</HI> all our <HI>&s;pirituall</HI> enemies; but<NOTE PLACE="marg">Zanch. in loc.</NOTE> I rather incline to that <HI>expo&s;ition,</HI> which interpreteth the <HI>wicked one</HI> here mentioned to be the <HI>Devill,</HI> he it
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is who not only <HI>here,</HI> but <HI>twice</HI> more in this <HI>Epi&s;tle,</HI> is &s;o called by our <HI>Apo&s;tle;</HI> and no doubt he learned it from his <HI>Ma&s;ter,</HI> who giveth him this <HI>title</HI> in the <HI>pa|rable</HI><NOTE PLACE="marg"><GAP DESC="foreign">. Chry&s;o&s;t. <HI>in orat. dom.</HI> Tertul. <HI>de pat. c. 4. de cultu faem. c. 5. de <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uga in per&s;ec. c.</HI> 8.</NOTE> of the <HI>Tares;</HI> yea S^t <HI>Chry&s;o&s;tome</HI> and others of the <HI>Fathers,</HI> are of <HI>opinion,</HI> that the <HI>evil</HI> from which our <HI>Saviour</HI> teacheth us to pray, that <HI>God</HI> would deliver us, is the <HI>Devil,</HI> and accordingly <HI>Tertullian</HI> renders &s;eve|ral places of <HI>Scripture</HI> which mention the <HI>Devil</HI> by <HI>malus, malignus, nequam, evil, wicked, malig|nant.</HI></P>
<P>It is a <HI>name</HI> which no doubt is given to the <HI>Devil, antonoma&s;tic&egrave;,</HI> by way of <HI>eminency;</HI> <GAP DESC="foreign">&punc; &s;aith <HI>Illy|ricus</HI><NOTE PLACE="marg">Illyr <HI>in loc.</HI></NOTE> is more then <GAP DESC="foreign">, and noteth <HI>one</HI> who is <HI>exerci|tati&s;&s;imus in omni malitiae genere, exerci&s;ed</HI> in all kind of <HI>wickedne&s;s;</HI> <GAP DESC="foreign">, is more then <GAP DESC="foreign">, and no|teth <HI>one</HI> who is <HI>in&s;igniter improbus,</HI> infamou&s;ly, <HI>notori|ou&s;ly wicked:</HI> As though <HI>holine&s;s</HI> be a <HI>quality</HI> commu|nicable to the <HI>creature,</HI> yet <HI>God and Chri&s;t</HI> are empha|tically called in <HI>Scripture</HI> the <HI>holy one,</HI> becau&s;e accor|ding to <HI>Hannahs</HI> &s;aying, <HI>there is none &s;o holy as the Lord;</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o though there be many <HI>evil</HI> and <HI>wicked</HI> per&s;ons in the world, yet the <HI>Devil</HI> is the <HI>wicked one,</HI> becau&s;e there <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> none &s;o evil as the Devil;</HI> and therefore S^t <HI>Chry&s;o&s;tome</HI><NOTE PLACE="marg">Chry&s;o&s;t. <HI>ibid.</HI></NOTE> g<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eth this <HI>rea&s;on</HI> of the appellation, <HI>Chri&s;t</HI> calleth hi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> the wicked one, <GAP DESC="foreign">, be|ca<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e of that <HI>hyperbolical wickedne&s;s</HI> whereof he is gu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y.</P>
<P><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r the better <HI>explanation</HI> of this, I &s;hall briefly re|&s;olv the&s;e <HI>two</HI> Queries,</P>
<LG>
<L>How he came to be &s;o?</L>
<L><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">here<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n he appeareth to be &s;o?</L>
</LG>
<P>It <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ould be a little <HI>enquired</HI> into, how the <HI>per&s;on</HI><NOTE PLACE="marg">Que&s;t. 1.</NOTE> here &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ken of came to de&s;erve this <HI>title,</HI> the <HI>an&s;wer</HI> to whi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> I &s;hall returne.</P>
<P>1. <HI>Natively, he was not &s;o by creation?</HI> The <HI>Devil,</HI> if you loo<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">pon him in his fir&s;t <HI>original</HI> was <HI>Gods crea|ture,</HI>
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and therefore <HI>good,</HI> yea in the <HI>highe&s;t form</HI> of creatures, an <HI>Angel,</HI> and therefore <HI>excellent.</HI> Indeed the <HI>Angels</HI> are <HI>creatures</HI> whom <HI>God</HI> placeth <HI>near</HI> to him&s;elf, they <HI>&s;tand</HI> about his royal <HI>throne,</HI> from whom he keepeth <HI>nothing</HI> but the <HI>regal</HI> diademe, and their <HI>nature</HI> mo&s;t fully re&s;embleth the <HI>divine,</HI> who is <HI>goodne&s;s</HI> it &s;elf. Upon this account St <HI>Au&s;tin</HI> a&s;&s;erts,<NOTE PLACE="marg"><HI>Aug.</HI> de civit. Dei, l. 19. c. 13.</NOTE> and truly, <HI>Ip&s;ius diaboli natura in quantum natura e&s;t non e&s;t mala,</HI> the <HI>nature</HI> of the <HI>Devil</HI> is &s;till in it &s;elf <HI>good,</HI> yea <HI>very</HI> good, becau&s;e <HI>angelical:</HI> the <HI>Mani<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hees</HI> and <HI>Pri&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">illiani&s;ts</HI> very confidently <HI>affirm,</HI> that the <HI>Devil</HI> was created by an <HI>evil</HI> God, and &s;o <HI>evil</HI> from the <HI>beginning;</HI> but when our ble&s;&s;ed <HI>Saviour</HI> &s;aith <HI>non &s;te|tit,</HI> it manife&s;tly implyeth, a <HI>fuit in veritate, he did not &s;tand,</HI> that he was <HI>in the truth,</HI> a &s;tate of <HI>goodne&s;s</HI> and integrity. To this purpo&s;e <HI>To&s;tatus</HI> well ob&s;erv|eth,<NOTE PLACE="marg">To&s;tat. <HI>in Mat.</HI></NOTE> that the <HI>Devil</HI> is called the <HI>wicked one,</HI> not as if he were <HI>&s;impliciter &amp; ab&s;olut&egrave; malus, ab&s;olutely evil; God</HI> indeed is called the <HI>Holy one,</HI> becau&s;e he is &s;o <HI>e&s;&s;entially not &s;o</HI> the <HI>Devil</HI> the <HI>wicked</HI> one; and there fore,</P>
<P>2. <HI>Affirmatively,</HI> it is not by <HI>creation</HI> but <HI>defecti<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"></HI> and <HI>apo&s;ta&s;ie</HI> from that &s;tate wherein he was <HI>creat<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</HI> That the <HI>Devil</HI> is become &s;o <HI>evil</HI> he may <HI>thank</HI> him|&s;elf for it; <HI>God</HI> made him an <HI>Angel</HI> of <HI>light,</HI> but <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e hath made him&s;elf an <HI>Angel</HI> of <HI>darkne&s;s.</HI> It is t<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e, <HI>God</HI> made him <HI>mutably</HI> good, ina&s;much as he made his <HI>will free</HI> to choo&s;e or refu&s;e, but this <HI>freedome</HI> was only the <HI>occa&s;ion,</HI> it was his own <HI>abu&s;e</HI> of that li<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">erty was the <HI>cau&s;e</HI> of his <HI>wickedne&s;s.</HI> Indeed to be by <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ture unchangeably good,</HI> is an <HI>incommunicable</HI> prope<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">y of the <HI>Deity,</HI> and the rea&s;on is <HI>plain,</HI> becau&s;e it <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> only the <HI>will of God,</HI> which is the <HI>adequate rule</HI> of go<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dne&s;s, &s;o that there is <HI>nothing good but what he wi<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">,</HI> and <HI>whatever he wills is good;</HI> no <HI>wonder</HI> then if th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>creature</HI> who&s;e <HI>goodne&s;s</HI> con&s;i&s;ts in a <HI>conformity</HI> to t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e <HI>will</HI> of
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<HI>God,</HI> be capable of a <HI>deflection</HI> from the <HI>rule,</HI> but &s;till ina&s;much as by <HI>creation</HI> it is inve&s;ted with a <HI>power</HI> of <HI>willing</HI> a <HI>conformity</HI> to the rule, and <HI>walking</HI> according to it, this actual <HI>defection</HI> is not to be <HI>a&s;cribed</HI> to <HI>God,</HI> but it <HI>&s;elf,</HI> which <HI>abu&s;ing</HI> its innate <HI>liberty,</HI> cho&s;e to <HI>&s;werve</HI> from the <HI>divine Law,</HI> and &s;o became abomi|nably <HI>wicked.</HI> And now by how much the more <HI>excellent</HI> a creature the <HI>Devil</HI> was at <HI>fir&s;t,</HI> by &s;o much the more <HI>vile</HI> and evil he is become: It is a known &s;aying, <HI>corruptio optimi pe&s;&s;ima,</HI> the <HI>be&s;t wine</HI> maketh the <HI>&s;owre&s;t vinegar, quanto gradus altior, tanto ca&s;us grandior,</HI> the <HI>higher the place,</HI> the <HI>greater the fall;</HI> and therefore the <HI>Devil</HI> being by <HI>creation</HI> the <HI>be&s;t,</HI> mu&s;t needs by <HI>tran&s;gre&s;&s;ion</HI> be the <HI>wor&s;t,</HI> and &s;o de&s;erve the <HI>name</HI> of <GAP DESC="foreign">, the <HI>wicked one.</HI><NOTE PLACE="marg">Que&s;t. 2.</NOTE></P>
<P>It would further be <HI>enquired,</HI> wherein it appeareth that the <HI>Devil</HI> is &s;o <HI>wicked?</HI> The <HI>di&s;covery</HI> whereof is manife&s;t in the&s;e <HI>f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ve</HI> particulars.</P>
<P>1. He is the <HI>wicked one,</HI> becau&s;e he is the <HI>fir&s;t in wickedne&s;s,</HI> and the <HI>ringleader</HI> of <HI>rebellion</HI> again&s;t <HI>God, <GAP DESC="foreign">, i. e. perditum illum &amp; &s;cele&s;tum malorum inven|torem,</HI><NOTE PLACE="marg">Ju&s;tin. <HI>in loc.</HI> Joh. 8. 44.</NOTE> &s;o <HI>Ju&s;tinian,</HI> the <HI>wicked one,</HI> that is the de&s;pe|rate <HI>inven<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">r</HI> of all <HI>evil.</HI> Ob&s;ervable to this <HI>purpo&s;e</HI> is it, that our ble&s;&s;ed <HI>Saviour</HI> calls him, the <HI>father of lies,</HI> he that is the <HI>fir&s;t inventer</HI> of any thing, is in the <HI>Hebrew</HI> phra&s;e &s;tiled, the <HI>father</HI> of it: <HI>Jubal</HI> who in|vented <HI>mu&s;ick</HI> is called, the <HI>father</HI> of all &s;uch as <HI>handle the Harp</HI> and the <HI>Organ,</HI> &s;o is the <HI>Devil</HI> the <HI>father of lies,</HI> becau&s;e he made the <HI>fir&s;t</HI> lie; indeed if you &s;ur|vey the <HI>pedegree</HI> not only of <HI>that</HI> but <HI>all</HI> &s;in, you will find him to be the <HI>father</HI> of it: our <HI>fir&s;t</HI> parents were <HI>great</HI> &s;inners, but yet they &s;inned by <HI>per&s;wa&s;ion, Eve</HI> by the <HI>Serpent, Adam</HI> by <HI>Eves</HI> &s;olicitation, but the <HI>Devil</HI> had <HI>no tempter,</HI> the <HI>Angels</HI> are &s;aid to <HI>leave their own habitation, net keeping their fir&s;t &s;tate</HI> (to wit) <HI>vo|luntarily</HI> of their own <HI>accord, apo&s;tatizing</HI> from that
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&s;tate wherein <HI>God</HI> had created them, and &s;o rebelling a|gain&s;t the <HI>divine Maje&s;ty.</HI> Now look as it is a great <HI>honour</HI> to any one to have been the <HI>inventer</HI> of any thing that is <HI>excellent,</HI> the <HI>fir&s;t</HI> in <HI>finding</HI> out any rare <HI>&s;ecret,</HI> &s;o it is a great <HI>aggravation</HI> of the Devils <HI>wicked|ne&s;s,</HI> that he was <HI>fir&s;t in tran&s;gre&s;&s;ion.</HI></P>
<P>2. He is <HI>the wicked one,</HI> becau&s;e he is <HI>ob&s;tinately and immutably wicked;</HI> &s;o <HI>To&s;tatus, Quia in malo firmatus,</HI><NOTE PLACE="marg">To&s;tat. <HI>in Mat.</HI> Brug. <HI>in Mat.</HI></NOTE> and <HI>Brugen&s;is, Cujus voluntas immutabilis &agrave; malo ad bo|num,</HI> as he was the <HI>inventer</HI> of, &s;o he is a <HI>per&s;i&s;ter</HI> in wickedne&s;s. By <HI>creation</HI> he was, and (as hath been already &s;hewed) mu&s;t be <HI>mutable</HI> from <HI>good</HI> to <HI>evil.</HI> By <HI>corruption</HI> he is become <HI>immutable</HI> from <HI>evil</HI> to <HI>good, God</HI> ju&s;tly <HI>denying</HI> him that <HI>grace</HI> which &s;hould <HI>change</HI> his will. Indeed we read in S^t <HI>James</HI> his E|pi&s;tle, that the <HI>Devils tremble,</HI> to wit in re&s;pect of the <HI>puni&s;hment</HI> to which they know them&s;elves <HI>re&s;erved;</HI> but we read not of their <HI>repenting,</HI> no not &s;o much as <HI>relenting</HI> in re&s;pect of the <HI>&s;in</HI> they have committed, though they cannot but <HI>know</HI> and be fully <HI>convinced</HI> what they have <HI>done,</HI> and how <HI>repugnant</HI> it is to <HI>Gods Law,</HI> and con&s;equently to <HI>right rea&s;on.</HI></P>
<P>3. He is <HI>the wicked one,</HI> becau&s;e he is <HI>malitiae &s;tudio|&s;i&s;&s;imus,</HI> &s;o <HI>Illyricus, mo&s;t indu&s;triou&s;ly wicked,</HI> <GAP DESC="foreign">, is derived from <GAP DESC="foreign">, what <HI>pains</HI> and labour doth the<NOTE PLACE="marg">Illyr. <HI>in loc.</HI></NOTE> <HI>D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">vil</HI> take in <HI>wickedne&s;s.</HI> Among other <HI>titles</HI> by which <HI>&s;in</HI> is called, this is one, that it is, <HI>the work of the Devil,</HI> &s;in being indeed the <HI>Devils work</HI> which he doth mo&s;t unweariedly pur&s;ue. <HI>Devil</HI> in our Engli&s;h language is <HI>qua<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">, do evil;</HI> indeed for this many <HI>thou&s;and</HI> years it hath been his continual <HI>employment,</HI> never re&s;ting <HI>day nor night</HI> to <HI>perpetrate</HI> and <HI>promote</HI> wickedne&s;s. The mo&s;t <HI>notorious wicked</HI> man is &s;ometimes at <HI>re&s;t,</HI> and alloweth him&s;elf at lea&s;t a <HI>&s;leeping</HI> time, but the <HI>Devil</HI> is alwayes <HI>active</HI> in &s;in; and as he is never <HI>well employed,</HI> &s;o he is <HI>never idle; Chri&s;t went about doing</HI>
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<HI>good, and he compa&s;&s;eth the earth doing evil:</HI> In <HI>one</HI> word, he is <HI>&s;ins</HI> &s;worn <HI>&s;ervant, drudge, &s;lave.</HI> It is true, &s;ometimes this <HI>wicked</HI> one transformeth him|&s;elf into an <HI>Angel of light,</HI> maketh a <HI>&s;how</HI> of <HI>holine&s;s,</HI> but it is as true that then he is then <HI>mo&s;t wicked;</HI> nor is the <HI>Devil</HI> more a <HI>Devil</HI> at any time, then when he is wrapt in <HI>Samuells mantle, hypocri&s;ie</HI> being a <HI>duplicated iniquity.</HI></P>
<P>4. He is the <HI>wicked</HI> one, becau&s;e <HI>conatur malos effi|cere,</HI> &s;o <HI>To&s;tatus,</HI> he is a <HI>tempter to wickedne&s;s,</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">To&s;t. <HI>in Mat.</HI></NOTE> becau&s;e <GAP DESC="foreign">, he is not <HI>content</HI> to be <HI>bad</HI> him&s;elf, but he <HI>draweth</HI> others to it; being him&s;elf <HI>fallen</HI> into <HI>mi&s;ery,</HI> he <HI>envied mans felicity,</HI> and therefore <HI>&s;educed</HI> him to <HI>impiety;</HI> as he was the <HI>fir&s;t</HI> &s;inner, &s;o he was the <HI>cau&s;e</HI> of &s;in; he <HI>tempts all</HI> per&s;ons at <HI>all times,</HI> in all <HI>places,</HI> and for no other <HI>end,</HI> but either to <HI>hinder</HI> them from <HI>good,</HI> as he did <HI>Paul,</HI> who tells the <HI>The&s;&s;alonians, he would have come once and again, but</HI><NOTE PLACE="marg">The&s;. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 18.</NOTE> <HI>Satan hindered him,</HI> or el&s;e to <HI>allure</HI> them to evil, as he &s;tirred up <HI>David to number the people,</HI> and put it in|to <HI>Judas</HI> his heart to <HI>betray Chsi&s;t.</HI> Indeed the <HI>Devill</HI> is called in Scripture both a <HI>tempter</HI> and an <HI>accu&s;er,</HI> this being his <HI>method</HI> fir&s;t to <HI>draw</HI> men <HI>to,</HI> and then to <HI>accu&s;e</HI> men <HI>for</HI> &s;in. It was the <HI>brand</HI> &s;et upon <HI>Jerobo|am,</HI> as denominating him a <HI>very bad</HI> man, that he <HI>made I&s;rael to &s;in,</HI> how abominably <HI>wicked</HI> then is the <HI>Devil,</HI> who maketh <HI>per&s;ons, nations,</HI> yea the <HI>whole world</HI> to <HI>&s;in?</HI></P>
<P>5. And yet la&s;tly, that we may take the <HI>heighth</HI> or rather fathome the <HI>depth</HI> of his wickedne&s;s, he is the <HI>wicked</HI> one, inasmuch as he <HI>vigorou&s;ly pur&s;ueth</HI> and con&s;tantly <HI>per&s;evereth</HI> in <HI>wickedne&s;s, becau&s;e</HI> it is wickedne&s;s, not out of any pretended <HI>benefit</HI> which may accrue to <HI>him&s;elf,</HI> but becau&s;e it is <HI>di&s;honourable</HI> to <HI>God,</HI> and <HI>injurious</HI> to <HI>man.</HI> Indeed <HI>plea&s;ure</HI> and <HI>profit</HI> and <HI>honour</HI> are the <HI>arguments</HI> by which he <HI>per|&s;wadeth,</HI>
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and the <HI>baits</HI> by which he catcheth the <HI>&s;in|ner;</HI> but none of the&s;e are any <HI>motives</HI> in regard of <HI>him&s;elf:</HI> meerly the <HI>Antipathy</HI> he beareth to <HI>God,</HI> and <HI>hatred</HI> he hath of <HI>goodne&s;s,</HI> putteth him upon endea|vours to promote &s;in in the <HI>world;</HI> therefore he <HI>de|lights</HI> in <HI>evil,</HI> becau&s;e <HI>God abhorreth</HI> it; therefore it is his <HI>joy,</HI> becau&s;e it is <HI>Gods di&s;honour;</HI> Finally, therefore it <HI>plea&s;eth his will,</HI> becau&s;e it <HI>defaceth Gods image.</HI> To <HI>live</HI> in any &s;in though becau&s;e of a <HI>&s;eeming</HI> advantage, is <HI>odious,</HI> but to be <HI>wicked</HI> becau&s;e it is <HI>wickedne&s;s,</HI> is <HI>abominable;</HI> no man ever came to &s;uch a &s;tate of <HI>wick|edne&s;s,</HI> but he committed <HI>the &s;in again&s;t the Holy Gho&s;t.</HI> How de&s;perately <HI>wicked</HI> then mu&s;t the <HI>Devil</HI> needs be, who &s;inneth not only <HI>though,</HI> but <HI>becau&s;e</HI> he knoweth it to be <HI>&s;in?</HI></P>
<P>To wind up this then; we all <HI>pretend</HI> to <HI>hate</HI> the <HI>Devil;</HI> oh then why do we <HI>love &s;in!</HI> It is an argu|ment which <HI>God</HI> him&s;elf u&s;eth to per&s;wade to <HI>holine&s;s,</HI> becau&s;e it is his <HI>Attribute, Be you holy, for I am holy;</HI> &s;urely it &s;hould be a prevalent <HI>di&s;&s;wa&s;ion</HI> from <HI>wicked|ne&s;s,</HI> becau&s;e it is the <HI>Devils</HI> property; as we abhorre to be <HI>like the Devil,</HI> let us abhorre to be <HI>wicked.</HI> In|deed we all <HI>defie Satan</HI> as he is the <HI>pur&s;uivant</HI> of di|vine <HI>ju&s;tice,</HI> but yet I fear we <HI>dei<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> him as he is the <HI>God</HI> of this <HI>world,</HI> and the <HI>Head</HI> of the carnal <HI>State.</HI> Oh remember if we <HI>do his lu&s;ts,</HI> we <HI>own</HI> him as our <HI>Father,</HI> while&s;t yet we pretend to <HI>abhorre</HI> him as an <HI>enemy!</HI> as therefore we would not be the <HI>Devils children,</HI> let us <HI>ca&s;t</HI> away our <HI>&s;ins.</HI></P>
<P>And e&s;pecially take we <HI>heed</HI> of tho&s;e <HI>degrees</HI> of <HI>wickedne&s;s</HI> which denominate him the <HI>wicked</HI> one: farre be it from us to make <HI>wickedne&s;s</HI> our <HI>trade,</HI> our <HI>bu&s;i|ne&s;s,</HI> by <HI>cu&s;tomary</HI> committing it; as tho&s;e do who are called <HI>workers of iniquity;</HI> to make it not only the <HI>work</HI> of our <HI>hand,</HI> but our <HI>brain</HI> by <HI>inventing</HI> it, as they were whom the <HI>Apo&s;tle</HI> characterizeth to be <HI>in|venters</HI>
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<HI>of evil things;</HI> yea not only of our <HI>heads,</HI> but our <HI>hearts</HI> by <HI>delighting</HI> in it, as they of whom <HI>Solo|mon</HI> &s;peaketh, that <HI>rejoyce to do evil;</HI> and which is yet<NOTE PLACE="marg">Rom. 1. 20. Prov. 2. 14. Act. 13. 10.</NOTE> <HI>wor&s;e,</HI> to take the <HI>Devils office</HI> out of his <HI>hand,</HI> by <HI>tempting</HI> others to &s;in, as <HI>Elymas</HI> who &s;tirred up <HI>Ser|gius Paulus</HI> again&s;t the <HI>truth,</HI> whom therefore Saint <HI>Paul</HI> called the <HI>child of the Devil, and an enemy of all righteou&s;ne&s;s.</HI></P>
<P>In <HI>one word,</HI> Let us be &s;o farre from <HI>imitating</HI> the <HI>Devil,</HI> as that we learn not to <HI>hearken</HI> to him, but rather when he <HI>tempts,</HI> to an&s;wer him in <HI>Chri&s;ts</HI> lan|guage, <HI>Get thee behind me Satan.</HI> Be &s;ure if the <HI>Devil</HI> per&s;wade thee to any thing, it is either in <HI>it &s;elf wickedne&s;s,</HI> or for a <HI>wicked end;</HI> whatever &s;how of <HI>amity</HI> he may profe&s;s, or <HI>promi&s;es</HI> of good he may make, yet <HI>believe him</HI> not; he is <HI>thine enemy,</HI> and it is though an <HI>apparent</HI> good, yet a <HI>reall</HI> evil to which he &s;ollicites thee: for he is the <HI>wicked one.</HI></P>
<P>2. Having given you a <HI>view</HI> of the <HI>enemy;</HI> that which next cometh to be con&s;idered, is the <HI>con|que&s;t</HI> which all true <HI>Chri&s;tians</HI> have over this <HI>enemy, You have overcome the wicked one.</HI> To give you the <HI>full</HI> extent of this word, con&s;ider it <HI>two</HI> wayes.</P>
<P>1. As <HI>oppo&s;ed to making peace;</HI> it is not you have made a <HI>league</HI> with, but you have <HI>overcome the wicked one,</HI> &s;ince there is no <HI>way</HI> to deal with the <HI>Devil</HI> but by <HI>victory;</HI> indeed in <HI>temporal</HI> wars the ca&s;e is different, <HI>Bellum geritur, ut pax acqui|ratur,</HI> a <HI>good peace</HI> is the <HI>end</HI> of every <HI>ju&s;t war;</HI> yea and a <HI>peace</HI> where it may be <HI>obtained,</HI> is rather to be <HI>cho&s;en</HI> then <HI>victory,</HI> that the <HI>effu&s;ion</HI> of <HI>bloud</HI> may be prevented; but in this <HI>&s;piritual</HI> war with <HI>Satan,</HI> nothing le&s;s then a <HI>conque&s;t</HI> mu&s;t <HI>&s;uffice.</HI> The <HI>truth</HI> is, every <HI>Chri&s;tian</HI> &s;ouldier mu&s;t either
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be <HI>victor,</HI> or <HI>victus,</HI> a <HI>conquerour</HI> over, or el&s;e <HI>conquered</HI> by the <HI>wicked</HI> one. The <HI>Devil</HI> will not make <HI>peace</HI> with us upon <HI>any</HI> terms; but that he may be <HI>Lord</HI> over us; all his fair <HI>promi&s;es</HI> are upon that <HI>condition</HI> he made with <HI>Chri&s;t, If thou wilt fall down and wor&s;hip me;</HI> &s;o that if wee make a <HI>league</HI> with, wee are <HI>overcome by</HI> the <HI>Devil.</HI></P>
<P>2. As <HI>more then fighting:</HI> indeed <HI>conque&s;t</HI> &s;up|po&s;eth a <HI>battel,</HI> and <HI>victory</HI> is preceded with a <HI>fight;</HI> if it be not &s;o alwayes in <HI>temporal</HI> warres by rea&s;on of the <HI>cowardize</HI> of the <HI>enemy,</HI> yet it is, in <HI>spiritual;</HI> &s;ince the <HI>Devil</HI> is too much a <HI>Lion</HI> to be <HI>overcome</HI> without a <HI>combate, Quid aliud quo|tidi&egrave; in mundo, quam pugna adver&s;us diabolum geri|tur?</HI> &s;aith S^t <HI>Cyprian,</HI> we mu&s;t continually make<NOTE PLACE="marg">Cypr. <HI>de Mort.</HI></NOTE> <HI>account</HI> to be <HI>engaged</HI> in a <HI>war</HI> with <HI>Satan:</HI> So that what is threatened to <HI>A&s;a,</HI> may be ju&s;tly &s;aid to new born <HI>Chri&s;tians, From henceforth thou &s;halt have war with the Prince of darkne&s;s;</HI> and in|deed this is that which maketh for the <HI>honour</HI> of <HI>Chri&s;tian</HI> &s;ouldiers. For as <HI>Maximus Tyrius</HI> &s;aith of <HI>Hercules,</HI> if you take from him, <GAP DESC="foreign">, the <HI>&s;avage bea&s;ts,</HI> and <HI>cruel tyrants</HI> with whom he grappled, you <HI>deprive</HI> him of the <HI>re|putation</HI> of his <HI>valour;</HI> &s;o the <HI>graces</HI> of a <HI>Chri&s;tian</HI> would not be &s;o <HI>illu&s;trious,</HI> were it not for the<NOTE PLACE="marg">Rom. 8. 38.</NOTE> <HI>Devils</HI> temptations. <HI>Chri&s;tians</HI> then are <HI>fighters,</HI> and <HI>more</HI> then fighters, for withall they are <HI>con|querours;</HI> nay, if you will believe S^t <HI>Paul,</HI> they are <HI>conquerours, and more then conquerours.</HI></P>
<P>Indeed it may &s;eem &s;omewhat <HI>&s;trange</HI> that our <HI>Apo|&s;tle</HI> &s;hould &s;peak of this <HI>victory,</HI> as of a thing <HI>already</HI> ac|compli&s;hed, when as (they of whom he &s;peaketh be|ing <HI>young men</HI>) the <HI>war</HI> was as it were but <HI>begun.</HI> It is (and ju&s;tly) accounted a <HI>pre&s;umption</HI> in other wars
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to <HI>&s;ing a triumph</HI> before the <HI>victory,</HI> and promi&s;e a <HI>victo|ry</HI> before the <HI>fight,</HI> like <HI>Lucullus,</HI> who in the begining of his <HI>fight</HI> again&s;t <HI>Tygranes</HI> and <HI>Mithridates</HI> cryed out <HI>Vicimus,</HI> and <HI>Cae&s;ar,</HI> who&s;e u&s;uall boa&s;t was <HI>veni, vidi, vici, I came, I &s;aw, I overcame.</HI> But in this war our <HI>Apo&s;tle</HI> doubts not to <HI>affirme</HI> of tho&s;e young <HI>Soul|diers,</HI> they had <HI>overcome,</HI> and that not without good rea|&s;on: For</P>
<P>1. They are &s;aid to <HI>overcome the Devill</HI> whil&s;t they<NOTE PLACE="marg">Non tam ad &s;pi|ritualem pug|nam incitat quam certam il|lis victoriam pollicetur. <HI>Fer.</HI> in loc.</NOTE> are yet in the <HI>fight,</HI> becau&s;e they are <HI>&s;ure to overcome,</HI> it is not <HI>unu&s;uall</HI> in <HI>Scripture</HI> to expre&s;s, that as <HI>accom|pli&s;ht</HI> which &s;hall &s;urely be <HI>fulfilled.</HI> Thus the <HI>Pro|phets</HI> often &s;pake of <HI>Chri&s;ts &s;ufferings</HI> which a long time after were to be <HI>undergone,</HI> in the <HI>Pre&s;ent</HI> and <HI>Preterper|fect Ten&s;e:</HI> for this rea&s;on might S^t <HI>John</HI> thus expre&s;s this <HI>victory.</HI> Indeed it is not &s;o in other <HI>battels, Alea belli incerta,</HI> the <HI>&s;ucce&s;s</HI> of <HI>war</HI> is <HI>dubious,</HI> ofttimes the <HI>le&s;s number, weaker &s;ide,</HI> and <HI>wor&s;t cau&s;e</HI> gets the <HI>day,</HI> in this re&s;pect it is <HI>ju&s;tly</HI> &s;aid, <HI>Let not him that</HI><NOTE PLACE="marg">Infirmus ho&s;tis qui non pote&s;t vincere ni&s;i volentem. <HI>Hier.</HI> ad Demet Diabolus &s;ua|dere &amp; &s;ollici|tare pote&s;t coge|re omnino non pote&s;t non enim cogendo &s;ed &s;uadendo nocet nec extorquet a nobis con&s;en&s;um &s;ed petit. <HI>Aug.</HI> l. 7. hom. 12. <HI>Jam. 4. 8. Matth. 4. 2.</HI> Hier. <HI>Ep. 8.</HI> ad Demetr.</NOTE> <HI>puts on his armour, boa&s;t as he that putteth it of,</HI> they that have gone into the <HI>field</HI> big with <HI>hope,</HI> have returned <HI>home</HI> with <HI>&s;hame.</HI> But in this <HI>war</HI> its no more but <HI>fight,</HI> and the <HI>conque&s;t</HI> is certain: S^t <HI>James</HI> po&s;ition is expre&s;s, <HI>re&s;i&s;t the Devill and he will flie from you;</HI> If we <HI>&s;tand</HI> to it, he runs <HI>away, Satan</HI> cannot <HI>conquer</HI> us without our own <HI>con&s;ent;</HI> it was his <HI>word</HI> to <HI>Chri&s;t, ca&s;t thy &s;elf down, he could not ca&s;t</HI> him down, we may <HI>give</HI> our &s;elves into his <HI>hands,</HI> otherwi&s;e he cannot <HI>captivate</HI> us. Indeed <HI>Chri&s;t</HI> hath wrought the <HI>victory</HI> for us, &s;o the <HI>fir&s;t</HI> promi&s;e telleth of him, that he &s;hould <HI>breake the Serpents head,</HI> that is, his <HI>power</HI> and <HI>policy:</HI> &s;o the <HI>Evangelicall</HI> Hi&s;tory records, how <HI>he overcame in the wilderne&s;s Satans</HI> impetuous <HI>a&s;&s;aults, Ut oppre&s;&s;um at&abque; contritum tradat di&s;cipulis concul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">andum:</HI> as S^t <HI>Hie|rome</HI> excellently, that he might <HI>deliver</HI> him <HI>brui&s;ed</HI> and <HI>&s;ubdued</HI> to be trampled on by his <HI>Di&s;ciples.</HI> Fi|nally,
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So S^t <HI>Paul a&s;&s;erts</HI> of him, <HI>He spoiled principalities and powers,</HI> and again, <HI>Through death he de&s;troyed him</HI><NOTE PLACE="marg">Col. 2. 19. Heb. 2. 16.</NOTE> <HI>that had the power of death,</HI> to wit, <HI>the Devill.</HI> No wonder then if all <HI>Chri&s;tians</HI> being ingraffed into <HI>Chri&s;t, overcome by the blood of the Lambe.</HI> It is &s;afe <HI>fighting</HI> with a <HI>di&s;armed</HI> man and captivated <HI>Enemy,</HI><NOTE PLACE="marg"><HI>Vide Chry&s;ol.</HI> Serm. 2.</NOTE> well may we be <HI>&s;ure</HI> of the <HI>day</HI> who wre&s;tle with a <HI>con|quered adver&s;ary.</HI></P>
<P>2. They are &s;aid to <HI>overcome,</HI> becau&s;e they have <HI>be|gun</HI> the <HI>conque&s;t;</HI> look how <HI>believers</HI> are &s;aid to <HI>have e|ternall</HI> life, becau&s;e the <HI>spirituall</HI> life in them is the be|gining of <HI>eternall:</HI> So they are &s;aid to <HI>overcome,</HI> be|cau&s;e they begin that <HI>conque&s;t</HI> which &s;hall never <HI>end.</HI> Indeed the <HI>Church Triumphant</HI> is on the other &s;ide the <HI>Sun,</HI> nor &s;hall a <HI>compleat</HI> victory be obtained till this <HI>mortality put on immortality.</HI> The <HI>I&s;raelites</HI> march out of <HI>Aegypt,</HI> was an <HI>Emblem</HI> of our taking the <HI>field</HI> again&s;t <HI>Satan:</HI> and when had they <HI>prevailed?</HI> Not till they lodg|ed <HI>their colours in Canaan.</HI> Only <HI>glorified</HI> Saints are a|bove<NOTE PLACE="marg">Aliud e&s;t iutra regnare aliud e&s;t extra oppug|nare. Aug. <HI>in John</HI> tract. 12.</NOTE> the <HI>Devils</HI> reach; but withall we mu&s;t di&s;tin|gui&s;h between <HI>Satans commanding,</HI> and <HI>a&s;&s;aulting pow|er;</HI> every converted <HI>Chri&s;tian</HI> is <HI>delivered</HI> from the <HI>one,</HI> but not from the <HI>other;</HI> Satan is not &s;o <HI>conquered,</HI> but that he &s;till <HI>layeth &s;iege,</HI> yet he is &s;o <HI>conquered,</HI> as that he is <HI>turned</HI> out of the <HI>Ca&s;tle;</HI> the <HI>Devill</HI> &s;till <HI>rageth,</HI> and more then before, but his <HI>dominion</HI> is taken away; &s;o that notwith&s;tanding <HI>renewed a&s;&s;aults,</HI> and particular <HI>f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">yles</HI> he hath no <HI>fixed</HI> rule in the <HI>heart.</HI> As there|fore St <HI>Paul</HI> who bids the <HI>Colo&s;sians Mortifie their earth|ly Members,</HI> a&s;&s;erting of them ju&s;t before <HI>you are dead,</HI> meaneth according to <HI>Davenants</HI> glo&s;s, <HI>Mortifiecare</HI><NOTE PLACE="marg"><HI>Daven.</HI> ibid.</NOTE> <HI>caepi&s;tis,</HI> you <HI>have begun to dye:</HI> So S^t <HI>John</HI> intends by this <HI>you have overcome,</HI> that is, <HI>you have begun to over|come,</HI><NOTE PLACE="marg">Col. 3. 3.</NOTE> yet &s;o as that we mu&s;t not be <HI>weary,</HI> but &s;till <HI>pre|pare</HI> for more <HI>a&s;&s;aults,</HI> and &s;o <HI>per&s;evere fighting</HI> to the end.</P>
<P><PB N="287" REF="152">3. They are &s;aid to <HI>overcome</HI> as <HI>inchoativ&egrave;,</HI> &s;o <HI>inter|pretativ&egrave;.</HI> In <HI>Gods account</HI> and e&s;timation, our <HI>&s;triving</HI> again&s;t the <HI>Devill</HI> is a <HI>conque&s;t</HI> over him; look as <HI>A|braham</HI> is &s;aid to <HI>offer his &s;on I&s;aack,</HI> when yet a <HI>Ram</HI> was &s;acrificed, becau&s;e his will to offer him was <HI>e&s;teem|ed</HI> by <HI>God</HI> as if he had done it. So a <HI>Chri&s;tian</HI> indea|vour to <HI>overcome</HI> the <HI>Devill,</HI> (though we cannot fully <HI>ma&s;ter him,</HI> nay, are &s;ometimes <HI>ma&s;tered by him</HI>) is <HI>ac|cepted</HI> as if it were a <HI>victory;</HI> when the <HI>Childe</HI> taketh the <HI>bow</HI> in his hand putteth the <HI>Arrow</HI> into the <HI>Bow,</HI> and <HI>draweth</HI> as far as it can, the <HI>Father</HI> accounts it as if the <HI>Childe</HI> had <HI>hit the marke;</HI> &s;o doth our gracious <HI>God</HI> look on the <HI>&s;trugling</HI> of his &s;ervants with <HI>Satanicall</HI> temptations, and our <HI>continuing</HI> to <HI>combate</HI> is (in his mercifull <HI>acceptation</HI>) a <HI>gaining</HI> the <HI>Conque&s;t.</HI></P>
<P>To <HI>end</HI> this, what an <HI>incouragement</HI> &s;hould the <HI>con&s;i|deration</HI> hereof be to us in our Chri&s;tian <HI>warfare?</HI> What though the <HI>victory</HI> be difficult; not to be obtained with|out <HI>&s;weat</HI> and <HI>bloud?</HI> Yet it is <HI>po&s;sible,</HI> nay, <HI>certain,</HI> if the <HI>difficulty</HI> di&s;courage, let the <HI>certainty</HI> incourage. In|deed there be many <HI>inducements</HI> to this combate. The <HI>Authority</HI> of our <HI>call,</HI> having a <HI>commi&s;sion</HI> from the <HI>King of Kings,</HI> The <HI>ju&s;tne&s;s</HI> of our <HI>cau&s;e,</HI> as being a|gain&s;t him who is both <HI>ours</HI> and <HI>Gods</HI> enemy; above all the <HI>a&s;&s;urance</HI> of <HI>&s;ucce&s;s</HI> as being &s;uch a <HI>fight</HI> as &s;hall unque&s;tionably end in <HI>conque&s;t.</HI></P>
<P>The truth is on the <HI>one</HI> hand, If we <HI>yield</HI> to him he is an imperious <HI>Tyrant;</HI> and on the <HI>other</HI> hand, If we <HI>re|&s;i&s;t</HI> him, he is a timorous <HI>coward.</HI> The <HI>Hi&s;torian</HI> &s;aid of <HI>Alexander,</HI> that he was <GAP DESC="foreign">, and <GAP DESC="foreign">, a <HI>formidable warriour,</HI> and a <HI>gentle Conque|rour;</HI> but the devill is a <HI>cruell Conquerour,</HI> and a <HI>faint warriour.</HI> This <HI>Lyon</HI> to u&s;e S^t <HI>Bernards</HI> expre&s;&s;ion,<NOTE PLACE="marg"><HI>Bern.</HI> in P&s;alm <HI>Qui habit.</HI> Serm. 13.</NOTE> <HI>Rugire pote&s;t, ferire non pote&s;t,</HI> may <HI>roare</HI> but cannot <HI>teare, Rugiat quantum vult, tantu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> non fugiat ovis Chri&s;ti,</HI> let him <HI>roar</HI> as much as he will, only let not <HI>Chri&s;ts &s;heep run</HI>
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<HI>away; fight therefore</HI> (according to St <HI>Pauls</HI> coun&s;ell) <HI>this good fight,</HI> which is good as in the <HI>cau&s;e,</HI> &s;o in the <HI>event, Pugnate ut vincatis vincite ut coronemini</HI> (accor|ding to St <HI>Au&s;tins</HI> exhortation, <HI>fight</HI> that you may<NOTE PLACE="marg">Aug. in loc.</NOTE> <HI>conquer,</HI> and <HI>conquering</HI> be <HI>crowned:</HI> which that you may be enabled to do, <HI>furni&s;h</HI> your &s;elves with choice and excellent <HI>weapons:</HI> and &s;o I am fallen on the,</P>
<P><HI>Next</HI> con&s;iderable the <HI>helps</HI> whereby this <HI>victory</HI> is attained in the&s;e words, <HI>You are &s;trong, and the word of God abideth in you.</HI> This <HI>wicked one</HI> in the Text with whom we are to <HI>encounter,</HI> is &s;uch an <HI>adver&s;ary,</HI> as wants neither <HI>power</HI> nor <HI>policy, &s;trength</HI> nor <HI>skill</HI> to &s;et upon us, in regard of the <HI>one</HI> he is compared to a <HI>Lion,</HI> of the other to a <HI>Serpent,</HI> and truly in <HI>both</HI> the&s;e re&s;pects it may &s;eem <HI>&s;trange</HI> that we &s;hould <HI>overcome</HI> him; but <HI>the&s;e</HI> words return an <HI>An&s;wer</HI> to &s;uch an <HI>Objection,</HI> let|ting us &s;ee that true <HI>Chri&s;tians</HI> have that <HI>&s;trength</HI> whereby they can <HI>grapple</HI> with the <HI>Devils</HI> power, and by the <HI>word dwelling</HI> in them, they have that wi&s;dome which can <HI>di&s;cover</HI> and <HI>defeate</HI> the <HI>Devils</HI> &s;ubtilties. The <HI>participation</HI> then of a <HI>divine &s;trength,</HI> and the <HI>inha|bitation</HI> of <HI>Gods word,</HI> are the <HI>two</HI> &s;ingular helps by which <HI>the wicked one is overcome.</HI></P>
<P>1. Begin we (and at this time end,) with the <HI>fir&s;t</HI> of the&s;e as it is briefly couched in the&s;e words, <HI>you are &s;trong.</HI></P>
<P>For the <HI>unfoulding</HI> whereof I &s;hall briefly di&s;patch <HI>two</HI> things, namely, the <HI>nece&s;sity</HI> and <HI>nature</HI> of this <HI>&s;trength.</HI></P>
<P>1. <HI>You are &s;trong,</HI> and great <HI>need</HI> there is you &s;hould be &s;o, nothing more nece&s;&s;ary for a <HI>Souldier,</HI> then bo|dily, for a <HI>Chri&s;tian,</HI> then <HI>spirituall &s;trength,</HI> and that e&s;|pecially on a <HI>threefold</HI> account.</P>
<P>1. <HI>Souldiers</HI> are put upon long and tedious march|es, which they cannot <HI>performe</HI> without <HI>&s;trength;</HI> it is
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no wonder if the <HI>weak &s;ickly</HI> Souldier throw <HI>down</HI> his <HI>armes,</HI> or lie down in the <HI>way,</HI> as being not able to <HI>march</HI> forward; what el&s;e is a <HI>Chri&s;tians</HI> life but a <HI>journey,</HI> a <HI>march,</HI> wherein he is to <HI>continue</HI> to the <HI>last?</HI> but alas how &s;hould he do this <HI>without &s;trength?</HI> Among the<NOTE PLACE="marg">Gal. 6. 10.</NOTE> many <HI>Caveats</HI> given us in Scripture, none more <HI>fre|quent</HI><NOTE PLACE="marg">Heb. 12. 18.</NOTE> then tho&s;e again&s;t <HI>wearine&s;s</HI> and <HI>fainting</HI> in our minds, of <HI>back-&s;liding</HI> and <HI>drawing back</HI> from Chri&s;ti|anity, thereby intimating, how <HI>hard</HI> a work it is to performe, and how <HI>apt</HI> we are to fayle and faint: and therefore in this re&s;pect we have <HI>need</HI> of <HI>&s;trength.</HI></P>
<P>2. <HI>Souldiers</HI> are expo&s;ed to the &s;corching <HI>heat,</HI> and the <HI>nights cold,</HI> to <HI>hunger,</HI> and <HI>thir&s;t,</HI> and <HI>watching;</HI> in a word, to much <HI>hard&s;hip,</HI> and this they cannot in|dure<NOTE PLACE="marg">2 Tim. 3. 12.</NOTE> <HI>without &s;trength:</HI> S^t <HI>Paul</HI> a&s;&s;erts it concerning all <HI>who live godly in Chri&s;t Je&s;us,</HI> that they mu&s;t <HI>&s;uffer per|&s;ecution,</HI><NOTE PLACE="marg">Rom. 8. 37.</NOTE> and el&s;ewhere he reckons up a <HI>Catalogue</HI> of <HI>evils</HI> very incident to Chri&s;tians, <HI>tribulation, di|&s;tre&s;s, per&s;ecution, famine, nakedne&s;s, perill, &s;word;</HI> and if we cannot do good, much le&s;s can we <HI>&s;uffer</HI> evill with|out this <HI>&s;trength;</HI> it is the <HI>&s;trong back</HI> that can beare an <HI>heavy burden,</HI> a &s;trong <HI>&s;hip</HI> which can abide <HI>blu&s;tering &s;tormes,</HI> the <HI>&s;trong Chri&s;tian</HI> who mu&s;t take <HI>up his cro&s;s</HI> and undergo afflictions.</P>
<P>3. La&s;tly, And mo&s;t &s;utable to our pre&s;ent pur|po&s;e, <HI>Souldiers</HI> are to <HI>encounter</HI> with their <HI>enemies, re|ceive</HI> and give a&s;&s;aults, and many times the <HI>enemy</HI> with whom they are to wre&s;tle is very <HI>potent,</HI> &s;o that with|out a con&s;iderable <HI>&s;trength,</HI> there is no expectation<NOTE PLACE="marg">P&s;al. 103. 20.</NOTE> of a <HI>victory:</HI> upon this account <HI>Chri&s;tians</HI> &s;tand in greater need of &s;trength, &s;ince he with whom they <HI>fight</HI> is (as St <HI>John</HI> &s;tileth him) the <HI>great red Dragon,</HI> yea,<NOTE PLACE="marg">Rev. 12. 10. Eph. 2. 2.</NOTE> (in St <HI>Pauls</HI> language) the <HI>God of this world.</HI> Indeed when we con&s;ider, that this <HI>wicked one</HI> is for his <HI>nature</HI> a <HI>spirit,</HI> an <HI>Angel,</HI> a Creature which excels in <HI>&s;trength,</HI>
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hath for <HI>number</HI> a <HI>legion</HI> of Devils at his command, and if he plea&s;e to <HI>beleagner</HI> one &s;imple per&s;on wants not <HI>power</HI> (if <HI>God</HI> let him loo&s;e) to make <HI>u&s;e</HI> of all <HI>Creatures,</HI> as the <HI>engines</HI> of his <HI>temptation,</HI> we cannot but <HI>acknowledge,</HI> his <HI>&s;trength</HI> is <HI>great,</HI> and there|fore there is no overcoming him without a <HI>greater</HI> and &s;urpa&s;&s;ing &s;trength.</P>
<P>2. But that which would chiefly be <HI>con&s;idered</HI> is, wherein this <HI>&s;trength</HI> of a <HI>Chri&s;tian</HI> lyeth, by which he <HI>overcometh</HI> the <HI>wicked</HI> one? In an&s;wer to this know that it con&s;i&s;ts in <HI>three</HI> things.</P>
<P>1. In a <HI>due preparation,</HI> The <HI>&s;trength</HI> of a <HI>Soul|dier</HI> lyeth much in his <HI>weapons,</HI> &s;o doth the <HI>Chri|&s;tians.</HI> When our ble&s;&s;ed <HI>Saviour</HI> would let us &s;ee the <HI>Devils</HI> might, he cals him the <HI>&s;trong arm|ed man,</HI> therefore <HI>&s;trong</HI> becau&s;e <HI>armed:</HI> and when S^t <HI>Paul</HI> exhorts the <HI>Ephe&s;ians</HI> to be <HI>&s;trong,</HI> he pre|&s;ently advi&s;eth them to <HI>put on their armour.</HI> In|deed<NOTE PLACE="marg">Eph. 6. 10.</NOTE> what <HI>hopes</HI> of <HI>conque&s;t</HI> without our <HI>wea|pons</HI> over an <HI>armed</HI> adver&s;ary? What the &s;everall <HI>pieces</HI> of our <HI>armour</HI> are, we &s;hall finde there <HI>reck|oned</HI> up, but among them all, that which St <HI>Paul</HI> bringeth in with an <GAP DESC="foreign">, <HI>above</HI> all, and which S. <HI>Pe|ter</HI> &s;ingleth out, is our <HI>Faith, Whom re&s;i&s;t &s;tedfa&s;t in the Faith.</HI> Indeed as the <HI>Father</HI> excellently, <HI>Increduli timent diabolum qua&s;i leonem, in fide fortes de|&s;piciunt qua&s;i vermiculum,</HI> whil&s;t <HI>unbelievers feare</HI><NOTE PLACE="marg">Bern.</NOTE> the <HI>Devill</HI> as a <HI>Lyon,</HI> the <HI>faithfull contemn</HI> him as a <HI>worme.</HI></P>
<P>2. In a <HI>firme re&s;olution, &s;trength</HI> of <HI>body,</HI> of <HI>Armes</HI> will little <HI>privaile,</HI> where there is not <HI>&s;trength</HI> of <HI>Minde,</HI> and a <HI>magnanimous</HI> &s;pirit, <HI>Say to them that are of a fearefull heart be &s;trong,</HI> that is, be<NOTE PLACE="marg">I&s;ai. 35. 4.</NOTE> <HI>couragious,</HI> and accordingly they are put toge|ther, <HI>be &s;trong and very couragious,</HI> to which a|greeth that of the Apo&s;tle <HI>Paul</HI> in his military<NOTE PLACE="marg">Jo&s;h. 1. 7.</NOTE>
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precepts, <HI>Quiet your &s;elves like men, be &s;trong,</HI> it is not all the <HI>wiles</HI> and <HI>a&s;&s;aults</HI> of the <HI>Devill</HI> can<NOTE PLACE="marg">2 Cor. 13. 7.</NOTE> beat off a fixed Chri&s;tian, he &s;aith with <HI>Christ, Ge<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> thee behind me Satan,</HI> or in words, much like tho&s;e of <HI>David, Depart from me thou uncleane spirit, for I will</HI><NOTE PLACE="marg">P&s;al. 119. 115.</NOTE> <HI>keep the Commandments of my God:</HI> in one word, he that <HI>goeth</HI> out with <HI>re&s;olution,</HI> and <HI>marcheth</HI> on with <HI>courage, holdeth out</HI> with <HI>con&s;tancy,</HI> and cometh off with <HI>Con|que&s;t.</HI></P>
<P>3. La&s;tly, <HI>In the spirits a&s;&s;i&s;tance,</HI> it is very ob&s;ervable that the <HI>Apo&s;tle</HI> when he would have us be <HI>&s;trong,</HI> pre&s;ently addeth, <HI>in the Lord, and in the power of his might,</HI> thereby teaching us <HI>where,</HI> and in <HI>whom</HI> our <HI>&s;trength</HI> lyeth. Indeed the <HI>prepa|ration</HI> we make for the <HI>battle</HI> is from the <HI>Lord,</HI> and therefore our <HI>Armour</HI> is called the <HI>Armour of God,</HI> not only in re&s;pect of <HI>in&s;titution,</HI> it being that <HI>armour</HI> which he appoints us: but con&s;titution, becau&s;e it is that <HI>ar|mour</HI> which he <HI>giveth</HI> us. Be&s;ides this, that <HI>re&s;olution</HI> that is in us, is <HI>put</HI> into us, it is <HI>God</HI> mu&s;t <HI>&s;trengthen</HI> our <HI>hearts,</HI> and when <HI>both</HI> the&s;e are wrought, there is &s;till required the <HI>spirits</HI> concurring <HI>a&s;&s;i&s;tance</HI> to <HI>enable</HI> us in the <HI>re&s;i&s;tance;</HI> he that <HI>worketh</HI> in us to <HI>will,</HI> mu&s;t al&s;o <HI>work</HI> in us to <HI>do,</HI> and he that <HI>helpeth</HI> us to put <HI>on,</HI> mu&s;t <HI>teach</HI> us to <HI>u&s;e</HI> our ar|mour: look as &s;ometimes when the <HI>Army</HI> which cometh again&s;t a <HI>City</HI> or <HI>Country</HI> is <HI>numerous,</HI> the+re is a <HI>nece&s;&s;ity</HI> of procuring <HI>forrain</HI> &s;upplies; &s;o is it <HI>alwaies</HI> with a <HI>Chri&s;tian</HI> in his <HI>combate</HI> with <HI>Satan,</HI> there is a <HI>nece&s;&s;ity</HI> of calling in <HI>Heavenly</HI> aide.</P>
<P>To <HI>end</HI> this then, When&s;oever oh <HI>Chri&s;tian,</HI> thou art <HI>a&s;&s;aulted</HI> by this <HI>wicked one,</HI> what &s;hould|e&s;t thou do but labour to <HI>&s;trengthen</HI> thy &s;elf a|gain&s;t him? but be <HI>&s;ure</HI> thou <HI>pre&s;ume</HI> not upon thine <HI>own</HI> &s;trength. Remember <HI>Peters</HI> deniall, and tru&s;t not to thine <HI>own</HI> ability, he is the
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be&s;t <HI>Souldier</HI> in the <HI>spirituall</HI> warfare that <HI>fight|eth</HI> upon his <HI>knees,</HI> &s;eeking to <HI>God</HI> for grace. Be|waile then thy own <HI>weakne&s;s,</HI> depend on <HI>divine</HI> &s;trength, <HI>implore</HI> the <HI>&s;pirits</HI> enablement, and doubt not bus he that <HI>begins</HI> will <HI>fini&s;h</HI> his good work, and as he <HI>cals</HI> thee to the <HI>fight</HI> by his command, and <HI>a&s;&s;i&s;t</HI> thee in it by his <HI>&s;pirit,</HI> &s;o he will <HI>crown</HI> thee with <HI>&s;ucce&s;s</HI> and victory after it.</P>
</DIV1>
<DIV1 N="16" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 13, 14. VERS.</BIBL>
<Q>I write unto you Fathers, becau&s;e ye have known him that is from the begining. I write unto you young Men, becau&s;e ye have overcome the wicked one. I write unto you little Children, becau&s;e ye have known the Father.</Q>
<Q>I have written unto you Fathers, becau&s;e you have known him that is from the begining. I have writ|ten unto you young Men, becau&s;e ye are &s;trong, and the Word of God abideth in you, and ye have over|come the wicked one.</Q>
</EPIGRAPH>
<P>_THis is now the <HI>&s;ixth</HI> time that I have <HI>read</HI> this Scripture in your <HI>ears,</HI> not that I like the <HI>humour</HI> of dwelling up|on one <HI>Text,</HI> when the &s;acred <HI>Book</HI> af|fords &s;o much <HI>variety,</HI> but becau&s;e I have <HI>met</HI> with &s;o much <HI>variety</HI> in this one <HI>Text.</HI> Indeed in the&s;e Ver&s;es our <HI>Apo&s;tle</HI> &s;eemeth
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as it were to <HI>erect</HI> a <HI>Schoole,</HI> wherein are <HI>three</HI> forms, the <HI>fir&s;t</HI> of <HI>experienced Fathers,</HI> the <HI>&s;econd</HI> of <HI>vig<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> young men,</HI> and the <HI>third</HI> of <HI>hopefull little Children.</HI> And no won|der if it aske &s;ome time to <HI>examine</HI> the&s;e <HI>formes</HI> and in|&s;truct them in their &s;everall <HI>le&s;&s;ons:</HI> or if you plea&s;e, you may behold him building <HI>three Taber<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">acl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s,</HI> or rather rai&s;ing a <HI>Fabrick</HI> of three <HI>&s;tories,</HI> the <HI>uppermo&s;t</HI> where|of is of <HI>old Men,</HI> the <HI>middlemo&s;t</HI> of <HI>young Men,</HI> and the <HI>lowe&s;t</HI> of <HI>little Children;</HI> in <HI>each</HI> of which there are <HI>&s;eve|rall Roomes</HI> and &s;ome of them very <HI>&s;pacious.</HI> No won|der if it require many <HI>hours</HI> to <HI>walk</HI> through and take a <HI>view</HI> of them and their <HI>inhabitants.</HI> Finally, I may call this <HI>Scripture,</HI> a <HI>Book</HI> con&s;i&s;ting of three large and faire <HI>leaves;</HI> for the <HI>in&s;truction</HI> of <HI>old, young,</HI> and <HI>little ones;</HI> well may it be often <HI>read</HI> and <HI>peru&s;ed, I write to you Fathers,</HI> &amp;c.</P>
<P>The <HI>rea&s;on</HI> why our Apo&s;tle writeth to <HI>young Men,</HI> is that which we are yet in <HI>handling&punc;</HI> in which (con|&s;idered as a commendation) we have <HI>ob&s;erved foure</HI> particulars, and that which is next in order to be <HI>di&s;|cu&s;&s;ed</HI> is the</P>
<P>2. <HI>Second</HI> branch of the <HI>third</HI> particular, as it is ex|pre&s;&s;ed in the&s;e words, and <HI>The word of God abideth in you.</HI> It is a <HI>clau&s;e</HI> which mu&s;t be looked upon two <HI>waies,</HI> in it <HI>&s;elf,</HI> and in its <HI>connexion.</HI></P>
<P>1. Look upon the <HI>words ab&s;olutely,</HI> and &s;o they &s;et before us the <HI>Character</HI> of a true <HI>Chri&s;tian,</HI> he is one in <HI>whom the word of God abideth.</HI> And that you may &s;ee what this meaneth, take a &s;hort <HI>view</HI> of each word.</P>
<P>1. <HI>The word</HI>] is &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t down <HI>indefinitely,</HI> it is i<GAP DESC="illegible" RESP="apex" EXTENT="4 letters">|ded <HI>univer&s;ally</HI> for the <HI>whole</HI> Doctrine of the Go&s;pell which con&s;i&s;ts of <HI>Precepts, promi&s;es,</HI> and <HI>threatnings.</HI> It is the Prophets <HI>I&s;aiah<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> invitation to the embracing of the <HI>Evangeli<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">al<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Doctrine, Come to the waters, buy wine</HI><NOTE PLACE="marg">I&s;ai. 55. 1.</NOTE> <HI>and milke:</HI> And m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">thinketh in the&s;e <HI>three</HI> Meta|phors
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are fitly &s;hadowed the <HI>three</HI> parts of the word, the <HI>Precepts</HI> are as <HI>water clean&s;ing,</HI> the <HI>promi&s;es</HI> as <HI>milke nouri&s;hing,</HI> and the <HI>threaining</HI> as <HI>wine &s;earching, all</HI> of which we mu&s;t <HI>buy,</HI> and having bought, lay up or rather <HI>drinke</HI> in. Indeed <HI>Hypocrites</HI> only <HI>&s;uck</HI> in the <HI>milke,</HI> lay hold on the <HI>promi&s;es</HI> refu&s;ing to <HI>drink</HI> the <HI>wine</HI> aud <HI>waters,</HI> but the true <HI>Chri&s;tian</HI> &s;aith of every part of the word with <HI>Hezekiah, Good is the word of the Lord,</HI> and accordingly hath regard to it.</P>
<P>2. <HI>Of God</HI>] Therefore the <HI>word</HI> finds <HI>entertain|ment</HI> with a godly man, becau&s;e it is <HI>Gods word,</HI> it be|ing <HI>divine authority</HI> which <HI>aweth</HI> the good heart, &s;o that it dares not <HI>neglect,</HI> much le&s;s <HI>reject;</HI> and hence it is that both <HI>what&s;oever</HI> appeareth to be <HI>Gods word,</HI> and only that which &s;o appeareth finds <HI>acceptance.</HI></P>
<P>3. <HI>Abideth</HI>] Nor yet is it a <HI>&s;light</HI> entertainment which is given to <HI>Gods word,</HI> it not only <HI>lodgeth</HI> for a <HI>time,</HI> but taketh up its con&s;tant <HI>abode,</HI> as it is <HI>received,</HI> &s;o it is <HI>retained,</HI> according to that <HI>glo&s;s</HI> of <HI>E&s;tius, Fidem</HI><NOTE PLACE="marg">E&s;t. in loc.</NOTE> <HI>Evangeli&s; con&s;tanter retinetis,</HI> then the <HI>word of God abi|bideth in,</HI> when the <HI>faith</HI> of the <HI>Go&s;pell</HI> is con&s;tantly <HI>re|tained</HI> and <HI>maintained by us.</HI></P>
<P>4. <HI>In you</HI>] That is, <HI>within you,</HI> not only in the <HI>eyes</HI> by reading, <HI>ears</HI> by hearing, <HI>under&s;tanding</HI> by knowing but in the <HI>heart,</HI> the <HI>judgement</HI> by e&s;teeming, the <HI>memory</HI> by remembring, the <HI>will</HI> by con&s;enting, the <HI>affections</HI> by loving delighting, and the <HI>con&s;cience</HI> by &s;ubjecting to it.</P>
<P>I cannot better <HI>illu&s;trate</HI> this <HI>Character,</HI> then by ta|king a &s;hort view of tho&s;e &s;everall <HI>Metaphors,</HI> by which it is expre&s;&s;ed of <HI>hiding, eating, graffing, keeping, dwelling.</HI></P>
<P><HI>David</HI> &s;aith to God, <HI>I have hid thy word in my</HI><NOTE PLACE="marg">P&s;al. 119. 11.</NOTE> <HI>heart,</HI> where the <HI>Hebrew</HI> word &s;ignifieth to <HI>hide</HI> as a <HI>trea&s;ure.</HI> Conceive then the <HI>word</HI> as the <HI>trea&s;ure,</HI> the <HI>heart</HI> as the <HI>che&s;t,</HI> this as the <HI>Cabinet,</HI> and that as
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the <HI>jewell,</HI> nor doth the <HI>covetous</HI> man more care|fully <HI>locke</HI> up his trea&s;ure or jewels then <HI>David</HI> did, and every good man doth <HI>Gods word.</HI></P>
<P><HI>Jeremiah</HI> &s;aith to <HI>God, Thy words were found, and I did</HI><NOTE PLACE="marg">Jer. 15. 16.</NOTE> <HI>eate them.</HI> Conceive then <HI>Gods word</HI> as the <HI>&s;ouls food,</HI> which mu&s;t be <HI>eaten,</HI> that is not only <HI>ta&s;ted</HI> by the <HI>mouth,</HI> which is <HI>hearing,</HI> but taken down into the <HI>&s;to|mach</HI> and concocted, which is <HI>meditation.</HI></P>
<P>Our ble&s;&s;ed <HI>Saviour</HI> de&s;cribing the good <HI>ground,</HI> and di&s;tingui&s;hing it from the re&s;t, &s;ets it forth by this Character, <HI>Hearing the word of God with a good and ho|ne&s;t</HI><NOTE PLACE="marg">Luke 8. 15.</NOTE> <HI>heart, and keeping it.</HI> The <HI>word</HI> being as the <HI>&s;eed</HI> which mu&s;t not only be <HI>ca&s;t</HI> upon, but <HI>covered</HI> in the ground, and that is, when it is not only <HI>heard</HI> with the <HI>eare,</HI> but <HI>kept</HI> by the good <HI>heart.</HI></P>
<P>S^t <HI>James</HI> cals the word <GAP DESC="foreign">, <HI>an ingraffed</HI><NOTE PLACE="marg">Jam. 1. 21.</NOTE> <HI>word,</HI> intimating, that as the <HI>graff</HI> is <HI>&s;et into,</HI> whreeby it becometh <HI>incorporated</HI> with the <HI>tree,</HI> &s;o ought the <HI>word</HI> to be <HI>received</HI> into our <HI>&s;ouls.</HI></P>
<P>Finally, S^t <HI>Paul</HI> exhorts the <HI>Colo&s;&s;ians, Let the word</HI><NOTE PLACE="marg">Col. 3. 16.</NOTE> <HI>of Chri&s;t dwell in you,</HI> thereby teaching us, that the <HI>word</HI> mu&s;t not only <HI>&s;tand</HI> at the <HI>doore</HI> of our <HI>ears,</HI> but <HI>enter</HI> into the <HI>chamber</HI> of our <HI>hearts,</HI> and that not as a <HI>gue&s;t</HI> to tarry for a <HI>night,</HI> but as an <HI>inhabitant</HI> to dwell with us for ever, and then it is that the <HI>word</HI> not only is, but <HI>abideth</HI> in us.</P>
<P>And now what &s;hould be the <HI>care</HI> of every one, but that this <HI>word</HI> may take <HI>po&s;&s;e&s;&s;ion</HI> of, and <HI>abide</HI> in our &s;ouls; <HI>Gods mercy</HI> hath hitherto <HI>continued</HI> the &s;ound of it in our <HI>Churches,</HI> Oh let us labour to finde the <HI>power</HI> of it in our <HI>hearts!</HI> &s;ince it will little <HI>benefit,</HI> may much <HI>prejudice</HI> us to have <HI>had it among</HI> us, if withall it <HI>abide not</HI> in us.</P>
<P>If we would <HI>know</HI> whether as yet the <HI>word</HI> have thus far <HI>prevailed,</HI> it will be&s;t be <HI>di&s;covered</HI> by reflecting on the forementioned <HI>metaphors.</HI> If the <HI>word abide</HI> in us
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as a <HI>trea&s;ure,</HI> it will <HI>inrich</HI> us with Heavenly <HI>grace.</HI> If as <HI>food</HI> it will <HI>&s;trengthen</HI> us to the <HI>performance</HI> of &s;piri|tuall duties. If as <HI>&s;eed</HI> it will make us <HI>fruit full in good works.</HI> If as a <HI>graff</HI> it will <HI>transforme</HI> us into <HI>Chri&s;ts</HI> own <HI>likene&s;s.</HI> If as an <HI>inhabitant</HI> it will <HI>ca&s;t</HI> out <HI>&s;in</HI> and <HI>Satan,</HI> and powerfully <HI>rule</HI> in our hearts; oh let us indeavour to <HI>finde</HI> this effectuall <HI>operation</HI> of the word upon the hearts, and that it may be &s;o, take no|tice, that there are <HI>foure</HI> things nece&s;&s;arily re|qui&s;ite.</P>
<P>1. <HI>Apertio,</HI> The <HI>opening</HI> not only <HI>auris</HI> of the eare, (concerning which <HI>David</HI> &s;peaketh, and which is a nece&s;&s;ary <HI>antecedent</HI>) but <HI>cor dis</HI> of the <HI>heart,</HI> whereof<NOTE PLACE="marg">P&s;al. 40. 6. Acts 16. 14.</NOTE> the <HI>Apo&s;tle</HI> &s;peaketh concerning <HI>Lidia.</HI> There can be no <HI>graffing</HI> without <HI>opening</HI> the tree, nor can the <HI>word</HI> enter till the <HI>heart</HI> be opened; to which end there mu&s;t be <HI>contritio</HI> a <HI>breaking</HI> of the heart; as the <HI>earth</HI> is opened by <HI>plowing</HI> and breaking it into clods, &s;o is the <HI>heart</HI> by <HI>contrition,</HI> which is a &s;pirituall <HI>plowing;</HI> the <HI>doore</HI> of the &s;oul is &s;o fa&s;t <HI>barred,</HI> that there can be no <HI>o|pening</HI> without breaking <HI>open. To him will I looke</HI> (&s;aith<NOTE PLACE="marg">I&s;ai. 66. 2.</NOTE> <HI>God) that is of a contrite spirit, and trembleth at my word&punc;</HI> whereby is intimated, that <HI>Gods</HI> word is mo&s;t careful|ly <HI>received</HI> by the <HI>contrite</HI> &s;pirit; indeed a broken <HI>ve&s;|&s;el</HI> lets the <HI>liquor</HI> go, but a <HI>broken</HI> heart is the be&s;t <HI>pre&s;er|ver</HI> of <HI>Gods</HI> word.</P>
<P>2. <HI>Purgatio,</HI> Be&s;ides the <HI>opening</HI> of the heart by con|trition, there mu&s;t be a <HI>clean&s;ing</HI> it by reformation; whil&s;t the <HI>&s;tomach</HI> is full of ill <HI>humours,</HI> it either cannot receive, or el&s;e will pre&s;ently <HI>ca&s;t up</HI> the be&s;t foode. <HI>Gods word</HI> cannot indure a <HI>filthy</HI> heart, nor will a <HI>fil|thy</HI> heart indure <HI>Gods word:</HI> no wonder if S^t <HI>James</HI> exhorts to <HI>lay apart all filthine&s;s and &s;uperfluity of naugh|tine&s;s,</HI><NOTE PLACE="marg">James 1. 21</NOTE> <HI>that we may receive with meekne&s;s the ingraffed word.</HI></P>
<P>3. <HI>Preparatio,</HI> Nor yet is this all but the <HI>heart</HI> be|ing
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<HI>opened</HI> and <HI>clen&s;ed,</HI> mu&s;t be <HI>furni&s;hed</HI> and fitted for the <HI>entertainment</HI> of this Heavenly <HI>gue&s;t.</HI> Indeed what provi&s;ion the <HI>Shunamite</HI> made for the <HI>Prophet,</HI> we mu&s;t in a <HI>&s;pirituall</HI> &s;en&s;e make for the word, a <HI>Chamber,</HI> a <HI>Table,</HI> a <HI>Stoole,</HI> a <HI>Candle&s;tick,</HI> and a <HI>Bed;</HI> a <HI>Chamber</HI> and that a <HI>large</HI> one, our <HI>whole</HI> &s;oul, a <HI>Table</HI> and that not of <HI>&s;tone,</HI> an <HI>heart of fle&s;h;</HI> a <HI>&s;toole</HI> and that a <HI>low</HI> one, an <HI>humble spirit;</HI> a <HI>Candle&s;tick,</HI> and that a <HI>bright</HI> one, an <HI>enlightned</HI> minde, Finally, a <HI>Bed,</HI> and that a <HI>&s;oft</HI> one, even a <HI>tender con&s;cience,</HI> &s;o will this <HI>word</HI> vouch&s;afe to <HI>enter</HI> in, and <HI>dwell</HI> with us.</P>
<P>4. <HI>Cautela,</HI> And yet once more there mu&s;t be a di|ligent <HI>care</HI> that this word after it is <HI>received</HI> be not <HI>lo&s;t;</HI> if we would have this word <HI>abide</HI> with us, we mu&s;t according to S^t <HI>Pauls</HI> phra&s;e to <HI>Titus, <GAP DESC="foreign">, hold it fa&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> to wit, again&s;t all <HI>oppo&s;ition,</HI> whereby our <HI>enemy</HI> &s;eeketh to de&s;poile us of it, and according to that <HI>Apo&s;tolicall</HI> Caveat, <HI>Take earne&s;t heed to the things which we have heard,</HI> <GAP DESC="foreign">, lea&s;t (as leaking <HI>ve&s;|&s;els</HI>) at any time we let them <HI>&s;lip,</HI> and &s;o in&s;tead of <HI>&s;tay|ing</HI> with us, like a flowing <HI>river</HI> they <HI>pa&s;s</HI> away from us.</P>
<P>2. Having thus given you a <HI>po&s;itive</HI> a&s;pect of this clau&s;e, be plea&s;ed to view it in <HI>reflection</HI> upon the <HI>victo|ry</HI> here a&s;&s;erted, which lets us &s;ee that</P>
<P><HI>By the abiding of the word of God in us, we overcome the wicked one.</HI> Among the &s;everall <HI>pieces</HI> of our &s;pi|rituall <HI>armour</HI> which S^t <HI>Paul</HI> reckoneth up, the the <HI>&s;word of the &s;pirit</HI> is not the <HI>lea&s;t</HI> which is the <HI>word</HI> of God, becau&s;e like a <HI>&s;word</HI> it <HI>cuts</HI> and woundeth the <HI>Devill</HI> to the <HI>heart,</HI> and as the <HI>&s;word</HI> doth no <HI>execution</HI> unle&s;s taken into, and <HI>managed</HI> by the <HI>hand,</HI> &s;o neither doth the <HI>word</HI> unle&s;s <HI>received</HI> into the <HI>heart.</HI> That en|counter of <HI>David</HI> with <HI>Goliah</HI> is a fit <HI>embleme</HI> of the <HI>Chri&s;tians</HI> combate with <HI>Satan,</HI> and as he took <HI>five &s;tones</HI>
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out of the <HI>brooke,</HI> by one of which thrown out of a <HI>&s;ling</HI> he da&s;hed <HI>Goliah</HI> in the forehead, &s;o mu&s;t we have in <HI>readine&s;s</HI> tho&s;e <HI>five &s;tones</HI> of <HI>promi&s;es, precepts, prohibi|tions, threatnings,,</HI> and <HI>examples,</HI> and throw them upon all <HI>occa&s;ions</HI> in the <HI>&s;ling</HI> of faith, again&s;t the <HI>wicked</HI> one. Indeed which way &s;oever the <HI>Devill</HI> &s;ets up|on us, <HI>Gods word</HI> in the heart, is of &s;ingular <HI>u&s;e</HI> and &s;ervice; if as a <HI>Lion</HI> by <HI>violent a&s;&s;aults,</HI> it is a <HI>chaine</HI> to fetter him; if as a <HI>Serpent</HI> by <HI>fraudulent</HI> wiles, it is a <HI>charme</HI> to di&s;appoint him; what&s;oever <HI>Satan</HI> tempts to, the <HI>word</HI> armeth us again&s;t it, &s;ince it is &s;ome <HI>&s;in</HI> or other to which he <HI>prompts</HI> us, and there is no <HI>&s;in</HI> again&s;t which it affords not powerfull <HI>Antodotes.</HI></P>
<P>This the <HI>Devill</HI> well <HI>knoweth,</HI> and therefore <HI>one</HI> of his principall de&s;ignes, is to <HI>hinder</HI> us from <HI>hearing</HI> and <HI>receiving</HI> this word; no &s;ooner had <HI>God</HI> given a word<NOTE PLACE="marg">Gen. 2. 19.</NOTE> to <HI>Adam,</HI> but <HI>Satan</HI> &s;triveth to <HI>&s;ubvert</HI> his faith in the <HI>threat,</HI> and thereby divert him from <HI>obedience</HI> to the command; no &s;ooner were the <HI>Tables</HI> of the <HI>Law</HI><NOTE PLACE="marg"><HI>Vide Rivet.</HI> in Exod.</NOTE> written, but the <HI>Devill</HI> endeavoureth to have them <HI>broken;</HI> for &s;o &s;ome conceive that the <HI>Devils</HI> aime in tempting the <HI>I&s;raelites</HI> to <HI>idolatry</HI> was, that thereby <HI>Mo&s;es</HI> might be <HI>inraged,</HI> and the <HI>Tables broken.</HI> Tho&s;e <HI>fowles</HI> of the ayre in the <HI>parable</HI> of the <HI>&s;ower,</HI> what are they but the <HI>Devils</HI> of Hell, who&s;e work it is to <HI>pick</HI> up the <HI>&s;eed</HI> of the <HI>word</HI> which is &s;own among us, that it may may not <HI>abide</HI> with us, and all this becau&s;e he <HI>knoweth</HI> it is our be&s;t both <HI>offen&s;ive</HI> and <HI>defen&s;ive</HI> weapon.</P>
<P>It is true &s;ometimes the <HI>Devill</HI> &s;triveth to turne this <HI>&s;word</HI> into a <HI>&s;hield,</HI> alledging (as he did to <HI>Chri&s;t) Scripture</HI> for the <HI>ju&s;tifying</HI> of his temptations, but how <HI>fal&s;ely</HI> and <HI>perver&s;ely</HI> is <HI>obvious</HI> in that <HI>perticular</HI> in&s;tance, but &s;till the <HI>Scripture</HI> verities are undoubtedly <HI>contrary</HI> to his <HI>diabolicall</HI> lies, di&s;covering the <HI>&s;ubtilty</HI> and weak|ning
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the <HI>energy</HI> of his <HI>a&s;&s;aults.</HI></P>
<P>How carefull then &s;hould every one of us be both to <HI>get</HI> and <HI>keep Gods</HI> word, whereby we may be enabled to re&s;i&s;t the <HI>Devils</HI> temptations. Becau&s;e he continually <HI>watcheth</HI> to <HI>devoure</HI> us, let us every day <HI>gird this &s;word</HI> upon our <HI>thighs,</HI> that he may ne|ver <HI>find</HI> us <HI>unprepared.</HI> Believe it Chri&s;tians, <HI>Gods word</HI> is the riche&s;t <HI>trea&s;ury</HI> to <HI>&s;upply</HI> our wants, and the &s;tronge&s;t <HI>Armory</HI> to <HI>oppo&s;e</HI> our enemies. This <HI>wea|pon</HI> was that which the <HI>Captain</HI> of our <HI>&s;alvation</HI> made<NOTE PLACE="marg">Ideo Je&s;us om|nes tentationes &s;olis &s;acris Scripturis vicit ut doceret nos &s;ic pugnare &amp; vincere. <HI>Cajet.</HI> Gr. M. in Cant.</NOTE> <HI>choice</HI> of, for &s;o you finde him in the <HI>wilderne&s;s</HI> refel|ling <HI>Satans</HI> renewed &s;olicitations with a <HI>Scriptum e&s;t;</HI> and &s;urely it is <HI>fit</HI> that we who are the common <HI>Soul|diers,</HI> &s;hould make u&s;e of the &s;ame defence, &s;ince <HI>Chri&s;t</HI> purpo&s;ely &s;o <HI>dealt</HI> with the <HI>Devill,</HI> that he might thereby <HI>give</HI> us an example. Indeed as the <HI>Doves</HI> (to u&s;e St <HI>Gregories</HI> compa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ion) &s;eeing the <HI>&s;hadow</HI> of the <HI>flying Hawks</HI> in the <HI>water,</HI> by ca&s;ting them&s;elves upon it e&s;cape their <HI>fury:</HI> So <HI>holy</HI> men be|holding in <HI>Gods</HI> word Satanical <HI>&s;ubtilties,</HI> and <HI>addicting</HI> them&s;elvs to tho&s;e <HI>&s;acred</HI> coun&s;els <HI>avoid</HI> his <HI>&s;nares.</HI> And as tho&s;e that live in <HI>Royall Towers,</HI> and <HI>Armories</HI> (to borrow S <HI>Chry&s;o&s;toms</HI> metaphor) are <HI>&s;ecure</HI> from <HI>thieves</HI><NOTE PLACE="marg"><HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hry&s;o&s;t.</HI> hom in Matth.</NOTE> and robberies: So where the&s;e &s;pirituall <HI>Books</HI> dwell, <HI>diabolicall</HI> power is <HI>weakned,</HI> and poy&s;on expelled. The truth is, no <HI>Arrow's</HI> &s;o &s;harp as tho&s;e which are fetched out of the <HI>Lords quiver,</HI> tho&s;e <HI>darts</HI> which are taken out of Gods <HI>Armorypier<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e deepe&s;t,</HI> and it is the <HI>&s;word</HI> of the <HI>&s;pirit</HI> which <HI>cuts</HI> be&s;t; and therefore however the <HI>De|vill</HI> change his <HI>weapons,</HI> yet let us <HI>keep</HI> ours, making u&s;e of <HI>this</HI> upon <HI>all occa&s;ions</HI> again&s;t <HI>all temptations.</HI> And &s;o much &s;hall &s;uffice for the <HI>third</HI> con&s;iderable, namely the <HI>helps</HI> in the battell.</P>
<P>4. The <HI>la&s;t</HI> but not the <HI>lea&s;t,</HI> nay <HI>chief</HI> ob&s;ervable is yet behinde, namely, the <HI>Combatants</HI> in the <HI>You,</HI> to wit, <HI>young Men</HI> whom he highly <HI>commends</HI> in that
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they were <HI>&s;trong by the Word of God abiding in them to overcome the wicked one:</HI> and here is &s;omething both <HI>implyed</HI> and <HI>expre&s;&s;ed.</HI></P>
<P>1. That which is <HI>implyed,</HI> is that the <HI>wicked one</HI> is e&s;pecially an <HI>enemy</HI> to <HI>young men;</HI> none are in <HI>greater danger</HI> then they, to be <HI>drawn</HI> to <HI>wickedne&s;s</HI> by this <HI>wicked one.</HI></P>
<P>1. He well <HI>knoweth</HI> that <HI>young</HI> men are mo&s;t <HI>capa|ble</HI><NOTE PLACE="marg">Nulli aetati ita in&s;idiatur dia|bolus, ac adole&s;|centiae. <HI>Fer.</HI> in loc. <HI>Beza</HI> ibid.</NOTE> of doing either <HI>God</HI> or <HI>him</HI> &s;ervice; then they are in the <HI>prime</HI> of their dayes, the <HI>faculties</HI> of their &s;ouls mo&s;t <HI>vigorous,</HI> the <HI>members</HI> of their bodies mo&s;t <HI>active,</HI> and &s;o <HI>fit</HI> for employment; no wonder if he chiefly &s;trive to <HI>divert</HI> them from <HI>Gods,</HI> and <HI>draw</HI> them to <HI>his</HI> &s;ervice.</P>
<P>2. Be&s;ides he &s;ubtily <HI>ob&s;erveth,</HI> that that <HI>age</HI> of all others is mo&s;t <HI>prone</HI> to <HI>corrupt affections</HI> and <HI>actions.</HI><NOTE PLACE="marg">P&s;al. 119. 11. <HI>Cereus in vitia flecti monitori|bus asper.</HI> Horat. 1 Tim. 5. 23. Job 13. 26. Ambr. <HI>de inter.</HI> Job <HI>l. 1. c.</HI> 7.</NOTE> When <HI>David</HI> &s;aith, <HI>Wherewithall &s;hall a young man clean&s;e his wayes,</HI> whenas yet the <HI>que&s;tion</HI> and <HI>an&s;wer</HI> belongeth to <HI>every</HI> man, what doth he imply, but that <HI>young</HI> men are very prone to <HI>defile</HI> their wayes? When S^t <HI>Paul</HI> exhorts <HI>Timothy</HI> (who yet was very <HI>weak<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> in body) to <HI>flie youthfull lu&s;ts,</HI> what doth he, but intimate that <HI>lu&s;ts</HI> are e&s;pecially <HI>incident</HI> to <HI>youth?</HI> It is St <HI>Ambro&s;e</HI> his <HI>note</HI> upon tho&s;e words of <HI>Job, Thou make&s;t me to po&s;&s;e&s;s the &s;ins of my youth, Pul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hr&eacute; id</HI><NOTE PLACE="marg">Aug. <HI>de Temp. Serm.</HI> 246. Hier. <HI>ep.</HI> 1.</NOTE> <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tatis arripit ad qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">relam, quae magis ad vitium lubrica e&s;&s;e con&s;uevit,</HI> very fitly doth he <HI>complain of that age,</HI> as being mo&s;t <HI>apt to fall into &s;in.</HI> In this re&s;pect <HI>youth</HI> is called by S <HI>Au&s;tin, flos <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tatis, periculum mentis,</HI> as the <HI>flower of age,</HI> &s;o the <HI>danger of the mind,</HI> the <HI>mind</HI> being then in <HI>danger;</HI> (as S <HI>Hierome</HI> ob&s;erveth) now of <HI>da&s;hing</HI> on the <HI>C<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ribdis</HI> of luxury, and then of being <HI>plunged</HI> into on the <HI>Scilla</HI> of <HI>lu&s;t;</HI> yea innume|rable are the <HI>vi<GAP DESC="illegible" RESP="apex" EXTENT="3 letters"></HI> which do cleave fa&s;t to this <HI>age.</HI></P>
<P>St <HI>Au&s;tin</HI> comparing <HI>childhood</HI> and <HI>youth</HI> and <HI>old</HI>
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<HI>age</HI> together, well <HI>inferreth</HI> to this purpo&s;e; if <HI>child|i&s;h</HI> and <HI>old</HI> age be not <HI>free</HI> from temptations, of which the <HI>one</HI> is but <HI>entring into,</HI> and the <HI>other</HI> is <HI>going out</HI> of this <HI>life, that</HI> but now <HI>was not,</HI> and <HI>this</HI> ere long will <HI>not be, Quid &s;entiendum e&s;t de flagranti&acirc; juvenilis aetatis,</HI><NOTE PLACE="marg">Aug. <HI>l. d.</HI></NOTE> what may we thinke of <HI>young age,</HI> no mervaile if it be <HI>&s;haken</HI> with the <HI>windes</HI> and <HI>waves</HI> of various a&s;|&s;aults. Indeed tho&s;e lu&s;ts which <HI>Children</HI> are not <HI>come</HI> to, and <HI>old</HI> age is <HI>pa&s;t, young</HI> men are prone to be car|ried away with: not much unlike is that <HI>ob&s;ervation</HI> of S^t <HI>Ambro&s;e, Habet pueritia innocentiam, &s;enectus prudentiam,</HI> &amp;c. <HI>Childhood hath innocence, old age pru|dence, only youth is ra&s;h in coun&s;els, weake</HI> again&s;t <HI>temp|tation,</HI> and <HI>fervent</HI> in evill. Thus as the <HI>boyling</HI> pot &s;endeth up mo&s;t <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um,</HI> &s;o in <HI>flaming</HI> youth are the &s;tronge&s;t <HI>inclinations</HI> to <HI>pa&s;&s;ion, uncleanne&s;s, intemperance&punc; Ari&s;totle</HI> ob&s;erveth of <HI>youth,</HI> that it is <HI>eager</HI> in <HI>de&s;ire, bold</HI> in <HI>enterprizes, changeable</HI> in <HI>minde, prone</HI> to <HI>anger, confident</HI> in <HI>hope,</HI> and <HI>pre&s;umptuous</HI> of its own <HI>know|ledge, qualities</HI> which very much di&s;po&s;e them to <HI>evill,</HI> be&s;ides <HI>men</HI> in <HI>youth</HI> begin to <HI>embrace</HI> humane <HI>&s;ociety,</HI> mutuall <HI>conver&s;es,</HI> and alas how <HI>ea&s;ily</HI> are they <HI>entan|gled</HI> with <HI>evill company,</HI> and no wonder if the <HI>Devill</HI> having &s;o great <HI>advantages</HI> again&s;t, doth with the great|e&s;t <HI>violence</HI> &s;et upon <HI>young men.</HI></P>
<P>It is a <HI>meditation</HI> which &s;hould teach <HI>young men</HI> to be &s;o much the more <HI>watchfull, carefull, fearfull,</HI> lea&s;t they be caught in the <HI>Devils</HI> &s;nares. Indeed there is no time wherein we can be &s;ecure, but we have mo&s;t rea&s;on to <HI>feare</HI> in youth, becau&s;e we are then mo&s;t in <HI>danger.</HI> This <HI>old Serpent</HI> loveth to <HI>entwine</HI> him&s;elf about <HI>young</HI> men, this Archenimy of man thinketh no <HI>triumphs</HI> like to tho&s;e wherein he leads <HI>youth captive;</HI> and therefore of all <HI>ages,</HI> let <HI>young Men</HI> walke in an holy <HI>fear</HI> of, and vigilant preparation a|gain&s;t <HI>diabolicall a&s;&s;aults.</HI></P>
<P><PB N="303" REF="160">2. That which is <HI>expre&s;&s;ed</HI> is, That the&s;e <HI>young men</HI> to whom our <HI>Apo&s;tle</HI> wrote, had prevailed again&s;t the <HI>Devill,</HI> through the <HI>&s;trength</HI> of <HI>Gods Word</HI> and <HI>Grace.</HI></P>
<P>There are <HI>three</HI> excellencies which e&s;pecially be|long to <HI>young men,</HI> and whereof they much <HI>glory,</HI> to wit, <HI>&s;trength of body, firmene&s;s of memory, victory in war,</HI> and all the&s;e our <HI>Apo&s;tle</HI> here <HI>attributeth</HI> to the&s;e <HI>young Men</HI> in a <HI>&s;pirituall</HI> and con&s;equently mo&s;t excel|lent &s;en&s;e.</P>
<P>1. <HI>Adole&s;centes delectat &amp; ornat fortitudo corporis,</HI> &s;aith <HI>Ferus</HI> upon the <HI>Text, bodily &s;trength</HI> is an <HI>ornament</HI> of, and delight to <HI>youth,</HI> the <HI>name</HI> for <HI>young men</HI> here u|&s;ed<NOTE PLACE="marg">Fer. in loc. Ju&s;tin. in loc.</NOTE> refers to it as <HI>Ju&s;tinian</HI> ob&s;erveth, and it is <HI>Solomons</HI> a&s;&s;ertion, <HI>The glory of young men is their &s;trength.</HI> Lo here<NOTE PLACE="marg">Prov. 20. 29.</NOTE> S^t <HI>John</HI> commends the&s;e <HI>young men,</HI> in that they were <HI>&s;trong,</HI> and that not &s;o much <HI>outwardly</HI> as <HI>inwardly,</HI> in <HI>body</HI> as <HI>minde,</HI> in <HI>might</HI> as <HI>grace.</HI></P>
<P>2. It is a great <HI>honour</HI> to <HI>young men</HI> that they have as <HI>quick wits,</HI> &s;o good <HI>memories,</HI> whereas <HI>Children</HI> and <HI>old men</HI> are <HI>forgetfull;</HI> it was the <HI>evcellency</HI> of the&s;e <HI>young men,</HI> that their <HI>memories</HI> were well <HI>imployed,</HI> to wit, about <HI>divine oracles,</HI> they had the <HI>word of God abiding in them.</HI></P>
<P>3. The <HI>young</HI> is the <HI>warlike</HI> age, youth <HI>Gloriatur in viribus gaudet in luctis, Glorieth in &s;trength and boa&s;t|eth in combats,</HI> &s;uch was the <HI>Romana juventus,</HI> the <HI>Romane</HI> youth a people given to <HI>war,</HI> and delighted in <HI>victories.</HI> Behold the&s;e <HI>young</HI> men are happily enga|ged in an incounter with the <HI>wor&s;t</HI> of <HI>enemies,</HI> over whom they obtain the <HI>conque&s;t.</HI> And &s;urely whil&s;t valorous <HI>attempts</HI> and exploits in <HI>civill</HI> wars de&s;erve <HI>due prai&s;es, spirituall</HI> victories challenge it much more. <HI>Honourable</HI> are tho&s;e <HI>young men,</HI> who are <HI>famous</HI> for the <HI>naturall</HI> endowments of <HI>&s;trength</HI> and <HI>memory</HI> for the <HI>warlike</HI> atchievements of <HI>victories</HI> and <HI>triumphs,</HI> but <HI>happy,</HI> yea, <HI>thrice happy</HI> are tho&s;e <HI>young men</HI> who
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excell in tho&s;e <HI>heavenly</HI> ornaments of <HI>&s;trength</HI> and <HI>grace,</HI> retaining <HI>Gods</HI> word and victory over the <HI>wicked one.</HI></P>
<P>And n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w <HI>Advos mihi &s;ermo O Juvenes</HI> (to u&s;e St <HI>Au|&s;tins</HI> expre&s;&s;ion) <HI>O young men let me addre&s;s my di&s;cour&s;e</HI><NOTE PLACE="marg"><HI>Aug. de Temp.</HI> Serm. 246.</NOTE> <HI>to you,</HI> you are <HI>&s;trong</HI> in <HI>body,</HI> I but are you not <HI>weak</HI> in <HI>grace,</HI> you haue <HI>Marrow</HI> in your <HI>bones, blood</HI> in your <HI>veines,</HI> I but have you <HI>Gods were abiding in your hearts?</HI> you are perhaps valorous and <HI>victorious</HI> in <HI>wars</HI> with <HI>men,</HI> but are you not <HI>cowards</HI> in re&s;i&s;ting <HI>Satan;</HI> In&s;tead of being <HI>victors</HI> over, are you not <HI>&s;laves</HI> to him; you delight in <HI>victories,</HI> but are they not &s;uch as proclaime you his <HI>captives;</HI> the <HI>a&s;&s;aulting</HI> of <HI>beauties</HI> to <HI>overcome</HI> their <HI>cha&s;tities,</HI> the <HI>conquering</HI> of one another in <HI>cups</HI> and <HI>oaths,</HI> or &s;uch like <HI>impieties.</HI> There is no <HI>tempoation</HI> with which the <HI>Devill</HI> doth more frequently be&s;et <HI>young men,</HI> then that of <HI>procra&s;ti|nation.</HI> The <HI>Devils</HI> voice is, <GAP DESC="foreign">,<NOTE PLACE="marg">Naz. Orat. 40. Ba&s;. M. In eos qui differunt paenit. Aug. Serm. 71. ad fratres in ereme. Cl. Al. hort. ad gentes.</NOTE> &s;o <HI>Gregory Nazianzen,</HI> <GAP DESC="foreign">, &s;o <HI>Ba|&s;il</HI> the great: that <HI>Vox corvina,</HI> as S^t <HI>Au&s;tin</HI> calleth it, the <HI>Crowes</HI> note, <HI>Cras, cras, give me to day, let God have to morrow, give me the time pre&s;ent, let God be &s;er|ved hereafter;</HI> And alas how are the greate&s;t <HI>part</HI> of <HI>youth</HI> mi&s;erably <HI>overcome</HI> by temptation, while&s;t (as <HI>Clemens Alexandrinus</HI> &s;adly complaineth) whereas in <HI>other matters</HI> we are <HI>ha&s;ty,</HI> yea too oft <HI>precipitant,</HI> in bu&s;i|ne&s;s of <HI>&s;erving God,</HI> we are very <HI>deliberate</HI> long before we <HI>re&s;olve,</HI> and when we <HI>re&s;olve</HI> before we put it in ex|ecution.</P>
<P>Oh that all <HI>young men</HI> would receive this <HI>&s;ea&s;ona|ble</HI> word of exhortation; <HI>Begin betimes</HI> to acquaint your&s;elves with <HI>Gods</HI> word, and ingage in the <HI>war</HI> with this <HI>wicked one.</HI> To this <HI>end</HI> ponder a while on the&s;e en&s;uing <HI>con&s;iderations.</HI></P>
<P>1. <HI>Po&s;&s;ibly,</HI> nay <HI>probably</HI> you may not <HI>live to be old; old age</HI> is that which <HI>none</HI> can <HI>a&s;&s;ure</HI> him&s;elf of, and
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<HI>comparatively few</HI> do <HI>partake</HI> of it; if the <HI>fir&s;t death over|come</HI> us before we <HI>overcome the Devil,</HI> we mu&s;t needs be <HI>hurt of the &s;econd death;</HI> and if we <HI>overcome not</HI> whi|le&s;t we are <HI>young, death</HI> may <HI>prevent</HI> our being <HI>old,</HI> and &s;o <HI>cut us</HI> off while we are in the <HI>Devils jawes.</HI> Oh who would run &s;o <HI>de&s;perate</HI> an hazard, con&s;idering to how many <HI>di&s;ea&s;es, ca&s;ualties,</HI> the <HI>young</HI> are &s;ubject!</P>
<P>2. If you do <HI>live to be old;</HI> yet con&s;ider,</P>
<P>1. The <HI>conque&s;t over this wicked one will be the more difficult, by how much the longer it is delayed;</HI> the <HI>Proverb</HI> &s;aith, a <HI>young Saint,</HI> an <HI>old Devil;</HI> but I am &s;ure, it is hard for a <HI>young Devil</HI> to become an <HI>old Saint.</HI> Do&s;t thou think it will be &s;o <HI>ea&s;ie</HI> to <HI>ca&s;t</HI> out this <HI>&s;trong man,</HI> when he hath had &s;o <HI>much time</HI> to <HI>fortifie</HI> him|&s;elf? Wilt not <HI>thou</HI> every day become <HI>weaker</HI> and the <HI>enemy &s;tronger,</HI> and mu&s;t not then the <HI>victory</HI> be harder? It was much (&s;aith S^t <HI>Chry&s;o&s;tome</HI>) that <HI>Jo|nah</HI><NOTE PLACE="marg">Chry&s;o&s;t. ad pop. Antioch.</NOTE> after <HI>three</HI> dayes impri&s;onment e&s;caped out of the <HI>Whales belly;</HI> but it is much more to &s;ee an habitu|ated &s;inner <HI>extricate</HI> him&s;elf out of the <HI>Devils &s;nare. Sin</HI> and <HI>Satan</HI> are not like <HI>Tenants</HI> at <HI>will,</HI> to be gone at a <HI>Quarters warning,</HI> the <HI>be&s;t wi&s;dome</HI> is to cru&s;h the <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ockatrice</HI> in the <HI>egge.</HI> Oh take heed of <HI>accu&s;toming</HI> thy &s;elf to the <HI>Devils yoak,</HI> &s;ince then it will not be a <HI>facile</HI> work to <HI>throw</HI> it off! Nay further,</P>
<P>2. <HI>God may hereafter deny that grace to thee, which now thou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> denye&s;t to thy &s;elf,</HI> and then it will not be only <HI>difficult,</HI> but <HI>impo&s;&s;ible</HI> to <HI>overcome</HI> him. It is a <HI>&s;ad</HI> doom which <HI>God</HI> uttereth concerning <HI>Ephraim, He is joyned to Idols, let him alone;</HI> what if <HI>God</HI> &s;ay &s;o of <HI>thee,</HI> He <HI>is addicted to the Devils &s;ervice, let him alone?</HI> it is but <HI>ju&s;t</HI> when men <HI>give them&s;elves</HI> over <HI>voluntarily, God</HI> &s;hould <HI>give them</HI> over <HI>judicially</HI> to <HI>Satans</HI> power, and then there is no <HI>po&s;&s;ibility</HI> of e&s;caping out of his hands. Me thinks it is very <HI>ob|&s;ervable,</HI>
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that only <HI>he</HI> who <HI>fir&s;t</HI> &s;tepped into the <HI>po<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l</HI><NOTE PLACE="marg">Fe&s;tinare debet unu&s;qui&s;que ad deum ne &s;i dum pote&s;t noluerit omnino cum vo|luerit non po&s;&s;it, <HI>Aug.</HI></NOTE> after the <HI>moving of the waters</HI> by the <HI>Angel,</HI> was <HI>cured: Po&s;t e&s;t occa&s;io calva, time</HI> mu&s;t be taken by the <HI>fore|lock.</HI> Oh then make <HI>ha&s;t</HI> to <HI>li&s;t</HI> thy &s;elf a <HI>&s;ouldier</HI> under <HI>Chri&s;ts</HI> command, lea&s;t if now thou <HI>maie&s;t,</HI> thou <HI>wilt not;</HI> when perhaps thou <HI>would&s;t,</HI> thou <HI>&s;halt not.</HI></P>
<P>3. <HI>If through divine grace thou &s;halt hereafter pre|vaile again&s;t this wicked one, yet oh what grief and angui&s;h of heart will it be then to thee, that thou wa&s;t &s;o long be|witched with the Devils temptations?</HI> How <HI>bitterly</HI> doth<NOTE PLACE="marg">P&s;. 25. 7.</NOTE> <HI>David</HI> deprecate <HI>Allmighty God? Remember not again&s;t me the &s;ins of my youth.</HI> No doubt out of the <HI>deep &s;en&s;e</HI> he had of, and &s;orrow for them. <HI>Quae fuerunt</HI><NOTE PLACE="marg">Ambro&s;e.</NOTE> <HI>inania Juventutis gaudia, haec &s;unt acerba &s;enectutis grava|mina;</HI> the <HI>vanities</HI> of <HI>youth</HI> will be the <HI>vexation</HI> of <HI>old</HI> age, and if the one be a <HI>comedy</HI> all upon <HI>plea&s;ure,</HI> the other will prove a <HI>tragedy</HI> of <HI>&s;orrow.</HI></P>
<P>4. Finally, <HI>The only <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">t and mo&s;t acceptable time for this spirituall conflict and conque&s;t is the time of youth. It</HI><NOTE PLACE="marg">Lam. 3. 27.</NOTE> <HI>is good for a man that he bear the yoke in his youth,</HI> (&s;aith the <HI>Church</HI>) Indeed then he is mo&s;t able to <HI>bear</HI> it. This <HI>yoke</HI> as S^t <HI>Hilary</HI> excellently, <HI>Non expectat frige&s;cen|tis</HI><NOTE PLACE="marg"><HI>Hilar.</HI> in P&s;al<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 118. lit. Ee<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h.</NOTE> <HI>&s;enectatis annos, nec emortuam jam aetatem pro vitiorum cou&s;uetudin<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> is not for the <HI>weake &s;houlders of old men,</HI> who are &s;o much the <HI>weaker,</HI> becau&s;e <HI>&s;in</HI> through <HI>cu&s;tome</HI> is become <HI>&s;tronger;</HI> yea, as S^t <HI>Ambro&s;e</HI> truly,<NOTE PLACE="marg"><HI>Ambro&s;.</HI> ibid.</NOTE> <HI>Quid pote&s;t habere laudis? what thanks is it,</HI> if when our <HI>body</HI> is <HI>enervated</HI> through <HI>plea&s;ures;</HI> and the cold <HI>fro&s;t</HI> of <HI>old</HI> age hath <HI>&s;ea&s;ed</HI> on it, we &s;hould then <HI>offer</HI> it to God as a <HI>Sacrifice?</HI> It is St <HI>Ba&s;ils</HI> note, that where|as<NOTE PLACE="marg">Ba&s;. M. de in|&s;crip.</NOTE> <GAP DESC="foreign">, is an <HI>in&s;cription</HI> prefixed before many <HI>P&s;alms,</HI> it is <HI>omitted</HI> before the <HI>fifteenth,</HI> which is a <HI>breviary</HI> of <HI>morall Precepts,</HI> the <HI>practi&s;e</HI> whereof mu&s;t not be <HI>defer'd</HI> till the <HI>end</HI> of our lives. Indeed <HI>Mane</HI> as <HI>one</HI> wittily ob&s;erveth is the <HI>Devils Verb,</HI> who tempts
<PB N="307" REF="162">
us to <HI>continue &s;till</HI> in his <HI>&s;ervice;</HI> but Gods <HI>Verb,</HI> who <HI>expects</HI> the <HI>morning</HI> of our <HI>youth</HI> to be <HI>devoted</HI> to him. What the <HI>fat</HI> was in the <HI>&s;acrifice,</HI> that is, the <HI>&s;trength</HI> of <HI>youth</HI> in <HI>Gods &s;ervice;</HI> very <HI>acceptable</HI> to him, oh let it be <HI>offered</HI> by us.</P>
<P>The truth is, a <HI>young Chri&s;tian</HI> Souldier is both mo&s;t <HI>terrible</HI> in the <HI>Devils,</HI> and <HI>amiable</HI> in <HI>Gods</HI> eyes; <HI>The figtree putteth forth her green figs, and the vines</HI><NOTE PLACE="marg">Cant. 2. 14.</NOTE> <HI>with the tender grapes give a good &s;mell,</HI> they are <HI>Chri&s;ts</HI> words to his <HI>Church.</HI> Indeed no <HI>&s;mell</HI> &s;o <HI>&s;weet</HI> in his <HI>no&s;trils,</HI> as that which comes from the <HI>tender</HI><NOTE PLACE="marg"><HI>Bern.</HI> Serm. 60. in Cant,</NOTE> grapes: and withall (as S^t <HI>Bernard</HI> ob&s;erveth) <HI>Hic odor &s;erpentes fugat, venimous</HI> Creatures cannot <HI>endure</HI> the <HI>&s;ent;</HI> but &s;o &s;oon as the <HI>vines</HI> put forth they <HI>remove, Quod volo attendant novitij no&s;tri,</HI> a <HI>comfort</HI> to <HI>young Saints</HI> who pertake of that <HI>spirit</HI> who&s;e <HI>fir&s;t</HI> fruits the <HI>Devils</HI> abhorre. In one word, as it is <HI>Gods</HI> ho|nour and the <HI>Devils</HI> terror, &s;o it will be our <HI>comfort.</HI></P>
<P><HI>A&s;&s;ure</HI> thy &s;elf <HI>oh young</HI> man, it will be no <HI>grief</HI> of <HI>heart</HI> to thee in thy <HI>old age,</HI> that thou did&s;t <HI>begin</HI> in <HI>youth</HI> to engage thy &s;elf in this &s;acred <HI>war</HI> again&s;t the <HI>wicked one. Temporis preteriti bene impen&s;i &s;uavis e&s;t me|moria. Oh how &s;weet is the remembrance of youth well spent?</HI> What a <HI>joyfull Harve&s;t</HI> doth the <HI>old man</HI> reap from the <HI>&s;eedtime</HI> of a <HI>Religious youth,</HI> and with what abundant <HI>contentment</HI> doth he <HI>gather</HI> tho&s;e <HI>ripe fruits</HI> of <HI>virtue</HI> which budded forth in his <HI>youthfull daies?</HI> Oh then be <HI>wi&s;e</HI> you <HI>young m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n</HI> and <HI>in&s;tructed,</HI> you that are of <HI>tender years</HI> for <HI>Gods &s;ake;</HI> nay, for your own <HI>&s;ake,</HI> for his <HI>glory,</HI> and for your own <HI>comfort</HI> and &s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ety, <HI>give no place to the Devill, re&s;i&s;t</HI> him <HI>&s;peedily, re&s;olutely,</HI> &s;o &s;hall you <HI>overcome him gloriou&s;ly.</HI></P>
<P>And now if you be &s;uch <HI>young Men</HI> as my <HI>Text</HI> de|&s;cribeth,<NOTE PLACE="marg">Con&s;id. 2.</NOTE> the <HI>in&s;tructions</HI> here given <HI>cannot</HI> but be <HI>wel|come</HI> to you; no wonder that our <HI>Apo&s;tle</HI> by the&s;e <HI>qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|lifications</HI> as by &s;o many <HI>arguments</HI> inciteth to the <HI>pra|ctice</HI>
<PB N="308" REF="163">
both of the <HI>precedent</HI> precept, and the <HI>&s;ub&s;equent</HI> pro|hibition.</P>
<P>1. <HI>Love not the world becau&s;e you are &s;trong, and the word of God abideth in you, and you have overcome the wicked one.</HI></P>
<P>He that is given up to the <HI>world</HI> is <HI>wicked,</HI> and he that is <HI>entangled</HI> with it is <HI>weake;</HI> a <HI>&s;trong Saint</HI> is &s;o far from <HI>loving,</HI> that he <HI>contemneth it,</HI> having his <HI>con|ver&s;ation in Heaven;</HI> they that by <HI>waiting</HI> on the <HI>Lord</HI> re|new<NOTE PLACE="marg">Phil. 3. 2. I&s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 40. <HI>ult.</HI></NOTE> their <HI>&s;trength, Mount up with wings as Eagles,</HI> and &s;o are <HI>free</HI> from <HI>deaths &s;nares.</HI> Worldly love will not <HI>&s;uffer</HI> the <HI>word of God to abide in us.</HI> This <HI>diverts</HI> us from <HI>hearing</HI> and <HI>reading</HI> the <HI>word;</HI> as the <HI>Farme</HI> and the <HI>Ox|en</HI> kept them in the <HI>Gospell</HI> from <HI>coming to the Fea&s;t;</HI> or if not &s;o, it <HI>keepeth</HI> us from <HI>loving</HI> and <HI>conforming</HI> to it; as the <HI>thornes</HI> in the parable did <HI>choake</HI> the <HI>good &s;eed. He|rods</HI> lu&s;t of <HI>voluptuou&s;ne&s;s, Judas</HI> his <HI>lu&s;t of covetou&s;ne&s;s,</HI> would not let the word <HI>take place</HI> in their <HI>hearts,</HI> though it <HI>entred</HI> into their <HI>ears;</HI> indeed it is <HI>impo&s;&s;ible</HI> that the <HI>heart</HI> which is clogged with the <HI>weight</HI> of <HI>worldly Love</HI> &s;hould be <HI>lift</HI> up <HI>to Gods Commandments.</HI></P>
<P>2. Again, If we will <HI>overcome the Devill,</HI> we mu&s;t not <HI>Love the world,</HI> there being no &s;tronger <HI>engine</HI> by which the <HI>Devill gets</HI> and <HI>keeps</HI> po&s;&s;e&s;&s;ion of our hearts. When he would <HI>allure</HI> us to any &s;in, what are his <HI>en|chantments</HI> but the <HI>plea&s;ures</HI> of the world? when hee would <HI>affright</HI> us from any <HI>duty;</HI> what are his <HI>weapons</HI> but the <HI>reproaches</HI> and <HI>per&s;ecutions</HI> of the world? &s;o that in order to this <HI>victory,</HI> nothing is more <HI>needfull</HI> then the <HI>alienating</HI> of our <HI>affections</HI> from the <HI>world.</HI></P>
<P>2. <HI>Love the Brethren, becau&s;e you are &s;trong, and the word of God abideth in you, and you have overcome the wicked one.</HI></P>
<P>Where there is <HI>&s;trength</HI> of <HI>grace,</HI> there cannot but be <HI>fervent Love,</HI> as to <HI>God,</HI> &s;o to the <HI>Brethren:</HI> it is for
<PB N="309" REF="163">
<HI>weake</HI> and &s;ickly per&s;ons to be <HI>froward;</HI> none are more <HI>prone</HI> to <HI>contention</HI> and <HI>faction,</HI> then tho&s;e that are <HI>weak</HI> in <HI>grace</HI> and knowledge; <HI>&s;trong Chri&s;tians</HI> are ever <HI>&s;tu|diou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> of <HI>amity</HI> and <HI>unity.</HI> Indeed this is the <HI>way</HI> to in|crea&s;e<NOTE PLACE="marg">1 Cor. 16. 13, 14.</NOTE> our <HI>spirituall</HI> &s;trength; and therefore when S^t<NOTE PLACE="marg">Col. 3. 15.</NOTE> <HI>Paul</HI> advi&s;eth to be <HI>&s;trong,</HI> he pre&s;ently addeth, <HI>Let all things be done in love; and charity</HI> is called by him the <HI>bond of per&s;ection.</HI></P>
<P>Again, <HI>If the word of God abide in us,</HI> we cannot but <HI>love one another. Charity</HI> is one of the principall <HI>fruits</HI> which this <HI>&s;eed</HI> produceth, a <HI>le&s;&s;on</HI> which this <HI>Schoole Ma&s;ter</HI> teacheth. <HI>Excellent</HI> to this purpo&s;e is that <HI>&s;ay|ing</HI> of <HI>Lactantius, Da mihi hominem iracundum &amp; uno</HI><NOTE PLACE="marg">Lactant.</NOTE> <HI>verbo Dei reddam placidum, ut ovem. This word</HI> turns <HI>Leo|pards</HI> into <HI>Kids, Lions</HI> into <HI>Lambes,</HI> and &s;weetly <HI>cements hearts</HI> together in <HI>one.</HI></P>
<P>Once more, <HI>If we overcome the wicked one,</HI> we can|not but <HI>love our Brethren;</HI> the <HI>Devill</HI> is that <HI>envious</HI> one who <HI>&s;oweth the Tares</HI> of di&s;&s;ention; though he pre|&s;erveth <HI>unity</HI> in his <HI>own Kingdome,</HI> yet he endeavour|eth to create and frame <HI>di&s;cord among</HI> men; &s;o that as we cannot more <HI>gratifie</HI> the <HI>Devill</HI> then by <HI>malice;</HI> &s;o neither can we better <HI>overcome</HI> him then by <HI>charity.</HI> The truth is, every <HI>envious</HI> and <HI>malicious</HI> per&s;on is the <HI>Devils &s;lave,</HI> but the <HI>charitable</HI> Chri&s;tian is his <HI>con|querour.</HI></P>
<P>3. Having thus run through the <HI>rea&s;ons</HI> which our <HI>Apo&s;tle</HI> alledgeth why he wrote to <HI>Fathers,</HI> and <HI>young Men,</HI> it now remaineth that we give a brief <HI>di&s;patch</HI> to the <HI>la&s;t</HI> which is the <HI>rea&s;on,</HI> why he wrote to <HI>little Chil|dren,</HI> as it is expre&s;&s;ed in the <HI>clo&s;e</HI> of the <HI>thirteenth</HI> Ver&s;e in tho&s;e words, <HI>Becau&s;e you have known the Fa|ther.</HI></P>
<P><HI>In</HI> the handling whereof I &s;hall briefly con&s;ider <HI>three</HI> things:</P>
<P>The <HI>Quality</HI> &s;pecified, to <HI>know the Father.</HI></P>
<P><PB N="310" REF="164">The <HI>Energy intimated, knowing the Father,</HI> is that which engageth <HI>not to love the world, but to love the Brethren.</HI></P>
<P>The <HI>Congruity</HI> to the <HI>per&s;ons mentioned, little Children you have known the Father.</HI></P>
<P>1. Having had <HI>occa&s;ion</HI> already <HI>once</HI> and <HI>again,</HI> to in&s;i&s;t upon this grace of <HI>divine</HI> knowledg, it will not be needfull to <HI>enlarge:</HI> only know in brief that</P>
<P>1. It is no other then an <HI>Evangelicall knowledg</HI> of <HI>God,</HI> which our <HI>Apo&s;tle</HI> here intends: to <HI>know the Fa+ther</HI> is to <HI>know God to be the Father of Chri&s;t, and in and through him a mercifull Father</HI> to all true <HI>Chri&s;tians.</HI> It <HI>is one</HI> thing to <HI>know God</HI> as a <HI>Creator,</HI> or as a <HI>Law-giver;</HI> and <HI>another</HI> to <HI>know</HI> him as a <HI>Father:</HI> &s;o only the <HI>Go&s;pell</HI> revealeth him, and accordingly we come to <HI>know</HI> him.</P>
<P>2. It is le&s;s then an <HI>operative</HI> knowledg, &s;o to <HI>know the Father,</HI> as to depend on him for <HI>Fatherly</HI> protection from all dangers, and <HI>provi&s;ion</HI> of all <HI>nece&s;&s;aries;</HI> as to give <HI>him filiall love, fear, &s;ervice, &s;ubjection,</HI> to all his <HI>Fatherly commands,</HI> and <HI>&s;ubmi&s;&s;ion</HI> to all his <HI>Fatherly cha&s;ti&s;ements. They that know thy name</HI> (&s;aith the <HI>P&s;al|me&s;t) will tru&s;t in thee,</HI> and not only <HI>tru&s;t,</HI> but <HI>&s;erve</HI> and<NOTE PLACE="marg">P&s;al. 9. 10.</NOTE> <HI>honour</HI> thee.</P>
<P>3. It is not a <HI>graduall,</HI> but <HI>initiall</HI> knowledg. It is not unworthy our <HI>ob&s;ervation,</HI> that the <HI>knowledg</HI> of <HI>God</HI> and <HI>Chri&s;t</HI> is a <HI>qualification</HI> attributhd both to the <HI>Father,</HI> and the <HI>Children.</HI> Indeed <HI>God is</HI> both the <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, and the <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, the <HI>fir&s;t</HI> and <HI>la&s;t;</HI> and therefore he mu&s;t be <HI>known</HI> by us in our <HI>fir&s;t</HI> and <HI>la&s;t</HI> age; but yet the&s;e <HI>two</HI> knowledges differ in <HI>degrees; old Chri&s;tians</HI> have a <HI>deep draught;</HI> whereas <HI>little Chidren</HI> have but a <HI>ta&s;te</HI> of this Heavenly <HI>nectar;</HI> and therefore the <HI>expre&s;&s;ion</HI> is <HI>varied; Fathers</HI> are &s;aid to <HI>know him that is from the begining,</HI> as being <HI>well</HI> ver&s;ed in the <HI>mi&s;teries</HI> of <HI>Chri&s;tian</HI> Re|ligion,
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whereas <HI>little Children</HI> are only &s;aid to <HI>know the Father,</HI> as having but &s;ome <HI>generall</HI> apprehen&s;ions of <HI>God reconciled in Chri&s;t.</HI></P>
<P>2. This <HI>knowledg</HI> of the <HI>Father</HI> among many others cannot but <HI>produce</HI> the&s;e <HI>two</HI> choice effects, to wit, <HI>con|tempt of the world,</HI> and the <HI>love of the Brethren.</HI> On the <HI>one</HI> hand as the <HI>twinkling &s;tars</HI> are ob&s;cured by the light of the glorious <HI>Sun;</HI> and therefore they <HI>di&s;ap|pear</HI> in the <HI>day</HI> time; &s;o the <HI>beames</HI> of this Heavenly <HI>knowledg darken</HI> all <HI>Creature excellencies</HI> in our <HI>apprehen|&s;ion,</HI> and con&s;equently our <HI>e&s;timation</HI> of, and <HI>affection</HI> towards them mu&s;t needs be <HI>dimini&s;hed;</HI> on the <HI>other</HI> hand, this <HI>fountain</HI> of <HI>cele&s;tiall</HI> knowledge cannot but <HI>&s;end</HI> forth <HI>&s;treams</HI> of <HI>love,</HI> and that as chiefly towards the <HI>Father,</HI> &s;o &s;econdarily to <HI>all</HI> who are the <HI>Children</HI> of this <HI>Father,</HI> and &s;o our Brethren.</P>
<P>3. This <HI>Qualification</HI> of <HI>knowing the Father</HI> is very <HI>congruou&s;ly</HI> attributed to the <HI>Children. Infantibus &amp; pu|eris nihil magis nece&s;&s;arium quam ut patrem habeant &amp; cog|no&s;cant</HI> &s;aith <HI>Ferus</HI> well; nothing is more <HI>needfull</HI> for<NOTE PLACE="marg">Fer. in loc. Cualt. in loc. Dan. in loc. Lor. in loc.</NOTE> <HI>Infants</HI> and <HI>Children,</HI> then that they &s;hould <HI>have</HI> and know <HI>the Father.</HI> The <HI>weakne&s;s</HI> of little Children needs the <HI>conduct</HI> and <HI>government</HI> of another, they can|not <HI>con&s;ult</HI> for their own <HI>&s;afety</HI> and benefit, and there|fore their <HI>Parents undertake</HI> it for them. By this means it is that the <HI>Childe</HI> fir&s;t taketh <HI>notice</HI> of his <HI>Father</HI> and <HI>Mother,</HI> according to that of the <HI>Poet,</HI>
<Q>Incipe parve puer ri&s;u cogn&s;ocere Matrem.</Q>
and hence tho&s;e pretty <HI>Mono&s;yllables</HI> by which <HI>Father</HI> and <HI>Mother</HI> are expre&s;t, are fir&s;t <HI>taught</HI> and <HI>learnt</HI> by their <HI>Children</HI> &s;o &s;oon as they can <HI>speak.</HI> And &s;ure|ly as it becometh <HI>little Ones</HI> &s;o &s;oon as they are capa|ble to <HI>know</HI> and <HI>own</HI> their Parents, &s;o is it an amia|ble <HI>excellency</HI> in them to <HI>attaine</HI> &s;ome <HI>knowledge</HI> of <HI>God</HI>
<PB N="312" REF="165">
as their <HI>Father:</HI> nothing more <HI>naturall</HI> to <HI>Children</HI> (when once <HI>rea&s;on</HI> begins to act in them) then to <HI>de|fire knowledge;</HI> no <HI>knowledge</HI> to which a <HI>Childe</HI> &s;ooner taketh, then that of the <HI>Father:</HI> but oh how <HI>joyfull</HI> and <HI>happy</HI> a thing is it when through <HI>in&s;truction</HI> they begin to <HI>apprehend</HI> him who is the <HI>Father</HI> of us <HI>all,</HI> and this is the <HI>commendation</HI> of the&s;e <HI>Children</HI> that they <HI>know the Father.</HI></P>
<P>To <HI>winde</HI> up this,</P>
<P>1. It is that which &s;hould be in the fir&s;t place an <HI>item</HI> to <HI>Parents</HI> that they be carefull to <HI>traine</HI> up their <HI>Children</HI> in the <HI>knowledge of the Father.</HI> Oh <HI>Parents</HI> you are <HI>indu&s;trious</HI> to <HI>provide wealth</HI> and <HI>riches</HI> for your <HI>Children,</HI> but why are you not more <HI>&s;olicitous</HI> to ob|tain <HI>grace</HI> and <HI>knowledge</HI> for them? You <HI>take</HI> a great deale of <HI>care to enrich</HI> their <HI>bodies,</HI> but why &s;o little for the <HI>adorning</HI> of their <HI>&s;ouls?</HI> what is <HI>this,</HI> but (to u&s;e <HI>Plutarchs</HI> compari&s;on, as if one &s;hould be very<NOTE PLACE="marg"><HI>Plut.</HI> <GAP DESC="foreign"></NOTE> <HI>curious</HI> about the <HI>&s;hooe,</HI> and <HI>neglect</HI> the <HI>foote;</HI> or <HI>exact</HI> id <HI>triming</HI> the <HI>glove</HI> whil&s;t the <HI>hand</HI> is <HI>foule:</HI> perhaps you <HI>endeavour</HI> that your Children may attaine &s;ome kinde of <HI>knowledge,</HI> to wit, in the <HI>tongues,</HI> or <HI>arts,</HI> and <HI>&s;ciences,</HI> in a <HI>trade</HI> and <HI>calling;</HI> and herein you do <HI>well, learning</HI> being a far better <HI>portion</HI> then <HI>riches,</HI> without which the <HI>wealthie&s;t heire,</HI> is but an <HI>A&s;s la|den with gold;</HI> but oh <HI>Parents,</HI> why <HI>&s;tay</HI> you here? there is <HI>one thing</HI> more needfull then either of the <HI>other,</HI> and that is the <HI>knowledge of the Father;</HI> what <HI>difference</HI> is there between a <HI>Pagan</HI> and a <HI>Chri&s;tian</HI> Parent, if your only care be to <HI>acquaint Children</HI> with &s;ecular <HI>affairs,</HI> or <HI>educate</HI> them in <HI>Philo&s;ophicall</HI> &s;tudies: oh let it not &s;uf|fice that your <HI>Children</HI> are <HI>in&s;tructed</HI> in <HI>humane,</HI> whil&s;t they are <HI>ignorant of divine learning.</HI></P>
<P>Tell me I <HI>be&s;eech</HI> you, is it not a <HI>&s;ad</HI> thing, and yet I <HI>would to God</HI> it were not too common, that <HI>little Children</HI> through your negligent <HI>education</HI> &s;hould <HI>&s;wear</HI>
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&s;o &s;oon as they ean <HI>speak,</HI> and <HI>learn</HI> to <HI>blaspheme</HI> that <HI>God</HI> whom yet they have not been <HI>taught</HI> to <HI>know;</HI> &s;uch <HI>Parents</HI> (&s;aith S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Chry&s;o&s;tome,</HI>) are wor&s;e<NOTE PLACE="marg"><HI>Chry&s;o&s;t.</HI> l. 3. <HI>in iaud. vitae Mo|na&s;t&punc;</HI></NOTE> then <HI>Homicides,</HI> nay, then <HI>Parricides;</HI> for the&s;e <HI>take away</HI> only the <HI>bodily life</HI> of their <HI>Parents,</HI> but tho&s;e do what in them lyeth to ca&s;t the <HI>&s;ouls</HI> and <HI>bodies</HI> of their <HI>Children</HI> into <HI>Hell;</HI> and whil&s;t by <HI>generation</HI> they were the <HI>in&s;truments</HI> of their <HI>temporall</HI> life, through <HI>neglect</HI> of good <HI>education</HI> they become at lea&s;t the <HI>occa&s;ion</HI> of their <HI>eternall</HI> death. It is a <HI>dolefull</HI> &s;tory which is re|ported by <HI>Gregory</HI> the great to this purpo&s;e, of a <HI>Childe</HI><NOTE PLACE="marg"><HI>Gr. M<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dial.</HI> l. 4. c. 18.</NOTE> of <HI>five years old,</HI> which being <HI>carele&s;ly</HI> or rather <HI>wick|edly</HI> brought up, was given to <HI>blaspheming Gods holy name;</HI> and being a <HI>little</HI> after <HI>&s;mitten</HI> with <HI>death,</HI> the poore <HI>Childe</HI> cryeth to the <HI>Father, Help, help, the Moors are come to take me away,</HI> and <HI>&s;o blaspheming God it died,</HI> no doubt to the <HI>horrour</HI> and <HI>perplexity</HI> of the wicked <HI>Father.</HI> It is a &s;ad thing when <HI>Children</HI> in their <HI>old age</HI> &s;hall have cau&s;e to <HI>complaine</HI> that their <HI>Pa|rents</HI> had no <HI>care</HI> to bring them up in <HI>learning;</HI> but is it not far more <HI>&s;ad,</HI> that <HI>Children</HI> in <HI>Hell</HI> &s;hall cry out a|gain&s;t their <HI>Parents,</HI> becau&s;e they had no regard to <HI>in|&s;truct</HI> them in the <HI>knowledg of God?</HI></P>
<P>Let then all <HI>Parents</HI> be admoni&s;hed of this <HI>nece&s;&s;ary</HI> duty which they <HI>owe</HI> to their <HI>Children. Children</HI> are &s;ometimes called <HI>pignora, pledges,</HI> &s;o they are of <HI>Gods love to us</HI> in <HI>be&s;towing</HI> them on us, &s;o they ought to be of <HI>our love to God</HI> in <HI>con&s;ecrating</HI> them to him. They<NOTE PLACE="marg">P&s;. 127. 4.</NOTE> are compared to <HI>Arrows</HI> as they are at <HI>fir&s;t directed,</HI> &s;o <HI>afterwards</HI> they <HI>fly<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> Oh let it be your <HI>endeavour</HI> that they may be directed <HI>upwards</HI> towards <HI>Heaven</HI> by <HI>di|vine knowledg.</HI> It much conduced to <HI>Alexanders</HI> prow|e&s;s and <HI>victory</HI> in his wars that his <HI>Father Philip</HI> cau&s;ed him to be brought up (as it is were from his <HI>radle</HI>) in <HI>Military</HI> di&s;cipline: Oh let it be the prudent <HI>piety</HI> of all <HI>Parents</HI> to teach their <HI>Children</HI> betimes the <HI>knowledge</HI> of
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the <HI>Chri&s;tian</HI> warfare, and to that end to begin with the <HI>knowledg</HI> of the <HI>Father.</HI></P>
<P>2. But &s;econdly, Let me <HI>turn</HI> my <HI>coun&s;ell</HI> from the <HI>Parents</HI> to the <HI>Children,</HI> whom I cannot better <HI>be&s;peake</HI> then in <HI>Davids</HI> words, <HI>Come ye Children, hearken un|to</HI><NOTE PLACE="marg">P&s;. 34. 11.</NOTE> <HI>me, and I will teach you the knowledg and fear of the Lord.</HI> You <HI>know</HI> your <HI>earthly</HI> Parents, I but labour to <HI>know</HI> your <HI>Heavenly;</HI> you <HI>know the Fathers of your Fle&s;h,</HI> ey but &s;trive <HI>to know the Father of your Spirits;</HI> you are <HI>expert</HI> it may be in <HI>Homers Odes, Virgils Ec|l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gs, Cicero's Orations,</HI> oh but &s;trive to get <HI>under&s;tan|ding in Davids P&s;alms, Solomons Proverbs,</HI> and the o|ther plaine <HI>Books</HI> of holy <HI>writ. Manna</HI> was to be ga|thered in the <HI>morning,</HI> the <HI>Orient</HI> pearl is generated of the <HI>morning</HI> dew, <HI>Aurora mu&s;is amica,</HI> the <HI>morning</HI> is a <HI>friend</HI> to the <HI>mu&s;es.</HI> Oh <HI>remember thy Creator&punc;</HI> know him in the <HI>morning</HI> of thy <HI>Childehood.</HI> When <HI>God</HI> had created the <HI>Heavens</HI> and the <HI>Earth,</HI> the <HI>fir&s;t</HI> thing he did was to <HI>adorne</HI> the world with <HI>light,</HI> and <HI>&s;eperate</HI> it from the <HI>darkne&s;s; happy</HI> is that <HI>Childe</HI> on whom the <HI>light</HI> of &s;aving knowledg begins to <HI>dawn</HI> early. <HI>God</HI> in the Law required the <HI>fir&s;t born,</HI> and the <HI>fir&s;t fruits,</HI> &s;o he doth &s;till our <HI>fir&s;t daies</HI> to be offered up to him. They are <HI>Wi&s;domes</HI> own words, <HI>They that &s;eek me early</HI><NOTE PLACE="marg">Prov. 8. 15.</NOTE> <HI>&s;hall finde me.</HI> Where a <HI>Rabbin</HI> ob&s;erveth a <GAP DESC="foreign"> is ad|ded to the Verb <HI>more</HI> then <HI>u&s;uall,</HI> which in <HI>numbring</HI> goeth for <HI>fifty;</HI> with this note that <HI>early &s;eeking</HI> hath not only <HI>twenty,</HI> or <HI>thirty,</HI> but <HI>fifty,</HI> nay, indeed an <HI>hun|dred &s;old</HI> recompence attending on it. He that is <HI>long</HI> before he <HI>&s;eeketh God,</HI> I will not &s;ay he &s;hall not <HI>at all,</HI> but it may be <HI>long</HI> ere he <HI>finde</HI> him: oh begin <HI>early</HI> whil&s;t yet you are <HI>Children</HI> to <HI>&s;eek the knowledge of God.</HI></P>
<P>The better to <HI>endu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> you hereunto <HI>con&s;ider my good Children,</HI></P>
<P>1. You were in your very <HI>Infancy,</HI> almo&s;t as &s;oon
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as born, <HI>dedicated</HI> to the <HI>Father;</HI> being <HI>baptized</HI> in the <HI>name of the ble&s;&s;ed Trinity, Father Son, and holy Gho&s;t:</HI> and will you not now that you begin to have the <HI>u&s;e</HI> of your <HI>under&s;tanding;</HI> endeavour to know <HI>the Father?</HI> you are already his <HI>&s;worne &s;ervants,</HI> and <HI>&s;ouldiers,</HI> will you be <HI>ignorant</HI> of <HI>him</HI> to whom you are <HI>&s;worne?</HI></P>
<P>2. If you do not <HI>now begin</HI> to <HI>know the Father,</HI> you will be <HI>le&s;s docible</HI> hereafter; alas how <HI>hard</HI> is it to in|&s;till <HI>knowledg</HI> into <HI>old years?</HI> Can it be imagined that that <HI>tree</HI> which doth not <HI>bud</HI> nor <HI>blo&s;&s;ome</HI> in the <HI>spring,</HI> &s;hould bring forth <HI>fruit</HI> in <HI>Autumn,</HI> or &s;hould <HI>flouri&s;h</HI> in <HI>Winter?</HI> Now in your <HI>Childhood</HI> your <HI>wits</HI> are <HI>fre&s;h,</HI> your <HI>apprehen&s;ion quick;</HI> oh imploy them in <HI>&s;tudying</HI> and <HI>gaining</HI> the divine knowledg, &s;o much the rather, becau&s;e hereby you &s;hall put to &s;hame tho&s;e ignorant <HI>old ones:</HI> who have lived <HI>long,</HI> and yet with the <HI>Nini|vites</HI> know not the <HI>right hand from the left.</HI></P>
<P>3. Your <HI>Parents</HI> may prove <HI>unnaturall</HI> and <HI>for&s;ake</HI> you, however they are <HI>mortall,</HI> and when death comes, mu&s;t <HI>leave</HI> you; but your <HI>Father in Heaven liv|eth for ever,</HI> and if you <HI>know and &s;erve him,</HI> he will <HI>love you,</HI> and take <HI>care</HI> for you, he will never <HI>leave</HI> you nor <HI>for&s;ake</HI> you. The <HI>Hen</HI> is not more tender of her <HI>Chickens,</HI> nor the <HI>Sheapheard</HI> of his <HI>Lambes,</HI> then this <HI>univer&s;all Father,</HI> (as <HI>Clemens Alexandrinus</HI> cals him) is<NOTE PLACE="marg"><HI>Cl. Al. paedag.</HI> l. 1. c. 5.</NOTE> of his <HI>little ones,</HI> towardly and hopefull Children. You may gue&s;s at <HI>Gods love</HI> by <HI>Chri&s;ts re&s;pect,</HI> who com|manded <HI>little Children to be brought unto him, and blamed tho&s;e that kept them from him.</HI> It was <HI>Davids</HI><NOTE PLACE="marg">P&s;. 27. 10.</NOTE> comfort, <HI>When my Father and Mother for&s;ooke me, then God tooke me up;</HI> it may be <HI>yours</HI> my <HI>little Children</HI> if you endeavour to <HI>know</HI> and <HI>love the Father,</HI> when your <HI>Pa|rents</HI> either <HI>cannot</HI> or <HI>will not</HI> help you, he both <HI>can</HI> and <HI>will provide</HI> for you.</P>
<P>Once more, your <HI>dear Redeemer</HI> and <HI>ble&s;&s;ed Saviour Je&s;us Chri&s;t</HI> began him&s;elf <HI>betimes,</HI> and was &s;o well <HI>skild</HI>
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at <HI>twelve</HI> years old, that he <HI>disputed with the Doctors in the Temple;</HI> hereby giving you an <HI>example,</HI> which though it cannot be expected you &s;hould <HI>equa|lize,</HI> yet it is <HI>required</HI> you &s;hould <HI>follow;</HI> we finde in the <HI>Gospell little Children going before Chri&s;t, and following after him with Ho&s;anna's:</HI> and it is the prai&s;e of <HI>Jere|boams</HI><NOTE PLACE="marg">1&punc; King. 14. 13.</NOTE> <HI>Childe, That there was found in him &s;ome good thing toward the Lord God of I&s;rael.</HI> Oh <HI>little Children</HI> write after the&s;e <HI>coppies,</HI> &s;o much the rather, becau&s;e with <HI>Jereboams Childe,</HI> you may <HI>dye early,</HI> and what a <HI>comfort</HI> will it be to your &s;elves and <HI>Parents,</HI> if then there &s;hall be <HI>found in you &s;ome knowledg, and love, and fear of your Father which is in Heaven?</HI></P>
<P>To <HI>end</HI> all, What remaineth but that all of <HI>all ages, Fathers, young Men, little Children,</HI> make u&s;e of this <HI>Scrip|ture,</HI> as a <HI>looking gla&s;s,</HI> whereby they may <HI>&s;ee</HI> what they <HI>are,</HI> at lea&s;t what they <HI>&s;hould</HI> be, that they may be<NOTE PLACE="marg">I&s;ai&punc; 54. 13.</NOTE> all according to the gracious promi&s;e <HI>taught of God,</HI> from the <HI>greate&s;t to the lea&s;t, elde&s;t to the younge&s;t?</HI> And<NOTE PLACE="marg">P&s;. 148. 12.</NOTE> then the <HI>P&s;almi&s;ts</HI> exhortation will be readily embra|ced, <HI>young Men and Maids, old Men and Children, let them prai&s;e the name of the Lord from this time forth for ever|more.</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="17" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 15, 16, 17.</BIBL>
<Q>Love not the world neitherr the things that are in the world; if any man love the world, the love of the Fa|ther is not in him.</Q>
<Q>For all that is in the world, the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life, is not of the Father, but is of the world.</Q>
<Q>And the world pa&s;&s;eth away and the lu&s;t thereof, but he that doth the will of God abideth forever.</Q>
</EPIGRAPH>
<P>_THe <HI>Subject</HI> of this <HI>Scripture</HI> is one of the chiefe&s;t and mo&s;t <HI>needfull le&s;&s;ons</HI> in all <HI>practicall Divinity,</HI> &s;ince it is <HI>Removens prohibens,</HI> a document of <HI>removing</HI> that which is one of the greate&s;t <HI>hinderan|ces</HI> in the exerci&s;es of <HI>Chri&s;tianity.</HI> In|deed what the <HI>&s;tumbling block</HI> is to th <HI>Traveller</HI> in the
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<HI>way,</HI> the <HI>weight</HI> to the <HI>runner</HI> in his <HI>race:</HI> or to u&s;e St <HI>Au&s;tins</HI> compari&s;on, <HI>limetwigs</HI> are to the <HI>Bird</HI> in its<NOTE PLACE="marg">E&s;t quod ad <GAP DESC="illegible" REASON="indecipherable" EXTENT="1 span"> profectum ama|tur &amp; e&s;t quod ad impedimen|tum amatur. Quod ames in terr&acirc; impedi|mentum vi&s;cus e&s;t pennarum &s;piritualim, <HI>&amp;c.</HI> Aug. de diver|&s;is, <HI>Serm.</HI> 114. Calv. in loe.</NOTE> <HI>flight;</HI> that is, <HI>the love of the world to a Chri&s;tian in his cour&s;e,</HI> either wholly <HI>diverting him from,</HI> or greatly <HI>en|tangling him in,</HI> or forcibly <HI>turning him out</HI> of it. This is one of the <HI>fetters</HI> which keepeth &s;o many from <HI>en|tring</HI> into the path of piety. This is one of tho&s;e <HI>&s;uck|ers</HI> which hinder others from <HI>growth</HI> in godline&s;s. Finally, This is that which like a <HI>contrary</HI> winde to the &s;hip, <HI>beateth</HI> back many from their <HI>former</HI> pro|fe&s;&s;ion. The truth is, (as <HI>Calvin</HI> well ob&s;erveth on this place, <HI>Till the heart be purged from this corruption, the eare will be deafe to divine in&s;tructions. Hercules</HI> could never conquer <HI>Antaeus, Donec &acirc; terr&acirc; matre <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um leva&s;&s;et,</HI> till he had <HI>lifted</HI> him up above his <HI>Mother earth;</HI> no more can the <HI>spirit</HI> of grace &s;ubdue us to the <HI>obedience of the Go&s;pell,</HI> till he hath <HI>lifted</HI> up our hearts from <HI>earthly Love. Heavenly</HI> truths <HI>glide</HI> of from carnall mindes as <HI>water</HI> from <HI>a &s;phaericall</HI> body: No wonder then if the <HI>Apo&s;tle Paul</HI> exciting the <HI>He|brews</HI><NOTE PLACE="marg">Heb. 12. 1.</NOTE> to <HI>run he race which is &s;et before them,</HI> advi&s;eth them to <HI>lay a&s;ide every weight,</HI> to wit, <HI>of worldly care.</HI> And here the <HI>Apo&s;tle John</HI> intending chiefly in this whole Epi&s;tle to advance a <HI>Chri&s;tian</HI> conver&s;ation, in|deavours in the&s;e words to take men off from <HI>worldly</HI> affections, <HI>Love not the word, nor the things of the world,</HI> &amp;c.</P>
<P>The <HI>di&s;cour&s;e</HI> of the&s;e <HI>words</HI> moveth upon <HI>two</HI> prin|cipall <HI>wheels,</HI> namely</P>
<LIST>
<ITEM><HI>A</HI> command <HI>peremptorily inhibiting, which is</HI> Propounded <HI>in the</HI> beglning <HI>of the</HI> fifteenth <HI>Ver&s;e,</HI> Love not the world nor the things of the world.</ITEM>
<ITEM>Expounded <HI>in the</HI> &s;ixteenth <HI>Ver&s;e,</HI> All that is in the world, the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life.</ITEM>
<ITEM><PB N="319" REF="168"><HI>An</HI> Argument <HI>&s;trongly enforcing, which is drawn from</HI> two con&s;iderations;</ITEM>
<ITEM><HI>The</HI> one <HI>in regard of</HI> worldly love, <HI>its direct</HI> contra|riety <HI>to that which is</HI> divine <HI>as it is</HI></ITEM>
<ITEM>A&s;&s;erted <HI>in the end of the</HI> fifteenth <HI>Ver&s;e,</HI> If any man love the world, the love of the Father is not in him.</ITEM>
<ITEM>Proved <HI>in the end of the</HI> &s;ixteenth <HI>Ver&s;e,</HI> For it is not of the Father, but of the world.</ITEM>
</LIST>
<P>The <HI>other</HI> in regard of the <HI>world</HI> it &s;elf, its fleeting <HI>in&s;tability</HI> which is</P>
<LIST>
<ITEM>Affirmed <HI>in the</HI> begining <HI>of the</HI> &s;eaventeenth <HI>Ver&s;e,</HI> And the world pa&s;&s;eth away and the lu&s;ts thereof.</ITEM>
<ITEM>Amplified <HI>from its</HI> contrary, <HI>the permanent</HI> felici|ty <HI>of the</HI> religious, <HI>in the</HI> end <HI>of the Ver&s;e,</HI> But he that doth the will of God abideth for ever.</ITEM>
</LIST>
<P>So that though the <HI>grand wheels</HI> of this <HI>period</HI> are but <HI>two,</HI> yet we finde many <HI>le&s;&s;er wheels,</HI> yea, <HI>Rotam in rot&acirc;,</HI> every <HI>wheel</HI> having <HI>another</HI> within it.</P>
<P>The <HI>fir&s;t main wheel</HI> is the <HI>prohibition,</HI> and in that is <HI>another wheel,</HI> the <HI>expo&s;ition.</HI> The <HI>&s;econd wheel</HI> is the <HI>argument;</HI> and in that <HI>two wheels,</HI> the <HI>double motive, each</HI> of which hath a <HI>wheel within</HI> it: whil&s;t the <HI>fir&s;t motive</HI> is backed with a <HI>probation,</HI> and the <HI>&s;econd</HI> with an <HI>il|lu&s;tration.</HI> May that ble&s;&s;ed <HI>spirit</HI> of grace vouch&s;afe to <HI>drive</HI> the <HI>Chariot</HI> of my <HI>di&s;cour&s;e,</HI> which &s;hall <HI>run</HI> in order upon the&s;e <HI>wheels;</HI> and then I doubt not but we &s;hall <HI>attain</HI> that which is, (I tru&s;t) the <HI>Goale</HI> of my <HI>Preaching,</HI> and your <HI>hearing,</HI> namely, our <HI>reformation</HI> and <HI>&s;alvation.</HI></P>
<P>The <HI>prohibition</HI> is that which I am to <HI>begin</HI> with:<NOTE PLACE="marg">Gen. 1.</NOTE> and that</P>
<P>1. As <HI>propounded</HI> in the&s;e words, <HI>Love not the world, nor the things that are in the world.</HI></P>
<P>This is in order the <HI>&s;ixth &s;tep</HI> of that <HI>walking in the</HI>
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<HI>light,</HI> which (I have heretofore told you) is the chief <HI>de&s;ign</HI> of this <HI>Epi&s;tle</HI> to delineate. The fir&s;t, whereof is a <HI>&s;orrowfull confe&s;&s;ion of &s;in pa&s;t.</HI> The &s;econd,<NOTE PLACE="marg">Chap. 1. 9. 2. 1. 3. 6. 10.</NOTE> a <HI>cordiall for&s;aking it for the time to come.</HI> The third, an <HI>obedientiall keeping the Commandment.</HI> The fourth, a <HI>&s;edulous imitation of Chri&s;t.</HI> The fifth a <HI>Chri&s;tian Law of the Brethren,</HI> and now, The &s;ixth is an <HI>alienation of our head from the world, Love not the world,</HI> &amp;c.</P>
<P>What the <HI>intent</HI> of this <HI>prohibition</HI> is, will be&s;t ap|apear by <HI>inquiring</HI> what is the proper <HI>notion</HI> of the word <HI>world</HI> in this place. Not to trouble my &s;elf and you with giving an account of its <HI>&s;everall</HI> acceptions in &s;a|cred writ, Be plea&s;ed to know to our pre&s;ent purpo&s;e.<NOTE PLACE="marg">Aug. in Johan.</NOTE> That (to u&s;e St <HI>Au&s;tins</HI> &s;imilitude) as an <HI>hou&s;e</HI> is ta|ken &s;ometimes for the <HI>wals,</HI> and <HI>roomes</HI> which <HI>con&s;ti|tute</HI> the hou&s;e; and &s;ometimes for the <HI>family</HI> which <HI>inhabiteth</HI> the hou&s;e: &s;o by the <HI>world</HI> is meant &s;ome|times, the <HI>things,</HI> and &s;ometimes the <HI>per&s;ons</HI> of the world, and <HI>both</HI> the&s;e <HI>con&s;tructions</HI> Expo&s;itors make u&s;e of here.</P>
<P>Some by the <HI>world</HI> under&s;tand the <HI>men of the world,</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE> and &s;o conceive that which followeth <HI>the things of the world</HI> to be <HI>di&s;tinct</HI> from the <HI>world,</HI> and that this <HI>Act</HI> of <HI>Love</HI> is here forbiden about a <HI>double</HI> Object.</P>
<P>Others by the <HI>world</HI> under&s;tand the <HI>things of the</HI><NOTE PLACE="marg"><HI>Didym.</HI> ibid.</NOTE> <HI>world,</HI> and accordingly conceive the <HI>latter</HI> to be an <HI>explication</HI> of the <HI>former</HI> that whereas when he &s;aid <HI>love not the world,</HI> it might have been <HI>inquired, What oh ble&s;&s;ed Apo&s;tle is this world which we mu&s;t not love?</HI> to pre|vent this <HI>Objection</HI> he pre&s;ently <HI>addeth, nor the things of the world.</HI></P>
<P>1. The <HI>former</HI> of the&s;e interpretations is neither <HI>im|probable,</HI><NOTE PLACE="marg">Interp. 1.</NOTE> nor <HI>unprofitable,</HI> and therefore I &s;hall not wholly <HI>pa&s;s</HI> it by; <HI>Love not the world,</HI> that is, <HI>Love not the Men of the world:</HI> for the right <HI>under&s;tand|ing</HI>
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of which prohibition ob&s;erve the&s;e <HI>three</HI> things.</P>
<P>1. Though <HI>world</HI> be here taken for the <HI>men</HI> in it, yet this mu&s;t be con&s;trued not <GAP DESC="foreign">, but <GAP DESC="foreign">, <HI>gene|rally</HI> for <HI>all</HI> men, but with <HI>re&s;triction</HI> to <HI>wicked</HI> and un|godly men: for in this &s;en&s;e it is frequently u&s;ed by this <HI>Writer,</HI> as it were ea&s;ie to in&s;tance in <HI>&s;everall</HI> pla|ces<NOTE PLACE="marg">Joh. 1. 10. 15. 18.</NOTE> of his <HI>Gospell,</HI> and in &s;ome of this <HI>Epi&s;tle,</HI> e&s;pecial|ly the <HI>fir&s;t</HI> Ver&s;e of the <HI>next</HI> Chapter, wherein I &s;hall (<HI>God</HI> willing) enlarge upon this <HI>appellation,</HI> as given to the <HI>wicked;</HI> for the pre&s;ent it may &s;uffice to know, that if we here interpret the <HI>world</HI> of per&s;ons, it mu&s;t be confined only to the unregenerate and <HI>un|godly</HI> of the <HI>world.</HI></P>
<P>2. This <HI>world</HI> of the <HI>wicked</HI> men which we are not to love, is not to be under&s;tood of the <HI>men,</HI> but their <HI>wickedne&s;s;</HI> when the <HI>Devill</HI> is &s;aid to be the <HI>Prince of this world,</HI> by our <HI>Saviour;</HI> and the <HI>God of this world,</HI> by S^t <HI>Paul,</HI> it is no doubt <HI>intended</HI> as only of the <HI>wicked</HI> of the <HI>world,</HI> &s;o in regard of their <HI>wickedne&s;s:</HI> and in<NOTE PLACE="marg">Si naturam spectes, diligen|di: &s;i vitia non item. <HI>Ju&s;tin. Joh. 12. 20. 2 Cor. 4. 4.</HI></NOTE> the &s;ame <HI>re&s;traint</HI> it mu&s;t be here taken when we are enjoyned not to love them. Look as when the <HI>Apo|&s;tle Paul</HI> forbids us, <HI>to be conformed to the world,</HI> his meaning is, that we &s;hould not <HI>conforme</HI> to their <HI>&s;in|full manners,</HI> vitious practi&s;es: &s;o when the <HI>Apo&s;tle John</HI> forbids us to <HI>love the world,</HI> if we refer it to men,<NOTE PLACE="marg">Rom. 12. 2.</NOTE> it is to be unner&s;tood as intending to forbid a <HI>love</HI> to their <HI>&s;ins,</HI> not to their <HI>nature.</HI> The truth is, as <HI>men</HI> they are the <HI>works of Gods hand;</HI> and &s;o to be <HI>loved</HI> on <HI>his</HI> &s;core, they are our <HI>own fle&s;h,</HI> and &s;o to be loved upon our <HI>own</HI> account; only as <HI>wicked</HI> they are the <HI>Devils Children,</HI> and &s;o not to be loved but hated. Ve|ry <HI>ob&s;ervable</HI> to this purpo&s;e is that expre&s;&s;ion of S^t <HI>Paul</HI> to the <HI>Ephe&s;ians, Have no fellow&s;hip with the un|fruitful workes of darkne&s;s,</HI> he meaneth, <HI>have no fel|low&s;hip</HI><NOTE PLACE="marg">Eph. 5. 11.</NOTE> with the <HI>workers,</HI> but yet he very aptly &s;aith the <HI>works,</HI> &s;ince it is in <HI>reference</HI> to their <HI>works,</HI> that we
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ought to avoide <HI>fellow&s;hip</HI> with the <HI>workers.</HI></P>
<P>3. Once more, we mu&s;t di&s;tingui&s;h of a double <HI>love,</HI> to wit, <HI>Amor benevolentiae, &amp; complacentiae,</HI> a love of <HI>benevolence,</HI> whereby we <HI>wi&s;h well</HI> to, and a love of <HI>complacency</HI> whereby take <HI>delight</HI> in another. The love of <HI>benevolence</HI> is <HI>commanded,</HI> and that in regard of <HI>wicked</HI> men, toward whom we mu&s;t ex|erci&s;e <HI>compa&s;&s;ion, for</HI> whom we mu&s;t make <HI>&s;upplication,</HI> de&s;iring and endeavouring their eternall wellfare. But the love of <HI>complacency</HI> is <HI>forbidden;</HI> &s;ince we ought to avoid, nay abhorre all <HI>familiar &s;ociety</HI> with the <HI>un|godly;</HI> and &s;o this <HI>love not,</HI> may very fitly be expoun|ded by that <HI>have no fellow&s;hip,</HI> not that <HI>all kinde</HI> of commerce and communion with the <HI>wicked</HI> is prohi|bited, but that this commerce mu&s;t be a matter of <HI>ne|ce&s;&s;ity</HI> not of choice: we cannot but live <HI>among</HI> them, but we mu&s;t not <HI>delight in them,</HI> we may upon ju&s;t occa&s;ion <HI>have &s;ociety,</HI> but we mu&s;t not <HI>love the com|pany</HI> of the <HI>wicked.</HI> This is that <HI>Precept</HI> whereof holy<NOTE PLACE="marg">P&s;al. 16. 2. 119. 63, 115.</NOTE> <HI>David</HI> hath &s;et us a <HI>pattern</HI> when he &s;aith, <HI>All my de|light is in the Saints, and the excellent of the earth.</HI> a|gain, <HI>I am a companion of all them that feare thee&punc;</HI> and again, <HI>Depart from me you evill doers, for I will keep the Commandments of my God.</HI> Upon which the <HI>glo&s;s</HI> well, <HI>Abigit tanquam mu&s;cas mole&s;tas, He driveth them away as &s;o many trouble&s;ome flies.</HI> Thus mu&s;t we keep at a <HI>di&s;tance</HI> from <HI>wicked</HI> men, and &s;hun all <HI>familiar</HI> in|timacy with them.</P>
<P>And &s;urely would we <HI>&s;eriou&s;ly</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">on&s;ider the great <HI>danger</HI> of <HI>loue to&punc;</HI> and <HI>familiarity with</HI> the <HI>wicked,</HI> not only in regard of <HI>&s;u&s;pition</HI> that we are <HI>as they,</HI> which brings a <HI>&s;candall</HI> upon our <HI>names,</HI> but of <HI>infection,</HI> and <HI>de&s;truction:</HI> &s;ince we can hardly <HI>e&s;cape</HI> without being involved in their <HI>iniquities</HI> and <HI>calamities,</HI> it could not but be a &s;trong inducement to the ob&s;ervation of this <HI>Apo&s;tolicall</HI> Canon, <HI>Love not the world,</HI> that is,
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the <HI>wicked</HI> men of the <HI>world.</HI></P>
<P>But not to in&s;i&s;t on this <HI>expo&s;ition,</HI> proceed we to the<NOTE PLACE="marg">Interp. 2.</NOTE> <HI>other</HI> which to me &s;eemeth more <HI>genuine;</HI> and that be|cau&s;e both the <HI>di&s;tribution</HI> of this <HI>worlds love</HI> into <HI>&s;eve|rall</HI> &s;orts of <HI>lu&s;ts;</HI> and likewi&s;e the <HI>arguments</HI> by which it is <HI>di&s;&s;waded,</HI> e&s;pecially that of the <HI>worlds pa&s;|&s;ing away with its lu&s;ts,</HI> are mo&s;t <HI>congruous</HI> to this <HI>lat|ter</HI> con&s;truction, <HI>Love not the world,</HI> that is, <HI>not the things of this world.</HI></P>
<P>In the <HI>unfolding</HI> whereof, I &s;hall plainly proceed by the&s;e <HI>five &s;teps.</HI></P>
<P>1. When we are forbidden to <HI>love the world and the things of it,</HI> it is to be re&s;trained to this <HI>&s;ublunary</HI> and <HI>terre&s;tiall</HI> world. <HI>Mundi nomine intellige quicquid ad</HI><NOTE PLACE="marg">Calv. in loc.</NOTE> <HI>pre&s;entem vitam &s;pectat.</HI> So <HI>Calvin</HI> aptly, <HI>By the things of the world, we are to under&s;tand tho&s;e things which belong to this pre&s;ent life.</HI> We cannot have a better <HI>expo&s;itor</HI> of S^t <HI>John</HI> then St <HI>Paul,</HI> and then the <GAP DESC="foreign">, will<NOTE PLACE="marg">Col. 3. 2.</NOTE> be the <HI>&s;ame</HI> with the <GAP DESC="foreign">, el&s;ewhere the <HI>things of the world,</HI> that is, <HI>the things which are upon the earth:</HI> tho&s;e things which appertain to our animall and <HI>&s;en|&s;itive</HI> life, in oppo&s;ition to Heavenly and Spirituall things, and if you plea&s;e to <HI>di&s;tingui&s;h</HI> the <HI>world</HI> and the <HI>things</HI> of it, you may with <HI>one</HI> upon the place by the <HI>world</HI> under&s;tand this <HI>life</HI> or our <HI>abode</HI> in this <HI>world,</HI> and by the <HI>things of it,</HI> all tho&s;e <HI>contentments</HI> which this <HI>life</HI> can <HI>afford</HI> to us.</P>
<P>2. It is not unfitly taken notice of by <HI>Ferus,</HI> that<NOTE PLACE="marg">Fer. in loc.</NOTE> the <HI>Apo&s;tle</HI> doth not &s;ay, <HI>Exite mundo,</HI> but <HI>Nolite di|ligere mundum, Leave the world, but do not love it.</HI> Ex|cellent to this purpo&s;e is that of St <HI>Gregory, Sic tenea|mus ea quae &s;unt huju&s;modi, ut tamenper ea non teneamur.</HI><NOTE PLACE="marg"><HI>Gr. M.</HI> Hom. 36. in Evang.</NOTE> <HI>We mu&s;t &s;o po&s;&s;e&s;s the things of this world, that we be not po&s;&s;e&s;&s;ed by them.</HI> Indeed for the <HI>leaving</HI> of the <HI>world,</HI> and the <HI>things</HI> of it; we mu&s;t have a <HI>ju&s;t</HI> and &s;peciall <HI>call,</HI> or el&s;e it becomes <HI>&s;infull;</HI> we mu&s;t not go <HI>out</HI>
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of this <HI>world</HI> at our <HI>own plea&s;ure,</HI> but waite <HI>Gods lei|&s;ure,</HI> &s;aying with good old <HI>Simeon, Lord lette&s;t thou thy &s;eruant depart in peace. Sapiens non debet fuger&egrave; vit&acirc; &s;ed exire,</HI> &s;aid <HI>Seneca, A wi&s;e man mu&s;t not breake pri|&s;on doores, only be willing to go forth when they are &s;et o|pen.</HI> We cannot <HI>&s;tay</HI> longer in, and we mu&s;t not go &s;ooner out of this world then <HI>God</HI> plea&s;eth&punc; We mu&s;t not needle&s;ly deve&s;t our &s;elves of tho&s;e <HI>com|forts</HI> which <HI>God</HI> affoards us in this life; &s;ince it were both <HI>unthankfulne&s;s</HI> to the <HI>giver,</HI> whom we ba&s;ely <HI>undervalue</HI> by <HI>ca&s;ting</HI> away his gifts, and an <HI>injury</HI> to our &s;elves the <HI>receivers,</HI> who hereby &s;hould be <HI>difin|abled</HI> from being &s;o <HI>&s;eruice<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ble</HI> as we might in our ge|neration.<NOTE PLACE="marg">Mat. 19. 29.</NOTE> <HI>That for&s;aking of Hou&s;e, Brethren, Si&s;ters, Father, Mother, Wife, Children, Lands,</HI> to which <HI>Chri&s;t</HI> promi&s;eth an <HI>hundreth fold</HI> and <HI>eternall life is</HI> when it is for <HI>his names &s;ake:</HI> So that either we mu&s;t <HI>deny</HI> his <HI>name,</HI> or lo&s;e <HI>life,</HI> and leave the&s;e <HI>&s;ecular</HI> injoyments; otherwi&s;e the generall <HI>prohibition</HI> is not, <HI>po&s;&s;e&s;s</HI> not, but <HI>love</HI> not.</P>
<P>3. It is very aptly ob&s;erved by St <HI>Au&s;tin,</HI> that the<NOTE PLACE="marg"><HI>Aug.</HI> l. 5. <HI>con|tra. Julian.</HI></NOTE> Apo&s;tle doth not &s;ay, <HI>Nolite uti mundo,</HI> but <HI>Nolite di|ligere mundum, do not u&s;e the world,</HI> but <HI>do not love it.</HI> He that not <HI>loving</HI> the <HI>world u&s;eth it, u&s;eth it</HI> as <HI>not abu|&s;ing it:</HI> Ina&s;much as he <HI>u&s;eth it</HI> not for <HI>it &s;elfe,</HI> but in order to that which he <HI>loueth,</HI> as the <HI>Father</HI> excel|lently enlargeth. So long as we <HI>live in,</HI> we cannot<NOTE PLACE="marg">Cuncta tempo|ralia u&s;u non affectu po&s;&s;ide|amus. G<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. M. <HI>in Ezek. hom. 20. l. 2.</HI> Beda in loc.</NOTE> but have <HI>u&s;e</HI> of the <HI>world,</HI> and the <HI>things in it;</HI> we &s;tand in <HI>need</HI> of them, we cannot <HI>&s;ub&s;i&s;t</HI> without them, and con&s;equently not only <HI>may,</HI> but <HI>mu&s;t</HI> make u&s;e of them. But as <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eda</HI> well glo&s;&s;eth, <HI>&V;tamur mundo ad nece&s;&s;ita|tem &amp; non ad volnntatem, U&s;e the world for the &s;upplying your nece&s;&s;ities, but not for &s;atisfying your lu&s;t.</HI> With <HI>Gideons three hundred</HI> Souldiers we may <HI>lap</HI> the <HI>waters</HI><NOTE PLACE="marg">Judg. 7. 5, 6.</NOTE> of this world with our <HI>tongues,</HI> but we mu&s;t not with the re&s;t <HI>bow down</HI> our bodies to <HI>drinke</HI> of them. <HI>One</HI>
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hath <HI>wittily</HI> ob&s;erved of the <HI>three ages</HI> of man, that <HI>Children <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">reep</HI> on all <HI>&s;oure,</HI> being unable to <HI>&s;tand</HI> of them&s;elves, <HI>young men</HI> go on two <HI>legs,</HI> and <HI>old</HI> men on <HI>three,</HI> being nece&s;&s;itated to u&s;e their <HI>&s;taffe;</HI> it may be here <HI>applyed, wicked</HI> men are wholly carryed down|wars to this <HI>world:</HI> the <HI>Saints</HI> in <HI>Heaven trample</HI> upon the <HI>world,</HI> the <HI>godly</HI> whil&s;t in this <HI>world u&s;e</HI> it only as a <HI>&s;taffe</HI> for their nece&s;&s;ary &s;upport. Excellent to this purpo&s;e is that of St <HI>Au&s;tin</HI> concerning the&s;e temporall<NOTE PLACE="marg"><HI>Aug.</HI> mu&s;. l. 6. c. 14.</NOTE> things, <HI>His tanquam tabul&acirc; in fluctibus bene utendo ca|vebimus, We mu&s;t looke upon them as &s;o many plankes in the waves,</HI> which we neither <HI>re&s;t</HI> upon as <HI>firme,</HI> nor yet <HI>ca&s;t</HI> away as <HI>needle&s;s,</HI> but u&s;e as <HI>helps</HI> to carry us to the <HI>&s;hore.</HI></P>
<P>4. It is ob&s;erved by <HI>Suidas,</HI> that the <HI>Greek</HI> word<NOTE PLACE="marg"><HI>Suid.</HI> in dict. <GAP DESC="foreign">.</NOTE> <GAP DESC="foreign">, (which is the word in the <HI>Text,</HI>) hath two &s;ig|nifications, the one whereof is <HI>generall,</HI> and the &s;ame with <GAP DESC="foreign">, noting only an <HI>ordinary affection,</HI> the other <HI>&s;peciall</HI> amounting to as much as <GAP DESC="foreign">, <HI>To be &s;o plea&s;ed with any Object that we de&s;ire nothing el&s;e:</HI> according to this, that note of S^t<NOTE PLACE="marg">Aug. in loc.</NOTE> <HI>Au&s;tin</HI> upon the <HI>Text</HI> is very appo&s;ite, <HI>Non te prohibet Deus amare i&s;ta, Sed non diligere ad beatitudinem, It is not every kinde of love which is here prohibited, but &s;o to love them, as to make them our chiefe&s;t good.</HI></P>
<P>For the further <HI>explicating</HI> of which be plea&s;ed to <HI>know:</HI> That</P>
<P>1. <HI>Love,</HI> as an <HI>Ancient</HI> hath well defined it, is <HI>Dele|ctatio</HI><NOTE PLACE="marg">Lib. de &s;ub&s;tan|ti&acirc; dilectionis. in Aug. <HI>T.</HI> 4.</NOTE> <HI>cordis ad aliquid per de&s;iderium currens per gandi|um acquie&s;cens, the enlargement of the heart toward any Object, &s;o as to run to it by de&s;ire, and re&s;t in it by de|light.</HI> So that indeed <HI>love</HI> is a compounded <HI>mixt</HI> af|fection, made up of <HI>de&s;ire</HI> in craving, and joy in hav|ing the Object we love: and accordingly &s;ome <HI>Cri|ticks</HI> ob&s;erve of the <HI>Verbe</HI> <GAP DESC="foreign">, here u&s;ed, that it is as much as <GAP DESC="foreign">, or <GAP DESC="foreign">, to be very <HI>ear|ne&s;t</HI>
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<HI>after,</HI> and plea&s;ed with that which is be|loved.</P>
<P>2. It is not <HI>unlawfull</HI> to look upon the <HI>world,</HI> and the <HI>things</HI> in it, as <HI>Objects</HI> of our <HI>love,</HI> both in regard of <HI>de&s;ire</HI> and <HI>delight.</HI> When our ble&s;&s;ed <HI>Saviour</HI> command us to pray, <HI>Give us this day our daily bread,</HI><NOTE PLACE="marg">Matth. 6. 12.</NOTE> by which <HI>Syne<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">do<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hically,</HI> all temporall <HI>conveniences</HI> are intended; He doth hereby plainly <HI>intimate</HI> that we may <HI>de&s;ire</HI> them, <HI>prayer</HI> being an <HI>expre&s;&s;ion</HI> of <HI>de|&s;ire.</HI> When <HI>Solomon</HI> &s;aith, (and that not in the per&s;on of<NOTE PLACE="marg">Eccl. 2. 14.</NOTE> an <HI>Epicure,) There is nothing better for a man, then that he &s;hould eate and drinke, and that he &s;hould make his &s;oul injoy good in his labour:</HI> What doth he but <HI>in&s;inuate</HI> that to <HI>delight</HI> our &s;elves in <HI>earthly</HI> things is <HI>allowable.</HI> Indeed whatever is <HI>good</HI> may ju&s;tly be the <HI>Object</HI> of <HI>love,</HI> and con&s;epuently when <HI>ab&s;ent,</HI> of <HI>de&s;ire,</HI> when <HI>pre&s;ent,</HI> of <HI>delight:</HI> &s;o that ina&s;much as there is a <HI>good|ne&s;s,</HI> and that originally <HI>implanted</HI> by <HI>God</HI> in tho&s;e <HI>things</HI> which are the <HI>works of his hands,</HI> they cannot but rationally <HI>attract</HI> our <HI>love.</HI></P>
<P>3. But then la&s;tly, There is a great deale of <HI>dif|ference</HI> between <HI>ordinata Charitas,</HI> and <HI>inordinata cu|piditas,</HI> an <HI>ordinate charity,</HI> and an <HI>inordinate love,</HI> and though that is <HI>commendable,</HI> this is to be <HI>condemned;</HI> &s;o that the true <HI>meaning</HI> of this <HI>prohibition</HI> will be&s;t appear in two propo&s;itions.</P>
<P>1. <HI>Love not the world, nor the things of the world,</HI> that is, <HI>When you want them, de&s;ire not inordinately after them. De&s;ire</HI> them we may, but not</P>
<P>1. In an <HI>unju&s;t way,</HI> &s;o to <HI>covet</HI> the&s;e things as to &s;eek them, <HI>perfa&s;que, nefa&s;que,</HI> by indirect and <HI>un|lawfull meanes,</HI> that we choo&s;e rather to <HI>breake</HI> the <HI>rules</HI> of the <HI>word,</HI> then to <HI>want</HI> the <HI>things</HI> of the <HI>world</HI> is <HI>&s;infull</HI> and abominable; the <HI>&s;treames</HI> of our affecti|on may <HI>move</HI> towards the <HI>world;</HI> but then it mu&s;t be in the <HI>right channell</HI> in Gods way, only in the <HI>u&s;e</HI> of
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tho&s;e <HI>meanes</HI> which he <HI>alloweth</HI> us.</P>
<P>2. With an <HI>undue mea&s;ure,</HI> &s;o to <HI>long</HI> for any thing<NOTE PLACE="marg">Gen. 30. 1.</NOTE> in this <HI>world,</HI> as that we will <HI>not</HI> be <HI>content without if;</HI> like <HI>Rachell</HI> that cryed, <HI>Give me Children or I die,</HI> nor<NOTE PLACE="marg">Prov. 30. 16.</NOTE> yet <HI>content with it;</HI> like the <HI>Hor&s;e Leech</HI> that &s;till cryeth, <HI>give, give</HI> is <HI>immoderate</HI> and con&s;equently <HI>inordinate;</HI> the <HI>&s;treame</HI> of our <HI>affections</HI> after this <HI>world,</HI> mu&s;t not <HI>ri&s;e</HI> too <HI>high</HI> &s;o as to <HI>overflow</HI> the bankes.</P>
<P>3. To an <HI>unfiting end,</HI> when we <HI>crave</HI> the things <HI>of this world,</HI> upon <HI>ba&s;e</HI> and <HI>&s;ordid</HI> accounts, <HI>Asking</HI> (as St <HI>James</HI> &s;aith) <HI>to con&s;ume them upon our lu&s;ts,</HI><NOTE PLACE="marg">Jam. 4. 3.</NOTE> our love is <HI>exorbitant,</HI> the <HI>&s;treame</HI> of our <HI>affection</HI> to|ward the <HI>world,</HI> mu&s;t not <HI>turn</HI> a&s;ide into by <HI>creeks,</HI> but run into the <HI>maine Ocean</HI> of <HI>Gods glory.</HI></P>
<P>2. <HI>Love not the world, nor the things of it,</HI> that is, <HI>When you have them, delight not inordinately in them. Delight</HI> in them we may but not, <HI>Sine Deo, without God;</HI> &s;o as if we <HI>enjoy them</HI> it <HI>matters not for Gods pre&s;ence, Supra Deum, above God,</HI> &s;o as to give the <HI>pith,</HI> the <HI>marrow,</HI> the <HI>cream</HI> of our affections to them, only <HI>propte<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Deum, in and for God. Delight</HI> in them we may, but as the <HI>Ci&s;terns,</HI> not the <HI>Fountains</HI> of our good, as they may be <HI>meanes,</HI> not as the <HI>chief</HI> end wherein our bli&s;s con&s;i&s;ts: In one word, All the <HI>things of this world</HI> as they are <HI>benefits</HI> conferd by <HI>God</HI> on us; and as they may be <HI>helps</HI> leading us to <HI>God,</HI> may be <HI>loved</HI> by us, but not under any <HI>other</HI> notion, for then it is <HI>irregu|lar</HI> and cometh within the compa&s;s of this <HI>prohibi|tion.</HI></P>
<P>5. La&s;tly, This of S^t <HI>John, Love not the world, nor the things of the world,</HI> may very well be expoun|ded by that of St <HI>Paul, The world is crucified to me, and</HI><NOTE PLACE="marg">Gal. 6. 14.</NOTE> <HI>I to the world;</HI> and if &s;o, then there is more <HI>intended</HI> then <HI>expre&s;&s;ed:</HI> this <HI>Negative</HI> will include an <HI>Affirma|tive, love</HI> not, that is, <HI>contemn, di&s;daine, &s;corne, hate the world and the things of it,</HI> when they would
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<HI>alienate</HI> thy <HI>heart</HI> from <HI>God.</HI> Indeed then is the <HI>world crucified to a Chri&s;tian</HI> when it is to his heart what a <HI>crucified dead carka&s;e</HI> is to his <HI>eyes,</HI> to wit, odious and loath&s;ome. Then is a <HI>Chri&s;tian crucified to the world,</HI> when he is as <HI>unwilling</HI> to move according to the <HI>&s;olicitations</HI> of the <HI>world,</HI> as a <HI>crucified</HI> man is <HI>un|able</HI> to <HI>&s;tirre</HI> hand or foot; and he that is thus <HI>affected,</HI> is &s;o far from being in <HI>love</HI> with the <HI>world,</HI> or <HI>addicted</HI> to, that he is altogether <HI>e&s;tranged</HI> from, yea, <HI>enra|ged</HI> again&s;t it: and thus I have given you a <HI>&s;hort,</HI> and yet a <HI>ju&s;t</HI> account of the <HI>de&s;ign</HI> and <HI>latitude</HI> of this <HI>prohibition.</HI> To winde it up in a brief <HI>Ap|plication.</HI></P>
<P>You &s;ee the <HI>&s;in</HI> forbidden, now view your <HI>practice.</HI> I would to <HI>God</HI> that all, even the be&s;t of us had not ju&s;t rea&s;on to <HI>charge</HI> the <HI>guilt</HI> of this &s;in upon our <HI>&s;elves. Worldly love</HI> is an <HI>Epidemicall di&s;ea&s;e,</HI> and &s;uch as good men &s;ometimes fall <HI>&s;ick</HI> of, even they who would not enjoy <HI>this world</HI> with the lo&s;s of a <HI>better,</HI> are yet <HI>unwilling</HI> to enjoy the other <HI>world</HI> with the lo&s;s of <HI>this: gladly</HI> they would <HI>have the honey and milke of Cana|an,</HI> and yet loath they are to <HI>part</HI> with the <HI>Onions and Garlick of Aegypt.</HI> Indeed &s;ome there are who <HI>raile</HI> upon this <HI>world,</HI> as a <HI>place</HI> of trouble and di&s;quiet|ment; but yet &s;till they <HI>love;</HI> like the <HI>buyer</HI> who &s;aith, <HI>It is naught; it is naught, but when he is gone he</HI><NOTE PLACE="marg">Prov. 20. 14.</NOTE> <HI>boa&s;teth;</HI> to wit, how good a <HI>penyworth</HI> he hath got. If you <HI>aske</HI> any <HI>man</HI> whom he <HI>loveth</HI> be&s;t? his <HI>an&s;wer</HI> will be, <HI>God;</HI> and yet if many, nay mo&s;t men would put the <HI>que&s;tion</HI> &s;eriou&s;ly to <HI>them&s;elves;</HI> the <HI>an&s;wer</HI> mu&s;t be the <HI>world;</HI> yea, he that hath made the be&s;t progre&s;s in learning this <HI>le&s;&s;on,</HI> will finde upon due &s;earch, that he <HI>loveth the world too much.</HI></P>
<P>The better to help you in this <HI>inquiry,</HI> be plea&s;ed to ob&s;erve the&s;e en&s;uing <HI>particulars.</HI></P>
<P>1. Would you know your <HI>delectation,</HI> take notice
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of your <HI>meditation. David</HI> affirmeth of the ble&s;&s;ed man, <HI>His delight is in the Law of the Lord,</HI> and he <HI>con|firmeth</HI> it by this <HI>Medium, and in his Law doth he me|ditate</HI><NOTE PLACE="marg">P&s;al. 1. 2. 119. 97.</NOTE> <HI>day and night,</HI> it is his a&s;&s;ertion concerning <HI>him&s;elf, O how I love thy Law,</HI> and the <HI>proof</HI> follow|eth, <HI>It is my meditation all the day.</HI> The truth is, <HI>Ubi amor, ibi oculus,</HI> where there is <HI>fervency</HI> of love, there is <HI>frequency</HI> of thoughts. Oh then <HI>con&s;ider</HI> what is it your thoughts mo&s;t <HI>run</HI> upon; what are your <HI>morning</HI> and <HI>evening Meditations?</HI> do not the <HI>things</HI> of this world lye <HI>down</HI> in the <HI>evening,</HI> and ri&s;e <HI>up</HI> with you in the <HI>morning?</HI> nay, walk with you all the <HI>day,</HI> while&s;t your <HI>minds</HI> are &s;till <HI>bu&s;ied</HI> either about <HI>getting,</HI> or <HI>keeping,</HI> or <HI>increa&s;ing</HI> them, and if &s;o, can you <HI>acquit</HI> your&s;elves from this <HI>inordinate</HI> love?</P>
<P>2. Would you di&s;cern your <HI>affection,</HI> view your <HI>election;</HI> our <HI>love</HI> &s;aith St <HI>Au&s;tin</HI> is never &s;o fully tryed,<NOTE PLACE="marg">Aug. in loc.</NOTE> as when <HI>two</HI> Objects are propo&s;ed, whereof the <HI>one</HI> mu&s;t be <HI>embraced,</HI> and the other <HI>refu&s;ed,</HI> the one ta|ken and the other left; while&s;t <HI>two</HI> men <HI>walk</HI> toge|ther, you cannot tell whom the <HI>Dog</HI> followeth, but when the time of <HI>parting</HI> cometh, then the <HI>Dog</HI> ma|nife&s;teth who is his <HI>Ma&s;ter.</HI> Put the <HI>ca&s;e</HI> oh <HI>Chri&s;ti|an</HI> to thy &s;elf, what if the <HI>ab&s;ence</HI> of <HI>Gods love,</HI> and the <HI>enjoying</HI> of the <HI>worlds</HI> comforts come in <HI>competition, which would&s;t thou cleave to?</HI> Certainly, <HI>eligere,</HI> and <HI>diligere</HI> go together, that which is thy <HI>choice</HI> is thy <HI>love;</HI> Oh how many with <HI>Demas</HI> for&s;ake the <HI>faith,</HI><NOTE PLACE="marg">2 Tim. 4. 10.</NOTE> that they may <HI>embrace</HI> this pre&s;ent <HI>world?</HI></P>
<P>3. Would you finde out the <HI>Mi&s;tre&s;&s;es haunt,</HI> trace her <HI>Handmaids, fear</HI> and <HI>grief</HI> are the two <HI>atten|dants</HI> upon <HI>love.</HI> The <HI>Poet</HI> &s;aith</P>
<P><HI>Res e&s;t &s;oliciti plena timoris amor, Doloris</HI> will &s;tand in the <HI>Ver&s;e</HI> too, and is as true of the thing. <HI>Love</HI> is full both of <HI>feares</HI> and <HI>teares,</HI> afraid lea&s;t it &s;hould <HI>loo&s;e,</HI> and <HI>troubled</HI> when it hath <HI>lo&s;t</HI> its <HI>beloved</HI> Ob|ject.
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How <HI>&s;olicitous</HI> was <HI>David</HI> for <HI>Ab&s;oloms</HI> &s;afety, and how <HI>perplexed</HI> at the <HI>news</HI> of his <HI>ruine,</HI> and whence this but from his <HI>indeared</HI> affection towards him. When <HI>Chri&s;t</HI> wept for <HI>Lazarus,</HI> the <HI>Jews</HI> pre&s;ently cry|ed out, <HI>See, how he loved him:</HI> and when we &s;ee men<NOTE PLACE="marg">John 11. 36.</NOTE> &s;o <HI>fearfull</HI> of <HI>death,</HI> which <HI>taketh</HI> them out of this <HI>world,</HI> and if all tho&s;e <HI>evils</HI> which <HI>&s;poile</HI> them of the&s;e pre&s;ent <HI>contentments;</HI> yea, when we behold them &s;o exceeding <HI>&s;orrowfull</HI> and <HI>heavy</HI> under outward <HI>cro&s;&s;es</HI> and <HI>lo&s;&s;es,</HI> may we not ju&s;tly &s;ay concerning them, <HI>&s;ee how they loved this world and the things of it.</HI></P>
<P>4. Would you know the <HI>frame</HI> of your <HI>hearts,</HI> ob|&s;erve the <HI>language</HI> of your <HI>lips, &V;bi amor, ibi lingua,</HI> as well as <HI>oculus,</HI> not only the <HI>eye,</HI> but the <HI>tongue</HI> are gui|ded by the <HI>heart, Out of the abundance of the heart</HI> (&s;aith our ble&s;&s;ed <HI>Saviour) the mouth speaketh:</HI> and may it<NOTE PLACE="marg">Mat. 26. 73.</NOTE> not be &s;aid to many as the <HI>maid</HI> did to <HI>Peter, Thy &s;peech bewrayeth thee;</HI> whil&s;t their <HI>communication</HI> is <HI>earthly</HI> and &s;en&s;uall, chiefly, nay, only about <HI>inferiour</HI> Ob|jects? Surely the things we are mo&s;t frequent in <HI>talk|ing</HI> of, we take mo&s;t <HI>delight</HI> in. How great <HI>lovers</HI> mu&s;t they be of the <HI>world,</HI> who&s;e <HI>di&s;cour&s;e</HI> tends to <HI>no|thing</HI> el&s;e, yea, even upon <HI>holy daies,</HI> when they <HI>re&s;t</HI> from <HI>&s;ervile workes,</HI> yet they will not <HI>cea&s;e</HI> from <HI>&s;ecular words?</HI> Indeed the worldlings <HI>breath</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">avoureth of <HI>earth;</HI> you may trace his <HI>tongue</HI> from the <HI>Market</HI> to the <HI>Ex|change,</HI> thence to the <HI>Key</HI> or <HI>Wharfe,</HI> thence to the <HI>Cu&s;tome-hou&s;e,</HI> and thence to the <HI>Ware-hou&s;e,</HI> but &s;el|dome to the <HI>Church.</HI> And doth it not plainly argue, the <HI>ve&s;&s;ell</HI> of the heart is full of the <HI>liquor</HI> of <HI>worldly love</HI> when it runs &s;o con&s;tantly over in <HI>worldly</HI> lan|guage?</P>
<P>5. The fervour of our <HI>contention</HI> clearly manife&s;ts the <HI>inten&s;ion</HI> of our <HI>love:</HI> it is St <HI>James</HI> his Que&s;tion and <HI>An&s;wer, Whence come wars and fightings among you?</HI><NOTE PLACE="marg">James 4. 1.</NOTE> <HI>come they not hence, even from the lu&s;ts that war in your</HI>
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<HI>members?</HI> and St <HI>Au&s;tin</HI> is po&s;itive, <HI>Qui de mundo contendit, perspicue o&s;tendit, quod illum diligit,</HI> men do<NOTE PLACE="marg">Aug. in loc.</NOTE> not u&s;e to <HI>contend about</HI> what they <HI>care not for,</HI> while&s;t your <HI>emulations, &s;trifes, quarrels</HI> are &s;o great and <HI>fierce</HI> one with another about <HI>worldly</HI> matters; it &s;trongly argueth, they have <HI>po&s;&s;e&s;&s;ion</HI> of your <HI>hearts: &s;he</HI> for whom the <HI>gallant</HI> adventures his <HI>life</HI> in the <HI>field,</HI> is very probably concluded to be his <HI>Mi&s;tris;</HI> &s;urely the <HI>world</HI> commands thy <HI>heart</HI> when it <HI>engageth</HI> thee in <HI>litigious</HI> quarrels.</P>
<P>6. La&s;tly, You may very rationally judge of your <HI>affections</HI> by your <HI>actions,</HI> your <HI>love</HI> by your <HI>care,</HI> your <HI>delight</HI> by your <HI>&s;ervice.</HI> When we read that <HI>Jacob</HI> &s;er|ved an hard <HI>Apprenti&s;hip</HI> to <HI>Laban,</HI> and that no le&s;s then <HI>fourteen</HI> years for the gaining of <HI>Rachell,</HI> we may certainly infer, that he <HI>loved her greatly:</HI> men would never <HI>lay</HI> out their <HI>time</HI> and <HI>&s;trength</HI> &s;o unce&s;|&s;antly in the <HI>worlds drudgery,</HI> were &s;he not <HI>Mi&s;tris</HI> of their affections; yea, which doth the more fully pro|claime their <HI>love,</HI> their <HI>labour</HI> is a <HI>plea&s;ure;</HI> they are never in their <HI>element,</HI> but when like the <HI>fi&s;h</HI> they are <HI>&s;wiming</HI> in the&s;e <HI>waters,</HI> or like the <HI>mole</HI> they are <HI>digging</HI> in the <HI>earth.</HI></P>
<P>By all the&s;e <HI>con&s;iderations</HI> we may be able to <HI>di&s;cern</HI> whither our <HI>love</HI> be not <HI>inordinate</HI> towards this <HI>world,</HI> and the things <HI>thereof;</HI> and therefore &s;uch as we ought to be deeply <HI>&s;en&s;ible</HI> of, <HI>affected</HI> with, and <HI>humbled</HI> for.</P>
<P>And now what remaineth, but that to this word of <HI>Conniction,</HI> I annex a word of <HI>Dehortation,</HI> that we all endeavour to <HI>wean our hearts</HI> from the <HI>love of this world?</HI> Oh <HI>hearken,</HI> and again I &s;ay <HI>hearken</HI> to this &s;prituall and Heavenly <HI>voice,</HI> (as it is called by S^t <HI>Cyprian) Love</HI><NOTE PLACE="marg">Cypr. de di&s;cipl. &amp; habitu. Sen. Ep.</NOTE> <HI>not the world, nor the things of the world.</HI> Indeed as <HI>Se|neca</HI> &s;aith of <HI>&s;orrow,</HI> I may &s;ay of <HI>love,</HI> I <HI>do not</HI> require that you &s;hould not <HI>love it at all;</HI> but I earne&s;tly in|treat, take heed that you <HI>love it not too much:</HI> the truth
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is, our <HI>affections</HI> in regard of <HI>worldly</HI> matters are very <HI>prone</HI> to <HI>exce&s;s:</HI> in <HI>Heavenly</HI> things it is <HI>impo&s;&s;ible</HI> to <HI>ex|ceed,</HI> in <HI>Earthly</HI> things it is <HI>difficult not to exceed&punc;</HI> our <HI>grief</HI> quickly <HI>degenerateth</HI> into <HI>angui&s;h,</HI> our <HI>fear</HI> into <HI>trembling,</HI> our <HI>de&s;ire</HI> into <HI>impatience,</HI> our <HI>delight</HI> into <HI>jol|lity,</HI> and our <HI>love</HI> into <HI>dotage.</HI> Oh therefore be <HI>wi&s;e</HI> to <HI>watch</HI> the out goings of your <HI>hearts</HI> after <HI>worldly</HI> Ob|jects, and remember that as it is of the two be&s;t, when <HI>brotherly kindne&s;s</HI> erreth on the <HI>right</HI> hand, by <HI>louing too much,</HI> &s;o when <HI>worldly love</HI> offends on the <HI>left</HI> hand by <HI>loving too little.</HI></P>
<P><HI>Oecumenius</HI> upon the <HI>Text</HI> conceiveth that <GAP DESC="foreign">,<NOTE PLACE="marg">Oecumen. in loc&punc;</NOTE> the <HI>Apo&s;tle</HI> writeth, the&s;e things as to <HI>Chil|dren,</HI> who are mo&s;t apt to be taken up with en&s;uall<NOTE PLACE="marg"><HI>Ju&s;tin.</HI> ibid.</NOTE> Objects: but doubtle&s;s as <HI>one</HI> well <HI>gl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;eth, Optim&egrave; omnibus congruit,</HI> there are <HI>none</HI> of any <HI>age</HI> but &s;tand in need of it. Beware that you be not <HI>engaged</HI> and <HI>fettered</HI> with <HI>worldly</HI> love: we <HI>read</HI> concerning the <HI>living Creatures</HI> mentioned by the Prophet <HI>Ezekiell,</HI><NOTE PLACE="marg">Ezek. 1. 7.</NOTE> that the <HI>Soles of their feet were like the &s;oles of a Calves foot.</HI> The <HI>Caldee</HI> paraphra&s;e readeth it like <HI>round feet,</HI> the <HI>feet</HI> are an <HI>emblem</HI> of our <HI>affection,</HI> and it is ob&s;er|ved of <HI>Sphaericall</HI> bodies, that if you &s;et them upon the <HI>ground,</HI> they only <HI>touch</HI> it in <HI>one point;</HI> &s;o &s;hould our <HI>affections</HI> touch this <HI>world</HI> not too much <HI>cleaving</HI><NOTE PLACE="marg">Dio&s;cord.</NOTE> to, or <HI>leaning</HI> on it. <HI>Dio&s;corides</HI> maketh mehtion of an <HI>Herh</HI> which he calleth the <HI>Indian leafe,</HI> and ob&s;er|veth that it groweth in <HI>moori&s;h fenny</HI> places, <HI>Aquae &s;ine ull&acirc; radice <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nnatans, &s;wimming in the water with|out taking any root in the bottome.</HI> Let this <HI>Herb</HI> be our <HI>emblem</HI> whil&s;t we <HI>live</HI> in, let us not <HI>love the world;</HI> and though we make <HI>u&s;e</HI> of it to <HI>&s;wim in</HI> for a time, let not our <HI>hearts</HI> take <HI>root</HI> by an <HI>inordinate</HI> love.</P>
<P>The main <HI>di&s;&s;wa&s;ives</HI> from this &s;in we &s;hall meet with in the <HI>Text;</HI> only con&s;ider for the <HI>pre&s;ent,</HI> that this <HI>worldly</HI> love is <HI>unrea&s;onable, injurious, ingratefull,</HI> and <HI>un|chri&s;tian.</HI></P>
<P><PB N="333" REF="175">1. It is <HI>unrea&s;onable,</HI> There are two eminent <HI>laws</HI> of <HI>love</HI> which are directly broken by this practice; the one is <HI>&s;imili gaudere,</HI> the other is <HI>diligentem diligere, like loveth like,</HI> and <HI>love requireth love:</HI> but alas when we <HI>love</HI> the <HI>world,</HI> we love that which is <HI>unlike;</HI> there being no <HI>proportion</HI> between our noble &s;ouls and this <HI>worlds</HI> good. Indeed our <HI>&s;ouls</HI> were made after the <HI>divine image</HI> and &s;imilitude, and therefore not made for the <HI>love</HI> of this <HI>inferiour world;</HI> Be&s;ides, when we <HI>love the world,</HI> we love that which as it doth not <HI>give,</HI> &s;o neither can it <HI>repay</HI> love; at the be&s;t it is only <HI>capa|ble</HI> of <HI>&s;erving,</HI> not of <HI>loving</HI> us, and why &s;hould we &s;o <HI>pervert</HI> the nature of love as to <HI>love the world:</HI> But fur|ther</P>
<P>2. It is <HI>injurious to our &s;elves,</HI> as well as <HI>incongruous</HI> to <HI>love,</HI> &s;ince by <HI>loving</HI> the <HI>world,</HI> it becometh our <HI>e|nemie;</HI> it &s;eems <HI>&s;trange,</HI> yet it is a <HI>truth,</HI> the <HI>world</HI> is on|ly a <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">oe</HI> to them that <HI>love</HI> her, if we u&s;e <HI>her,</HI> &s;he is an ob&s;equious <HI>&s;ervant;</HI> but if we <HI>love</HI> her, &s;he is a malicious <HI>enemy:</HI> it is ob&s;erved of the <HI>&s;hadow, Sequentem fugit, fugientem &s;equitur, if you follow it, it flyeth from you, if you flye from it, it followeth after you.</HI> It is proportiona|by true of the <HI>world,</HI> if you <HI>contemn</HI> it, it will <HI>fear you,</HI> if you <HI>love</HI> it, it will <HI>domineer</HI> over you; and that known <HI>Proverb</HI> of <HI>fire</HI> and <HI>water</HI> may ju&s;tly be applied to the <HI>things</HI> of the <HI>world,</HI> they are <HI>good &s;ervants,</HI> but <HI>bad ma|&s;ters:</HI> Adde to this</P>
<P>3. It is <HI>ingratefull</HI> to <HI>God,</HI> as well as <HI>injurious</HI> to our <HI>&s;elves;</HI> all the&s;e things <HI>of the world</HI> are the <HI>large&s;&s;es</HI> of <HI>Gods bounty,</HI> the <HI>&s;treames</HI> of his <HI>goodne&s;s;</HI> and is it not an odious <HI>ingratitude</HI> to <HI>dote</HI> upon the <HI>gift,</HI> and <HI>neglect</HI> the <HI>donor?</HI> Very appo&s;ite to this purpr&s;e is S^t <HI>Au&s;tins</HI><NOTE PLACE="marg">Aug. in loc.</NOTE> &s;imilitude, If an <HI>Husband</HI> being in a <HI>far</HI> Country &s;hould &s;end a <HI>Ring</HI> to his <HI>Spou&s;e</HI> out of his ardent <HI>affecti|on</HI> to her, <HI>would</HI> he not, <HI>might</HI> he not ju&s;tly take it <HI>ill</HI> at her hands if &s;he &s;hould <HI>forget</HI> her <HI>Husband</HI> and fall in <HI>love</HI> with the <HI>token?</HI> Thus do we when we ca&s;t <HI>God</HI>
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behind our <HI>backs,</HI> and &s;et our <HI>eyes</HI> upon this <HI>world.</HI></P>
<P>Finally, It is <HI>unchri&s;tian</HI> there being nothing more <HI>unbe&s;eeming</HI> a <HI>Chri&s;tian profe&s;&s;ion,</HI> then a <HI>worldly conver|&s;ation;</HI> being <HI>Chri&s;tians</HI> we profe&s;s the <HI>Faith,</HI> and <HI>hope</HI> of a better <HI>world,</HI> and &s;hall we fall in <HI>love</HI> with this, we intitle our &s;elves the <HI>Children of God,</HI> and &s;hall we <HI>live</HI> and <HI>love</HI> as the <HI>Children of this world?</HI> It is our <HI>Saviours</HI> argument to his <HI>Di&s;ciples, After the&s;e things do the</HI><NOTE PLACE="marg">Matth. 6. 33.</NOTE> <HI>Gentils &s;eek;</HI> and becau&s;e they do, we &s;hould not, at lea&s;t wi&s;e not as they do it, with &s;uch <HI>immoderate</HI> af|fection: and therefore whil&s;t <HI>Mammoni&s;ts</HI> like <HI>Ravens</HI> feed on <HI>garbage;</HI> like the <HI>Lapwing,</HI> make their <HI>ne&s;t</HI> in <HI>or|der;</HI> or like <HI>Beetles,</HI> never <HI>&s;ing</HI> but in a <HI>bed</HI> of <HI>dung;</HI> let us have <HI>higher</HI> thoughts, <HI>nobler</HI> de&s;ires, <HI>purer</HI> joyes, learn|ing of this holy <HI>Apo&s;tle,</HI> not to <HI>Love the world nor the things of the world.</HI></P>
</DIV1>
<DIV1 N="18" TYPE="lecture">
<PB N="335" REF="176">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 15, 16.</BIBL>
<Q>Love not the world neither the things that are in the world; if any man love the world, the love of the Fa|ther is not in him.</Q>
<Q>For all that is in the world, the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life, is not of the Father, but is of the world.</Q>
</EPIGRAPH>
<P>_THe <HI>pa&s;&s;ions</HI> of the <HI>&s;oul</HI> in their own <HI>na|ture</HI> are <HI>neither;</HI> in their <HI>exerci&s;e,</HI> are either morally <HI>good</HI> or <HI>bad.</HI> Look as a <HI>Painters Colours,</HI> according to the &s;e|verall <HI>Pictures</HI> which they draw, re|pre&s;ent a <HI>cha&s;t Matron,</HI> and a <HI>wanton Strumpet,</HI> or as the <HI>winds</HI> according to the &s;everall <HI>corners</HI> whence they <HI>blow,</HI> &s;erve to drieve the &s;hip <HI>for|ward,</HI> and <HI>backward;</HI> &s;o the <HI>affections</HI> according to
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the <HI>Object</HI> whereabout they are conver&s;ant become ei|ther <HI>helps</HI> or <HI>hinderances, virtues</HI> or <HI>vices;</HI> yea, what the <HI>A&s;trologers</HI> &s;ay of the <HI>Planet Mercury</HI> in the <HI>Horo|&s;cope</HI> of mans <HI>nativity,</HI> if it be in <HI>conjunction</HI> with a <HI>for|tunate Planet</HI> it is the <HI>better,</HI> if with an <HI>Ominous</HI> the <HI>wor&s;e;</HI> is more truly <HI>affirmed</HI> of the <HI>pa&s;&s;ions,</HI> when they are joyned to <HI>good</HI> Objects they <HI>advance virtue,</HI> and when to <HI>bad,</HI> they <HI>increa&s;e vice.</HI></P>
<P>No wonder then if the <HI>holy Scripture</HI> take &s;o much <HI>care</HI> about <HI>regulating</HI> our <HI>affections.</HI> Indeed the <HI>Sto|icks</HI> would <HI>bani&s;h</HI> and <HI>extirpate</HI> them, and therefore &s;ay<NOTE PLACE="marg">Gen. 26. 16.</NOTE> to them as <HI>Abimelech</HI> to <HI>I&s;aack, Go from us for thou art much mightier then we,</HI> but the <HI>Chri&s;tian Religion</HI> would only <HI>confine</HI> or rather <HI>refine</HI> them by <HI>defining</HI> their pro|per <HI>Objects.</HI> There is no need of <HI>draining</HI> up the&s;e waters, only of <HI>diverting</HI> them into their right <HI>channell;</HI> of <HI>plucking</HI> them up, only <HI>planting</HI> them in a <HI>good</HI> &s;oile. We mu&s;t not u&s;e them as <HI>Jo&s;huah</HI> was to deale with the <HI>Amalekites,</HI> wholly <HI>cut</HI> them off; but as he did by<NOTE PLACE="marg">Exod. 17. 11. Jo&s;h. 9. 23.</NOTE> the <HI>Gibeonites,</HI> make them <HI>hewers</HI> of <HI>wood,</HI> and <HI>draw|ers of water</HI> for the Hou&s;e of <HI>God.</HI> Indeed as <HI>one</HI> wit|tily, <HI>man fallen,</HI> is the <HI>Anagram</HI> of <HI>man created,</HI> his <HI>af|fections</HI> (like <HI>letters) misplaced,</HI> &s;o that there is no need of <HI>blotting</HI> them <HI>out,</HI> only <HI>placing</HI> them in their <HI>right order.</HI></P>
<P>Upon this account it was that we finde in &s;acred <HI>writ</HI> both <HI>precepts,</HI> and <HI>prohibitions, commands,</HI> and <HI>cave|ats, exhortations,</HI> and <HI>dehortations,</HI> in reference to the <HI>&s;ame</HI> affections, &s;ometimes in the <HI>&s;ame</HI> Ver&s;e; So <HI>Chri&s;t</HI> to the <HI>Di&s;ciples, Feare not, but feare;</HI> to the <HI>Wo|men</HI> at the Cro&s;s, <HI>Weep not, but weep:</HI> ofttimes in the <HI>&s;ame Chapter,</HI> as in this concerning the affection of <HI>love;</HI> if you ca&s;t your eyes in the foregoing Ver&s;es, you &s;hall finde tho&s;e <HI>two</HI> Objects which we are to <HI>love. God</HI> and our <HI>Brother,</HI> and here in this <HI>Ver&s;e</HI> that <HI>&s;in|gle</HI><NOTE PLACE="marg">Ver&s;e 5. Ver&s;e 9.</NOTE> though <HI>comrehen&s;ive</HI> Object which we mu&s;t <HI>not</HI>
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<HI>love, Love not the world nor the things that are in the world,</HI> &amp;c.</P>
<P>Having di&s;patched the <HI>generall propo&s;ition</HI> in the be|gining of the <HI>fifteenth</HI> Ver&s;e, we are now according to the propo&s;ed method to de&s;cend to the <HI>particular expo&s;ition,</HI> as it is &s;et down in the former part of the <HI>&s;ixteenth; All that is in the world the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life.</HI></P>
<P>This <HI>clau&s;e</HI> which I call the <HI>Expo&s;ition</HI> you &s;ee is a<NOTE PLACE="marg">Concupi&s;centia pro re concupi|&s;cibili. Zanch. in loc.</NOTE> <HI>di&s;tribution,</HI> intended no doubt for a further and <HI>ful|ler</HI> explication of that <HI>prohibition;</HI> but whether of the <HI>Object</HI> or the <HI>Act,</HI> is &s;omewhat <HI>que&s;tionable;</HI> &s;ince on the one hand the word <HI>world</HI> refers to the <HI>Object,</HI> and on the other the word <HI>lu&s;t</HI> refers to the <HI>Act.</HI> Inter|preters conceive that <HI>lu&s;t</HI> is taken <HI>metonymically</HI> for the <HI>Object</HI> lu&s;ted after, and &s;o account it a <HI>di&s;tribution</HI> of the <HI>Object;</HI> but withall it is of the <HI>Object</HI> in reference to the <HI>Act.</HI> And when I <HI>ob&s;erve</HI> that this <HI>all</HI> is po&s;i|tively denied to be of the <HI>Father,</HI> I thinke it more <HI>ra|tionall</HI> to con&s;true this <GAP DESC="foreign"> by <GAP DESC="foreign">, <HI>all</HI> to be <HI>eve|ry lu&s;t that is in the world,</HI> and &s;o take it as a <HI>di&s;tribution</HI> of the <HI>act:</HI> di&s;covering the &s;everall <HI>channels</HI> in which <HI>worldly love</HI> runeth.</P>
<P>It is inquired by the <HI>Schoolmen</HI> whither this <HI>di&s;tribu|tion</HI><NOTE PLACE="marg">Al. Alens cum alijs.</NOTE> do compleatly <HI>enumerate</HI> the <HI>cau&s;es</HI> of all <HI>&s;in,</HI> and it is <HI>affirmatively</HI> re&s;olved. <HI>Calvin</HI> upon the Text concei|veth it not much <HI>materiall,</HI> whether it be <HI>exact</HI> or no: no doubt the&s;e are the <HI>principall,</HI> and all <HI>&s;ins</HI> may &s;ome way or other be <HI>reduced</HI> to one of the&s;e.</P>
<P>If you plea&s;e, take a &s;hort <HI>view</HI> of the &s;everall <HI>refe|rences</HI> of the&s;e <HI>lu&s;ts</HI> whereby they are differenced one from another.</P>
<P><HI>Serrarius</HI> upon the Text hath thus <HI>ranked</HI> them: that<NOTE PLACE="marg">Serrar. in loc.</NOTE> <HI>good</HI> which is immoderately de&s;ired, is either &s;uch as is <HI>really</HI> received into us, about which is conver&s;ant the <HI>lu&s;t of the fle&s;h;</HI> or which is only tran&s;mitted by
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<HI>species</HI> to the <HI>&s;ight,</HI> and &s;o the Object of the <HI>lu&s;t of the eyes;</HI> or which is neither received by it &s;elf, or by <HI>species</HI> into us, but is <HI>altogether without us,</HI> and to this tends the <HI>pride of life.</HI></P>
<P><HI>Alexander Hales,</HI> out of S^t <HI>Au&s;tin</HI> goeth another,<NOTE PLACE="marg"><HI>Al. Al.</HI> p^t. 2^a. 9. 159.</NOTE> and in &s;ome re&s;pect a <HI>contrary</HI> way; a&s;&s;erting exorbi|tant <HI>lu&s;t</HI> to be either about <HI>bonum inferius,</HI> &s;ome infe|riour <HI>&s;en&s;uall</HI> good, which is the <HI>lu&s;t of the fle&s;h;</HI> or <HI>ex|terius,</HI> &s;ome externall <HI>vi&s;ible</HI> good, which is the <HI>lu&s;t of the eyes;</HI> or <HI>interius,</HI> &s;ome <HI>inward opinionated</HI> good, which is the <HI>pride of life.</HI></P>
<P><HI>Aquinas</HI> di&s;tingui&s;heth the inordinate <HI>appetite</HI> of<NOTE PLACE="marg"><HI>Aquin.</HI> t^a. 2ae. 9. 8. Art. 5.</NOTE> man to be after <HI>good,</HI> either as con&s;idered <HI>ab&s;olutely,</HI> or as it is attended with <HI>difficulty:</HI> the former is the <HI>inordination</HI> of that which is called the <HI>concupi&s;cible ap|petite;</HI> and this is either in re&s;pect of tho&s;e things <HI>that plea&s;e the body,</HI> which is <HI>concupi&s;centia naturalis,</HI> the <HI>naturall</HI> de&s;ire; but in the <HI>exce&s;s,</HI> the <HI>lu&s;t of the fle&s;h,</HI> or of tho&s;e things, which by &s;ight <HI>delight the imagination,</HI> which is <HI>concupi&s;centia animalis,</HI> an animall de&s;ire; and in the <HI>exce&s;s,</HI> the <HI>lu&s;t of the eyes;</HI> the <HI>latter</HI> is the <HI>irre|gularity</HI> of the <HI>ira&s;cible apetite,</HI> and is the <HI>pride of life.</HI></P>
<P>Some not unfitly <HI>allude</HI> to that <HI>di&s;tinction</HI> of &s;ins in|to <HI>carnall, spirituall,</HI> and of a <HI>mixt</HI> nature; tho&s;e <HI>&s;ins</HI> which take <HI>&s;en&s;ible delight</HI> in <HI>&s;en&s;ible Objects,</HI> are <HI>purely carnall;</HI> and the&s;e belong to the <HI>lu&s;t of the fle&s;h;</HI> tho&s;e which take <HI>mentall delight</HI> in <HI>mentall Objects,</HI> are pure|ly <HI>&s;pirituall</HI> &s;ins, and belong to the <HI>pride of life,</HI> tho&s;e which take an <HI>inward delight</HI> in <HI>outward Objects</HI> are of a <HI>mixed</HI> nature, and belong to the <HI>lu&s;t of the eyes.</HI></P>
<P>The mo&s;t plain and u&s;uall <HI>reference</HI> of them, is of the <HI>lu&s;t of the fle&s;h,</HI> to &s;en&s;uall <HI>plea&s;ures;</HI> of the <HI>lu&s;t of the eyes,</HI> to <HI>riches;</HI> and of the <HI>pride of life</HI> to <HI>honours:</HI> and &s;o the <HI>voluptuous, covetous,</HI> and <HI>ambitious</HI> are the <HI>&s;in|ners</HI>
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guilty of the&s;e <HI>lu&s;ts.</HI> This <HI>Grotius</HI> looketh upon as the genuine <HI>meaning,</HI> and &s;o much the rather, be|cau&s;e<NOTE PLACE="marg">Vide Grot. in loc</NOTE> he conceiveth this &s;entence to be borrowed from the <HI>ancient Hebrews,</HI> whence <HI>Pythagoras</HI> received it, and from him <HI>Clynias</HI> who mentioneth the&s;e <HI>three</HI> as the <HI>cau&s;e</HI> of that <HI>unju&s;tice</HI> among men, <GAP DESC="foreign">, corre&s;pondent to which is that of <HI>Philo</HI> on the <HI>Decalogue,</HI> a&s;&s;erting it is the <HI>Fountain</HI> of all wars among men to be, <GAP DESC="foreign">, the evill <HI>lu&s;t</HI> either of <HI>wealth,</HI> or <HI>honour,</HI> or <HI>plea&s;ure.</HI> But what the large <HI>extent,</HI> and withall, the principall <HI>intent</HI> of the&s;e <HI>&s;everals</HI> are, will be&s;t <HI>appear</HI> in the di&s;tinct <HI>hand|ling</HI> of them.</P>
<P>The <HI>number</HI> you &s;ee is <HI>threefold;</HI> and before I go <HI>further,</HI> I &s;hall a while <HI>d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;eant</HI> upon them joyntly.</P>
<P>If you ca&s;t your eyes upon the <HI>fifteenth</HI> Ver&s;e of the <HI>third</HI> Chapter of S^t <HI>James,</HI> you &s;hall finde a <HI>tripartite</HI><NOTE PLACE="marg"><HI>James 3. 15.</HI> Gerard. de con|&s;ummat. &s;aecul.</NOTE> divi&s;ion of <HI>worldly</HI> wi&s;dome into <HI>earthly, &s;en&s;uall,</HI> and <HI>devilli&s;h;</HI> to which me thinketh very fitly corre&s;ponds this <HI>divi&s;ion</HI> of <HI>worldly</HI> love, the <HI>lu&s;t of the fle&s;h</HI> being <HI>&s;en&s;uall,</HI> the <HI>lu&s;t of the eyes earthly,</HI> and the <HI>pride of life devilli&s;h.</HI></P>
<P>We read in the <HI>foregoing</HI> Ver&s;es of three <HI>ages</HI> of men to whom our <HI>Apo&s;tle</HI> wrote, namely, <HI>Children, young Men,</HI> and <HI>Fathers;</HI> and each of the&s;e <HI>lu&s;ts</HI> is e&s;pecially <HI>incident</HI> to each of the&s;e <HI>ages. Men</HI> in the <HI>begining</HI> of their daies are mo&s;t <HI>prone</HI> to the <HI>lu&s;t of the fle&s;h,</HI> in the <HI>progre&s;s</HI> of their age to the <HI>pride of life,</HI> and in their <HI>old age,</HI> to the covetous <HI>lu&s;t of the eyes.</HI></P>
<P>In the <HI>clo&s;e</HI> of the <HI>fourteenth</HI> Ver&s;e of this <HI>Chapter</HI> S^t <HI>John</HI> &s;peaketh of <HI>overcoming</HI> the <HI>wicked one,</HI> that is,<NOTE PLACE="marg">Gen. 3. 6.</NOTE> the <HI>Devill;</HI> and if you would know what are the chief <HI>temptations,</HI> with which he doth <HI>a&s;&s;ault,</HI> and which if we <HI>repell,</HI> we <HI>overcome</HI> him, they are here pre&s;ented to us. The <HI>fruit</HI> with which he <HI>tempted</HI> our <HI>fir&s;t Pa|rents</HI>
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in the <HI>Garden</HI> was <HI>good</HI> for <HI>food,</HI> that was a <HI>lu&s;t of the fle&s;h;</HI> plea&s;ant to the <HI>&s;ight,</HI> and &s;o came in the <HI>lu&s;t of the eyes;</HI> and to be <HI>de&s;ired to make one wi&s;e,</HI> and that was the <HI>pride of life.</HI> After <HI>foure thou&s;and</HI> years expe|rience the <HI>Devill</HI> could not finde out better <HI>weapons,</HI> and therefore with the&s;e he <HI>&s;ets</HI> upon the <HI>&s;econd Adam</HI> in the <HI>wilderne&s;s,</HI> tempting him to the <HI>lu&s;t of the fle&s;h,</HI> when he would have him <HI>turn the &s;tones into bread</HI> to <HI>&s;atisfie</HI> his <HI>hunger;</HI> to the <HI>lu&s;t of the eyes,</HI> &s;aith S^t <HI>Au&s;tin,</HI><NOTE PLACE="marg"><HI>Aug. de ve<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&acirc; re<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ig.</HI> c. 35.</NOTE> when he bid him <HI>ca&s;t him&s;elf down</HI> out of <HI>curio&s;ity,</HI> &s;ay others: and more <HI>probably</HI> (with the leave of that <HI>re|verend</HI> Father,) when he <HI>&s;hewed him all the Kingdomes and glory of the world;</HI> and to the <HI>pride of life,</HI> when he per&s;waded him to <HI>ca&s;t him&s;elf down,</HI> which was no doubt for that <HI>end,</HI> to <HI>lift</HI> him <HI>up</HI> with arrogant <HI>pre|&s;umption.</HI></P>
<P>With the&s;e <HI>temptations</HI> it is that he doth &s;till <HI>a&s;&s;ault</HI> the Children of men, &s;o that I may not unfitly com|pare them to <HI>Solomons threefold cord,</HI> by which he <HI>draws</HI> men to iniquity; to the <HI>fle&s;hooke</HI> with <HI>three teeth,</HI> by which the <HI>Prie&s;ts</HI> &s;ervant <HI>robd the Lords Sacrifice;</HI> to <HI>Hippomenes three golden Apples,</HI> by which he indea|voured to hinder <HI>Attalantas race;</HI> to <HI>Jobs three darts,</HI> by which he <HI>wounded Ab&s;alon</HI> to the <HI>heart;</HI> to the <HI>Cal|deans three troops,</HI> (with St <HI>Bernard</HI>) by which they<NOTE PLACE="marg"><HI>Bern.</HI> 8^a. <HI>pa&s;ch.</HI> Serm. 1. Rev. 16. 13.</NOTE> <HI>plundered Job</HI> of his <HI>goods;</HI> or to S^t <HI>Johns three unclean &s;pirits</HI> crawling upon, and defiling us.</P>
<P>It is <HI>Chri&s;ts</HI> call to his <HI>Spou&s;e, Come with me from Le|banon,</HI><NOTE PLACE="marg">Cant. 4. 8.</NOTE> <HI>looke from the top of Amana, from the top of Shenir and Hermon, from the Lions dens, from the</HI><NOTE PLACE="marg"><HI>Ghi&s;ler.</HI> ibid.</NOTE> <HI>mountains of the Leopards. Ghi&s;lerius</HI> under&s;tandeth by the&s;e <HI>three mountains,</HI> the&s;e <HI>three lu&s;ts:</HI> the <HI>pride of life,</HI> by the <HI>mountain of Lebanon,</HI> which is exceeding&punc; <HI>high,</HI> and upon which grow the tall <HI>Caedars;</HI> by the top <HI>of Amana</HI> from whence they might &s;ee a great <HI>way, the lust of the eyes;</HI> by the top of <HI>Hermon</HI> a <HI>fruit|full</HI>
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hill, the <HI>lu&s;t of the fle&s;h;</HI> and the&s;e are the <HI>moun|tains</HI> on which <HI>wicked</HI> men range like <HI>Leopards,</HI> and the dens of tho&s;e <HI>Lions,</HI> the <HI>Devils.</HI></P>
<P>The&s;e are tho&s;e <HI>lu&s;ts</HI> which <HI>oppo&s;e</HI> the <HI>three</HI> grand <HI>de&s;igns</HI> of our <HI>life,</HI> our own <HI>&s;alvation,</HI> others <HI>good,</HI> and <HI>Gods glory.</HI> While&s;t the <HI>lu&s;t of the fle&s;h warreth</HI> a|gain&s;t <HI>our &s;oul,</HI> the <HI>lu&s;t of the eyes</HI> maketh us <HI>uncharita|ble</HI> to <HI>others,</HI> and the <HI>pride of life</HI> robs <HI>God</HI> of his <HI>glory. Corre&s;pondent</HI> to the&s;e <HI>three great &s;ins</HI> it &s;eems not <HI>im|probable</HI> that <HI>God</HI> hath appointed tho&s;e <HI>three</HI> &s;ore judg|ments. The <HI>Famine</HI> as a puni&s;hment of the <HI>lu&s;t of the</HI><NOTE PLACE="marg"><HI>Al. Al.</HI> P&s;. <GAP DESC="illegible" EXTENT="1 letter">^t^a.</NOTE> <HI>fle&s;h;</HI> the <HI>Plague</HI> (which cau&s;eth botches and &s;ores) of <HI>the lu&s;t of the eyes;</HI> and the <HI>Sword</HI> (which bring|eth <HI>Nations</HI> low) of <HI>the pride of life.</HI></P>
<P>As <HI>Armour</HI> again&s;t the&s;e <HI>three darts,</HI> the <HI>Papi&s;ts</HI> &s;u|per&s;titiou&s;ly u&s;e a <HI>threefold annoynting</HI> in <HI>Bapti&s;m,</HI> to wit, of the <HI>loyns,</HI> the <HI>brea&s;t,</HI> and the <HI>head;</HI> but (which is far <HI>better</HI>) the <HI>grace of God teacheth to live &s;oberly,</HI> in <HI>oppo&s;ition</HI> to <HI>the lu&s;t of the fle&s;h; ju&s;tly</HI> in oppo&s;ition to the <HI>lu&s;t of the eyes;</HI> and <HI>godly</HI> (which is a <HI>walking hum|bly</HI> with God) in oppo&s;ition to the <HI>pride of life:</HI> And which is be&s;t of all, our ble&s;&s;ed <HI>Saviour</HI> pre&s;cribes <HI>three duties</HI> (which by the Schools are made the <HI>three</HI> parts of &s;atisfaction) <HI>Fa&s;ting</HI> as a remedy of the <HI>lu&s;t of the fle&s;h; Almes</HI> as an eye &s;alve for the <HI>lu&s;t for the eyes;</HI> and <HI>Prayer</HI> as an <HI>antidote</HI> again&s;t the <HI>pride of life.</HI></P>
<P>To draw yet <HI>nearer.</HI> The&s;e <HI>three</HI> are <HI>all that is in the world,</HI> they are the <HI>worlds cur&s;ed trinity:</HI> accord|ing to that of the Poet,</P>
<LG>
<L>Ambitio&s;us honos, opes, &amp; foeda valuptas;</L>
<L>Haec tria pro trino numine mundus habet.</L>
</LG>
<P>Which <HI>wicked</HI> men <HI>adore</HI> and wor&s;hip as <HI>deities:</HI> in which regard <HI>Lapide</HI> oppo&s;eth them to the <HI>three</HI> per|&s;ons in the ble&s;&s;ed <HI>Trinity.</HI> The <HI>lu&s;t of the eyes</HI> to the<NOTE PLACE="marg">Lap. in. loc</NOTE> <HI>Father,</HI> who is <HI>liberall</HI> communicating his e&s;&s;ence to
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the <HI>Son,</HI> and the <HI>Spirit;</HI> the <HI>lu&s;t of the fle&s;h</HI> to the <HI>Son,</HI> who&s;e <HI>generation</HI> is <HI>&s;pirituall</HI> and <HI>eternall;</HI> the <HI>pride of life</HI> to the <HI>holy Gho&s;t,</HI> who is the <HI>Spirit of humility.</HI> That <HI>golden Calfe,</HI> which being made, was <HI>&s;et</HI> up and <HI>wor&s;hiped</HI> by the <HI>I&s;raelites</HI> in the <HI>Wilderne&s;s;</HI> is not un|fitly made u&s;e of to repre&s;ent the&s;e; the <HI>Calfe</HI> which is a <HI>wanton</HI> Creature, an emblem of the <HI>lu&s;t of fle&s;h;</HI> the <HI>Gold</HI> of the <HI>Calf</HI> refering to the <HI>lu&s;t of the eyes,</HI> and the <HI>exalting</HI> it, to the <HI>pride of life.</HI> Oh how do the <HI>mo&s;t</HI> of men <HI>fall down</HI> before this <HI>golden Calf</HI> which the <HI>world</HI> erecteth.</P>
<P>If you plea&s;e you may conceive the <HI>world</HI> as making a <HI>Fea&s;t</HI> to entertaine her <HI>Lovers;</HI> and here are the three <HI>cour&s;es</HI> which &s;he provideth for them; the fir&s;t for <HI>food,</HI> the <HI>lu&s;t of the fle&s;h;</HI> the &s;econd for <HI>&s;ight,</HI> the <HI>lu&s;t of the eyes;</HI> the third for <HI>&s;tate,</HI> the <HI>pride of life:</HI> or as entertaining them with a <HI>mu&s;icall con&s;ort,</HI> which is made up of <HI>three parts,</HI> the <HI>Ba&s;e,</HI> the <HI>lu&s;t of the fle&s;h;</HI> the <HI>Tenor,</HI> the <HI>lu&s;t of the eyes,</HI> and the <HI>Treble</HI> the <HI>pride of life.</HI></P>
<P>Once more you may very well call the&s;e <HI>three</HI> lu&s;ts the <HI>elements</HI> of the <HI>&s;en&s;uall</HI> world; the <HI>lu&s;t of the fle&s;h,</HI> be|ing as the <HI>fire</HI> in regard of its <HI>burning</HI> violence; the <HI>lu&s;t of the eyes,</HI> as the <HI>earth,</HI> becau&s;e about things which the <HI>earth</HI> affoards; and the <HI>pride of life,</HI> as the <HI>ayre,</HI> or <HI>winds</HI> which <HI>pufs</HI> or <HI>&s;wels</HI> men up.</P>
<P>Not to <HI>inlarge</HI> further, The <HI>world</HI> is here repre|&s;ented to us as an <HI>Hydea</HI> with three <HI>heads,</HI> or like <HI>Cer|berus</HI> that <HI>three headed Dog,</HI> which the <HI>Poets</HI> faine to be the <HI>Porter</HI> of <HI>Hell. Worldly</HI> love is here &s;et forth as a <HI>tree</HI> &s;preading it &s;elf into <HI>three</HI> main <HI>boughs,</HI> whence &s;prout forth the bitter <HI>fruit</HI> of all <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ns;</HI> or as a <HI>Mother</HI> bringing forth <HI>three</HI> mon&s;trous <HI>Daughters,</HI> with which the mo&s;t of the <HI>Sons</HI> of men fall in <HI>love</HI> with.</P>
<P>At this time I &s;hall only give you a view of</P>
<P>1. The <HI>Elde&s;t Daughter</HI> which is the <HI>lu&s;t of the fle&s;h;</HI>
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for the better <HI>under&s;tanding</HI> whereof I &s;hall <HI>di&s;cour&s;e</HI> of it fir&s;t in <HI>Generall,</HI> then in <HI>Particular.</HI></P>
<P>1. In <HI>Generall</HI> be plea&s;ed to take notice,</P>
<P>1. That this word <HI>fle&s;h</HI> is u&s;ed <HI>&s;everall</HI> waies in <HI>Scripture,</HI> as <HI>Ca&s;&s;ian</HI> hath ob&s;erved. I &s;hall not menti|on<NOTE PLACE="marg"><HI>Ca&s;&s;. Collat.</HI> 4. c. 10.</NOTE> all its <HI>acceptions;</HI> only know that it is taken in <HI>&s;en|&s;u optimo, po&s;&s;imo, medio;</HI> in a good &s;en&s;e for a <HI>tender frame,</HI> and &s;oft di&s;po&s;ition of the <HI>&s;oul;</HI> whereby it is capable of <HI>receiving</HI> the impre&s;&s;ion of <HI>grace,</HI> and ready to yield obedience to <HI>Gods</HI> commands: in this notion<NOTE PLACE="marg">Ezek. 36. 26.</NOTE> it is the <HI>matter</HI> of the <HI>promi&s;e, I will give you an heart of fle&s;h.</HI></P>
<P>In a <HI>very bad &s;en&s;e</HI> for the native and <HI>inbred corrup|tion</HI> which over&s;preads &s;oul and body, whereby we become <HI>aver&s;e</HI> to all <HI>good,</HI> and <HI>prone</HI> to what&s;oever is <HI>evill;</HI> and of this St <HI>Paul</HI> &s;peaketh when he &s;aith, <HI>in</HI><NOTE PLACE="marg">Rom. 7. 23.</NOTE> <HI>me,</HI> that is, <HI>in my fle&s;h dwelleth no good.</HI></P>
<P>In a <HI>middle &s;en&s;e</HI> for the <HI>inferiour</HI> part of man, his <HI>body</HI> which chiefly con&s;i&s;ts of <HI>fle&s;h and blood;</HI> and thus we read of <HI>Clean&s;ing our &s;elves from all filthine&s;s of fle&s;h</HI><NOTE PLACE="marg">2 Cor. 7. 1. <HI>Calv. in loc.</HI></NOTE> <HI>and spirit,</HI> that is, of <HI>body</HI> and <HI>&s;oul;</HI> and in this &s;en&s;e <HI>Cal|vin</HI> not unfitly here taketh it.</P>
<P>2. That the <HI>lu&s;t of the fle&s;h</HI> is u&s;ed in <HI>Scripture two</HI><NOTE PLACE="marg">Id. ibid.</NOTE> waies; &s;ometimes very <HI>largely,</HI> as comprehending in it <HI>all vitious lu&s;ts</HI> what&s;oever; in which notion <HI>fle&s;h</HI> is to be under&s;tood of <HI>originall corruption,</HI> and is as the <HI>Fountain</HI> of <HI>lu&s;t:</HI> and ina&s;much as there is no <HI>evill,</HI> to which our <HI>naturall</HI> pravity doth not <HI>incline</HI> us, the <HI>lu&s;t of the fle&s;h</HI> in this &s;en&s;e is as it were the <HI>genus,</HI> where|of, the &s;everall <HI>evill</HI> de&s;ires which ari&s;e in our hearts, are the <HI>species:</HI> and in this notion is that of S^t <HI>Paul</HI> to be con&s;trued, <HI>Walke in the &s;pirit, and you &s;hall not fulfill</HI><NOTE PLACE="marg">Gal. 5. 8.</NOTE> <HI>the lu&s;t of the fle&s;h.</HI> And indeed for the <HI>mo&s;t part,</HI> where we read of the <HI>lu&s;t of the fle&s;h,</HI> it is to be <HI>con&s;trued</HI> in this large acception.</P>
<P>But in this place <HI>fle&s;h</HI> being put for the <HI>body,</HI> and the
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<HI>lu&s;t of the fle&s;h</HI> being a <HI>contradi&s;tinct</HI> member to the o|ther <HI>two,</HI> it is doubtle&s;s to be <HI>re&s;trained,</HI> and (as <HI>E|&s;tius</HI><NOTE PLACE="marg">E&s;t. in loc.</NOTE> well ob&s;erveth) &s;ignifieth <HI>De&s;iderium eorum quae pertinent ad carnem, a de&s;ire of tho&s;e things which belong to the fle&s;h.</HI> So that <HI>fle&s;h</HI> here is rather to be con&s;trued <HI>Objectiv&egrave;</HI> then <HI>Effectiv&egrave;,</HI> not as the <HI>principle</HI> from whence this <HI>lu&s;t</HI> flows, but the <HI>Object</HI> where|about it is conver&s;ant; and thus all <HI>&s;infull de&s;ires af|ter bodily plea&s;ures,</HI> e&s;pecially tho&s;e which the <HI>two &s;en|ces</HI> of <HI>ta&s;ting</HI> and <HI>touching</HI> are taken up with, are they which our <HI>Apo&s;tle</HI> de&s;igneth to comprize under this head <HI>the lu&s;t of the fle&s;h.</HI></P>
<P>3. That there is a <HI>double lu&s;ting</HI> after the <HI>fle&s;h,</HI> and<NOTE PLACE="marg">Cum natura po&s;cit &s;upple|menta quae de|&s;unt non voca|tur libido &s;ed fames aut &s;itis, <HI>&amp;c.</HI> Vide Aug. contr. Julian. <HI>l. 4. c. 14.</HI></NOTE> tho&s;e things which are <HI>gratefull</HI> to it, namely; <HI>na|turall</HI> and <HI>&s;en&s;uall:</HI> there is an <HI>appetite</HI> which ari&s;eth meerly from <HI>natures indigence;</HI> and this though ve|hement (as in <HI>hunger</HI> and <HI>thir&s;t</HI>) is not <HI>&s;infull: nature</HI> teacheth every <HI>living Creature</HI> earne&s;tly to de&s;ire the <HI>con&s;ervation</HI> of the <HI>individuum</HI> by <HI>nouri&s;hment,</HI> and of the <HI>species</HI> by <HI>propagation,</HI> and therefore this kinde of <HI>de&s;ire</HI> had been in <HI>man,</HI> even in the &s;tate of <HI>innocen|cy.</HI> But then there is an <HI>appetite</HI> which <HI>&s;en&s;uall indul|gence</HI> exciteth, and this being alwaies <HI>immoderate</HI> be|yond its due <HI>bounds</HI> is <HI>prohibited.</HI> Indeed neither <HI>Re|ligion</HI> nor <HI>rea&s;on</HI> do abridg us of all <HI>bodily plea&s;ure;</HI> but they forbid us to <HI>&s;erve plea&s;ure,</HI> &s;o as (according to<NOTE PLACE="marg"><HI>S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n.</HI> l. <HI>de vi|t&acirc; Bea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&acirc;.</HI> c. 15.</NOTE> <HI>Seneca's</HI> phra&s;e) to be <HI>perplexed</HI> in the <HI>ab&s;ence,</HI> or <HI>&s;trangled</HI> with the <HI>abundance</HI> of it: in one word, the <HI>de&s;ires</HI> which proceed from the <HI>want,</HI> the <HI>delight</HI> which tends only to <HI>refre&s;h</HI> the <HI>fle&s;h,</HI> is <HI>allowable,</HI> but all <HI>de|&s;ires</HI> and <HI>delights</HI> which proceed from, and &s;avour of<NOTE PLACE="marg"><HI>Ambro&s;. de of|fic.</HI> l. 2. c. 21.</NOTE> <HI>wantonnes,</HI> are <HI>culpable</HI> and comprized under this head the <HI>lu&s;t of the fle&s;h.</HI></P>
<P>2. More <HI>particularly</HI> it will be <HI>needfull</HI> for the further <HI>di&s;cu&s;&s;ing</HI> of this u&s;efull truth, to &s;et before you the &s;everall <HI>kindes</HI> of this <HI>fle&s;hly lu&s;t;</HI> for though &s;he be a
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<HI>Daughter,</HI> yet withall, &s;he is a <HI>Mother</HI> of many <HI>Brats,</HI> and it is &s;uch an <HI>Arme</HI> of this <HI>tree</HI> of <HI>worldly</HI> love, as hath many <HI>branches</HI> &s;prouting forth of it, &s;uch as are <HI>incontinency, intemperancy,</HI> and <HI>idlene&s;s,</HI></P>
<P>1. The <HI>fir&s;t</HI> and <HI>wor&s;t</HI> of the&s;e lu&s;ts is <HI>incontinency,</HI> that which is called by S^t <HI>Paul, the lu&s;t of concupi&s;ence,</HI><NOTE PLACE="marg">1 The&s;. 4. 5. 2 Pet. 2. 10, 18.</NOTE> and by St <HI>Peter, the lu&s;t of uncleanne&s;s,</HI> yea, the &s;ame <HI>Apo&s;tle</HI> &s;peaking of <HI>fal&s;e teaches, that they allure through the lu&s;t of the fle&s;h,</HI> and pre&s;ently adding, <HI>through much wantonne&s;s,</HI> plainly <HI>intimates wantonne&s;s</HI> to be a <HI>lu&s;t of the fle&s;h;</HI> and ina&s;much as he u&s;eth the <HI>Plurall</HI> number, he <HI>in&s;inuates</HI> that there are &s;everall <HI>wanton</HI> and <HI>unclean lu&s;ts of the fle&s;h.</HI></P>
<P>For <HI>methods</HI> &s;ake be plea&s;ed to know, that this <HI>lu&s;t of the fle&s;h,</HI> is conver&s;ant either about a <HI>wrong</HI> or a <HI>right Object.</HI></P>
<P>1. The chiefe <HI>excur&s;ion</HI> of this <HI>carnall</HI> lu&s;t is after <HI>wrong Objects,</HI> concerning all which I &s;hall in generall <HI>premi&s;e.</HI></P>
<P>That not only that <HI>wicked dispo&s;ition</HI> of minde, which by S^t <HI>Paul</HI> is called <GAP DESC="foreign">, whereby men <HI>burne</HI> with <HI>impetuous</HI> de&s;ires after <HI>libidinous</HI> acts, re&s;olving to lay hold of every <HI>opportunity</HI> of <HI>&s;atisfying</HI> their lu&s;ts; Nor yet only all tho&s;e <HI>contemplative delights,</HI> where|by men plea&s;e them&s;elves with inward <HI>fancies</HI> and i|maginations of that <HI>wickedne&s;s</HI> which either for <HI>feare</HI> or <HI>&s;hame,</HI> they dare not out outwardly <HI>commit:</HI> but al&s;o all kinde of <HI>de&s;ire,</HI> though not plenarily <HI>con&s;en|ted</HI> to by the <HI>will,</HI> nor fully <HI>re&s;olved</HI> upon for the perfor|mance, yea, all tho&s;e <HI>fir&s;t motions</HI> which ari&s;e from the <HI>vitiated</HI> appetite, though not at all <HI>con&s;ented</HI> to, are within the <HI>compa&s;s</HI> of that which is called by St <HI>Paul, <GAP DESC="foreign">, inordinate affection,</HI> and here by S^t <HI>John <GAP DESC="foreign">, the lu&s;t of the fle&s;h.</HI></P>
<P>In <HI>Particular,</HI> The <HI>Object</HI> of this <HI>de&s;ire</HI> is <HI>irregular two</HI> waies.</P>
<P><PB N="346" REF="182">1. When the <HI>Object</HI> is &s;uch as doth <HI>privare ordine<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> natura, tran&s;gre&s;s the order of nature,</HI> and this either.<NOTE PLACE="marg"><HI>Al. Al.</HI> p^t. 2^<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 9. 14. membr. 4.</NOTE></P>
<P><HI>Simply,</HI> and <HI>Ab&s;olutely,</HI> and is mo&s;t properly cal|led <HI>unnaturall uncleanne&s;s,</HI> whether it be with our <HI>&s;elves</HI> (the &s;in of <HI>Onan</HI>) that <HI>&s;ecret</HI> pollution, which (though <HI>hid</HI> from <HI>mans</HI>) is <HI>open</HI> to <HI>Gods</HI> eye, or with the <HI>&s;ame Sex, Men</HI> or <HI>Women, Di&s;honouring their bodies between them&s;elves</HI> (the <HI>&s;in</HI> of <HI>Sodom,</HI> and tho&s;e <HI>Gentiles</HI> concer|ning<NOTE PLACE="marg">Gen. 18. 9.</NOTE> whom St <HI>Paul</HI> writeth) both which are <HI>unnatu|rall,</HI> becau&s;e contrary to <HI>natures end,</HI> to wit, <HI>generati|on;</HI> or which is yet more <HI>unnaturall,</HI> becau&s;e it tends only to a <HI>mon&s;trous generation,</HI> that which is between <HI>rationall</HI> and meerly <HI>&s;en&s;itive</HI> Creatures, the <HI>be&s;tiall</HI> &s;in of <HI>buggery,</HI> things that are as <HI>horrenda factu,</HI> &s;o <HI>pu|denda dictu, abominable</HI> to be <HI>done,</HI> yea, <HI>&s;hamefull</HI> to be <HI>named.</HI></P>
<P>Or as <HI>limited</HI> and <HI>re&s;trained</HI> after the <HI>multiplication</HI> of humane nature. Of this &s;ort are all <HI>ince&s;tuous</HI> lu&s;ts after tho&s;e <HI>neare</HI> relations, whether by <HI>affinity</HI> or <HI>con|&s;anguinity,</HI> &s;uch as are between <HI>Brethren</HI> and <HI>Si&s;ters, &V;nkles</HI> and <HI>N<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">es, Ants</HI> and <HI>Nephews, Parents</HI> and <HI>Children,</HI> or <HI>grand-Children,</HI> whether <HI>naturall</HI> or <HI>ci|vill,</HI> all which are manife&s;tly <HI>forbidden</HI> by the <HI>divine</HI> Law, and <HI>repugnant</HI> to <HI>natures</HI> Dictates. Nor are they the <HI>le&s;s</HI> filthy, but rather the <HI>more</HI> odious when they are covered with the <HI>vaile</HI> of <HI>matrimony;</HI> to which purpo&s;e St <HI>Ambro&s;e</HI> di&s;&s;wading the <HI>marriage</HI> of a<NOTE PLACE="marg"><HI>Ambro&s;.</HI> l. 8. Ep. 66.</NOTE> <HI>Brother</HI> with his <HI>&s;i&s;ter's Daughter,</HI> though by <HI>another Mother</HI> thus rea&s;oneth; <HI>Interdictum e&s;t naturae jure, interdictum e&s;t lege quae e&s;t in cordilus &s;ingulorum, inter|dictum e&s;t immutabili prae&s;criptione pietatis &amp; nece&s;&s;itudi|nis; It is forbidden by natures Law, by the Law within e|very mans heart, by the inviolable prae&s;cription of Piety,</HI> and <HI>that regard which is due to propinquity.</HI> Nor will either the <HI>nece&s;&s;ary examples</HI> of the <HI>fir&s;t</HI> men, when <HI>Brothers</HI> and <HI>Si&s;ters</HI> were inforced to <HI>marry</HI> for the <HI>propagation</HI>
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of mankinde; or the <HI>example</HI> of the <HI>Jews,</HI> in <HI>Brothers marrying their Brothers Wife, to rai&s;e up &s;eed</HI> by vertue of a <HI>&s;peciall</HI> Law; or tho&s;e <HI>heroicall examples</HI> (as <HI>Lu|ther</HI> calleth them) of any of the <HI>Patriarchs</HI> in any of<NOTE PLACE="marg"><HI>Luth.</HI> in Gen. c. 29.</NOTE> the&s;e kindes (which being <HI>di&s;&s;onant</HI> from the <HI>Law,</HI> are not to be <HI>imitated</HI> by others) be found &s;ufficient <HI>war|rants</HI> or <HI>excu&s;es</HI> for them who &s;hall give way to any <HI>in|ce&s;tuous conjunctions.</HI></P>
<P>2. When the <HI>Object</HI> is &s;uch as doth <HI>privare ordinem virtutis, tran&s;gre&s;s the order of the virtue of cha&s;tity,</HI> &s;uch are all <HI>lu&s;ts</HI> after any <HI>per&s;on,</HI> whom we may not ju&s;tly call <HI>our own:</HI> And thus,</P>
<P>1. If it be after any <HI>more then one,</HI> though in a <HI>ma|trimoniall</HI> way, which is <HI>polygamy,</HI> it is <HI>unlawfull</HI> as being again&s;t the <HI>Primitive</HI> in&s;titution <HI>by God,</HI> of <HI>one woman,</HI> for <HI>one man</HI> (which the <HI>Prophet Malachy</HI> &s;aith, was becau&s;e he <HI>&s;ought a godly &s;eed</HI>) and therefore not<NOTE PLACE="marg">Mal. 2. 15.</NOTE> <HI>ju&s;tifiable</HI> in the <HI>Patriarchs,</HI> much le&s;s <HI>excu&s;able</HI> in us by their pattern.</P>
<P>2. If it be <HI>without Matrimony,</HI> any lu&s;t after <HI>any per&s;ons</HI> whether <HI>one</HI> or <HI>more, married</HI> or <HI>unmarryed</HI> is a <HI>lu&s;t of the fle&s;h.</HI> And in the <HI>pur&s;uit</HI> of any one of the&s;e,</P>
<P>1. When the <HI>one party</HI> is altogether <HI>di&s;&s;enting</HI> it is a <HI>rape</HI> wherein only the <HI>Agent</HI> is the <HI>guilty</HI> &s;inner, and the <HI>patient</HI> is an <HI>innocent &s;ufferer.</HI></P>
<P>2. When either <HI>both</HI> or <HI>one</HI> of the <HI>parties</HI> is <HI>marryed,</HI> it is <HI>adultery</HI> in that <HI>party.</HI> A <HI>lu&s;t</HI> &s;o much the more <HI>vile,</HI> becau&s;e it is a willfull <HI>&s;hipwrack abroad,</HI> when there is an <HI>harbour</HI> and &s;afe remedy provided at home.</P>
<P>3. When <HI>one</HI> of the per&s;ons is <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ngle,</HI> it is in that per&s;on <HI>fornication,</HI> and when <HI>both,</HI> it is that which is called <HI>&s;imple fornication.</HI></P>
<P>Indeed it is que&s;tioned by &s;ome whether this <HI>latter</HI> be a <HI>lu&s;t of the fle&s;h</HI> or no? and the mo&s;t <HI>plau&s;ible</HI> argument which they <HI>alledge</HI> is, that<NOTE PLACE="marg">Acts 15. 20.</NOTE> in the <HI>decree</HI> of that <HI>Apo&s;tolicall</HI> coun&s;ell; <HI>fornica|tion</HI>
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is reckoned with <HI>things &s;trangled</HI> and <HI>bloud,</HI> which are in <HI>them&s;elves</HI> of an <HI>indifferent</HI> nature. But how <HI>in|valid</HI> this con&s;equence is, will ea&s;ily appear, if we<NOTE PLACE="marg"><HI>Aquin.</HI> 2^a. 2ae. 9. 154. Art 3.</NOTE> con&s;ider that as <HI>Aquinas</HI> hath well ob&s;erved, the <HI>rea|&s;on</HI> of <HI>joyning</HI> the&s;e together is not as if there were <HI>no more morall guilt in fornication</HI> then the <HI>re&s;t,</HI> but becau&s;e the <HI>re&s;t</HI> would be <HI>offen&s;ive</HI> to the <HI>Jews</HI> as well as <HI>forni|cation;</HI> and &s;o equally cau&s;e a <HI>Rent</HI> in the <HI>Chri&s;tian</HI> Church, which con&s;i&s;ted of <HI>converted Jews and Gen|tiles.</HI> The truth is, though <HI>both</HI> per&s;ons are <HI>&s;ingle,</HI> it is a <HI>breach</HI> of <HI>cha&s;tity,</HI> and con&s;equently a <HI>lu&s;t of the fle&s;h;</HI> nay, yet more, though the <HI>per&s;ons</HI> are not only <HI>re&s;olved</HI> upon marriage, but <HI>contracted</HI> each to other; yet the <HI>de&s;ire</HI> of <HI>carnall</HI> copulation is a <HI>fle&s;hly lu&s;t:</HI> for <HI>contract</HI> is but <HI>Jus ad rem,</HI> it is <HI>Matrimony</HI> giveth <HI>Jus in re, contract</HI> bindes to <HI>marriage,</HI> but <HI>alloweth</HI> not to <HI>touch before; contract</HI> is like <HI>Articles agreed</HI> upon, but <HI>marriage</HI> puts to the <HI>&s;eal,</HI> &s;o that it is as the taking of po&s;&s;e&s;&s;ion of a <HI>mans</HI> own without due cour&s;e of <HI>Law,</HI> and therefore <HI>unwarrantable.</HI></P>
<P>2. You have &s;een the principall <HI>outgoings</HI> of <HI>this lu&s;t,</HI> but withall you mu&s;t know that the <HI>Object</HI> may be <HI>right,</HI> and our <HI>de&s;ire</HI> in this kinde <HI>a lu&s;t of the fle&s;h,</HI> when it is (though between <HI>per&s;ons lawfully married</HI>) either <HI>intempe&s;tive,</HI> or <HI>intemperate,</HI> in a <HI>&s;ea&s;on</HI> prohi|bited, in a <HI>mea&s;ure</HI> not moderated, or a <HI>manner</HI> not ordained, or for an <HI>end</HI> not warranted: upon this ac|count it is that St <HI>Hierome</HI> &s;aith, quoting the <HI>&s;peech</HI> of<NOTE PLACE="marg"><HI>Hier.</HI> l. 1. <HI>contra Jovinian.</HI></NOTE> a <HI>Pythagoraean</HI> Phy&s;opher, <HI>Adulter e&s;t in &s;uam uxorem amator ardentior, an exce&s;&s;ive lover of, is an adulterer with his Wife,</HI> and St <HI>Au&s;tin</HI> quoteth it as a &s;aying of<NOTE PLACE="marg">Aug. <HI>l.</HI> 2. contra Julian.</NOTE> St <HI>Ambro&s;e, Uxoris adulterum e&s;&s;e qui in u&s;u conjug ali verecundiae, temperantiae &amp; hone&s;tatis nullam rationem ha|beat; that he is an adulterer, who u&s;eth the marriage de|lights without regard to mode&s;ty, decency, and tempe|rance.</HI> I confe&s;s <HI>the&s;e</HI> are <HI>har&s;h</HI> expre&s;&s;ions, &s;ince a man
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can no more be an <HI>adulterer</HI> with his own <HI>wife,</HI> then a <HI>thief</HI> with his own <HI>goods;</HI> and <HI>adultery</HI> according to the notion of the <HI>Latine</HI> word is, <HI>Ad alterius thorum acce&s;&s;us, the coming to anothers not his own bed.</HI> But yet it is thus far true, that its a <HI>breach</HI> of the <HI>&s;eaventh Com|mandment,</HI> which is expre&s;t by that phra&s;e, <HI>Thou &s;halt not commit adultery:</HI> for though <HI>conjugium purum, mar|riage</HI> be an <HI>undefiled e&s;tate;</HI> yet <HI>conjuges impuri, the marryed per&s;ons may be uncleane,</HI> and &s;o <HI>guilty</HI> of the <HI>lu&s;t of the fle&s;h.</HI></P>
<P>2. The &s;econd &s;ort of <HI>fle&s;hly lu&s;t,</HI> is <HI>intemperance,</HI> which is the <HI>exce&s;s of the appetite in reference to meat</HI><NOTE PLACE="marg">Rom. 13. 13.</NOTE> <HI>and drinke,</HI> and is called by St <HI>Paul, Gluttony and drunkenne&s;s.</HI> Very <HI>fitly</HI> is this annext to the <HI>former,</HI> &s;ince, the <HI>&s;atiating</HI> of <HI>intemperate</HI> is the <HI>exciting</HI> of <HI>in|continent lu&s;ts;</HI> according to that of the <HI>I&s;raelites,</HI><NOTE PLACE="marg"><HI>Aug.</HI> Serm. 56. <HI>de</HI> Temp.</NOTE> <HI>They did eate and drink, and ro&s;e up to play; Irrigata cor|poris no&s;tri terra spumis libidinum germinabit;</HI> the <HI>&s;oyle</HI> of our body being too much <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">atred</HI> &s;ends forth the<NOTE PLACE="marg"><HI>Hier.</HI> in Ezek. 16.</NOTE> <HI>weeds</HI> of <HI>luxury, Venter ben&egrave; pa&s;tus cito despumat in li|bidinem, the full fed belly boyleth over with the &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">umme of uncleanne&s;s. I&s;idore Pelu&s;iota</HI> being <HI>asked</HI> by <HI>Thala&s;|&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us</HI> the <HI>Monke,</HI> why S. <HI>Paul</HI> &s;eemeth to call <HI>E&s;au fornicator,</HI> when no &s;uch thing is <HI>mentioned</HI> in the <HI>old</HI><NOTE PLACE="marg">Heb. 12. 15.</NOTE> <HI>Te&s;tament,</HI> an&s;wereth, that he is branded for a <HI>glutton,</HI> and thence we may ea&s;ily <HI>infer</HI> he was a <HI>fornicator.</HI> Indeed <HI>fa&s;ting spittle</HI> is the be&s;t <HI>cure</HI> of this <HI>itch,</HI> ac|cording to that known &s;aying, <HI>Sine Cerere &amp; Baccho friget Venus,</HI> if you will know where <HI>Lady Venus</HI> liv|eth, it is at the <HI>&s;igne</HI> of the <HI>Ivye bu&s;h, Gula ve&s;tibulum luxuriae, intemperance</HI> is her <HI>gallery,</HI> through which &s;he <HI>walketh</HI> to her <HI>bed</HI> of <HI>&s;en&s;uall</HI> plea&s;ure.</P>
<P>And now as the <HI>former</HI> re&s;pecteth the <HI>plea&s;ure</HI> of the <HI>touch,</HI> &s;o this of the <HI>ta&s;te,</HI> and becau&s;e the <HI>inordination</HI> of this <HI>lu&s;t</HI> is in mo&s;t things of the <HI>&s;ame</HI> nature, both in regard of <HI>eating</HI> and <HI>drinking,</HI> I &s;hall handle the&s;e
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two &s;ins of <HI>gluttony</HI> and <HI>drunkenne&s;s</HI> together.</P>
<P>Among all the&s;e <HI>&s;ecular</HI> things none are more <HI>ne|ce&s;&s;ary,</HI> for mans <HI>pre&s;ervation</HI> then <HI>meat</HI> and <HI>drinke,</HI> &s;ince <HI>without</HI> them we are not able to <HI>&s;ub&s;i&s;t</HI> a few daies; hence it is that <HI>nothing</HI> is more <HI>naturall,</HI> then a <HI>de&s;ire</HI><NOTE PLACE="marg"><HI>I&s;id. pelu&s;.</HI> l. 1. Ep. 320.</NOTE> of tho&s;e <HI>comforts, nature</HI> inclining every thing to de|&s;ire its own <HI>pre&s;ervation.</HI></P>
<P>But the truth is, we are very <HI>prone</HI> to <HI>unlawfull</HI> de|&s;ires about <HI>lawfull</HI> Objects; nor do we more frequent|ly or heinou&s;ly <HI>offend</HI> then in the&s;e <HI>things</HI> which are &s;o <HI>needfull</HI> for the body; not that the <HI>food,</HI> but our <HI>ap|petite</HI> is in <HI>fault,</HI> not the <HI>naturall appetite;</HI> for a little <HI>&s;atisfieth</HI> that, but our <HI>&s;en&s;uall de&s;ire</HI> which is very prone to <HI>exceed.</HI></P>
<P>St <HI>Gregory</HI> enumerating <HI>&s;everall</HI> waies whereby the<NOTE PLACE="marg">Gr. M. <HI>&s;up. Gen. 25.</HI> I&s;id. Hi&s;pal. de conflictu. virt. &amp; vit.</NOTE> <HI>lu&s;t</HI> of <HI>intemperance</HI> puts it &s;elf forth, enlargeth them to <HI>five; I&s;idore Hispalen&s;is</HI> reduceth them to <HI>foure;</HI> I conceive we may very rationally <HI>contract</HI> them into <HI>three</HI> heads; namely, the <HI>quality</HI> and <HI>quantity</HI> of that which is <HI>eaten</HI> and <HI>drunke,</HI> and the <HI>time</HI> of <HI>eating</HI> and <HI>drinking.</HI></P>
<P>Our <HI>de&s;ire</HI> after <HI>meats</HI> and <HI>drinks</HI> is then a <HI>fle&s;hly lu&s;t,</HI></P>
<P>1. In re&s;pect of <HI>quality,</HI> when not <HI>contented</HI> with <HI>common whole&s;ome</HI> food, we long for &s;trange delicacies, and mu&s;t be fed with <HI>dainties;</HI> thus the <HI>I&s;raelites</HI> are fed with <HI>Heavenly</HI> bread by a <HI>miraculous</HI> providence, and yet they fall a <HI>lu&s;ting</HI> after <HI>Quailes,</HI> which <HI>God</HI> gave them, but in <HI>wrath.</HI> Indeed it &s;ometimes &s;o <HI>fal|leth</HI> out, that the <HI>choice</HI> of <HI>meat</HI> and <HI>drinke</HI> ari&s;eth from the <HI>weakne&s;s</HI> of the <HI>&s;tomach,</HI> as in <HI>&s;ickly</HI> per&s;ons, that the earne&s;t <HI>de&s;ire</HI> of <HI>&s;trange</HI> food is that which <HI>na|ture</HI> prompts to, as in <HI>women</HI> with <HI>Childe;</HI> that the <HI>u&s;e</HI> of <HI>various</HI> and <HI>co&s;tly</HI> both <HI>meats</HI> and <HI>drinks</HI> is <HI>conve|nient</HI> for that <HI>&s;tate</HI> and <HI>place</HI> wherein <HI>God</HI> hath &s;et men, as at the <HI>Table</HI> of <HI>Kings, Nobles,</HI> and <HI>great Ones,</HI> all
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which are <HI>allowable;</HI> but when it is meerly the <HI>wan|tonne&s;s</HI> of our <HI>appetite,</HI> which calleth for <HI>delicacies,</HI> &s;preading its <HI>net</HI> (as <HI>Clemens Alexandrinus</HI> his phra&s;e<NOTE PLACE="marg"><HI>Cl. Al. paedag.</HI> l. 2. c. 1.</NOTE> is) over the whole <HI>world,</HI> cau&s;ing <HI>Sea</HI> and <HI>Land</HI> to be <HI>ran&s;akt</HI> for its <HI>provi&s;ion,</HI> yea, engaging <HI>Art</HI> conti|nually to <HI>invent</HI> new <HI>drinks,</HI> new <HI>di&s;hes</HI> for its <HI>delight,</HI> this is ju&s;tly to be <HI>condemned</HI> as a <HI>lu&s;t of the fle&s;h.</HI> And which is yet a further <HI>degree</HI> of this <HI>lu&s;t,</HI> when it is af|ter a frequent <HI>u&s;e</HI> of &s;uch <HI>meats</HI> and <HI>drinks</HI> as &s;erve to be <HI>incentives</HI> of &s;in, <HI>provocations</HI> of uncleanne&s;s; e&s;peci|ally in <HI>young</HI> men who&s;e <HI>bloud</HI> is <HI>boyling,</HI> and mo&s;t e&s;|pecially when it is for that very <HI>end,</HI> that thereby they may be the more <HI>fit</HI> for <HI>wanton</HI> &s;ports, it is very <HI>odious</HI> and abominable.</P>
<P>2. In regard of the <HI>quantity,</HI> When our <HI>lu&s;t</HI> is not &s;atisfied with a <HI>competent</HI> mea&s;ure of <HI>meats</HI> and <HI>drinks,</HI> but puts us upon feeding to <HI>fullne&s;s,</HI> and drinking to <HI>exce&s;s,</HI> &s;o as we may be &s;aid rather to <HI>&s;wallow</HI> then <HI>drinke, devour</HI> then <HI>eate.</HI> Indeed there is an extream <HI>de&s;ire</HI> after <HI>meat,</HI> which is called by <HI>Phy&s;itians,</HI> the <HI>Dog|like appetite,</HI> and after <HI>drinke</HI> which is called the <HI>drop|&s;ie;</HI> and the&s;e ari&s;e a <HI>malis humoribus,</HI> from bad <HI>hu|mours</HI> in the <HI>body,</HI> and are <HI>di&s;ea&s;es</HI> not <HI>&s;ins,</HI> unle&s;s when (as too often) they <HI>proceed</HI> originally <HI>&agrave; malis mo|ribus,</HI> from <HI>intemperate manners.</HI> And when not the <HI>di&s;temper</HI> of the <HI>body,</HI> but the <HI>di&s;order</HI> of the <HI>minde,</HI> engageth men to an <HI>immoderate u&s;e</HI> of the&s;e Creatures, it is a <HI>fle&s;hly lu&s;t.</HI></P>
<P>For the <HI>under&s;tanding</HI> whereof it will be needfull to <HI>enquire, Wherein the inordinate u&s;e of meats and drinks doth con&s;i&s;t.</HI> In <HI>an&s;wer</HI> whereunto, you mu&s;t know in <HI>generall,</HI> that the <HI>proportion</HI> which <HI>temperance</HI> requi|reth is not <HI>Rei</HI> but <HI>Per&s;onae,</HI> in re&s;pect of the <HI>things,</HI> but the <HI>per&s;ons;</HI> &s;ince according to the <HI>con&s;titution</HI> of mens bodies, that which is too <HI>much</HI> for <HI>one,</HI> may be too <HI>lit|tle</HI> for <HI>another.</HI> But more <HI>particularly, eating</HI> and
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<HI>drinking</HI> is <HI>exce&s;&s;ive</HI> in any: Whenas</P>
<P>1. It <HI>oppre&s;&s;eth nature:</HI> To <HI>eate</HI> and <HI>drinke</HI> more then the <HI>&s;tomach</HI> can well <HI>dige&s;t,</HI> and that not through any <HI>accidentall di&s;temper</HI> of the <HI>&s;tomach,</HI> or <HI>venemous quality,</HI> or <HI>antipathy</HI> in the <HI>food,</HI> but only the <HI>great quantity;</HI> &s;o as either it is <HI>thrown</HI> up again, or with a great deale of <HI>trouble concocted,</HI> is undoubtedly <HI>exce&s;&s;ive,</HI> &s;ince whereas the proper <HI>end</HI> of <HI>eating</HI> and <HI>drinking</HI> is to <HI>re|paire;</HI> this tends to the <HI>impairing</HI> of <HI>nature.</HI></P>
<P>2. <HI>It di&s;turbeth rea&s;on,</HI> To <HI>eate</HI> or rather to <HI>drinke</HI> (for this more e&s;pecially concerneth <HI>drunkenne&s;s</HI>) &s;o much as wholly <HI>deve&s;teth</HI> us of the <HI>u&s;e</HI> of <HI>rea&s;on</HI> (as in men that are <HI>dead drunke</HI>) or <HI>&s;ubjecteth rea&s;on</HI> to any <HI>pa&s;&s;ion</HI> either of <HI>anger</HI> and <HI>rage,</HI> or <HI>mirth</HI> and <HI>jollity,</HI> or <HI>lu&s;t</HI> and <HI>venery,</HI> (as in men that are <HI>mad drunke</HI>) is un|que&s;tianably <HI>exce&s;&s;ive:</HI> the <HI>wor&s;t</HI> degree of <HI>drunkne&s;s</HI> is to <HI>intoxicate,</HI> and the next to that to <HI>inflame:</HI> &s;ince whereas the principall <HI>end</HI> of <HI>eating</HI> and <HI>drinking</HI> is to render us the more fit for <HI>Gods &s;ervice,</HI> by this means we are more <HI>unfit</HI> both for the <HI>duties</HI> of the <HI>generall</HI> and <HI>particular</HI> calling.</P>
<P>Nor mu&s;t I here forget to <HI>adde,</HI> that they who are <HI>mighty to drinke wine, and men of &s;trength to mingle &s;trong drinke;</HI> Though they do not manife&s;tly either <HI>overcharge</HI> their <HI>&s;tomachs,</HI> or <HI>overturn</HI> their <HI>brains,</HI> are in <HI>Gods</HI> account <HI>drunkards,</HI> and have therefore a <HI>woe</HI> denounced again&s;t them; but yet this is only true where either it is an <HI>acquired</HI> &s;trength by frequent <HI>compotations,</HI> or being <HI>naturall,</HI> it is made u&s;e of <HI>cu&s;to|marily,</HI> to the <HI>devouring</HI> of <HI>great</HI> quantities, and which is <HI>wor&s;t</HI> of all to the <HI>triumphing</HI> over weake <HI>braines.</HI></P>
<P><HI>In &s;umme, &s;icut aeger ad medicinam &s;ic ad &s;umendas</HI><NOTE PLACE="marg">Augu&s;t.</NOTE> <HI>dapes debet unus qui&s;que accedere, non in illis volupta|tem appetens &s;ed nece&s;&s;itati &s;uccurrens,</HI> is the rule of the <HI>Father; Every one mu&s;t look upon his food as his</HI>
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<HI>Phy&s;ick, &s;eeking in meat and drinke not what may plea&s;e the appetite, but &s;upply nece&s;&s;ity.</HI> After the <HI>example</HI> of that <HI>temperate</HI> per&s;on mentioned by <HI>Socrates,</HI> let<NOTE PLACE="marg"><HI>Socrat.</HI> Hi&s;t. l. 4. c. 18.</NOTE> us u&s;e our meat and drinke, <GAP DESC="foreign">, not as a <HI>&s;et bu&s;ines,</HI> but only a <HI>triviall</HI> matter not worth the <HI>expending</HI> much time upon. Nor yet would I hereby <HI>forbid</HI> all u&s;e of the&s;e <HI>comforts</HI> be|yond what <HI>nature</HI> requireth for its <HI>nece&s;&s;ary</HI> &s;u|&s;tenance, as being a <HI>rigidity</HI> which neither <HI>Religion</HI> nor <HI>rea&s;on</HI> exact. It is very probable at that <HI>mar|riage Fea&s;t</HI> where <HI>Chri&s;t</HI> was pre&s;ent, as <HI>variety</HI> was provided, &s;o they did <HI>eate plentifully;</HI> and it is more then <HI>probable,</HI> that they had <HI>well drunke</HI> before <HI>Chri&s;t miraculated wine</HI> in the ve&s;&s;els: nor is it to be <HI>ima|gined</HI> that <HI>Chri&s;t</HI> would have wrought that <HI>miracle</HI> (though it were for the <HI>glory</HI> of his <HI>power,</HI>) had it been unlawfull for the <HI>gue&s;ts</HI> to <HI>drinke</HI> it, when as yet <HI>nece&s;&s;ity</HI> of nature did not, could not re|quire it. To <HI>eate</HI> and to <HI>drinke</HI> therefore at <HI>&s;ome,</HI> particularly, <HI>fe&s;tivall</HI> times, not only for the <HI>&s;upport,</HI> but <HI>refre&s;hing</HI> of <HI>nature,</HI> for <HI>nece&s;&s;ity,</HI> but <HI>hilarity,</HI> is <HI>al|lowable;</HI> yet with a great deale of <HI>circumspection,</HI> e&s;pecially in <HI>drinking,</HI> lea&s;t <HI>hilarity</HI> exceed the <HI>bounds</HI><NOTE PLACE="marg">John 2. 1.</NOTE> of <HI>&s;obriety,</HI> and become a <HI>&s;lippery</HI> &s;tep to <HI>ebriety:</HI> and when our <HI>de&s;ire</HI> after the&s;e Creatures carryeth further then <HI>moderate</HI> refre&s;hment, &s;o as either for the <HI>meats</HI> and <HI>drinkes,</HI> or <HI>companies</HI> &s;ake to indulge the <HI>over free</HI> u&s;e of them, it is a <HI>&s;en&s;uall &s;infull lu&s;t of the fle&s;h.</HI></P>
<P>3. In re&s;pect of the <HI>time,</HI> and it is a <HI>lu&s;t of the fle&s;h,</HI> when our de&s;ire after <HI>meats and drinkes</HI> is &s;uch, as that. 1. We will at no time <HI>forbear</HI> the <HI>totall</HI> u&s;e of them (though yet the <HI>&s;trength</HI> of nature will bear it,) no not for <HI>Religious</HI> ends. 2. We indulge to our &s;elves a <HI>liberall</HI> u&s;e of them at &s;uch time when the <HI>Churches</HI> di&s;tre&s;s calls for <HI>fa&s;ting, weeping,</HI> and <HI>mourning.</HI> 3. Final|ly,
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We <HI>expend</HI> too great a part of our <HI>time</HI> on them (with the <HI>rich glutton,) Faring deliciou&s;ly every day,</HI><NOTE PLACE="marg">Luk. 16. 19. Eccl. 10. 6.</NOTE> <HI>fea&s;ting too often,</HI> with tho&s;e <HI>Princes, Eating in the morning, beginning too &s;oone,</HI> and with tho&s;e <HI>I&s;ra|elites</HI> ri&s;ing up <HI>early</HI> that we may <HI>follow &s;trong drink</HI><NOTE PLACE="marg">I&s;ai. 5. 18.</NOTE> and continuing till <HI>midnight,</HI> &s;taying <HI>too long.</HI> It is<NOTE PLACE="marg">1 Pet. 4. 3.</NOTE> very <HI>ob&s;ervable,</HI> that not only <GAP DESC="foreign">, <HI>exce&s;s of wine,</HI> but <GAP DESC="foreign">, and <GAP DESC="foreign">, <HI>banquetings</HI> and <HI>drinkings</HI> are reckoned among the <HI>lu&s;ts</HI> in which the <HI>Gentiles</HI> walked, though we do not <HI>eate</HI> till we are &s;o <HI>pur&s;ie</HI> that we cannot <HI>go,</HI> or <HI>drinke</HI> till we are &s;o <HI>giddy</HI> that we cannot <HI>&s;tand,</HI> yet if we <HI>delight</HI> &s;o much <HI>in,</HI> and have &s;uch a <HI>de&s;ire after,</HI> that it cau&s;eth us to <HI>spend</HI> too <HI>much</HI> time in <HI>come&s;&s;ations,</HI> and <HI>compotations,</HI> it is a <HI>lu&s;t of the fle&s;h. Solomon</HI> blameth them who <HI>tarry long at</HI><NOTE PLACE="marg">Prov. 23. 30. <HI>&V;ulg.</HI></NOTE> <HI>the wine,</HI> when men <HI>dine all day,</HI> and <HI>&s;up all night,</HI> eate and drinke away a <HI>third</HI> part, nay, the <HI>better</HI> halfe of the time. The&s;e men according to the vulgar <HI>tran&s;lation</HI> of the wi&s;emans forementioned <HI>expre&s;&s;ion, Student calicibus epotandis,</HI> make their <HI>cups</HI> their <HI>books</HI> and <HI>drinke</HI> their <HI>bu&s;ine&s;s, meditate</HI> nothing but their <HI>Trenchers,</HI> and lock up their <HI>Souls</HI> in the <HI>Kitchin,</HI> and the <HI>Cellars:</HI> according to St <HI>Gregory Ny&s;&s;ens</HI> phra&s;e, they have <GAP DESC="foreign">, their <HI>rea&s;on</HI><NOTE PLACE="marg">Greg. Ny&s;&s;en. <HI>in Eccl. Hom. 5.</HI> Tertull. adv. P&s;ych<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>c.</HI> ult.</NOTE> in their <HI>throat,</HI> or to u&s;e <HI>Tertullians</HI> phra&s;e, <HI>Agape in Cacabis fervet, fides in Culinis calet, spes in ferculis ja|cet; Their love boyleth in their Caldrons, their faith is warme in their Kitchins, and their hope lyeth in their Di&s;hes.</HI> Like the <HI>Serpent</HI> (to allude with S^t <HI>Ambro&s;e</HI>)<NOTE PLACE="marg">Ambro&s;. <HI>l.</HI> de parad. <HI>c.</HI> 15.</NOTE> they <HI>creep upon their bellies,</HI> yea, with that <HI>Fi&s;h</HI> where|of <HI>Clemens Alexandrinus</HI> &s;peaketh, they have their <HI>heart</HI> in their <HI>belly,</HI> as if like <HI>Bono&s;us,</HI> they were <HI>borne</HI> not to <HI>live,</HI> but to <HI>drinke,</HI> or like the <HI>Megaren&s;es,</HI> they did not <HI>eate</HI> to <HI>live,</HI> but <HI>live</HI> to <HI>eate.</HI></P>
<P>3. Be&s;ides <HI>the&s;e</HI> which are the <HI>principall</HI> branches of this arme <HI>Ebullitions</HI> of this <HI>lu&s;t of the fle&s;h;</HI> there is yet a
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<HI>third</HI> which mu&s;t not be pa&s;&s;ed over in &s;ilence, and that is <HI>idlene&s;s,</HI> a <HI>lu&s;t</HI> which renders men lyable to <HI>temptations</HI> of the former kinde, incontinence and intemperance are no <HI>&s;trangers</HI> to an <HI>idle bo|&s;ome.</HI> The <HI>Poet</HI> gives this as the rea&s;on, why <HI>Aegi&s;tus</HI> was an adulterer?
<Q>&mdash;<HI>In promptu cau&s;a e&s;t de&s;idio&s;us erat.</HI></Q>
becau&s;e he was <HI>&s;loathfull; &s;tanding water putrifi|eth,</HI> &s;o doth the <HI>lazie</HI> per&s;on, he that loves to doe <HI>nothing</HI> will &s;oone doe <HI>wor&s;e</HI> then nothing.</P>
<P>Now this <HI>lu&s;t</HI> of <HI>idlene&s;&s;e&punc;</HI> expre&s;&s;eth it &s;elfe <HI>two</HI> waies, by an inordinate <HI>de&s;ire</HI> of <HI>&s;leep,</HI> of <HI>play:</HI> of each a <HI>word.</HI></P>
<P>1. It is a <HI>true</HI> &s;aying of S^t <HI>Au&s;tin, God</HI> hath given<NOTE PLACE="marg"><HI>Aug.</HI> in P&s;. 62.</NOTE> to man <HI>&s;leep, Quo reparentur membra corporis ut p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;int vigilantem animam &s;u&s;tinere, by which the &s;trength both of body and minde may be repaired.</HI> Indeed <HI>&s;leep loveth</HI><NOTE PLACE="marg">Prov. 20. 13.</NOTE> mans nature, <HI>chearing, refre&s;hing, coroborating</HI> it, but yet man mu&s;t not <HI>love &s;leep</HI> too affectionately: it is the <HI>cry</HI> of the <HI>&s;luggard</HI> in the <HI>Proverbs, Yet a little &s;leep, a lit|tle &s;lumber, a little folding of the hands to &s;leep,</HI> which the <HI>Syriack</HI> readeth, <HI>Ponit manum &s;uper pectus, he puts his hand upon his brea&s;t,</HI> &s;hewing how dear and <HI>plea&s;ing</HI> his <HI>&s;leep</HI> is to him.</P>
<P>If more <HI>particularly</HI> you would know what <HI>love</HI> of <HI>&s;leep</HI> is <HI>immoderate?</HI> I <HI>an&s;wer,</HI></P>
<P><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. When we are &s;o <HI>greedy</HI> of, that we will not &s;ometimes <HI>interrupt</HI> it for <HI>acts</HI> of <HI>devotion,</HI> after the <HI>ex|ample</HI> of <HI>David, Who ro&s;e at midnight to give thanks to God, and of Chri&s;t,</HI> who &s;ometimes <HI>prayed all night;</HI> nay, we &s;uffer <HI>&s;leep</HI> to <HI>interrupt us</HI> whil&s;t <HI>exerci&s;ed</HI> about <HI>Reli|gious</HI> duties, like <HI>Eutyches</HI> upon whom an <HI>heavy &s;leep</HI> fell whil&s;t <HI>Paul</HI> was <HI>preaching,</HI> and an <HI>heavy&punc; hand</HI> of <HI>God</HI> whil&s;t <HI>he</HI> was <HI>&s;leeping,</HI> a &s;ad <HI>warning</HI> for all <HI>Church|&s;leepers,</HI> to all whom me thinketh <HI>Chri&s;t</HI> &s;aith as he did
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to <HI>Peter, Could you not watch with me one houre.</HI></P>
<P>2. When we <HI>give &s;uch way to &s;leep</HI> on our <HI>Couch</HI> by day, or our <HI>bed</HI> by night, that it is rather <HI>&s;epultura &s;uffocati,</HI> then <HI>requies la&s;&s;i,</HI> a <HI>&s;uffocating</HI> then a <HI>re|fre&s;hing of the spirit,</HI> a <HI>dulling,</HI> then a <HI>quickning of the body.</HI> It is S^t <HI>Ambro&s;e</HI> his <HI>a&s;&s;ertion</HI> of the ble&s;&s;ed <HI>Virgin Mary, Non prius dormire cupidit as quam nece&s;&s;it as fuit,</HI> &s;he was rather <HI>inforced then willing to &s;leep.</HI> Indeed <HI>vigilancy</HI> teacheth not to <HI>&s;leep &s;ooner</HI> nor <HI>longer</HI> then <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eed</HI> requireth, and it is <HI>Chry&s;ologus</HI> his advice, <HI>Indulgen|dum</HI><NOTE PLACE="marg"><HI>Chry&s;o&s;t.</HI> Serm. 24.</NOTE> <HI>&s;omno ut corpus reparet non re&s;olvat ut vires revocet non enervet, Sleep mu&s;t be indulged to &s;o far as may repaire na|ture, and recall not weaken &s;trength,</HI> or el&s;e it is a <HI>lu&s;t of the fle&s;h.</HI></P>
<P>2. As to <HI>&s;ports</HI> and <HI>plea&s;ures</HI> it is not to be <HI>gain &s;aid,</HI> but that there is a convenient u&s;e of them, <GAP DESC="foreign">,<NOTE PLACE="marg"><HI>Ari&s;tot. Eth.</HI> l. 10. c. 6. <HI>Pind.</HI></NOTE> &s;aith <HI>Ari&s;totle</HI> truly, <HI>It is impo&s;&s;ible that the bow &s;hould be alwaies bent,</HI> and therefore <HI>Pindar</HI> fitly calls <HI>play,</HI> <GAP DESC="foreign">, the <HI>be&s;t <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ure<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> of our la|bours,</HI> but yet <HI>exce&s;&s;ively</HI> to love it is a <HI>lu&s;t of the fle&s;h;</HI> in which re&s;pect &s;aith the <HI>Greek Father</HI> excellently, <GAP DESC="foreign">, <HI>I do not forbid re|laxation,</HI><NOTE PLACE="marg">Gr. Nazant. orat. 6.</NOTE> <HI>but I condemn want of moderation</HI> Now our <HI>lu&s;t</HI> after <HI>sport</HI> is <HI>inordinate.</HI></P>
<P>1. For the <HI>matter</HI> or <HI>Object</HI> of it, whenas we love to &s;port with <HI>things unlawfull,</HI> which are <HI>impious,</HI> or <HI>cruell,</HI> or <HI>di&s;hone&s;t,</HI> or of <HI>bad report</HI> among <HI>judicious</HI> and &s;ober Chri&s;tians, <HI>Ludus noxius in culp&acirc;,</HI> they are <HI>fools</HI> (&s;aith the <HI>wi&s;eman</HI> and ju&s;tly) who <HI>make &s;port of &s;in,</HI> and they are <HI>unwi&s;e</HI> who prefer their <HI>sport</HI> before their <HI>credit.</HI></P>
<P>2. For the <HI>manner,</HI> when as men <HI>pur&s;ue</HI> their <HI>play</HI> with too much <HI>earne&s;tne&s;s,</HI> and unre&s;trained enlarge|ment, as if it were to be <GAP DESC="foreign">, the <HI>end</HI> of their de&s;ire. It is a good <HI>advice</HI> of S^t <HI>Ambro&s;e, Caveamus ne dum relax|are</HI><NOTE PLACE="marg">Ambro&s;. Offic.</NOTE> <HI>animum volumus &s;olvamus omnem harmonians,</HI> we had
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need take care lea&s;t by <HI>letting the &s;trings down too loo&s;e we &s;poile the harmony;</HI> we may take <HI>recreation</HI> as <HI>&s;auce,</HI> but not be as greedy of it as if it were our <HI>meat;</HI> it is <HI>excellent</HI> to make our <HI>bu&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ne&s;s</HI> a <HI>play;</HI> but infamous to make <HI>play</HI> our <HI>bu&s;ine&s;s.</HI></P>
<P>3. For the <HI>Time</HI> when men are &s;o eager; that ac|cording to <HI>Seneca's</HI> phra&s;e, <HI>Agitur vita per ludum,</HI> they <HI>play away their lives,</HI> &s;quand<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ing <HI>dayes</HI> and <HI>nights, moneths</HI> and <HI>yeares</HI> in <HI>play;</HI> and take &s;o <HI>much time,</HI> that they <HI>rob God</HI> of his due, <HI>neglect</HI> their <HI>calling, play</HI> when they &s;hould <HI>pray,</HI> and <HI>&s;port</HI> when they &s;hould <HI>work. Cicero</HI> &s;aith <HI>divinely,</HI> we mu&s;t not indulge to<NOTE PLACE="marg">Cic. Offic.</NOTE> our <HI>&s;ports, Priu&s;quam gravibus &s;erii&s;que rebus &s;atisfe|cerimus,</HI> till we have <HI>di&s;charged more &s;erious and weigh|ty affaires:</HI> in which re&s;pect <HI>Ari&s;totle</HI> advi&s;eth, <GAP DESC="foreign"> to make choice of <HI>fit opportunities</HI> for <HI>recreation.</HI></P>
<P>And thus with what per&s;picuous <HI>brevity,</HI> the&s;e <HI>various &amp; &s;erious</HI> &s;ubjects would <HI>affoard,</HI> I have unfolded the <HI>la|titude</HI> of this <HI>evil,</HI> which is here called the <HI>lu&s;t of the fle&s;h.</HI></P>
<P>To winde up this <HI>di&s;cour&s;e</HI> in few words.</P>
<P>How great a <HI>predominancy</HI> this <HI>lu&s;t of the fle&s;h</HI> hath in the world, the <HI>gluttonies, drunkenne&s;s,</HI> and <HI>un|cleane</HI> practices of the mo&s;t do &s;adly proclaime. <HI>Se|neca</HI> complained that the men of his time were <HI>Inter vinum &amp; oleum occupati,</HI> altogether <HI>taken up with wine and oyle.</HI> I would to <HI>God</HI> &s;uch were only to be found among <HI>Pagans,</HI> but alas the&s;e &s;warme in the <HI>Chri&s;ti|an</HI> world, nay, which is yet more &s;ad in the <HI>Refor|med Prote&s;tant Church of England:</HI> Oh that <HI>Papi&s;ts</HI> and <HI>Sectaries</HI> had not too ju&s;t <HI>cau&s;e</HI> to &s;ay, <HI>A great part of the Engli&s;h Prote&s;tants are uncleane, adulterous, gluttonous epicures, quaffing drunkards, riotous game&s;ters,</HI> &s;o that while&s;t they profe&s;s the <HI>pure&s;t faith</HI> they leade the mo&s;t <HI>debauched lives.</HI> For the&s;e <HI>Ba&s;tard Sons</HI> doth their <HI>Mother</HI> the <HI>Church mourne,</HI> and <HI>&s;uffer</HI> at this day: and yet, as if all her <HI>&s;ufferings</HI> were not worth their
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<HI>pitty,</HI> they &s;till <HI>renew</HI> and <HI>multiply</HI> the&s;e &s;ins to the <HI>di&s;honour</HI> of her profe&s;&s;ion, and the <HI>prolongation</HI> of her mi&s;eries.</P>
<P>Indeed according to that known Proverb, <HI>Venter non habet aures, The belly hath not ears; voluptuous</HI> per|&s;ons are deafe to divine <HI>in&s;tructions:</HI> and as St <HI>Hierome</HI> truly &s;peaking of the&s;e &s;ins, <HI>E&ograve; deponere e&s;t difficilus qu&ograve; eis uti e&s;t dulcius,</HI> they are therefore very <HI>difficult</HI><NOTE PLACE="marg">Hieron.</NOTE> <HI>to leave,</HI> becau&s;e &s;o <HI>&s;weet to enjoy:</HI> &s;o that as <HI>Solomon</HI> ob&s;erveth of the <HI>Adulterer</HI> in particular, it is too true of all tho&s;e &s;orts of &s;inners, they are <HI>hardly,</HI> and there|fore<NOTE PLACE="marg">Prov. 2. 19.</NOTE> <HI>rarely reclaimed,</HI> but yet I will not wholly <HI>de&s;paire</HI> even of their <HI>conver&s;ion;</HI> however for others <HI>prevention</HI> I &s;hall propo&s;e the&s;e following con&s;iderations; The <HI>lu&s;t of the fle&s;h is defiling, deba&s;ing, de&s;troying,</HI> and con|&s;equently not only to be <HI>abandoned,</HI> but <HI>abborred.</HI></P>
<P>1. It is <HI>defiling,</HI> True it is as our <HI>Saviour</HI> &s;aith, <HI>That which goeth in at the mouth</HI> (the <HI>Object</HI> of the&s;e lu&s;ts) <HI>doth not defile a man,</HI> but it is as true, that which <HI>cometh from the heart</HI> (the <HI>lu&s;t</HI> after the&s;e Objects) doth <HI>defile.</HI> Indeed all <HI>&s;in</HI> is of a <HI>polluting</HI> nature, but e&s;pecially <HI>the&s;e;</HI> and therefore <HI>one</HI> of the&s;e lu&s;ts in a pe|cular manner is called <HI>impuri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y</HI> and <HI>uncleanne&s;s.</HI> The <HI>gro&s;s acts</HI> of the&s;e &s;ins defile the <HI>body,</HI> and the very <HI>lu&s;t</HI> after them defileth the <HI>&s;oul.</HI></P>
<P>2. It is <HI>deba&s;ing,</HI> Indeed nothing is more <HI>naturall</HI> then a <HI>de&s;ir<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> after the&s;e Objects, but yet nothing is more <HI>unnaturall</HI> then the <HI>inordinate lu&s;t</HI> after them; and what a &s;hame is it that the <HI>grace of God</HI> &s;hould not teach us to deny <HI>the&s;e lu&s;ts,</HI> which the <HI>light of nature</HI> teacheth <HI>Heathens.</HI> It is ob&s;erved that of all <HI>living Creatures, Man</HI> hath the <HI>narrowe&s;t Wombe,</HI> and the <HI>&s;trait|e&s;t Throate,</HI> as if nature would thereby teach us to be the mo&s;t <HI>ab&s;temious.</HI> The truth is, the <HI>lu&s;t of the fle&s;h</HI> is not only <HI>unchri&s;tian</HI> becau&s;e contrary to the <HI>precept</HI> and <HI>practice</HI> of our <HI>Lord</HI> and <HI>Ma&s;ter,</HI> but <HI>inhumane</HI> be|cau&s;e
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oppo&s;ite to the <HI>dictates</HI> of <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ea&s;on,</HI> &s;o that we may truly affirme, <HI>men</HI> by the fulfilling of this <HI>lu&s;t,</HI> become like the <HI>bea&s;t that peri&s;heth,</HI> while&s;t <HI>gluttony</HI> transform|eth them into <HI>Tygars, drunknne&s;s</HI> into <HI>Swine, unclean|ne&s;s</HI> into <HI>Goats, &s;loth</HI> into <HI>Dormou&s;es,</HI> and <HI>lazine&s;s</HI> into <HI>A&s;&s;es;</HI> nay, &s;hall I adde, they are <HI>wor&s;e</HI> then the <HI>Bea&s;ts,</HI> for whereas the&s;e <HI>Creatures</HI> cannot be made to <HI>eate,</HI> or <HI>drinke</HI> more then their <HI>naturall</HI> appetite requireth, and ob&s;erve their u&s;uall times of <HI>conjunction; voluptu|ous</HI> men regard neither <HI>&s;ea&s;on</HI> nor <HI>mea&s;ure</HI> in the &s;atia|ting of their <HI>lu&s;ts.</HI> Add to all this,</P>
<P>3. It is <HI>de&s;troying,</HI> And here I might enlarge in &s;e|verall re&s;pects, this <HI>lu&s;t of the fle&s;h,</HI> being that which de&s;troyeth the <HI>credit,</HI> the <HI>&s;tate,</HI> the <HI>body;</HI> yea, (with|out &s;incere <HI>repentance</HI>) the <HI>&s;oul</HI> of him that indulgeth to it: <HI>Solomon</HI> &s;aith of the <HI>Adulterer,</HI> and it is as true of the<NOTE PLACE="marg">Prov. 6. 33.</NOTE> <HI>Glutton</HI> and <HI>Drunkard, A wound and di&s;honour &s;hall be get, and his reproach &s;hall not be wiped away;</HI> &s;en&s;uall<NOTE PLACE="marg">25. 26.</NOTE> <HI>lu&s;ts</HI> while&s;t they <HI>plea&s;e the fle&s;h, blot the name,</HI> and<NOTE PLACE="marg">23. 21.</NOTE> though the execution of them content the &s;inners <HI>ta&s;te</HI> and <HI>touch,</HI> they make him to <HI>&s;tinke</HI> in the <HI>no&s;trils of God and Man.</HI> Again the <HI>Wi&s;eman</HI> warning the <HI>young</HI> man not to <HI>lu&s;t</HI> after the <HI>whori&s;h</HI> woman in his heart, &s;aith, <HI>That by meanes of an whori&s;h woman a man is brought to a piece of bread,</HI> and el&s;ewhere in <HI>one</HI> Ver&s;e he tels us, <HI>That the Drunkard and the Glutton &s;hall come to poverty, and Drou&s;ine&s;&s; &s;hall cloath a man with rags.</HI> The <HI>full cup</HI> makes an <HI>empty</HI> pur&s;e, and the <HI>fat di&s;h,</HI> a <HI>lean bag,</HI> a <HI>&s;oft bed,</HI> a <HI>thin &s;hop,</HI> and the <HI>co&s;tly Mi&s;tris,</HI> a <HI>thredbare &s;ervant;</HI> yet again <HI>Solomon</HI> &s;aith of the <HI>Adultere&s;s,</HI> &s;he <HI>hunts for the precious life,</HI> it is no le&s;s true of <HI>banqu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tings, drinkings, revellings</HI> and &s;uch like. It is not &s;eldome &s;een that men by &s;atisfying the&s;e carnall <HI>lu&s;ts,</HI> endanger their <HI>lives,</HI> ruine their <HI>healths,</HI> and ha&s;ten their <HI>ends.</HI> Finally, The <HI>Wi&s;eman</HI> &s;aith of the <HI>unclean</HI> &s;inner, that he <HI>de&s;troyeth his own &s;oul,</HI>
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and it is verified of the <HI>re&s;t.</HI> The <HI>Gluttons table</HI> is a <HI>&s;nare</HI> as well to his <HI>&s;oul</HI> as his <HI>body;</HI> the <HI>Drunkards cup</HI> &s;poileth him of <HI>grace</HI> as well as <HI>wit;</HI> the <HI>Game&s;ter &s;tak|eth</HI> his <HI>&s;oul</HI> as well as his <HI>&s;tate;</HI> and the <HI>Sluggard</HI> by con|&s;ulting his <HI>bodies</HI> temporall <HI>ea&s;e,</HI> hazardeth his <HI>&s;ouls</HI> e|ternall <HI>re&s;t.</HI></P>
<P>And now my <HI>Brethren,</HI> if upon all the&s;e accounts you are at la&s;t willing to bid <HI>farewell</HI> to this <HI>lu&s;t of the fle&s;h,</HI> remember what is hinted in the begining of this di&s;cour&s;e, namely, that it is a <HI>fire,</HI> and therefore you will do well to take the &s;ame cour&s;e in <HI>&s;ubduing</HI> this lu&s;t, which men do in <HI>putting</HI> out a fire.</P>
<P>More particularly take notice of the&s;e <HI>foure</HI> di|rections.</P>
<P>1. <HI>Extingui&s;h it while&s;t but a sparke,</HI> lea&s;t when a <HI>flame,</HI> it become too <HI>powerfull; re&s;i&s;t</HI> the very <HI>beginning,</HI> &s;ince if you give the lea&s;t way to, you will be entan|gled by it; <HI>Verecunda peccati initia,</HI> &s;en&s;uall de&s;ires at <HI>fir&s;t</HI> are <HI>mode&s;t,</HI> but if <HI>con&s;ented</HI> to, and <HI>delighted</HI> in, are more and more <HI>craving,</HI> yea, at la&s;t <HI>commanding.</HI> In|deed <HI>Sen&s;im &s;ine &s;en&s;u,</HI> by little and little <HI>in&s;en&s;ibly</HI> this lu&s;t gets <HI>ground</HI> of us, therefore let us be watchfull <HI>be|times</HI> to <HI>e&s;pye</HI> and <HI>prevent</HI> it.</P>
<P>2. <HI>Sub&s;tract the fewell which feeds and increa&s;eth it.</HI> S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Peters</HI> coun&s;ell is, <HI>Ab&s;taine from fle&s;hly lu&s;ts,</HI> which<NOTE PLACE="marg">1 Pet. 2. 10.</NOTE> is be&s;t done by taking away that which <HI>foments</HI> them: what S^t <HI>Paul</HI> &s;aith of the <HI>legall</HI> Ceremonies, <HI>touch not, ta&s;te not, handle not;</HI> that I may fitly apply to <HI>&s;en&s;uall</HI> lu&s;ts, take heed of the <HI>occa&s;ions</HI> inducing to them; <HI>Era|denda &s;unt pravae cupidinis alimenta,</HI> if you would not have lu&s;t to <HI>fatten,</HI> do not <HI>feed</HI> it. Not to <HI>launch</HI> out into tho&s;e <HI>many</HI> particulars which might be reckoned up in this kinde, beware e&s;pecially of <HI>evill company.</HI> It is <HI>Solomons</HI> advice, <HI>Be not amongst wine bibbers, amongst</HI><NOTE PLACE="marg">Prov. 23. 20.</NOTE> <HI>riotous eate<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s of fle&s;h;</HI> The way not to be of <HI>them,</HI> is not to be one <HI>among them;</HI> men &s;eldome imagine till they
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finde it by woefull experience, what an <HI>infectious breath</HI> there is in <HI>evill &s;ociety,</HI> to corrupt their mindes and manners.</P>
<P>3. <HI>Poure out water, even the water of the penitent tears for thy former impurities.</HI> The <HI>heads</HI> of <HI>Dragons</HI> are <HI>bro|ken</HI> in the <HI>waters, Draconum capita vitia capitalia,</HI> the <HI>heads of Dragons</HI> are <HI>capitall &s;ins,</HI> among which <HI>incon|tinency</HI> and <HI>intemperance</HI> are the <HI>chief;</HI> and look as the <HI>greater</HI> the <HI>flam<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> the <HI>more water</HI> mu&s;t be poured on; it is not <HI>drops</HI> but <HI>buckets,</HI> nay, <HI>flouds</HI> of water mu&s;t quench the <HI>raging fornace:</HI> So according to the <HI>great|ne&s;s</HI> of thy <HI>&s;ins</HI> proportion the <HI>multitude</HI> of thy <HI>tears,</HI> and if thou ha&s;t been a <HI>notorious offender</HI> in this kinde, thou mu&s;t be a <HI>dolorous mourner?</HI></P>
<P>4. La&s;tly, <HI>Strive to blow out this fire of lu&s;t by the breath of thy Prayers,</HI> &s;olicit the <HI>throne of grace</HI> for <HI>cha|&s;tity, &s;obriety, vigilancy, temperance,</HI> tho&s;e virtues which are directly <HI>oppo&s;ite</HI> to this <HI>lu&s;t,</HI> yea, be&s;eech the <HI>Spirit of God</HI> that he would <HI>breath</HI> into thy &s;oul, and thereby extingui&s;h the <HI>flame</HI> of thy <HI>lu&s;t.</HI> Indeed the <HI>breath</HI> of the <HI>evill spirit</HI> maketh this <HI>fire</HI> the <HI>hotter,</HI> but a <HI>bla&s;t</HI> of the <HI>good spirit</HI> will put it <HI>out,</HI> at lea&s;t much <HI>&s;lacke</HI> it, and therefore laying hold on the gracious <HI>promi&s;e</HI> of <HI>giving</HI> his <HI>spirit</HI> to them that aske, give not over <HI>Praying</HI> till thou ha&s;t <HI>obtained</HI> the <HI>&s;pirit of grace,</HI> whereby thou mai&s;t <HI>mortifie</HI> this <HI>lu&s;t of the fle&s;h.</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="19" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 15, 16.</BIBL>
<Q>Love not the world, neither the things that are in the world; if any man love the world, the love of the Fa|ther is not in him.</Q>
<Q>For all that is in the world, the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life, is not of the Father, but is of the world.</Q>
</EPIGRAPH>
<P>_THat <HI>God of this world, Prince of dark|ne&s;s,</HI> and arch <HI>enemy</HI> of <HI>mankinde,</HI> the <HI>Devill,</HI> as he wants not <HI>virulency,</HI> &s;o he is full of <HI>&s;ubtilty.</HI> Indeed it is his mo&s;t <HI>u&s;uall</HI> practice to take &s;inners in the <HI>&s;nares</HI> of temptations, <HI>nets</HI> of <HI>circum|vention,</HI> and <HI>ambu&s;hes</HI> of de&s;truction; No wonder
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if St <HI>Paul</HI> mindes the <HI>Corinthians</HI> of his <GAP DESC="foreign">, as well as <GAP DESC="foreign">, <HI>devices</HI> as well as <HI>&s;trong holdes.</HI></P>
<P>Among all his cunning <HI>stratagems,</HI> none more <HI>po|litique</HI> and prevalent then tho&s;e by which he ta|keth <HI>advantage</HI> from our &s;elves again&s;t our &s;elves. To this purpo&s;e it is that he ob&s;erveth the <HI>age</HI> of our <HI>lives, quality</HI> of our outward <HI>condition,</HI> the <HI>complexion</HI> and <HI>con&s;titution</HI> of our <HI>bodies,</HI> the <HI>abilities</HI> and endow|ments of our <HI>mindes, dispo&s;itions</HI> and inclinations of our <HI>hearts,</HI> and accordingly <HI>fits</HI> his <HI>temptations,</HI> whereby too often he <HI>overcometh</HI> us. The la&s;t of the&s;e and not the lea&s;t St <HI>Ba&s;ill</HI> taketh notice of where he &s;aith,<NOTE PLACE="marg">Ba&s;. M. hom. 23.</NOTE> <GAP DESC="foreign">, <HI>he u&s;eth our own lu&s;ts and de&s;ires as weapons to fight again&s;t us.</HI> And no wonder if the <HI>winde</HI> of his <HI>temptations</HI> blow us on amain when it joyneth with the <HI>tide</HI> of our own <HI>de|&s;ires.</HI> Good rea&s;on had S^t <HI>John,</HI> having encouraged <HI>young</HI> men, and in them all Chri&s;tians to <HI>battle</HI> with, and a <HI>victory</HI> over the <HI>wicked one,</HI> to warne them of tho&s;e <HI>lu&s;ts,</HI> which if not <HI>mortified,</HI> would be <HI>prejudiciall</HI> unto <HI>them,</HI> and <HI>&s;erviceable</HI> unto <HI>him, The lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life.</HI></P>
<P>We are now in order to proceed to a <HI>&s;econd Daugh|ter</HI> of <HI>worldly love,</HI> namely, the <HI>lu&s;t of the eyes;</HI> but what S^t <HI>John</HI> meaneth by this <HI>expre&s;&s;ion</HI> admits among Expo&s;itors of <HI>&s;everall</HI> con&s;tructions.</P>
<P><HI>Illyricus</HI> conceiveth that our Apo&s;tle intendeth, <HI>Po|ti&s;&s;imum</HI><NOTE PLACE="marg">Illyr. in loc.</NOTE> <HI>libidino&s;os a&s;pectus,</HI> chiefly <HI>lu&s;t full lookes, un|cleane a&s;pects, wanton glances.</HI> This was that with which S^t <HI>Peter</HI> charged the <HI>fal&s;e teachers,</HI> that they<NOTE PLACE="marg">2 Pet. 2. 14.</NOTE> had eyes <HI>full of adultery;</HI> and of which our <HI>Saviour</HI> affirmeth that to <HI>looke on a woman</HI> (&s;o as to <HI>lu&s;t</HI> after her) is a <HI>committing adultery</HI> with her in the <HI>heart.</HI> But &s;ince this more <HI>properly</HI> is referd to the forementi|oned<NOTE PLACE="marg">Matth. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 28.</NOTE> <HI>lu&s;t of the fle&s;h,</HI> and withall is too <HI>narrow</HI> a re&s;tricti|on of the <HI>Apo&s;tles</HI> meaning, I &s;hall <HI>pa&s;s</HI> it by.</P>
<P><PB N="364" REF="191">There are <HI>two</HI> interpretations, the one whereof is S^t <HI>Au&s;tins</HI> and venerable <HI>Bedes,</HI> the other mo&s;t <HI>gene|rally</HI><NOTE PLACE="marg">Beda in loc. Aug. in loc. &amp; <HI>l. 10.</HI> Confe&s;&s;. &amp; de Relig. <HI>c.</HI> 35. Aquin. <HI>2a. 2ae. 9. 153.</HI></NOTE> received by <HI>ancient</HI> and <HI>modern</HI> Authors, both of which being <HI>probable</HI> I &s;hall <HI>reject</HI> neither.</P>
<P>Indeed I think we &s;hall do <HI>be&s;t</HI> with <HI>Aquinas</HI> to look upon them as <HI>two</HI> members of <HI>one</HI> expo&s;ition, and &s;o if you would know what this <HI>lu&s;t of the eyes is?</HI> the <HI>An&s;wer</HI> is, <HI>curio&s;itas,</HI> and <HI>cupiditas,</HI> a <HI>de&s;ire</HI> of <HI>knowing,</HI> and of <HI>having curio&s;ity</HI> and <HI>covetou&s;ne&s;s,</HI> the <HI>latter</HI> of which I &s;hall <HI>in&s;i&s;t</HI> upon, becau&s;e it is that which I incline to as mo&s;t <HI>genuine.</HI></P>
<P>1. By this <HI>lu&s;t of the eyes,</HI> We may very well un|der&s;tand <HI>curio&s;ity,</HI> or an <HI>inordinate de&s;ire of knowledge;</HI> and whereas there is a <HI>double</HI> knowledg, to wit, <HI>in|tellectuall</HI> and <HI>&s;en&s;itive,</HI> both which may be inordi|nately de&s;ired, <HI>this lu&s;t of the eyes</HI> may very well <HI>in|clude</HI> both; ina&s;much as the <HI>minde</HI> hath its <HI>eyes</HI> as well as the <HI>body,</HI> and &s;o this <HI>lu&s;t</HI> is both of the <HI>mentall</HI> eyes after <HI>intellectuall,</HI> and of the <HI>corporeall</HI> after <HI>&s;en&s;itive</HI> knowledg.</P>
<P>1. There is a <HI>lu&s;t of the eyes</HI> after <HI>intellectuall know|ledge,</HI> not but that <HI>knowledg</HI> is <HI>&s;utable</HI> to, and con&s;e|quently <HI>de&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rable</HI> by the minde of man; nor yet is every <HI>earne&s;t</HI> de&s;ire after knowledg, to be charged with <HI>curio&s;ity.</HI> Indeed it is &s;uch as cannot be had <HI>without,</HI> and therefore mu&s;t be <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ought for <HI>with diligence;</HI> but if you would know when it is a <HI>lu&s;t of the eyes?</HI> I an|&s;wer, the <HI>inordination</HI> of this <HI>de&s;ire</HI> is di&s;covered <HI>&s;eve|rall</HI> waies.</P>
<P>1. When it is a <HI>de&s;ire</HI> after <HI>knowledg</HI> for a <HI>bad end.</HI><NOTE PLACE="marg"><HI>Bern</HI> in Ca<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t. Serm. 36.</NOTE> S^t <HI>Bernard</HI> ob&s;erved in his time, and it is &s;till true, <HI>Sunt qui &s;cire volunt tantum ut &s;ciant, Some de&s;ire to know that they may know,</HI> and &s;uch a de&s;ire is <HI>irregular</HI> becau&s;e it maketh <HI>knowledg</HI> and <HI>end,</HI> whenas it is de|&s;igned to be a <HI>meanes</HI> of a furrher, and better end.<NOTE PLACE="marg"><HI>Aquin.</HI> 2a. 2ae. 9. 167.</NOTE> <HI>Aquinas</HI> ob&s;erveth that there are <HI>two accidentall</HI> effects
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of knowledge which are very <HI>evill,</HI> namely, to <HI>puff</HI> us up with <HI>pride,</HI> and make us <HI>expert</HI> in <HI>wicked-ne&s;s;</HI> and when tho&s;e <HI>accidentall effects</HI> of <HI>knowledg</HI> are the <HI>intentionall ends</HI> of our <HI>de&s;ire,</HI> it is a <HI>lu&s;t of the eyes;</HI> the truth is, <HI>knowledge</HI> is de&s;irable chiefly in order to <HI>practice,</HI> and that of <HI>good,</HI> and therefore to de&s;ire it only as <HI>fuell</HI> for our <HI>&s;elf conceit,</HI> or which is far <HI>wor&s;e,</HI> as an <HI>help</HI> to <HI>wicked</HI> devices, that we may be <HI>wi&s;e to do e|vill,</HI> it is de&s;ervedly cen&s;ured as <HI>exorbitant.</HI></P>
<P>2. When it is a <HI>de&s;ire</HI> after <HI>knowledg</HI> by <HI>magicall Arts</HI> and <HI>diabolicall Helps.</HI> It is far better to be <HI>ignorant,</HI> then to go to <HI>Schoole to the Devill.</HI> That <HI>knowledg</HI> we gain by him is <HI>far fetcht,</HI> becau&s;e from <HI>Hell,</HI> and deare <HI>bought,</HI> becau&s;e with the <HI>hazard</HI> of our <HI>&s;ouls.</HI></P>
<P>3. When by <HI>de&s;ires</HI> and endeavours after the <HI>know|ledge</HI> of the things that are <HI>le&s;s needfull,</HI> we are hin|dred from the <HI>knowledg</HI> of what is <HI>more needfull;</HI> thus when men preferre <HI>humane</HI> before <HI>divine,</HI> and in <HI>di|vine, speculative</HI> before <HI>practicall</HI> knowledg, it is ju&s;tly blameable. They who are diligent <HI>&s;earchers</HI> into <HI>natures</HI> &s;ecrets, <HI>undervaluing</HI> the my&s;teries of <HI>Religion:</HI> They who <HI>content</HI> them&s;elves with the <HI>knowledge</HI> of <HI>Creatures,</HI> but are not by that <HI>led</HI> to know the <HI>Creator:</HI> They who are <HI>de&s;irous</HI> rather to <HI>breake</HI> their <HI>teeth</HI> a|gain&s;t the <HI>bones</HI> of <HI>difficulty,</HI> then <HI>feed</HI> their <HI>&s;ouls</HI> with <HI>nece&s;&s;ary</HI> truths; who are <HI>inqui&s;itive</HI> after the manner of the <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">reatures groaning,</HI> but little de&s;irous of <HI>experi|encing</HI> tho&s;e <HI>groanes of the spirit</HI> in their own hearts which <HI>cannot be uttered;</HI> who are more <HI>&s;olicitous</HI> where the <HI>&s;oul</HI> of <HI>Lazarus</HI> was, while&s;t his <HI>body</HI> lay in the <HI>Grave,</HI> then where their own <HI>&s;ouls</HI> &s;hall be when their <HI>bodies</HI> mu&s;t <HI>dwell</HI> in the <HI>du&s;t; when</HI> and <HI>where</HI> the <HI>la&s;t judgement</HI> &s;hall be, then how they &s;hall <HI>appear</HI> in that <HI>day</HI> with boldne&s;s, are mo&s;t de&s;ervedly charged with <HI>curio&s;ity.</HI> Indeed as <HI>Eagles</HI> when they <HI>re&s;t,</HI> and <HI>Lions</HI> when they <HI>walke,</HI> pull in the <HI>one</HI> his <HI>tallons,</HI> the o|ther
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his <HI>claws,</HI> to keep them <HI>&s;harpe</HI> again&s;t &s;uch time as they <HI>meet</HI> with a <HI>prey;</HI> &s;o it would be our <HI>wi&s;dome</HI> to re&s;erve our <HI>wits</HI> and <HI>&s;tudies</HI> for things of mo&s;t <HI>weight,</HI> and not <HI>bu&s;ie</HI> them in <HI>matters</HI> of <HI>le&s;s</HI> concerne|ment.</P>
<P>4. La&s;tly, When we <HI>de&s;ire</HI> to <HI>know</HI> what is <HI>with|out our spheare,</HI> and <HI>above our reach.</HI> For illiterate <HI>Mechanicks</HI> to bu&s;ie them&s;elves in <HI>expounding</HI> the <HI>darke</HI> places of <HI>Scripture,</HI> in <HI>fathoming</HI> the <HI>depth</HI> of <HI>Theologi|call Controver&s;ies:</HI> For the mo&s;t learned <HI>Doctors</HI> to be <HI>wi&s;e above what is written,</HI> to endeavour to make <HI>windows</HI> in <HI>Gods Clo&s;et,</HI> and <HI>uncla&s;pe</HI> his <HI>&s;ecret</HI> Books, and &s;o &s;eek after the <HI>knowledg</HI> of what <HI>God</HI> hath <HI>con|cealed,</HI> it is no other then a <HI>lu&s;t of curio&s;ity.</HI> And therefore St <HI>Au&s;tins</HI> coun&s;ell is very prudent, <HI>Compe|&s;cenda</HI><NOTE PLACE="marg"><HI>Aug. contra Manich.</HI> l. 6. c. 1.</NOTE> <HI>e&s;t humana Temeritas, id quod non e&s;t non quaerat, ne quod e&s;t non inveniat; we mu&s;t bridle our temerity, and check our curio&s;ity, lea&s;t while&s;t we pur&s;ue what is not revealed, we finde not that which is.</HI> Take we heed of &s;oaring too <HI>high,</HI> lea&s;t we be <HI>&s;corched,</HI> and wading too <HI>deep</HI> lea&s;t we be <HI>drowned;</HI> there are <HI>&s;ome</HI> things we may <HI>Ne&s;cire &s;ine crimine, not know without blame,</HI> which we cannot <HI>Scire &s;ine di&s;crimine, know without danger:</HI> and in re&s;pect of the&s;e, a <HI>learned ignorance</HI> is to be preferred before an <HI>ignorant learning.</HI></P>
<P>2. There is a <HI>lu&s;t of the eyes</HI> after <HI>&s;en&s;itive</HI> knowledg: and thus we may extend it to all the <HI>&s;en&s;es; curio&s;ity</HI> &s;tudying to <HI>plea&s;e</HI> them <HI>all</HI> in their &s;everall waies; and &s;o the <HI>eyes</HI> being the mo&s;t <HI>noble</HI> &s;en&s;e, the <HI>lu&s;t of the</HI><NOTE PLACE="marg">Amos 6. 4, 5, 6.</NOTE> <HI>eyes</HI> may (<HI>Synecdochically</HI>) comprehend the <HI>re&s;t.</HI> We read concerning the <HI>&s;inners</HI> in <HI>Sion,</HI> that they did <HI>lye upon beds</HI> (or Bed&s;teds) <HI>of Ivory,</HI> by which their <HI>eyes</HI> were <HI>delighted; &s;tretch them&s;elves upon their Couches,</HI> for the plea&s;ing of their <HI>touch, eate the Lambes out of the flocks, and the Calves out of the mid&s;t of the &s;tall, and drinke wine in bowles,</HI> to the &s;atiating of their <HI>ta&s;te;</HI>
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<HI>chant to the &s;ound of the Viall, and invent to them&s;elves in&s;truments of Mu&s;ick</HI> for the ravi&s;hing of their <HI>Eares;</HI> and <HI>annoint them&s;elves with the chief Oyntment,</HI> that their <HI>&s;mell</HI> might have its &s;weet &s;avour; &s;o curious are <HI>&s;en&s;uall</HI> men in giving <HI>content</HI> to <HI>all</HI> their <HI>&s;en&s;es.</HI> But &s;eeing according to this <HI>notion,</HI> the <HI>lu&s;t of the eyes</HI> will in &s;ome &s;ort <HI>comprehend</HI> the <HI>lu&s;t of the fle&s;h;</HI> I con|ceive it will be better <HI>confined</HI> to that <HI>particular</HI> &s;en&s;e, and &s;o denoteth a <HI>curio&s;ity of &s;eeing.</HI> In reference to this <HI>notion</HI> it is that this <HI>lu&s;t of the eyes</HI> is phra&s;ed, <HI>Nu|gacitas spectaculorum,</HI> the <HI>vanity of &s;eeing &s;howes,</HI> the affection of delectable &s;ights. This &s;eemeth to have been the <HI>curio&s;ity</HI> of <HI>Eve</HI> in <HI>looking</HI> on the <HI>forbidden fruit,</HI> of <HI>Lots wife</HI> in <HI>looking back on flaming Sodom,</HI><NOTE PLACE="marg">Gen. 34. 1.</NOTE> and of <HI>Dinah</HI> in going forth to <HI>&s;ee the Daughters in the Land.</HI> Not that all <HI>de&s;ire of &s;eeing rare</HI> and <HI>plea|&s;ant Objects,</HI> whither of <HI>nature</HI> or <HI>art</HI> is <HI>unlawfull,</HI> but when our <HI>de&s;ire</HI> and con&s;equently our <HI>de|light</HI> is too <HI>pa&s;&s;ionate</HI> even to <HI>admiration,</HI> and that joyn|ed with <HI>forgetfullne&s;s</HI> of the <HI>great Artificer,</HI> when it is not carried <HI>ad aliquid utile, im&ograve; ad aliquid noxium,</HI> (as the <HI>Schooles</HI> determine it) to &s;uch <HI>&s;ights</HI> as may <HI>occa&s;ion good,</HI> yea, rather <HI>in<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ite</HI> to <HI>evill</HI> in any kinde, it is no other then a <HI>lu&s;t of the eyes:</HI> upon which ac|count <HI>Seneca</HI> &s;aid truly, <HI>Nothing prove<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h more prejudi|all</HI><NOTE PLACE="marg"><HI>Sen.</HI> Ep. 71.</NOTE> <HI>to good manners, then vain and fooli&s;h &s;ights, by which vices &s;teale into the minde.</HI></P>
<P>As an <HI>Appendix</HI> to this, is that <HI>curio&s;ity</HI> of <HI>trying</HI> (to <HI>&s;ee</HI> being as much &s;ometimes as to make <HI>tryall,</HI>) whereby men will needle&s;ly put them&s;elves or <HI>others</HI> upon &s;uch <HI>experiments,</HI> as may probably prove <HI>prejudi|ciall</HI> in any kinde, which is no le&s;s then a <HI>tempting</HI> of <HI>God;</HI> to this the <HI>Devill</HI> tempted our <HI>Saviour,</HI> when he bad him <HI>ca&s;t him&s;elf down from the pinacle,</HI> which is referred by S^t <HI>Au&s;tin,</HI> as hath been already <HI>ob&s;erved</HI> to this head, the <HI>lu&s;t of the eyes.</HI></P>
<P><PB N="368" REF="193">2. But the <HI>other</HI> branch of the <HI>Interpretation</HI> &s;eemeth to me mo&s;t <HI>probable,</HI> and therefore upon that I &s;hall <HI>in&s;i&s;t,</HI> which by the <HI>lu&s;t of the eyes,</HI> under&s;tandeth <HI>cove|tou&s;ne&s;s,</HI> that is, <HI>The inordinate de&s;ire of gold, &s;ilver, goods, lands, hou&s;es, and all po&s;&s;e&s;&s;ions,</HI> which denominate men <HI>rich</HI> in this world.</P>
<P>And now for the better <HI>di&s;covery</HI> of this it will be needfull to re&s;olve <HI>two</HI> Queries.</P>
<P><HI>Why this lu&s;t is called the lu&s;t of the eyes?</HI></P>
<P><HI>When our de&s;ires of the&s;e things becometh the lu&s;t of the eyes?</HI></P>
<P>1. It may not be unfitly <HI>inquired,</HI> why our <HI>Apo&s;tle</HI> calleth <HI>covetou&s;ne&s;s</HI> the <HI>lu&s;t of the eyes?</HI> To which a double an&s;wer may be returned, becau&s;e the <HI>eyes</HI> are both the <HI>inlets</HI> and the <HI>outlets</HI> of this <HI>lu&s;t;</HI> by the <HI>eyes</HI> as a <HI>doore,</HI> this <HI>lu&s;t</HI> gets into, and by the <HI>eyes</HI> as a <HI>win|dow</HI> it <HI>looketh out</HI> of the <HI>&s;oul.</HI> That <HI>expre&s;&s;ion</HI> of <HI>Solo|mon,</HI><NOTE PLACE="marg">Eccl. 2. 10.</NOTE> (<HI>What&s;oever mine eyes de&s;ired, I kept not from them,</HI>) may at fir&s;t &s;ight &s;eem &s;trange, the <HI>heart</HI> being the <HI>&s;eat</HI> of <HI>de&s;ire,</HI> and yet it will appear very <HI>rationall,</HI> if we con&s;ider that the <HI>eye</HI> is the <HI>in&s;trument</HI> of <HI>de&s;ire,</HI> by which it is fir&s;t <HI>excited</HI> and then <HI>cheri&s;hed.</HI></P>
<P>1. This <HI>lu&s;t enters in at</HI> the <HI>eyes.</HI> It is that indeed which is true of <HI>other</HI> de&s;ires as well as <HI>this.</HI> The <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e</HI> is the &s;ouls <HI>burning gla&s;s,</HI> in which the <HI>beames</HI> of vi&s;i|ble Objects, being as it were <HI>contracted,</HI> the <HI>fire</HI> of lu&s;t in &s;everal kindes is <HI>kindled</HI> in the &s;oul: in which re&s;pect the <HI>eyes</HI> are well called by <HI>Seneca, Irritamenta malo|rum</HI><NOTE PLACE="marg">Sen. de remed. fortuit. <HI>Prov.</HI> 23. 31.</NOTE> <HI>duce&s;&abque; &s;celerum, The ringleaders of evill and incen|tives to wickedne&s;s.</HI> When the <HI>Wi&s;eman</HI> forbids <HI>To looke upon the wine when it is red, when it giveth its colour in the cup;</HI> He thereby intimateth, &s;aith <HI>Ca&s;&s;iodorus,</HI> that<NOTE PLACE="marg"><HI>Ca&s;&s;iod.</HI> l. 12. var. 3.</NOTE> not only <HI>dulcedo,</HI> but <HI>pulchritudo,</HI> its <HI>&s;weetne&s;s</HI> to the <HI>ta&s;te,</HI> but <HI>plea&s;antne&s;s</HI> to the <HI>eye</HI> is apt to <HI>allure</HI> to <HI>ex|ce&s;s.</HI><NOTE PLACE="marg"><HI>Job 31. 1.</HI> Ex vi&s;u na&s;ci|tur amor.</NOTE> This <HI>Job</HI> was aware of in regard of the <HI>lu&s;t of uncleanne&s;s,</HI> and therefore he &s;aith, <HI>I made a Cove|nant</HI>
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<HI>with my eyes, that I might not looke upon a maide.</HI> And yet more <HI>particularly</HI> the <HI>eyes</HI> are u&s;uall and pre|valent <HI>meanes</HI> of &s;tirring up <HI>covetous lu&s;ts.</HI> When <HI>Solomon</HI><NOTE PLACE="marg">Prov. 23. 5.</NOTE> &s;peaking of <HI>riches</HI> puts the que&s;tion, not <HI>Why wilt thou &s;et thine heart but thine eyes?</HI> when yet he mean|eth the <HI>heart,</HI> what doth he but imply that by our <HI>eyes</HI> our <HI>hearts</HI> become <HI>enamoured</HI> with them? You know the <HI>&s;tory</HI> of <HI>Achan,</HI> who <HI>&s;eeing the wedges of gold, and the Babiloni&s;h garment</HI> was <HI>bewitched</HI> with, and laid hold upon them. Indeed there is a &s;trange <HI>attractive</HI> force both in <HI>gold</HI> and <HI>&s;ilver,</HI> being <HI>looked</HI> upon to gaine de|&s;ire, for which rea&s;on perhaps it is that the <HI>Hebrews</HI> derive the Noune, <GAP DESC="foreign"> which &s;ignifieth <HI>&s;ilver,</HI> from the Verbe <GAP DESC="foreign"> which &s;ignifieth to <HI>de&s;ire.</HI></P>
<P>2. This <HI>lu&s;t goet<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> out at the eyes. Covetous</HI> men very much <HI>plea&s;e</HI> them&s;elves in <HI>beholding</HI> their <HI>riches:</HI> and indeed this is in a &s;ort <HI>peculiar</HI> to this <HI>lu&s;t.</HI> For though the <HI>Objects</HI> of the <HI>lu&s;t of the fle&s;h,</HI> be <HI>vi&s;ible</HI> and <HI>delightfull</HI> to the <HI>eye,</HI> yet the other <HI>&s;en&s;es</HI> of <HI>ta&s;te,</HI> and <HI>touch</HI> are chiefly <HI>plea&s;ed,</HI> and the <HI>lu&s;t</HI> after them <HI>re&s;ts</HI> not till tho&s;e <HI>&s;en&s;es</HI> be plea&s;ed, as well as the <HI>eye;</HI> where|as <HI>riches</HI> are &s;o the <HI>Objects</HI> of the <HI>eye,</HI> that the <HI>other</HI> &s;en&s;es have no <HI>carnall</HI> plea&s;ure by them; yea, the<NOTE PLACE="marg"><HI>Aquin.</HI> t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 2ae. 9. 87.</NOTE> greate&s;t <HI>&s;atisfaction</HI> a <HI>covetous</HI> man giveth his <HI>lu&s;t,</HI> is <HI>looking</HI> upon them: hence it is that he &s;o <HI>often</HI> when <HI>alone, openeth</HI> his <HI>Che&s;t</HI> that he may <HI>look</HI> upon his <HI>white</HI> and <HI>yellow earth;</HI> like that <HI>Roman Emperour</HI> who had his &s;everall <HI>houres</HI> in the <HI>day</HI> of <HI>telling</HI> over his <HI>money,</HI> and carrying it from one <HI>Che&s;t</HI> to another; or like the <HI>covetous old Man</HI> in <HI>Plautus,</HI> who could never in|dure to have his pot of <HI>Gold</HI> out of <HI>&s;ight,</HI> for this <HI>cau&s;e</HI> it is that he <HI>loves</HI> to walke in his <HI>Garden,</HI> ride through his <HI>Lands,</HI> that he may take a <HI>view</HI> of his <HI>po&s;|&s;e&s;&s;ions;</HI> &s;o good rea&s;on had our <HI>Apo&s;tle</HI> to phra&s;e it <HI>the lu&s;t of the eyes.</HI></P>
<P>Indeed there is an <HI>Objection</HI> here &s;tarted by a <HI>School|man,</HI>
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to wit, how the <HI>covetou&s;ne&s;s</HI> of a <HI>blinde</HI> man, can be &s;aid to be the <HI>lu&s;t of the eyes.</HI><NOTE PLACE="marg"><HI>Al. Al.</HI> P&s;. 2a. 9. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">44.</NOTE></P>
<P>To which the <HI>an&s;wer</HI> is ea&s;ily given, by rea&s;&s;um|ing that forementioned <HI>di&s;tinction</HI> of the <HI>corporeall</HI> and <HI>intellectuall</HI> eyes, &s;ince as he <HI>well</HI> ob&s;erveth, <HI>Licet co|lor non po&s;&s;it pervenire ad vi&s;um, tamen cognitio hujus vi&s;i pote&s;t pervenire ad oculum mentis interioris, Though the colour of the gold and &s;ilver cannot come to his outward eye, yet the knowledg of th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e vi&s;ible Objects may come to his inward eye,</HI> and &s;o he feeds his <HI>lu&s;t</HI> by the <HI>contempla|tion</HI> of his <HI>wealth.</HI></P>
<P>Having <HI>cleared</HI> the pa&s;&s;age by giving an account of the <HI>fir&s;t,</HI> we may now more ea&s;ily proceed to a <HI>di&s;|cu&s;&s;ion</HI> of the <HI>&s;econd</HI> and principall <HI>Que&s;tion,</HI> which will give further light to the <HI>rea&s;on</HI> of the <HI>appellation,</HI> and &s;o to the <HI>re&s;olution</HI> of the <HI>former;</HI> and if you would know when our <HI>lu&s;t</HI> after wealth is a <HI>lu&s;t of the eyes,</HI> and &s;o <HI>irregular,</HI> be plea&s;ed to <HI>know</HI></P>
<P>That this <HI>lu&s;t</HI> mu&s;t be con&s;idered in a double refe|rence, to wit, <HI>respectu acquirendi and retinendi,</HI> in re|gard of <HI>getting</HI> and <HI>keeping wealth, craving</HI> and <HI>&s;aving</HI> it. Indeed as the <HI>Grave</HI> is &s;aid to have both a <HI>mouth,</HI> and an <HI>hand</HI> in <HI>Scripture,</HI> &s;o hath this <HI>lu&s;t of the eyes</HI> a <HI>mouth</HI> to receive, and an <HI>hand</HI> to retaine, and ac|cordingly it is made up of <HI>two</HI> ingredients, <HI>Rapaci|ty,</HI> and <HI>Tenacity.</HI></P>
<P>1. <HI>Rapacity,</HI> Which is the <HI>lu&s;t of getting</HI> riches of|fends either <HI>re&s;pectu Objecti,</HI> or <HI>men&s;urae,</HI> in regard of the<NOTE PLACE="marg"><HI>Aquin.</HI> 2a. 2ae. 9. 118. Art. 1.</NOTE> <HI>matter</HI> or the <HI>mea&s;ure.</HI></P>
<P>1. The <HI>de&s;ire of getting</HI> is the <HI>lu&s;t of rhe eyes,</HI> when it is conver&s;ant about either <HI>aliena,</HI> or <HI>&s;uperflua,</HI> tho&s;e things which duly <HI>belong to another,</HI> or tho&s;e things which are &s;uperfluous and <HI>needle&s;s for our &s;elves.</HI><NOTE PLACE="marg">Zanch. in loc.</NOTE></P>
<P>1. To <HI>lu&s;t</HI> after <HI>other mens</HI> e&s;tates is undoubtedly <HI>&s;infull,</HI> and not improperly called, <HI>a lu&s;t of the eyes,</HI> &s;ince (as <HI>Zanchy</HI> ob&s;erveth,) &s;uch per&s;ons, <HI>Quic|quid</HI>
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<HI>bonorum mundi vident cupiunt &amp; &s;ibi u&s;urpare &s;tu|dent,</HI> like <HI>longing</HI> women, they <HI>lu&s;t</HI> after what&s;oever they <HI>&s;ee,</HI> and though it belongs to <HI>another,</HI> &s;trive to make it their <HI>own.</HI> Thus <HI>Ahab</HI> &s;eeth <HI>Naboths</HI> vine|yard,<NOTE PLACE="marg">1 Kings 21. 1.</NOTE> and pre&s;ently is <HI>&s;ick</HI> for it, nor can any thing <HI>cure</HI> his <HI>di&s;temper</HI> but <HI>Naboths di&s;po&s;&s;e&s;&s;ion:</HI> this is that which is <HI>expre&s;ly</HI> forbidden in the <HI>la&s;t Commandement,</HI> and that in a mo&s;t <HI>exten&s;ive</HI> phra&s;e, <HI>Thou &s;halt not covet</HI><NOTE PLACE="marg">Exod. 20. 17.</NOTE> <HI>any thing that is thy Neighbours.</HI></P>
<P>Indeed there are <HI>&s;ome things</HI> of this <HI>world</HI> that are as <HI>common</HI> as the <HI>ayre,</HI> and <HI>water,</HI> wherein all men partake without <HI>prejudice</HI> one to another; but there are <HI>&s;ome</HI> things <HI>proper,</HI> as <HI>Lands, Monies, Goods,</HI> in which every <HI>legall</HI> po&s;&s;e&s;&s;our hath a <HI>peculiar intere&s;t,</HI> and to which he hath a <HI>ju&s;t right;</HI> and when we <HI>look</HI> upon o|thers <HI>enjoyments,</HI> not only with an <HI>evill,</HI> that is, an <HI>envious</HI> eye, <HI>repining</HI> that they are <HI>theirs;</HI> but with an <HI>evill,</HI> that is, a <HI>covetous</HI> eye, <HI>wi&s;hing</HI> they were <HI>ours,</HI> that is a <HI>lu&s;t of the eyes.</HI> The <HI>Rabbins</HI> have an<NOTE PLACE="marg">Paulus Fagius &s;entent. <HI>Heb.</HI></NOTE> excellent &s;aying to this purpo&s;e; <HI>He that &s;aith, mine is thine, and thine is mine, is an idiot; He that &s;aith, mine is mine, and thine is thine, is moderate; He that &s;aith, mine is thine, and thine, is thine is charitable;</HI> but <HI>He that &s;aith, thine is mine, and mine is mine, is wicked:</HI> I though it be only <HI>&s;aying</HI> it in his <HI>heart</HI> to <HI>wi&s;h</HI> it were <HI>&s;o.</HI> Not Beloved that all de&s;ire of what is at pre&s;ent <HI>anothers,</HI> is a <HI>covetuous</HI> lu&s;t; but when as I <HI>de&s;ire</HI> that from <HI>ano|ther</HI> which is as <HI>expedient</HI> for <HI>him,</HI> as it can be for <HI>me,</HI> or which he taketh <HI>delight</HI> in, and &s;o is <HI>unwilling</HI> to part with, or which if it were my <HI>own</HI> ca&s;e I &s;hould be <HI>loath</HI> to forgo to <HI>him</HI> or any <HI>other</HI> that &s;hould de&s;ire it of me in the like kinde, it becometh a <HI>&s;infull</HI> de&s;ire <HI>of the eyes.</HI></P>
<P>2. Not only to <HI>lu&s;t</HI> after what is <HI>anothers,</HI> but af|ter what is <HI>&s;uperfluous</HI> is the <HI>lu&s;t of the eyes,</HI> and fitly &s;o called, ina&s;much as what is <HI>more</HI> then for our <HI>ju&s;t</HI> u&s;e,
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is only <HI>for our eyes: covetou&s;ne&s;s</HI> is not &s;imply a <HI>de&s;ire of having more,</HI> and therefore <HI>more</HI> mu&s;t be <HI>added</HI> to its <HI>definition;</HI> it is <HI>plus velle quam &s;at e&s;t, a de&s;ire of having more then is enough,</HI> not for our <HI>de&s;ire,</HI> but <HI>convenien|cy:</HI> ob&s;ervable to this purpo&s;e is that <HI>Prayer</HI> of <HI>Agur, Give me neither poverty nor riches, but feed me with food</HI><NOTE PLACE="marg">Prov. 30. 8.</NOTE> <HI>convenient for me;</HI> where the <HI>right Object</HI> of a lawfull <HI>de&s;ire</HI> is <HI>food convenient,</HI> and con&s;equently a <HI>de&s;ire</HI> of <HI>riches,</HI> that is, a <HI>greater</HI> mea&s;ure of wealth then is con|venient, is <HI>&s;infull:</HI> if <HI>Gods providence</HI> ca&s;t <HI>&s;uper abundant</HI> riches upon us in the <HI>exerci&s;e</HI> of our <HI>callings,</HI> we are <HI>gratefully</HI> to <HI>accept</HI> them: but we may not <HI>de&s;ire</HI> and <HI>&s;eek after</HI> them. <HI>Sutable</HI> to which is that <HI>glo&s;s</HI> of <HI>E&s;tius</HI> upon<NOTE PLACE="marg">1 Tim 6. 10. <HI>E&s;t.</HI> ibid.</NOTE> the&s;e words of St <HI>Paul, They that will be rich,</HI> it is not <HI>they who are rich,</HI> but <HI>they who will be; Cupiditates accu&s;at non facultates,</HI> &s;aith S^t <HI>Au&s;tin, Riches are gifts in</HI><NOTE PLACE="marg"><HI>Aug.</HI> Hom. 3.</NOTE> <HI>wi&s;domes left hand,</HI> not the <HI>having,</HI> but the <HI>craving</HI> them is <HI>blame worthy.</HI> Congruous hereunto is that of <HI>Reyn<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|rus,</HI> there are <HI>&s;ome</HI> who <HI>have them,</HI> but <HI>love them not;</HI> and <HI>others</HI> who <HI>neither have nor love them:</HI> both the&s;e e&s;pecially the <HI>former</HI> are to be <HI>commended.</HI> Again, There are <HI>&s;ome</HI> who <HI>have and love them,</HI> and <HI>others</HI> who <HI>want and love them,</HI> and <HI>both</HI> the&s;e are to be <HI>condemned,</HI> not the <HI>one,</HI> for the <HI>having,</HI> or the <HI>other</HI> for the <HI>wanting,</HI> but <HI>both</HI> for the <HI>loving</HI> them.</P>
<P>The <HI>only Que&s;tion</HI> which is here <HI>nece&s;&s;ary</HI> to be <HI>re|&s;olved</HI> is, <HI>what are tho&s;e &s;uperfluous riches</HI> which we ought not to de&s;ire?</P>
<P>The <HI>an&s;wer</HI> to which will be be&s;t returned by the <HI>re&s;olving</HI> of another <HI>Que&s;tion,</HI> namely, what is to be accounted <HI>nece&s;&s;ary</HI> and <HI>convenient?</HI> the <HI>mea&s;ure</HI> of which is taken from a <HI>double</HI> reference, to wit, to our <HI>&s;elves</HI> and <HI>others?</HI></P>
<P><HI>In regard of our &s;elves,</HI> there is a <HI>threefold</HI> nece&s;|&s;ity.</P>
<P>1. <HI>Naturae,</HI> What is requi&s;ite to procure <HI>Foode,</HI>
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<HI>Rayment,</HI> and <HI>Habitation,</HI> without which we cannot <HI>&s;ub&s;i&s;t?</HI></P>
<P>2. <HI>Per&s;onae,</HI> What is needfull to provi&s;ion, for <HI>tho&s;e who belong to us,</HI> Wife, Children, and Servants; who are to be accounted as it were a <HI>part</HI> of our &s;elves?</P>
<P>3. <HI>Stat&ucirc;s &amp; conditionis,</HI> What is competent to, and convenient for the <HI>place</HI> to which <HI>God</HI> hath <HI>called</HI> us, and <HI>&s;tation</HI> wherein he hath <HI>&s;et</HI> us.</P>
<P>In regard of <HI>others,</HI> there is a <HI>double</HI> nece&s;&s;ity, to wit,</P>
<P>1. <HI>Publica,</HI> What is needfull to render us &s;ub&s;ervi|ent to the <HI>maintenance</HI> of the <HI>Magi&s;tracy</HI> and <HI>Mini&s;try</HI> of <HI>Church</HI> and <HI>Common-wealth?</HI></P>
<P>2. <HI>Privata,</HI> What may enable us in &s;ome mea&s;ure to <HI>releive</HI> the <HI>indigence</HI> of tho&s;e <HI>poor</HI> per&s;ons among&s;t whom we <HI>live?</HI></P>
<P>And now to <HI>de&s;ire</HI> more then what may fit us for a convenient <HI>di&s;charge</HI> of the&s;e &s;everall <HI>obligations,</HI> is an <HI>unlawfull lu&s;t,</HI> ina&s;much as it carryeth us after a <HI>wrong Object.</HI></P>
<P>2. The <HI>lu&s;t of getting</HI> is a <HI>&s;infull lu&s;t of the eyes,</HI> when as it is <HI>exce&s;&s;ive</HI> in <HI>mea&s;ure,</HI> which we may well call the <HI>greedy eye,</HI> according to the <HI>derivation</HI> of <HI>Atarus</HI> from <HI>ave,</HI> and <HI>aurum:</HI> and this <HI>exce&s;s</HI> appeareth e&s;pecially in three things: When as it is</P>
<P>1. <HI>Re&s;olute,</HI> or rather <HI>Ab&s;olute;</HI> That we <HI>will have</HI> the&s;e things (as it were) whither <HI>God will or no;</HI> this &s;eemeth to be the <HI>Empha&s;is</HI> of that forementioned <HI>phra&s;e, They that will be rich,</HI> that will be &s;o <HI>by any meanes, all is f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;h that cometh to their net,</HI> though it be a <HI>Snake</HI> in&s;tead of a <HI>Lampr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y;</HI> they will attempt <HI>any ex|ploits,</HI> be they never &s;o <HI>unlawfull,</HI> rather then not <HI>obtain</HI> their de&s;ire.</P>
<P>2. <HI>Ha&s;ty,</HI> Impatient of delay, that we will not wait <HI>Gods plea&s;ure,</HI> or &s;tay his <HI>lei&s;ure.</HI> The <HI>Poets</HI>
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faine, that when <HI>Plutus</HI> which is <HI>riches,</HI> was &s;ent from <HI>Jupiter</HI> he <HI>limpeth</HI> away, goeth &s;lowly; but when from <HI>Pluto</HI> (which we may moralize to be the <HI>De|vill</HI>) he <HI>runneth:</HI> no wonder if <HI>Solomon</HI> &s;aith, <HI>He that</HI><NOTE PLACE="marg">Prov. 28. 10.</NOTE> <HI>maketh ha&s;te to be rich, &s;hall not be innocent; He that ha&s;teth to be rich, hath an evill eye.</HI> Indeed <HI>evill</HI> men u&s;ually for <HI>ha&s;te</HI> leave the <HI>Kings high way,</HI> and leap over <HI>hedg,</HI> and <HI>ditch,</HI> take indirect cour&s;es, and ofttimes the <HI>more ha&s;te, the wor&s;t speed.</HI></P>
<P>3. <HI>Di&s;centented,</HI> So that if our de&s;ires &s;ucceed not we are <HI>froward</HI> and <HI>peevi&s;h</HI> like <HI>Jonah;</HI> or <HI>heavy</HI> and melancholy like <HI>Ahab;</HI> grieved, nay, <HI>mad,</HI> that we cannot have our <HI>will</HI> e&s;pecially, when being <HI>cro&s;&s;ed</HI> in our <HI>de&s;igns,</HI> we <HI>&s;hoote</HI> the <HI>Arrows</HI> of our rage again&s;t <HI>Heaven</HI> and <HI>repine</HI> at <HI>God</HI> him&s;elf. And thus I have given you an <HI>account</HI> of the <HI>fir&s;t</HI> branch of this <HI>lu&s;t of the eyes.</HI></P>
<P>2. This &s;infull <HI>lu&s;t</HI> di&s;covereth it &s;elf no le&s;s by <HI>Te|nacity,</HI> then <HI>Rapacity.</HI> To under&s;tand which aright know,</P>
<P>1. That <HI>all de&s;ire</HI> of <HI>keeping</HI> is not <HI>culpable;</HI> we may, nay, ought to be <HI>carefull</HI> of <HI>provi&s;ion,</HI> not only for our <HI>pre&s;ent</HI> but <HI>future</HI> u&s;es; it is the <HI>Ants</HI> wi&s;dome which <HI>Solomon</HI> would have us <HI>imitate,</HI> in <HI>Summer to lay up for Winter:</HI> more e&s;pecially if <HI>God</HI> ble&s;s us with <HI>po&s;terity,</HI> we are bound to <HI>endeavour</HI> the keeping in <HI>&s;tone,</HI> a pro|portionable <HI>competency,</HI> that they may have where|with to <HI>&s;ub&s;i&s;t</HI> when we are <HI>gone.</HI> For to this no doubt that of the <HI>Apo&s;tle</HI> extends, <HI>He that provideth not for his family</HI> (to wit, as he is <HI>able) is wor&s;e then an Infi|dell.</HI> If therefore you would know what <HI>de&s;ire of keep|ing is Tenacity?</HI> I an&s;wer</P>
<P>1. When we are <HI>impatient</HI> at the <HI>lo&s;s</HI> o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> riches: <HI>A|lexander</HI> de&s;iring to know whither <HI>Apelles</HI> was in <HI>love</HI> with <HI>Campe&s;pee,</HI> cau&s;ed a <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">oy</HI> to come in while&s;t they were di&s;cour&s;ing, and cry out, <HI>Apelles, your &s;hop is on</HI>
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<HI>fire,</HI> at the hearing of which he pre&s;ently cryed out, <HI>If the Picture of Campe&s;pee be burnt, I am undone,</HI> by which he <HI>knew</HI> he vvas in <HI>love</HI> with her: So are vve with <HI>riches,</HI> if upon the <HI>lo&s;s</HI> of them, we thinke our &s;elves undone, and are &s;o far from learning with <HI>Job</HI> to <HI>ble&s;s God,</HI> as that according to his <HI>Wifes</HI> coun&s;ell, we <HI>cur&s;e him</HI> in our <HI>hearts,</HI> becau&s;e he taketh the&s;e things away from us.</P>
<P>2. When we thinke <HI>our trea&s;ure</HI> is never <HI>full e|nough,</HI> laying up <HI>abundance,</HI> that we may leave our <HI>Children</HI> a <HI>va&s;t e&s;tate,</HI> which too often proves a <HI>lure</HI> for <HI>Birds of prey,</HI> betraying them to the <HI>fauning</HI> of <HI>flatterers, embracing</HI> of <HI>harlots, &s;ociety</HI> of the <HI>riotous,</HI> &s;o that what was <HI>niggardly kept</HI> by the <HI>one,</HI> is as <HI>pro|digally spent</HI> by the <HI>other:</HI> and much more when hav|ing <HI>no po&s;terity,</HI> a man layeth up <HI>wealth</HI> only that it may be &s;aid <HI>he died rich.</HI> This is he of whom the <HI>Wi&s;e|man</HI> &s;peaketh, <HI>There is one alone, and there is not a &s;e|cond,</HI><NOTE PLACE="marg">Eccl. 4. 8.</NOTE> yea, <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e hath neither Childe, nor Brother, yet is there no end of all his labour, neither is his eye &s;atisfied with riches, neither &s;aith he for whom do I labour and be|reave my &s;oul of good?</HI></P>
<P>3. Chiefly when we are <HI>loath</HI> to <HI>part</HI> with our <HI>e|&s;tates</HI> upon <HI>fitting occa&s;ions.</HI> It is the <HI>P&s;almi&s;ts</HI> caution, <HI>If riches increa&s;e, &s;et not your hearts upon them;</HI> and this we do when we are not <HI>willing</HI> to <HI>expend</HI> them for <HI>good</HI> u&s;es, and are &s;o <HI>&s;olicitous</HI> for the <HI>future,</HI> that we lay out <HI>nothing</HI> for the <HI>pre&s;ent, caring</HI> for wealth, as (our <HI>own) earne&s;tly, u&s;ing</HI> it (as <HI>anothers) &s;paringly.</HI> Indeed whereas the <HI>wi&s;e Graecians</HI> call riches, <GAP DESC="foreign">&punc; from <GAP DESC="foreign">, to <HI>u&s;e, covetous</HI> men, looke upon them as <GAP DESC="foreign">, from <GAP DESC="foreign">&punc; <HI>to po&s;&s;e&s;s.</HI></P>
<P>1. <HI>Some</HI> there are who out of <HI>great</HI> e&s;tates will not part with <HI>any</HI> thing for <HI>nece&s;&s;ary</HI> u&s;es, &s;uch are they who will not affoard <HI>them&s;elves</HI> conveniences, <HI>Parv<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI><NOTE PLACE="marg">Bellarm. cont. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> <HI>vivunt &s;ordi&s;&s;im&egrave; ve&s;tiuntur,</HI> they <HI>fare hard</HI> and <HI>go meanly,</HI>
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and &s;o are in <HI>debt</HI> to <HI>back</HI> and <HI>belly;</HI> the <HI>covetous</HI> man <HI>Corpus extenuat ut lucrum extendat,</HI> keeps his <HI>body emp|ty,</HI> that his <HI>pur&s;e</HI> may be <HI>full:</HI> and &s;o to u&s;e the <HI>Greeke</HI> Poets compari&s;on, <HI>He leads a Mules</HI> life, or if you will, <HI>an A&s;&s;es life,</HI> who being <HI>laden with gold, feeds on Hay.</HI> Little better are they who <HI>grudge</HI> to <HI>maintaine</HI> their <HI>relations</HI> in &s;uch a way as is <HI>convenient</HI> both for their <HI>comfort</HI> and their <HI>own honour;</HI> denying to their <HI>Wives</HI> fitting <HI>&s;upplies,</HI> &s;uffering their <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hil|dren</HI> to go in <HI>rags,</HI> feeding their &s;ervants with <HI>mouldy Cru&s;ts,</HI> more fit to be thrown to <HI>Dogs,</HI> then &s;et before <HI>Men.</HI></P>
<P>2. <HI>Others</HI> there are who will not <HI>expend</HI> their e&s;tates in <HI>ju&s;t</HI> u&s;es, who though they have <HI>money</HI> in their <HI>Che&s;ts,</HI> yet will not <HI>pay Cae&s;ar</HI> his Tribute, nor the <HI>Mi|ni&s;ter</HI> his Tithes, the <HI>Creditor</HI> his Debts, nor make <HI>re|&s;titution</HI> to tho&s;e whom they have <HI>injured,</HI> till they are <HI>enforced.</HI></P>
<P>3. Finally, Very <HI>many</HI> there are, who though they are <HI>willing</HI> to <HI>expend</HI> for <HI>nece&s;&s;ary</HI> and <HI>ju&s;t,</HI> yet will part with <HI>nothing,</HI> or at lea&s;t nothing <HI>proportiona|ble</HI> for <HI>pious</HI> and <HI>charitable</HI> u&s;es: Like the <HI>ground</HI> whence their <HI>gold</HI> and <HI>&s;ilver</HI> is <HI>dig'd,</HI> they are <HI>barren</HI> of <HI>good works:</HI> out of their <HI>thou&s;ands</HI> they hardly <HI>part</HI> with <HI>hundreds,</HI> no nor <HI>&s;cores</HI> of pounds, for the relief of their <HI>indigent</HI> Brethren. <HI>La<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">an</HI> and <HI>Nabal</HI> are one the <HI>Anagram</HI> of the other, both <HI>covetous</HI> Churls, the <HI>one</HI> whereof would not part with his <HI>&s;heep</HI> to <HI>Jacob,</HI> though it was in point of <HI>hone&s;ty</HI> according to his <HI>own</HI> agreement; and the <HI>other</HI> would not give his <HI>bread</HI> and <HI>wine</HI> to <HI>David</HI> and his men, when in <HI>great distre&s;s.</HI> And this was the <HI>avarice</HI> of the <HI>rich</HI> man in the <HI>Go&s;pell,</HI> who though he laid out his e&s;tate for his <HI>own dilicious</HI> food, yet would not allow <HI>poore Lazarus</HI> his <HI>crums;</HI> the&s;e men if they exchange their <HI>money</HI> for <HI>oyle</HI> to make their own countenance <HI>chearfull,</HI> yet
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they will not for <HI>wine</HI> to make <HI>glad</HI> the <HI>hearts of</HI> the <HI>afflicted.</HI></P>
<P><HI>All</HI> of the&s;e are ju&s;tly to be <HI>charged</HI> with <HI>tenacity.</HI> For<NOTE PLACE="marg"><HI>Ari&s;tot. Eth.</HI> l. 4. c. 1.</NOTE> whereas the two chief <HI>ends</HI> of <HI>riches</HI> (as <HI>Ari&s;totle</HI> ob&s;erv|eth) are <GAP DESC="foreign">, <HI>di&s;charging of co&s;ts,</HI> and <HI>conferre|ing of guifts,</HI> the&s;e do not <HI>employ</HI> them for either, at lea&s;t not for <HI>both;</HI> and indeed as the <HI>former,</HI> &s;o this is very <HI>fitly</HI> called the <HI>lu&s;t of the eyes,</HI> that the <HI>lu&s;t</HI> of a <HI>greedy,</HI> and this of a <HI>needy eye,</HI> which thinketh not <HI>abundance</HI> a <HI>&s;ufficiency,</HI> and therefore though it <HI>have</HI> much, will <HI>part</HI> with <HI>nothing;</HI> by which means it is that &s;uch men <HI>&s;olos o|culos pa&s;cunt,</HI> in&s;tead of feeding their <HI>own</HI> and <HI>others bellies,</HI> only <HI>feed</HI> their <HI>own eyes,</HI> and have no <HI>other</HI> u&s;e of all their <HI>wealth,</HI> but to <HI>behold</HI> it: &s;o that as <HI>A&s;terius</HI><NOTE PLACE="marg">A&s;ter. hom. de Avariti&acirc;.</NOTE> hath well <HI>ob&s;erved,</HI> whereas no man <HI>goeth to Sea,</HI> for it &s;elf, but to <HI>fetch</HI> or <HI>traffick;</HI> no man tills the <HI>ground</HI> for it <HI>&s;elf,</HI> but to reap a gainefull <HI>Harve&s;t;</HI> a <HI>covetous</HI> man gets <HI>wealth</HI> for it <HI>&s;elf,</HI> not to <HI>expend</HI> but <HI>keep, do good</HI> with, but <HI>look upon:</HI> &s;o that according to the <HI>Poets</HI> phra&s;e,&mdash;<HI>Pictis tanquam gaudere tabellis;</HI><NOTE PLACE="marg"><HI>Horat. &s;at.</HI> l. 2.</NOTE> He maketh little other u&s;e of his <HI>coyne,</HI> then men do of their <HI>Pictures,</HI> which only &s;erve to <HI>plea&s;e the eye:</HI> in reference to which we may apply that of <HI>Solo|mon, What good is there to the owner thereof, &s;aving the be|holding</HI><NOTE PLACE="marg">Eccle&s;. 5. 11.</NOTE> <HI>of them with their eyes?</HI></P>
<P>And now <HI>Beloved,</HI> I could <HI>wi&s;h</HI> that my <HI>di&s;cour&s;e</HI> of this <HI>Subject</HI> were <HI>impertinent,</HI> and of no concern|ment to any here pre&s;ent; but as when our <HI>Saviour</HI><NOTE PLACE="marg">Joh. 8. 7, 9.</NOTE> bad him that was <HI>without</HI> &s;in among the people <HI>Ca&s;t the fir&s;t &s;tone at the woman taken in the act of Adultery, they went out one by one,</HI> &s;o that <HI>Chri&s;t</HI> and the <HI>Woman</HI> were <HI>left alone,</HI> being as the <HI>Text</HI> tells us <HI>convicted in their own con&s;ciences,</HI> to wit, that they were all <HI>&s;in|ners;</HI> &s;o I doubt were this <HI>Congregation</HI> put to the <HI>te&s;t,</HI> they would go out <HI>one</HI> by <HI>one,</HI> as forced upon due <HI>&s;earch</HI> to confe&s;s them&s;elves <HI>guilty</HI> of this <HI>lu&s;t.</HI> The truth is as
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many <HI>wear Gods Livery,</HI> who yet are <HI>none</HI> of his <HI>Servants,</HI> &s;o there are many <HI>&s;ervants</HI> of this <HI>lu&s;t</HI> who yet will not <HI>weare its Livery.</HI> All will acknowledg <HI>covetou&s;ne&s;s</HI> to be a <HI>&s;in,</HI> but not them&s;elves to be <HI>covetous;</HI> and whenas the <HI>lu&s;ts of the fle&s;h</HI> carry their <HI>names</HI> in their <HI>foreheads, Avarice</HI> weareth the <HI>badge</HI> of <HI>good husbandry,</HI> the <HI>Complexion</HI> of <HI>frugality,</HI> whereby it is that men <HI>excu&s;e</HI> them&s;elves from the <HI>guilt</HI> of it. But while&s;t, if <HI>every</HI> man were his <HI>own judge,</HI> no man would be <HI>no|cent,</HI> I fear the great <HI>Judg</HI> will &s;carce finde any man <HI>innocent.</HI> Oh who almo&s;t is not <HI>bitten</HI> with this <HI>mad Dog.</HI> Some are <HI>given over t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o,</HI> and <HI>mo&s;t</HI> are <HI>given to this lu&s;t. One</HI> would thinke <HI>rich</HI> men &s;hould not be <HI>troubled</HI> with it, and yet you may as &s;oon put out <HI>fire</HI> with <HI>fuell,</HI> as <HI>covetou&s;ne&s;s</HI> with <HI>riches:</HI> one would &s;carce imagine <HI>old</HI> men &s;hould be <HI>infected</HI> with it, and yet (an <HI>Ancient</HI> ob&s;erveth) <HI>Dum membra frige&s;cunt,</HI><NOTE PLACE="marg"><HI>A&s;ter.</HI> l. d.</NOTE> <HI>cupiditas cale&s;cit, care &s;ene&s;cit, affectus juvene&s;cit, finis vitae vix imponit finem avaritiae; The de&s;ire after gaine is young and hot, while&s;t the man groweth old and cold, nor doth this lu&s;t extingui&s;h before life.</HI> If we look into the <HI>Scripture</HI> we &s;hall not finde any good man taxed with <HI>Avarice; Noah</HI> was <HI>drunke, L<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ce&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ous,</HI> and <HI>Peter treacherous,</HI> but not (as <HI>Judas</HI>) out of <HI>covetou&s;ne&s;s,</HI> whereas in <HI>this age</HI> none more <HI>greedy</HI> then they who call them|&s;elves the <HI>Godly.</HI> The truth is, Though the <HI>power</HI> of <HI>god|line&s;s</HI> be oppo&s;ite to, yet the <HI>form</HI> of <HI>godline&s;s</HI> will ea&s;ily con&s;i&s;t with it: No wonder if it too often <HI>lurke</HI> un|der <HI>holy garments</HI> and <HI>rellgious &s;hows.</HI> Indeed this <HI>di|&s;ea&s;e</HI> is become <HI>Epidemicall,</HI> both <HI>poore</HI> and <HI>rich, young</HI> and <HI>old, prophane</HI> and <HI>Hypocrites,</HI> are <HI>&s;ick</HI> of it.</P>
<P>For your further <HI>conviction,</HI> give me leave to put a few <HI>Queries</HI> to you concerning this <HI>particular.</HI> 1. Per|haps you do not <HI>u&s;e unlawfull means</HI> to be <HI>rich,</HI> but are you not di&s;contented becau&s;e <HI>riches</HI> do not <HI>flow</HI> in upon you? you covet <HI>not</HI> what is <HI>unju&s;t,</HI> but do you not
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<HI>crave</HI> what is <HI>&s;uperfluous?</HI> you do not <HI>avid&egrave; rapere alie|na, greedily &s;natch</HI> at what <HI>belongs to other;</HI> but do you not <HI>cupid&egrave; &s;ervare ve&s;tra,</HI> too <HI>niggardly lock up</HI> what is your <HI>own?</HI> Many think they cannot be too <HI>blame</HI> for <HI>&s;aving</HI> their own; but men <HI>&s;in</HI> as well in <HI>not giving</HI> what they <HI>&s;hould,</HI> as in <HI>getting</HI> what they <HI>&s;hould not:</HI> and there is <HI>little</HI> difference in <HI>making wine of another man<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> grapes,</HI> and being <HI>drunke with our own.</HI> 2 Perhaps you are not as <HI>bad</HI> as <HI>Vespa&s;ian,</HI> who exacting <HI>tribute</HI> of the people for urine &s;aid, <HI>Bonus odor lu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ri e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> re qua|libet, gain is &s;weet ovt of any thing.</HI> Yet is not the <HI>gaine</HI> of <HI>wealth</HI> more <HI>&s;weet,</HI> to you then that of <HI>grace,</HI> and your <HI>de&s;ires</HI> far greater, <GAP DESC="foreign">, then <GAP DESC="foreign">, after <HI>gain</HI> then after <HI>Chri&s;t?</HI> 3. You are not &s;uch <HI>hold|fa&s;ts</HI> as to <HI>abridge</HI> your <HI>&s;elves</HI> of <HI>conveniences;</HI> but do you not <HI>forget</HI> the <HI>nece&s;&s;ities</HI> of others? You &s;ay, you are only <HI>good husbands,</HI> but while&s;t you pretend to be <HI>good husbands,</HI> are you not <HI>bad Chri&s;tians,</HI> neglecting <HI>Gods</HI> &s;ervice to follow the <HI>world, &s;craping</HI> all you can for your <HI>relations,</HI> and <HI>imparting</HI> little or nothing to <HI>Chri&s;ts Members?</HI> Were the&s;e <HI>Que&s;tions</HI> duly pon|dred, I feare <HI>few</HI> would be able to <HI>acquit</HI> them&s;elves from this <HI>lu&s;t,</HI> and while&s;t there is no <HI>Chri&s;tian</HI> but <HI>condemneth covetou&s;ne&s;s, covetou&s;ene&s;s</HI> will <HI>condemn</HI> many, nay mo&s;t <HI>Chri&s;tians.</HI></P>
<P><HI>Suffer</HI> then I be&s;eech you a word of <HI>Dehortation, Ne cor tuum terrae vivus infodias, Bury not your &s;elves alive in earthly de&s;ires.</HI> This <HI>world</HI> is as the <HI>high way,</HI> and it &s;ounds but <HI>ill</HI> for <HI>one</HI> to be <HI>buryed</HI> in the <HI>high way: whip</HI> this <HI>Mammon</HI> out of the <HI>temple</HI> of your <HI>hearts,</HI> and let not the <HI>lu&s;t of the eyes</HI> have <HI>dominion</HI> over your <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uls.</HI> Indeed there is <HI>none,</HI> not the <HI>be&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> of us but by what you have already <HI>heard,</HI> &s;tands in <HI>need</HI> of this <HI>coun&s;ell,</HI> e&s;|pecially when <HI>riches flow</HI> in upon us, Oh how <HI>hard</HI> is it to <HI>enjoy</HI> this <HI>worlds goods,</HI> and not <HI>dote</HI> upon them!<NOTE PLACE="marg"><HI>Greg. Ny&s;&s; hom.</HI> 1. in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ccl.</NOTE> <HI>happy</HI> is the man who (to u&s;e <HI>Gregory Ny&s;&s;ins</HI> compa|ri&s;on)
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is like the <HI>Sea</HI> which notwith&s;tanding the greate&s;t <HI>flowing</HI> in of <HI>riches keepeth its bounds</HI> which<NOTE PLACE="marg"><HI>Ambro&s;.</HI> l. <HI>de Jacob.</HI> c. 5.</NOTE> <HI>God</HI> hath &s;et it, keeping his <HI>affection</HI> in a due <HI>modera|tion</HI> in the mid&s;ts of <HI>earthly abundance.</HI></P>
<P>To <HI>induce</HI> you hereunto, <HI>Con&s;ider</HI></P>
<P>1. The <HI>lu&s;t of getting</HI> is <HI>in&s;atiable,</HI> there is no &s;uch <HI>word</HI> as <HI>enough</HI> in the <HI>worldlings Dictionary,</HI> as it is the <HI>&s;inne</HI> of the <HI>covetous,</HI> &s;o it is his <HI>puni&s;hment</HI> that his <HI>de&s;ire</HI> cannot be <HI>repleni&s;hed:</HI> It is <HI>Solomons</HI> a&s;&s;erti|on,<NOTE PLACE="marg">Eccl. 5. 10.</NOTE> <HI>He that loveth &s;ilver &s;hall not be &s;atisfied with &s;ilver, and he that loveth abundance with increa&s;e:</HI> &s;utable to which is that in <HI>Eccle&s;ia&s;ticus, A covetous mans eye is not &s;atisfied with his portion,</HI> and that of the<NOTE PLACE="marg"><BIBL>Eccl. 14. 19.</BIBL></NOTE> <HI>Poet;</HI>
<Q>Cre&s;cit amor nummi quantum ip&s;a pecunia cre&s;cit;<NOTE PLACE="marg"><BIBL><HI>Antioch.</HI> hom 8.</BIBL></NOTE></Q>
A <HI>covetous</HI> man (to u&s;e <HI>Antiochus</HI> his compari&s;on) is like the <HI>Sea,</HI> into which many <HI>Rivers poure</HI> them&s;elves, yet it is &s;till <HI>receiving.</HI> To tho&s;e <HI>three things which</HI><NOTE PLACE="marg">Prov. 31. 15, 16.</NOTE> <HI>are never &s;atisfied, and foure that &s;ay it is not enough; the Grave, the barren Wombe, the dry Earth,</HI> and <HI>the Fire;</HI> we may well adde as a <HI>fifth</HI> the <HI>covetous Heart.</HI> It is <HI>&s;trange,</HI> and yet <HI>true</HI> of &s;uch an one, his <HI>medi|cine</HI> is his <HI>malady,</HI> that which &s;hould <HI>quench</HI> doth <HI>increa&s;e</HI> his <HI>flame,</HI> whatever he <HI>gets</HI> is but like the putting of <HI>water</HI> into a <HI>ve&s;&s;ell</HI> with <HI>holes;</HI> the <HI>puni&s;hment</HI> of <HI>Danaus his Daughter,</HI> and though his de&s;ire be to <HI>get wealth,</HI> yet the <HI>wealth</HI> he gets doth but <HI>augment</HI> his <HI>de&s;ire.</HI></P>
<P>2. The <HI>lu&s;t of keeping is unprofitable,</HI> it &s;wels the <HI>principall</HI> to <HI>no purpo&s;e,</HI> and <HI>le&s;&s;ens</HI> the <HI>u&s;e</HI> to all <HI>pur|po&s;es.</HI> The <HI>covetous</HI> man pretends to <HI>hoard</HI> up <HI>much</HI> for <HI>fear</HI> of <HI>want,</HI> and yet after all his <HI>pains</HI> and <HI>purcha&s;e,</HI> he <HI>&s;uffers</HI> that <HI>really</HI> which before he <HI>fear|ed</HI> vainly, and by <HI>n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t u&s;ing</HI> what he gets, he mak|eth that to be <HI>actually pre&s;ent,</HI> and <HI>nece&s;&s;ary</HI> which be|fore
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was but <HI>future, contingent</HI> and <HI>po&s;&s;ible.</HI> Hence it is that according to that knowne &s;aying, <HI>De|e&s;t</HI><NOTE PLACE="marg"><HI>Chry&s;&s;.</HI> Ser. 104.</NOTE> <HI>avaro tam quod habet quam quod non habet; A Mammoni&s;t wants as well what he hath, as what he hath not;</HI> as he <HI>wants</HI> who hath <HI>Meat</HI> and doth not <HI>eate</HI> it, as well as he who hath <HI>no Meate</HI> to <HI>eate.</HI> He is one, <HI>Quem ubertas &s;terilem, abundan|tia inopem, inhumanum copia, divitiae fecere mendi|cum; Whom plenty maketh needy, abundance indigent, fortune, unfortunate, riches a Beggar, and for feare of being mi&s;erable hereafter, he maketh him&s;elf mi&s;e|rable for the pre&s;ent,</HI> &s;o ju&s;tly is he called in our Engli&s;h Language a <HI>Mi&s;er.</HI> Such a man is like <HI>one</HI> who hath a <HI>trea&s;ure delivered</HI> him, <HI>locked</HI> up and <HI>&s;ealed</HI> with the <HI>Royall</HI> Seale which he dareth not <HI>touch,</HI> or like tho&s;e <HI>Si&s;ters</HI> which had an <HI>eye</HI> in their <HI>Box,</HI> and yet in the meane time <HI>&s;aw nothing,</HI> or like <HI>Tantalus,</HI> he hath <HI>Water running, Ap|ples growing</HI> by him, and yet <HI>Drinketh</HI> not of the one, or <HI>Feedeth</HI> of the other. <HI>Socinius</HI> hath in this well ob&s;erved that this <HI>phra&s;e</HI> the <HI>lu&s;t of the eyes,</HI> &s;erveth to &s;how the <HI>folly</HI> and <HI>mi&s;ery</HI> of the <HI>covetous,</HI> who take a great deale of <HI>pains</HI> in heaping up <HI>riches</HI> and have no benefit, but only the <HI>&s;eeing</HI> of them: in this re&s;pect they are as &s;o many <HI>Wards,</HI> who have <HI>Titles</HI> to great <HI>po&s;&s;e&s;&s;ions,</HI> but not the actuall <HI>enjoyment</HI> of them; or as the <HI>Patriarchs &s;acks</HI> that had in them both <HI>corn,</HI> and <HI>coyn,</HI> but of no further u&s;e then to be <HI>worne</HI> out in <HI>keeping</HI> them.</P>
<P>3. This <HI>lu&s;t</HI> both of <HI>getting</HI> and <HI>keeping,</HI> is</P>
<P>1. <HI>En&s;laving,</HI> The <HI>Proverb</HI> &s;aith, <HI>All things o|bey money,</HI> and too often, <HI>they</HI> who <HI>po&s;&s;e&s;&s;e</HI> it. What <HI>Drudges</HI> are <HI>covetous</HI> men to their wealth? They <HI>have riches</HI> &s;aith <HI>Seneca</HI> excellently, <HI>Sicut febrem ha|bere</HI><NOTE PLACE="marg"><HI>Sen.</HI> Ep. 119.</NOTE> <HI>dicimur cum illa nos habeat,</HI> as a man is &s;aid
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to <HI>have a Feaver,</HI> that is, his <HI>Feaver hath him:</HI> whereas they &s;hould (to u&s;e St <HI>Hieromes</HI> phra&s;e)<NOTE PLACE="marg"><HI>Hieron.</HI> Ep.</NOTE> <HI>Di&s;tribuere ut domini, Di&s;tribute their wealth, as Ma&s;ters</HI> of it; they do <HI>cu&s;todire ut &s;ervi, keep it up as its Servants:</HI> for which rea&s;on <HI>Gold</HI> and <HI>Sil|ver</HI> to &s;uch men, are &s;aid by S^t <HI>Cyprian,</HI> to be <HI>Pre|cio&s;a</HI><NOTE PLACE="marg"><HI>Cypr.</HI> Ep. 2.</NOTE> <HI>&s;upplicia, glorious fetters:</HI> and by <HI>Dioge|nes</HI> to be <GAP DESC="foreign">, <HI>golden Halters:</HI> and mo&s;t<NOTE PLACE="marg"><HI>P<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">sp. de vit&acirc; contempl.</HI> l. 2. c. 11.</NOTE> aptly by <HI>Pro&s;per, ferreum jugum, an iron yoke:</HI> which will the better appear, if you con&s;ider further, that this <HI>lu&s;t is,</HI></P>
<P>2. <HI>Tormenting.</HI> The <HI>covetous</HI> Muckworme is <HI>di|&s;tracted</HI> with <HI>cares, di&s;quieted</HI> with <HI>feares,</HI> perplex|ed with continuall <HI>thoughts,</HI> how he &s;hould keep what he hath <HI>got:</HI> what he &s;hall <HI>do</HI> when he is old? how he may adde to his <HI>heaps?</HI> This <HI>lu&s;t of the eyes</HI> will not &s;uffer his <HI>eyes</HI> to <HI>&s;leep,</HI> nor his <HI>eye lids</HI> to <HI>clo&s;e, Pauper erat</HI> (&s;aith <HI>Au&s;tin) &amp; &s;e|cur &egrave;</HI><NOTE PLACE="marg"><HI>Aug.</HI> Serm. 110 <HI>de Temp.</HI></NOTE> <HI>dormiebat, &s;omnus facilis accedebat, When he was poore he &s;lept &s;ecurely, his &s;leep came upon him ea|&s;ily:</HI> but now <HI>he can take no rest day nor night,</HI> it bereaves his <HI>mouth</HI> of <HI>food,</HI> his <HI>body</HI> of <HI>ornaments,</HI> yea, his <HI>eyes</HI> of <HI>&s;leep,</HI> and his <HI>heart</HI> of <HI>joyes;</HI> &s;o that in the mide&s;t of his <HI>Silver</HI> Che&s;ts and <HI>Golden</HI> Bags, he is as at a <HI>Funerall Fea&s;t,</HI> where though there be <HI>abundance of Cheare,</HI> there is <HI>no Mirth.</HI> I and which is yet <HI>&s;adde&s;t</HI> of all, All the&s;e, as <HI>I&s;idore</HI><NOTE PLACE="marg"><HI>I&s;id. Pelu&s;.</HI> l. 2. Ep. 233.</NOTE> <HI>Pelu&s;iota</HI> well ob&s;erveth are but the <HI>beginnings</HI> of <HI>future torments:</HI> in which re&s;pect the <HI>covetous</HI> man is in a farre <HI>wor&s;e</HI> condition then the <HI>vo|luptuous,</HI> for whereas the <HI>voluptuous</HI> man hath an <HI>Heaven</HI> of <HI>plea&s;ure</HI> now, though an <HI>Hell</HI> of <HI>torment</HI> hereafter, the <HI>covetous</HI> man hath a <HI>double Hell;</HI> an <HI>Hell</HI> of vexing <HI>care,</HI> gauling <HI>feare</HI> in this <HI>world,</HI> an <HI>Hell</HI> of un|&s;peakable <HI>horror,</HI> and <HI>angui&s;h</HI> in the <HI>other.</HI> Adde to all which that this <HI>lu&s;t</HI> is</P>
<P><PB N="383" REF="200">3. <HI>Infatuating:</HI> It was a <HI>miracle</HI> that our <HI>Saviour</HI> wrought upon the <HI>blinde</HI> man to re&s;tore his <HI>&s;ight</HI> by <HI>clay,</HI> &s;ure I am, <HI>white</HI> and <HI>yellow</HI> clay, in&s;tead of <HI>opening, blinde</HI> mo&s;t mens <HI>eyes.</HI> The <HI>Latins</HI> &s;ay that <HI>Avidus</HI> is a <HI>non videndo,</HI> and covetous <HI>M<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|da<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> who fondly de&s;ired, that <HI>What&s;oever he touch|ed might be Gold,</HI> is &s;o called in the <HI>Greeke</HI> qua&s;i, <GAP DESC="foreign">, from <HI>&s;eeing</HI> nothing. If <HI>Samp&s;ons</HI> eyes had not been <HI>boared</HI> out by the <HI>Phili&s;tims,</HI> he would never have been their <HI>Miller;</HI> nor would men <HI>grinde</HI> in the <HI>Mill</HI> of this <HI>world,</HI> exhau&s;t their <HI>&s;trength,</HI> their <HI>time</HI> in &s;craping a little <HI>Pelf,</HI> were not their mindes <HI>blinded</HI> with the love of money: In one word, This <HI>lu&s;t</HI> is not onely <HI>fooli&s;h,</HI> But</P>
<P>4. <HI>Cur&s;ed,</HI> As being directly <HI>oppo&s;ite</HI> to all tho&s;e <HI>vir|tues</HI> which our <HI>Saviour</HI> hath reckoned up as giv|ing<NOTE PLACE="marg">Mat. 5. 3, 11.</NOTE> a <HI>Title</HI> to <HI>ble&s;&s;edne&s;s.</HI> The <HI>Mammoni&s;ts hun|ger</HI> and <HI>thir&s;t</HI> is not after <HI>Righteou&s;ne&s;&s;e,</HI> but <HI>Gold,</HI> in&s;tead of a pure <HI>heart,</HI> he hath a foule <HI>dirty &s;oule,</HI> he is a <HI>mourner,</HI> but it is only when his <HI>trading</HI> doth not <HI>thrive,</HI> and <HI>riches increa&s;e;</HI> he <HI>careth</HI> not for <HI>poverty</HI> of <HI>spirit,</HI> but <HI>fullne&s;s</HI> in his <HI>pur&s;e,</HI> all his <HI>mercy</HI> is to <HI>pitty</HI> and <HI>spare</HI> his <HI>Gold;</HI> he is &s;o farre from being a <HI>Peacemaker</HI> that he will go to <HI>Law for a penny,</HI> and he re&s;olveth to <HI>&s;uffer no per&s;ecution,</HI> but what is from his own <HI>fretting</HI> and <HI>raging lust.</HI> Indeed the <HI>one</HI> of the&s;e qualifications is <HI>true,</HI> but it is only in <HI>part,</HI> men revile him and <HI>speak evill</HI> of him, but it is not <HI>fal&s;ely</HI> but <HI>ju&s;tly,</HI> for <HI>Chri&s;ts</HI> &s;ake, but his <HI>Monies</HI> &s;ake, and therefore his <HI>reproaches</HI> are &s;o farre from <HI>rendring</HI> him <HI>ble&s;&s;ed,</HI> that they make him the more <HI>cur&s;ed;</HI> and however this wretched <HI>catiffe</HI> like him in the <HI>Poet, applaude him&s;elf</HI> while the <HI>people</HI> point and <HI>hi&s;&s;e</HI> at him, yet the <HI>time</HI> will come
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when <HI>God</HI> &s;hall <HI>upbraide</HI> him with his folly, <HI>laugh</HI> at his calamity, and then though too <HI>late,</HI> he &s;hall bewaile and <HI>abhorre,</HI> and <HI>condemne him|&s;elfe.</HI></P>
<P>What now remaineth, but that &s;ince the <HI>de|nying</HI> this <HI>worldly lu&s;t</HI> appeareth &s;o <HI>rea&s;onable</HI> we <HI>re&s;olve</HI> upon it, and for our better <HI>execution</HI> of this re&s;olution remember the&s;e <HI>Le&s;&s;ons;</HI></P>
<P>1. <HI>Get a contented minde:</HI> The <HI>Author</HI> to the<NOTE PLACE="marg">Heb. 13. 5.</NOTE> <HI>Hebrews</HI> hath aptly joyned them together, <HI>Let your Conver&s;ation be without covetou&s;ne&s;s, and be content with &s;uch things as you have.</HI> Requiring no doubt the <HI>latter</HI> in order to the <HI>former:</HI> what are all of us in this <HI>world,</HI> but as &s;o many <HI>&s;trangers</HI> and <HI>Pilgrims;</HI> why &s;hould we care for <HI>more</HI> then <HI>Money to defray our charges?</HI> we are under the <HI>providence</HI> of a <HI>gracious</HI> Father, why &s;hould we<NOTE PLACE="marg">Fortunam velut tunicam proba magis concenci|um quam lon|gam. <HI>Ap<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l.</HI></NOTE> not be <HI>content</HI> with what he <HI>&s;eeth convenient</HI> for us? Certainely that <HI>Shooe</HI> is not <HI>be&s;t</HI> which is the <HI>greate&s;t,</HI> but which is <HI>fitte&s;t</HI> for the <HI>Foote,</HI> nor that <HI>Garment</HI> which is <HI>longe&s;t</HI> or mo&s;t <HI>gorgeous,</HI> but that which &s;ets <HI>clo&s;e&s;t</HI> to the <HI>Body;</HI> let our <HI>portion con|tent us,</HI> and then the <HI>lu&s;t of the eyes will not domineer o|ver us.</HI></P>
<P>2. <HI>Labour for a charitable Heart,</HI> make not the <HI>Mammon of unrighteou&s;ne&s;s your friend by loving it,</HI> but <HI>make you friends of the Mammon of unrigh|teou&s;ne&s;s by giving it,</HI> one <HI>de&s;ire</HI> will <HI>thru&s;t</HI> out <HI>a|nother,</HI> the <HI>good</HI> lu&s;t of <HI>giving</HI> and <HI>di&s;tributing</HI> will ex|pell the <HI>bad</HI> lu&s;t of <HI>getting</HI> and <HI>keeping:</HI> St <HI>Au&s;tins</HI> coun&s;ell concerning <HI>riches</HI> is <HI>excellent, Si ab&s;int ne per mala opera quaerantur in terra &s;i ad&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nt per bona opera &s;erventur in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aelo; If they be wanting, &s;eeke them not in earth by evill workes, if they be pre&s;ent, lay them up</HI><NOTE PLACE="marg">Mat. 7. 14.</NOTE> <HI>in Heaven by good workes;</HI> if you will needs be <HI>laying up</HI> of <HI>riches,</HI> let it be in the <HI>&s;afe&s;t</HI> place in <HI>Heaven</HI> (as our
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<HI>Saviour</HI> directeth us) and that is by <HI>laying them out</HI> for the <HI>poores</HI> relief; if you mu&s;t needs <HI>&s;ee</HI> your riches, let it be upon the <HI>backs</HI> of the <HI>naked,</HI> and the <HI>tables</HI> of the <HI>hungry,</HI> this is the only <HI>commendable lu&s;t of the eyes.</HI></P>
<P>3. <HI>Judge righteous judgement</HI> concerning tho&s;e things with which you are &s;o enamoured; to which end, <HI>&s;hut</HI> the <HI>eye</HI> of your <HI>&s;en&s;e,</HI> and <HI>open</HI> the <HI>eye</HI> of your <HI>rea&s;on. Tully</HI> writeth of a <HI>people,</HI> who when they went to the <HI>field,</HI> were wont <HI>pugnare clau&s;is oculis, to fight with their eyes &s;hut;</HI> it might be <HI>cowardize</HI> in them, it would be <HI>wi&s;dome</HI> in us, to <HI>&s;hut our eyes,</HI> not to <HI>look</HI> too much on tho&s;e <HI>Objects,</HI> lea&s;t they <HI>en&s;nare</HI> us. When the <HI>Devill</HI> thought to <HI>tempt Chri&s;t to the utmo&s;t, he &s;hewed him all the kingdomes and glory of the world;</HI> it is ill <HI>looking</HI> on the <HI>world,</HI> e&s;pecially when it <HI>putteth</HI> on its <HI>Holy-day ap|parell.</HI> No wonder if <HI>David</HI> when he <HI>de&s;ireth</HI> that his <HI>heart may not be inclined to covetou&s;ne&s;s,</HI> prayes al&s;o, <HI>Turn away mine eys from beholding <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">anity;</HI> or if you will <HI>looke</HI> upon <HI>the&s;e things,</HI> let it be with the <HI>eye of rea&s;on,</HI> or rather <HI>faith</HI> to &s;ee the <HI>vanity</HI> and <HI>vexation</HI> of them; <HI>looke</HI> not upon ther <HI>pompous out&s;ide,</HI> but their <HI>rotten in|&s;ide,</HI> and then you will finde them like <HI>hangings,</HI> which on the <HI>one</HI> &s;ide have <HI>pictures</HI> of <HI>Kings</HI> and <HI>Queens</HI> curiou&s;ly wrought, but on the other &s;ide <HI>rags</HI> and <HI>patches.</HI></P>
<P>4. Finally, <HI>Lift up your eyes to Heaven,</HI> by a due <HI>me|ditation of things above. Anatomi&s;ts</HI> ob&s;erve, that there is a <HI>mu&s;cle</HI> in <HI>mans eye,</HI> more then in any other <HI>Crea|tures,</HI> by which he is <HI>able to looke up. Man</HI> in the <HI>Greeke</HI> language is called <GAP DESC="foreign">, and <HI>Plato</HI><NOTE PLACE="marg">Plut. in Crat.</NOTE> &s;aith, <GAP DESC="foreign"> is as it were <GAP DESC="foreign">, one that <HI>lifts up his countenance:</HI> to which agreeth that of the <HI>Poet;</HI></P>
<Q>Os homimi &s;ublime dedit&mdash;</Q>
<P>Oh let our <HI>bodily con&s;titution</HI> minde us of an <HI>Heavenly</HI>
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<HI>dispo&s;ition&punc; Terram despicit qui Coelum aspici<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> he will have <HI>Earth</HI> under his <HI>foote,</HI> who hath <HI>Heaven</HI> in his <HI>eyes.</HI></P>
<P>In <HI>one</HI> word, As <HI>Mo&s;es,</HI> &s;o let us <GAP DESC="foreign">, <HI>looke off from</HI> this land we po&s;&s;e&s;s, to the <HI>promi&s;ed</HI> Land; that<NOTE PLACE="marg">Heb. 11. 26.</NOTE> having <HI>respect</HI> to that <HI>recompen&s;e of reward,</HI> we may <HI>di&s;|respect</HI> the <HI>trea&s;ures of Aegypt;</HI> and taking daily <HI>walkes</HI> upon <HI>Mount Sion,</HI> all the&s;e things, &s;ilver, gold, hou&s;es, lands, goods, riches, may be <HI>little</HI> and vile in our <HI>eyes:</HI> &s;o &s;hall we be delivered from this <HI>&s;econd</HI> venemous cor|ruption, <HI>The lu&s;t of the eyes.</HI></P>
</DIV1>
<DIV1 N="20" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 15, 16.</BIBL>
<Q>Love not the world, neither the things that are in the world; if any man love the world, the love of the Fa|ther is not in him.</Q>
<Q>For all that is in the world, the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life, is not of the Father, but is of the world.</Q>
</EPIGRAPH>
<P>_AMong tho&s;e many <HI>excellent</HI> rules, which belong to the divine <HI>Art</HI> of <HI>Preaching,</HI> this is not of <HI>lea&s;t</HI> concernment, that <HI>Mini&s;ters</HI> &s;hould not content them|&s;elves with <HI>Generalities,</HI> either in <HI>di&s;|&s;wading</HI> evill, or <HI>per&s;wading</HI> good. <HI>Vir|tues</HI> and <HI>vices</HI> are then <HI>rightly</HI> handled, when our <HI>Ser|mons</HI>
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are not like <HI>&s;hadows</HI> which repre&s;ent ob&s;curely, and <HI>confu&s;edly,</HI> but as <HI>gla&s;&s;es,</HI> or rather <HI>Pictures</HI> &s;etting them forth in their di&s;tinct <HI>lineaments.</HI> It is a known <HI>maxime</HI> in <HI>Logick, Latet dolus in univer&s;alibus, There is a great deale of ambiguity, and con&s;equently deceit in univer&s;all propo&s;itions.</HI> And though <HI>exhortations</HI> at large to &s;erve <HI>God,</HI> mortifie the <HI>fle&s;h,</HI> and contemne the <HI>world,</HI> are in them&s;elves <HI>true</HI> and <HI>good;</HI> yet if not more <HI>particularly</HI> di&s;cu&s;&s;ed, the <HI>Auditors</HI> will be too apt to <HI>de|ceive</HI> them&s;elves, by imagining they have <HI>learnt</HI> tho&s;e le&s;&s;ons to which perhaps they are meer &s;trangers. For this cau&s;e it was that S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Paul</HI> exhorting the <HI>Colo&s;&s;ians</HI><NOTE PLACE="marg">Col. 3. 5, 6.</NOTE> to <HI>mortifie their earthly members,</HI> proceeds to a pun|ctuall <HI>enumeration</HI> of tho&s;e members, and not only tho&s;e of the <HI>gro&s;&s;e&s;t</HI> and <HI>wor&s;e</HI> &s;ort, but tho&s;e which &s;eem at lea&s;t in mans eye of <HI>le&s;s guilt;</HI> and to in&s;tance no further for this very <HI>rea&s;on,</HI> no doubt it was that our <HI>Apo&s;tle</HI> contents not him&s;elf in <HI>generals</HI> to dehort <HI>worldly love,</HI> but annexeth a <HI>&s;peciall di&s;covery</HI> of the &s;e|verall <HI>lu&s;ts,</HI> by which it reigneth in the <HI>hearts</HI> and <HI>lives</HI> of the wicked; <HI>Love not the world, for all that is in the world, lu&s;t of the fle&s;h, lu&s;t of the eyes,</HI> &amp;c.</P>
<P>The <HI>third</HI> and la&s;t of the&s;e <HI>lu&s;ts</HI> is that which now cometh to be handled. For the <HI>unfolding</HI> whereof I &s;hall <HI>di&s;cu&s;s</HI> the <HI>Quid nominis?</HI> and the <HI>Quid rei;</HI> the <HI>Rea&s;on of the phra&s;e,</HI> and the <HI>Nature of the thing.</HI></P>
<P>1. In reference to the <HI>phra&s;e</HI> here u&s;ed, <GAP DESC="foreign">, the <HI>pride</HI> or <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;tentation of life,</HI> there are <HI>three</HI> Queries to be re&s;olved,</P>
<P>1. <HI>Why doth not the Apo&s;tle</HI> continue the <HI>&s;ame</HI> phra&s;e of <GAP DESC="foreign">, <HI>it being a &s;infull lu&s;t which is reproved in this, as well as in the former?</HI> To which I conceive may <HI>rationally</HI> be an&s;wered, that it would have been too <HI>narrow</HI> an expre&s;&s;ion, &s;ince the <HI>&s;eat</HI> of <HI>pride</HI> extends it &s;elfe further then the <HI>de&s;ire,</HI> whereas the <HI>lu&s;t of the fle&s;h</HI>
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lodgeth in the <HI>&s;en&s;itive, Pride</HI> is in the <HI>rationall</HI> part; and whereas the <HI>lu&s;t of the eyes</HI> re&s;ideth in the <HI>af|fective, Pride</HI> (as will appear in handling) is as well in the <HI>intellectuall,</HI> as in the <HI>affective faculty.</HI></P>
<P>2. <HI>Why doth not the Apo&s;tle rather make choice of</HI><NOTE PLACE="marg"><HI>Al. Al.</HI> l. d.</NOTE> <GAP DESC="foreign">, <HI>a word that &s;ignifieth the inward as well as the outward pride,</HI> then <GAP DESC="foreign">, which (as we &s;hall after|wards finde) <HI>mo&s;t properly points at the outward.</HI> To which may be <HI>returned,</HI> that it is not as if the <HI>inward pride</HI> were <HI>excluded,</HI> which is indeed chiefly <HI>intended,</HI> but <HI>probably</HI> becau&s;e this <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">in</HI> is of &s;uch a <HI>nature,</HI> as it u&s;u|ally loveth to <HI>&s;hew</HI> it &s;elfe: nor is it <HI>&s;atisfied,</HI> unle&s;s o|thers <HI>take notice</HI> of it; men are for the mo&s;t part <HI>a&s;hamed</HI> of the <HI>lu&s;t of the fle&s;h,</HI> and therefore either they <HI>re&s;train</HI> or as much as they can <HI>conceale</HI> the actings of it, and the <HI>lu&s;t of the eyes</HI> loveth to <HI>lurke</HI> in <HI>corners,</HI> but <HI>pride</HI> knoweth not how to <HI>forbeare</HI> the <HI>di&s;covery</HI> of it &s;elf to <HI>others;</HI> She delights not to <HI>&s;tay at</HI> home, but <HI>walk|eth</HI> abroad to be <HI>&s;een of others,</HI> even then when &s;he counterfeits <HI>humility,</HI> it is u&s;ually &s;o <HI>gro&s;s,</HI> that it appear|eth to be <HI>counterfeit.</HI></P>
<P>3. Once more it may be <HI>inquired, Why it is called not barely pride, but the pride of life?</HI> In an&s;wer to which <HI>In|terpreters</HI> do &s;omewhat <HI>vary.</HI></P>
<P>The note of <HI>Salmeron</HI> is too much <HI>&s;trained,</HI> who<NOTE PLACE="marg">Salmer.</NOTE> would have it called the <HI>pride of life,</HI> becau&s;e <HI>pride com|mands even life it &s;elf,</HI> and maketh men willing ra|ther to <HI>lo&s;e</HI> their <HI>life</HI> then their <HI>greatne&s;s.</HI> Sure vvhat S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Paul</HI> &s;aith of his <HI>religious glorying,</HI> the proud man &s;aith of his <HI>vaine glorying; It were better for me to dye, then that my glorying &s;hould be void.</HI></P>
<P><HI>Alexander Hales</HI> his <HI>fancy</HI> is, That &s;ince <HI>per &s;evivere, to</HI><NOTE PLACE="marg"><HI>Al. Al.</HI> l. d.</NOTE> <HI>live of ones &s;elf</HI> is proper to an <HI>intellectuall creature</HI> and only an intellectuall Creature is capable of <HI>pride,</HI> there|fore it is called the <HI>pride of life,</HI> but this is too <HI>far fetched.</HI></P>
<P><HI>Po&s;&s;ibly</HI> there might be the &s;ame rea&s;on of the
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<GAP DESC="foreign">, as of the <GAP DESC="foreign">, therefore the <HI>pride of life;</HI> be|cau&s;e this <HI>&s;in</HI> though it have its <HI>ri&s;e</HI> from the <HI>heart,</HI> yet it appeareth in the <HI>life.</HI></P>
<P>Some <HI>conceive</HI> it is called the <HI>pride of life,</HI> becau&s;e<NOTE PLACE="marg">Riber.</NOTE> <HI>Semper vivit viget&abque;,</HI> it is a <HI>&s;in</HI> that is alwaies <HI>lively</HI> and <HI>vigorous,</HI> from fir&s;t to la&s;t, from the <HI>Cradle</HI> to the <HI>Crutch:</HI> there are <HI>&s;ome</HI> &s;ins that are <HI>peculiar</HI> to <HI>&s;everall</HI> ages, but this <HI>fir&s;t</HI> &s;aluteth, and <HI>la&s;t</HI> leaveth us. Our <HI>Sa|viour,</HI> &s;et a <HI>little Childe</HI> in the <HI>mid&s;t</HI> of his <HI>Di&s;oiples,</HI> to <HI>teach</HI> them <HI>humility;</HI> &s;ure it was a <HI>very little one,</HI> for even <HI>Children</HI> are apt to be <HI>proud,</HI> and as we <HI>grow</HI> in <HI>years, pride</HI> gets <HI>head,</HI> nay, it then <HI>flouri&s;heth</HI> when the <HI>body wi|thereth.</HI></P>
<P>But <HI>la&s;tly</HI> and <HI>chiefly,</HI> Therefore the <HI>pride of life, Quia quae&s;unt in pre&s;enti vit&acirc; bona de quibus homo super|hit,</HI> they are commonly the <HI>things of this life,</HI> which are the <HI>fewell of pride:</HI> to this agreeth the <HI>Syriack</HI> Ver&s;ion, <HI>the pride of this life,</HI> and that <HI>Animadver&s;ion</HI> of <HI>Vor&s;tius,</HI> who ob&s;erves, that <GAP DESC="foreign">, &s;ignifying both <HI>life</HI> and <HI>wealth,</HI> which is of greate&s;t <HI>concernment</HI> to this <HI>life:</HI> it may be rendred either way, &s;ince as they are the <HI>things of this life,</HI> &s;o <HI>wealth</HI> is that e&s;pecially in which men are mo&s;t apt to pride them&s;elves.</P>
<P>Indeed there is a <HI>spirituall</HI> as well as a <HI>carnall pride&punc;</HI> and this is a <HI>&s;ecret venome &s;ubtle evill</HI> (as the <HI>Father</HI> calls<NOTE PLACE="marg"><HI>Bern.</HI> in P&s;al. <HI>qui habet.</HI></NOTE> it) being as a <HI>moath</HI> in our <HI>graces,</HI> and the <HI>ru&s;t</HI> of our <HI>virtues:</HI> in this re&s;pect it is truly &s;aid, that as <HI>repentance</HI> is the <HI>be&s;t fruit</HI> of the <HI>wor&s;t root &s;in;</HI> &s;o <HI>pride</HI> is the <HI>wor&s;t fruit</HI> of the <HI>be&s;t root grace;</HI> but u&s;ually <HI>Birth, Beauty, Strength, Wit, Learning, Lands, Honours,</HI> and &s;uch like, become the <HI>incentives</HI> of our <HI>pride:</HI> thus <HI>Herod</HI> was <HI>proude</HI> of his <HI>eloquence, Achitophell</HI> of his <HI>policy, Goliah</HI> of his <HI>might, Nebuchadnezzar</HI> of his <HI>palace, Senacherib</HI> of his <HI>victories,</HI> and <HI>Haman</HI> of his <HI>honour.</HI> That the <HI>things</HI> of the <HI>other life,</HI> the graces of the &s;pirit occa&s;ion <HI>pride,</HI> it is altogether <HI>accidentall,</HI> &s;ince in their <HI>own na|ture</HI>
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they prompt to <HI>humility,</HI> and therefore as <HI>boughs</HI> which are mo&s;t <HI>laden</HI> with fruit, hang down their heads; and <HI>ve&s;&s;els</HI> that are <HI>fulle&s;t,</HI> make the <HI>lea&s;t</HI> noi&s;e, &s;o they that are <HI>riche&s;t</HI> in grace, are <HI>poore&s;t</HI> in &s;pirit; indeed it is rather the <HI>&s;hew,</HI> then the <HI>truth,</HI> the <HI>appearance</HI> then the <HI>reallity</HI> of grace which <HI>lifts</HI> men up. They are the <HI>things</HI> of this <HI>pre&s;ent</HI> life, which as in their <HI>own nature</HI> they are apt, &s;o through the <HI>compliance</HI> of our nature, they frequently do <HI>ingender</HI> pride, and thus not <HI>one</HI> or <HI>few</HI> but <HI>many;</HI> all the things of this <HI>life</HI> are &s;uch as men pride them&s;elves in, <HI>the lu&s;t of the fle&s;h</HI> is limited by its <HI>end,</HI> which is to <HI>content</HI> the <HI>fle&s;h, the lu&s;t of the eyes</HI> by its <HI>in&s;trument,</HI> which is the <HI>eye,</HI> but <HI>pride of life</HI> is of an <HI>uni|ver&s;all</HI> and illimited influence. This whole <HI>life</HI> with <HI>all</HI> the <HI>things</HI> in it, is but <HI>spheare</HI> enough for <HI>pride</HI> to <HI>move</HI> in, the <HI>other</HI> lu&s;ts have their <HI>particular</HI> Objects; the <HI>lu&s;t of the fle&s;h,</HI> &s;en&s;uall <HI>plea&s;ures, the lu&s;t of the eyes</HI> wordly <HI>riches,</HI> but <HI>pride of life,</HI> though it principally look at <HI>honours,</HI> yet it runs through the <HI>Objects</HI> of the <HI>other</HI> lu&s;ts: men being apt to <HI>glory</HI> in their <HI>furni&s;ht tables</HI> in their <HI>repleni&s;ht Coffers,</HI> yea, in every good thing they<NOTE PLACE="marg">Jer. 9. 23.</NOTE> enjoy: &s;o great <HI>need</HI> is there of the Prophet <HI>Jeremiah's</HI> caution, <HI>Let not the wi&s;e man glory in his wi&s;dome, nor the &s;trong man glory in his &s;trength, nor the rich man glory in his wealth.</HI> And thus I have given a di&s;patch of the <HI>Quid nominis,</HI> the <HI>rea&s;on</HI> of the <HI>phra&s;e,</HI> which was the <HI>fir&s;t</HI> thing propo&s;ed.</P>
<P>2. Proceed we now to that which is the <HI>principall,</HI> the <HI>Quid rei,</HI> the con&s;ideration to the <HI>thing;</HI> and in|quire <HI>what this &s;in of pride is</HI> in its <HI>utmo&s;t</HI> latitude&punc; for &s;o we are here to look upon it, being &s;et down as <HI>one</HI> of the three <HI>capitall</HI> lu&s;ts, which <HI>infect</HI> the race of <HI>man|kinde.</HI></P>
<P>For the <HI>re&s;olution</HI> of which, I mu&s;t make u&s;e of that <HI>di&s;tinction,</HI> which <HI>Peraldus</HI> hath framed to my hand,<NOTE PLACE="marg">Perald. de virtut. &amp; vit.</NOTE> and hath been already intimated. <HI>Pride</HI> is either <HI>in|ternall</HI>
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or <HI>externall,</HI> that is, (properly) the <HI>pride of the heart,</HI> this the <HI>pride of life,</HI> that is, both in the <HI>under&s;tand|ing</HI> and the <HI>affection;</HI> and this (e&s;pecially) in the <HI>words</HI> of the <HI>mouth,</HI> and the <HI>apparell</HI> of the <HI>body,</HI> all of which are within the <HI>compa&s;s</HI> of that which is here called <HI>the pride of life.</HI></P>
<P>1. Begin we with <HI>internall pride,</HI> and that</P>
<P>1. As &s;ituated in the <HI>under&s;tanding,</HI> and &s;o it is no|thing el&s;e but a <HI>fal&s;e opinion, and &s;urpa&s;&s;ing e&s;timation of a mans own excellencies.</HI> This is <HI>ob&s;ervable</HI> in the <HI>Etymolo|gie</HI> of <GAP DESC="foreign">, which is from <GAP DESC="foreign"> and <GAP DESC="foreign">, when a man appeareth to <HI>him&s;elf</HI> (and <HI>would</HI> to <HI>others) above</HI> what <HI>really</HI> he is, and of <GAP DESC="foreign">, (the <HI>word</HI> in my <HI>Text</HI>) which is from &agr;, <HI>epitaticum,</HI> and <GAP DESC="foreign">, <HI>&s;umo,</HI> when a man doth <HI>a&s;&s;ume</HI> to <HI>him&s;elf</HI> what <HI>belongs not to him.</HI> In this re&s;pect <HI>pride</HI> may well be called an <HI>un|naturall tumor,</HI> puffing a man up as if he had <HI>eaten a spi|der.</HI> Indeed what <HI>winde</HI> is to the <HI>Blather, leaven</HI> to the <HI>Dough,</HI> and <HI>poi&s;on</HI> to the <HI>Body,</HI> that is <HI>pride</HI> to the <HI>minde,</HI> &s;welling it up with high <HI>conceits</HI> of its <HI>own</HI> worth in the apprehen&s;ion of what it either <HI>hath</HI> or <HI>doth,</HI> en|joyeth or performeth.</P>
<P>More particularly this <HI>overweening</HI> opinion is as the <HI>Schooles</HI> from S^t <HI>Gregory</HI> well ob&s;erve, either</P>
<P>1. <HI>Ex parte rei,</HI> in regard of the <HI>things them&s;elves,</HI><NOTE PLACE="marg">Greg. Mor. 23. Aquin. <HI>1a. 1ae.</HI> 9. 26. Art. 4.</NOTE> whenas we <HI>thinke</HI> our &s;elves to <HI>have</HI> that <HI>excellency</HI> which indeed we <HI>have not,</HI> to wit, either <HI>not at all,</HI> or el&s;e <HI>not</HI> in that <HI>mea&s;ure</HI> which we fancy.</P>
<P>1. <HI>Some</HI> are &s;o <HI>proud,</HI> that they <HI>attribute</HI> to <HI>them&s;elves</HI> what is no <HI>way theirs;</HI> like the <HI>flye</HI> in the <HI>Fable,</HI> which &s;etting on the <HI>Axle-tree</HI> of the <HI>Coach wheell,</HI> cryed out <HI>what a du&s;t do I rai&s;e;</HI> this was the <HI>Laodicean</HI> temper,<NOTE PLACE="marg">Rev. 3. 17.</NOTE> which &s;aid, <HI>She was rich, and increa&s;ed with goods, and had need of nothing, when as he was mi&s;erable and wretched, poore, and blinde, and naked.</HI> What is this but as if a <HI>Blackmoore</HI> &s;hould <HI>fancy</HI> her &s;elfe a <HI>Beauty,</HI> and a
<PB N="393" REF="205">
<HI>Pigmye</HI> imagine him&s;elfe to be a <HI>Giant.</HI></P>
<P>2. <HI>Others,</HI> yea very many looke upon them&s;elves in <HI>multiplying</HI> and magnifying gla&s;&s;es, whereby it is that their <HI>pence</HI> &s;eem <HI>pounds, mites talents,</HI> and accord|ing to the <HI>Proverbe, Gee&s;e Swans;</HI> this was the <HI>Phari&s;ees</HI> pride, who thought him&s;elf <HI>holier,</HI> and <HI>Rab&s;akehs</HI> who accounted him&s;elf <HI>mightier,</HI> then indeed he <HI>was.</HI></P>
<P>The truth is, An <HI>error</HI> in the <HI>defect</HI> is <HI>pardonable,</HI> to thinke more <HI>meanly,</HI> but in the <HI>exce&s;s abominable</HI> to thinke more <HI>highly</HI> of our <HI>endowments</HI> or <HI>enjoyments,</HI> then they <HI>de&s;erve</HI> in them&s;elves; for what is it but as if a <HI>No|vice</HI> &s;hould pretend him&s;elf to be a <HI>Doctor,</HI> nay, as if a <HI>Pea&s;ant</HI> dreame that he is a <HI>Monarch.</HI></P>
<P>2. <HI>Ex parte cau&s;ae,</HI> In regard of the <HI>cau&s;all influence</HI> upon what&s;oever <HI>excellencies</HI> is in, or <HI>belonging</HI> to <HI>us:</HI> and this is when men account them&s;elves either as the <HI>principall efficient,</HI> or as the <HI>meritorious cau&s;es</HI> of any <HI>good.</HI></P>
<P>1. <HI>Some</HI> are &s;o <HI>proud</HI> as to <HI>&s;acrifice to their own nets,</HI> and look upon them&s;elves as the <HI>originals</HI> of their own <HI>welfare. God</HI> complaineth of the <HI>I&s;raelites, She did</HI><NOTE PLACE="marg">Ho&s;. 2. 8.</NOTE> <HI>not know that I gave her corn, and wine, and oyle,</HI> reprov|ing her <HI>ingratitude:</HI> but the <HI>proud</HI> man goeth further, and owneth <HI>him&s;elf</HI> as the <HI>Author</HI> of his enjoyments, and atchievements. <HI>Is not this great Babell which I have built</HI> &s;aith <HI>Nebuchadnezxar.</HI>
<Q>Dextra mihi Deus &amp; telum&mdash;</Q>
&s;aid <HI>Mezentias, my own right hand got me the victory.</HI></P>
<P>2. <HI>More</HI> are &s;o <HI>proud</HI> as though they <HI>acknowledge</HI> their <HI>good</HI> things to be of <HI>Gods</HI> communicating, yet &s;o, as that they are of their <HI>own de&s;erving;</HI> the&s;e thinke <HI>God</HI> rather <HI>beholding</HI> to <HI>them,</HI> then <HI>they</HI> to <HI>him,</HI> and look upon all <HI>ble&s;&s;ings,</HI> not as the <HI>gifts of bounty,</HI> but <HI>rewards of &s;ervice;</HI> like to that proud <HI>Fryer</HI> who &s;aid, <HI>Da Domine</HI>
<PB N="394" REF="206">
<HI>quod debes, Lord pay what thou owe&s;t me,</HI> even when he de&s;ired <HI>admi&s;&s;ion</HI> into tho&s;e Heavenly <HI>Man|&s;ions.</HI></P>
<P>2. Be&s;ides this <HI>pride of the minde,</HI> there is yet fur|ther con&s;iderable a <HI>pride in the pa&s;&s;ions, of hope, love, and de&s;ire.</HI></P>
<P>1. <HI>Pride</HI> as in the pa&s;&s;ion of <HI>hope</HI> is that which we call <HI>pre&s;umption:</HI> indeed <HI>pre&s;umption</HI> of <HI>Gods mercy</HI> is a <HI>fruit</HI> of <HI>infidelity,</HI> becau&s;e we do not rightly <HI>conceive</HI> of <HI>Gods attributes,</HI> nor firmely <HI>believe</HI> his <HI>threatnings;</HI> but a <HI>pre&s;umption</HI> of our <HI>own</HI> ability, is a <HI>branch</HI> of <HI>arrogancy</HI> and <HI>pride:</HI> it is no wonder if <HI>&s;elf-conceit</HI> be accompa|nied with <HI>&s;elf-confidence,</HI> and he that <HI>a&s;&s;umeth</HI> too much <HI>to pre&s;ume</HI> too much <HI>upon him&s;elf.</HI> Hence it is that men <HI>thinke</HI> with tho&s;e <HI>Babell-builders,</HI> they can reare a <HI>Fabrick</HI> as <HI>high as Heaven;</HI> or with <HI>Antiochus,</HI> that they can <HI>&s;aile</HI> on the <HI>Earth,</HI> and <HI>walk</HI> on the <HI>Water; do</HI> things which are <HI>impo&s;&s;ible,</HI> far beyond the reach of their power, as if a <HI>fi&s;h</HI> &s;hould attempt to <HI>flye,</HI> or a <HI>bea&s;t</HI> to <HI>speak.</HI></P>
<P>2. <HI>Pride</HI> as in the pa&s;&s;ion of <HI>love</HI> is a fond <HI>dotage</HI> up|on<NOTE PLACE="marg"><HI>Aug. de Civit. Dei.</HI> l. 14. c. 32.</NOTE> our <HI>own excellencies:</HI> and this by S^t <HI>Au&s;tin</HI> is &s;et down as the <HI>definition</HI> of that, which mo&s;t properly is called <HI>pride. Amor propriae excellentiae, The immoderate love of a mans own qualifications: Narci&s;&s;us</HI>-like, to be <HI>enamoured</HI> with our <HI>own &s;hadow,</HI> and <HI>admire</HI> our <HI>own beauty.</HI> Indeed to be <HI>well plea&s;ed</HI> with our <HI>own condi|tion</HI> whatever it is, is an act of <HI>humble contentation,</HI> and very commendable: but to be carried with an affectionate <HI>admiration</HI> of our own <HI>endowments,</HI> as if none were <HI>like</HI> them, is an <HI>act</HI> of <HI>proud affection,</HI> and ju&s;t|ly blameable.</P>
<P>3. <HI>Pride</HI> as in the pa&s;&s;ion of <HI>de&s;ire</HI> is nothing el&s;e in generall but an <HI>inordinate and perver&s;e appetite after ex|celling and going beyond others.</HI> Indeed in &s;ome <HI>kinde</HI> this de&s;ire cannot be <HI>perver&s;e,</HI> though it be <HI>vehement:</HI> Namely</P>
<P><PB N="395" REF="206">1. When it is in <HI>&s;pirituals,</HI> A <HI>de&s;ire</HI> to go beyond o|thers in <HI>virtue,</HI> to <HI>excell</HI> them in <HI>graces,</HI> is <HI>prai&s;e worthy;</HI> we mu&s;t &s;trive to be as <HI>holy</HI> and <HI>religious,</HI> as <HI>ju&s;t</HI> and <HI>charitable,</HI> as <HI>&s;ober</HI> and <HI>temporate</HI> as the <HI>be&s;t;</HI> and it is a commendable <HI>emulation</HI> to vie one with another in the&s;e practi&s;es.</P>
<P>2. When it is in <HI>mentals,</HI> In matters of <HI>knowledge</HI> (&s;o it be not like <HI>Adams</HI> de&s;ire to be as <HI>God</HI>) we may <HI>de&s;ire</HI> and endeavour to <HI>out&s;trip</HI> others, to be as <HI>&s;ub|tle</HI> as the <HI>acute&s;t</HI> Sophi&s;ter, as <HI>intelligent</HI> as the <HI>profoun|de&s;t</HI> Doctor, as eloquent as the <HI>polite&s;t</HI> Oratour, is a <HI>lawfull</HI> endeavour. But in <HI>temporals</HI> and <HI>externals,</HI> a de&s;ire of <HI>&s;urpa&s;&s;ing</HI> others in any kinde, is very <HI>prone</HI> to be <HI>inordinate;</HI> and when it is &s;o, <HI>de&s;erveth</HI> no better a name then this of <HI>pride.</HI></P>
<P>In <HI>particular</HI> there are <HI>two</HI> principall branches of this <HI>pride</HI> in <HI>de&s;ire,</HI> when it is of <HI>dignity</HI> above, and <HI>au|thority</HI> over others, or of <HI>prai&s;e</HI> and <HI>glory</HI> from others; the <HI>former</HI> of which is called <HI>ambition</HI> (and &s;o S^t <HI>Cyprian</HI><NOTE PLACE="marg">Ambiti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;aeculi. Cypr.</NOTE> <HI>reads</HI> the word here) and the <HI>latter vain-glory:</HI> of each a <HI>word.</HI></P>
<P>1. The <HI>pride</HI> of <HI>ambition</HI> is <HI>an exorbitant de&s;ire of power and greatne&s;s.</HI> Indeed we may <HI>accipere, receive</HI> that <HI>digni|ty,</HI> which is ca&s;t upon us; but we mu&s;t not <HI>arripere &s;natch</HI> at, and be greedy of <HI>preferment:</HI> it is not to be <HI>denied,</HI> but that there is a <HI>lawfull de&s;ire</HI> of <HI>power</HI> and <HI>place:</HI> S^t <HI>Paul</HI> &s;aith, <HI>He that de&s;ireth the office of a Bi&s;hop, de|&s;ireth</HI><NOTE PLACE="marg">2 Tim. 3. 1.</NOTE> <HI>a worthy worke:</HI> and no doubt it is a <HI>worthy</HI> de|&s;ire, if <HI>rightly</HI> qualified. But it is then the <HI>pride of life,</HI></P>
<P>1. When as it is only <HI>praee&s;&s;e,</HI> but not <HI>prode&s;&s;e;</HI> that we may be <HI>great,</HI> but not that we may <HI>do good;</HI> only of the <HI>dignity,</HI> and not of the <HI>duty</HI> which attends it: Or</P>
<P>2. When men of <HI>low de&s;erts</HI> have <HI>high de&s;ires</HI> of gra&s;ping that <HI>Scepter,</HI> which they are not <HI>fit</HI> or <HI>worthy</HI>
<PB N="396" REF="207">
to <HI>manage,</HI> &s;oaring high, when yet they want <HI>wings.</HI> Or</P>
<P>3. When <HI>no place</HI> will <HI>content</HI> us, but the <HI>highe&s;t;</HI> &s;o that we will not indure either <HI>&s;uperior</HI> or <HI>equall;</HI> as <HI>A|lexander</HI> who told <HI>Darius</HI> the <HI>Heaven</HI> had but one <HI>Sun,</HI> and the <HI>Earth</HI> mu&s;t have but one <HI>Alexander;</HI> this be|ing the <HI>temper</HI> of a <HI>proud</HI> man, when he is got up to the <HI>top</HI> to pull up the <HI>Ladder,</HI> that none may <HI>come after him,</HI> but that he may <HI>rule alone,</HI> and have all in his own hands.</P>
<P>4. Or which is yet <HI>wor&s;t</HI> of all, when this <HI>de&s;ire</HI> puts men upon <HI>evill waies,</HI> and <HI>unlawfull</HI> meanes of <HI>attain|ing,</HI> making that of the <HI>Poet</HI> their principle, <HI>Violandum e&s;t jus regni grati&acirc;, right</HI> may be <HI>dispen&s;ed</HI> with, where it is to <HI>gain a Kingdome.</HI></P>
<P>2. The <HI>other</HI> branch of this <HI>pride,</HI> is the <HI>de&s;ire of vain glory,</HI> from which the <HI>Apo&s;tle</HI> dehorts the <HI>Galathians.</HI><NOTE PLACE="marg">Gal. 5. 26.</NOTE> Indeed it is one thing to <HI>de&s;ire glory,</HI> and another to <HI>de|&s;ire vain glory; great</HI> men may lawfully <HI>expect</HI> that <HI>ho|nour</HI> and re&s;pect from others, which is <HI>due</HI> to the <HI>place</HI> and <HI>&s;tation,</HI> in which <HI>God</HI> hath &s;et them. <HI>Every</HI> man may de&s;ire <HI>prai&s;e</HI> and commendation from <HI>others,</HI> for tho&s;e <HI>good</HI> actions that are done by him: St <HI>Paul</HI> plainly alloweth it, when he a&s;&s;ureth <HI>eternall life</HI> to them who by <HI>welldoing, &s;eek for honour and glory.</HI> But if you<NOTE PLACE="marg"><HI>Laym. Theol. Mor.</HI> l. 3. <HI>Art.</HI> 3.</NOTE> will <HI>know</HI> when it is a <HI>de&s;ire of vain glory,</HI> and &s;o <HI>pride of life?</HI> I an&s;wer, with the <HI>Ca&s;ui&s;ts,</HI> that the <HI>&s;infullne&s;s</HI> of this <HI>de&s;ire</HI> is con&s;iderable <HI>three</HI> waies,</P>
<P>1. <HI>Ex parte ejus qui,</HI> in regard of <HI>him who de&s;ireth it:</HI> Whenas</P>
<P>1. <HI>He</HI> maketh it his <HI>principall aime</HI> terminating in him&s;elf: it is one thing to do <HI>good workes,</HI> &s;o <HI>as they may be &s;een,</HI> another to do them that <HI>they may be &s;een;</HI> it is <HI>one</HI> thing to do them that <HI>they may be &s;een for our own glory;</HI> it is another to do them that <HI>they may be &s;een for Gods glory.</HI> Finally, It is <HI>one</HI> thing to make our
<PB N="397" REF="207">
<HI>own honour a &s;ubordinate incouragement</HI> to, and another to &s;et it up as the <HI>ultimate end</HI> of our good actions: the former is <HI>allowable,</HI> but the latter <HI>abominable.</HI></P>
<P>2. His <HI>de&s;ire</HI> after it is accompanied with a peevi&s;h <HI>anger</HI> at <HI>tho&s;e who give</HI> him not the prai&s;e and <HI>honour</HI> he <HI>expects;</HI> like <HI>Haman,</HI> who was <HI>mad</HI> becau&s;e he could not have <HI>Mordecays knee:</HI> and <HI>Achitophell,</HI> who is &s;o di&s;contented as to <HI>hang him&s;elf,</HI> becau&s;e his <HI>wi&s;dome</HI> was <HI>undervalued</HI> in the not following his coun&s;ell. In|deed the <HI>proud</HI> man, contrary to S^t <HI>Pauls</HI> rule of <HI>giving,</HI> is altogether for <HI>taking honour;</HI> and which is very <HI>ab|&s;urd,</HI> though he will not <HI>give honour to others,</HI> yet he taketh it <HI>very ill,</HI> if <HI>others give it not to him.</HI></P>
<P>2. <HI>Ex parte ejus de quo,</HI> in regard of that <HI>for which he de&s;ireth glory:</HI> Thus</P>
<P>1. When men according to St <HI>Pauls</HI> expre&s;&s;ion,<NOTE PLACE="marg">Phil. 3. 19.</NOTE> <HI>glory in their &s;hame,</HI> expect to be <HI>applauded</HI> for their <HI>evill</HI> deeds, and gather the <HI>grapes</HI> of <HI>prai&s;e</HI> upon the <HI>thornes</HI> of <HI>vices.</HI></P>
<P>2. Or when they de&s;ire <HI>more commendation</HI> then their actions (though good) <HI>de&s;erve, thinking</HI> that others &s;hould <HI>value</HI> them, as they do them&s;elves; as if not the <HI>merit</HI> of our <HI>workes,</HI> but the <HI>e&s;timation we</HI> have of them, were to be the <HI>rule</HI> of others judgement.</P>
<P>3. <HI>Ex parte ejus &agrave; quo,</HI> in regard of <HI>him, from whom we de&s;ire prai&s;e:</HI> And thus</P>
<P>1. When according to the <HI>Character,</HI> (which is gi|ven of the <HI>Hypocriticall Jew) Our prai&s;e is not of God, but of</HI><NOTE PLACE="marg">Rom. 2. 30.</NOTE> <HI>men,</HI> we regard more to <HI>approve</HI> our &s;elves to the <HI>world,</HI> then to <HI>God;</HI> whereas our aime &s;hould be to find <HI>appro|bation,</HI> fir&s;t in the <HI>Court</HI> of <HI>God,</HI> then of <HI>Con&s;cience,</HI> then of <HI>Men.</HI></P>
<P>2. When among <HI>men,</HI> we de&s;ire <HI>prai&s;e</HI> not of the <HI>learned,</HI> but the <HI>ignorant,</HI> who are no competent <HI>judges;</HI> not of the <HI>good,</HI> but of the <HI>bad,</HI> who&s;e <HI>prai&s;e</HI> indeed is a <HI>disprai&s;e;</HI> and by &s;peaking well of us, di&s;parage us.</P>
<P><PB N="398" REF="208">And thus I have given you an account of the <HI>fir&s;t</HI> kinde of <HI>pride,</HI> which I propo&s;ed to handle; namely, <HI>internall:</HI> by which it appeareth, that her <HI>Charret</HI> is drawn with <HI>foure</HI> Hor&s;es; <HI>&s;elfe-e&s;timation, arrogant pre&s;umption, ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ghty ambition,</HI> and <HI>vain-glory.</HI></P>
<P>2. Pa&s;s we on to the other &s;ort, which is called <HI>ex|ternall pride.</HI> Not to enlarge in all tho&s;e <HI>waies,</HI> where|by <HI>pride</HI> doth manife&s;t it &s;elf, I &s;hall only in&s;i&s;t on two, which are mo&s;t u&s;uall, and to which indeed the <HI>word</HI> in the <HI>Text prompts</HI> us, namely, in <HI>Language</HI> and <HI>Ap|parell.</HI></P>
<P>1. <HI>Pride</HI> having her imperiall <HI>throne</HI> in the <HI>will,</HI> commands the <HI>whole</HI> man, e&s;pecially the <HI>tongue,</HI> to <HI>vent</HI> her <HI>&s;welling</HI> words. One of the <HI>Characters,</HI> which S^t <HI>Paul</HI> giveth of the men of the <HI>la&s;t times,</HI> is that they &s;hall be <HI>boa&s;ters:</HI> where the <HI>word</HI> is from the <HI>&s;ame root,</HI> with this in the <HI>Text:</HI> Sutable to which it is that the <HI>Greeks</HI> tell us he, is properly <GAP DESC="foreign">, who <HI>u&s;eth &s;tately</HI><NOTE PLACE="marg">2 Tim. 3. 3.</NOTE> <HI>language, and a vain pomp of &s;plendid words,</HI> in proclaim|ing his own worth and abilities.</P>
<P>Now <HI>this</HI> is either in <HI>prai&s;ing</HI> or <HI>promi&s;ing.</HI></P>
<P>1. To <HI>prai&s;e our &s;elves</HI> for what we either <HI>have</HI> or <HI>do,</HI> except when it is in <HI>way</HI> of a ju&s;t and <HI>needfull apolo|gie,</HI> is no other then the <HI>language</HI> of <HI>pride;</HI> and therefore<NOTE PLACE="marg">Prov. 27. 2.</NOTE> it was good <HI>coun&s;ell</HI> of <HI>Solomon, Let another mans mouth prai&s;e thee, and not thine own.</HI> In the <HI>Law</HI> every <HI>open ve&s;&s;ell</HI> which had no covering found upon it, was <HI>unclean; an embleme</HI> of the <HI>proud</HI> per&s;on, <HI>Qui per &s;tudium o&s;tenta|tionis patens, nullo velamine taciturnitatis operitur:</HI> who hath an <HI>open mouth</HI> to vent and vaunt his own virtues, though hereby he doth <HI>not,</HI> nay <HI>undoth</HI> what he is <HI>do|ing, di&s;commending</HI> him&s;elf by his <HI>&s;elf-comendation.</HI> Tho&s;e words of holy <HI>Job, If my mouth hath ki&s;&s;ed my hand,</HI><NOTE PLACE="marg"><HI>Job 31. 7.</HI> Manus &s;ymbo|lum operationis. <HI>Pined.</HI></NOTE> are not unfitly <HI>moralized</HI> to this purpo&s;e, <HI>Our mouth ki&s;&s;eth our hand, when</HI> (like <HI>Hens</HI> which <HI>Cackle</HI> when they <HI>lay) our tongue blazons our own actions.</HI> Indeed
<PB N="399" REF="208">
&s;ometimes <HI>pride</HI> puts men upon <HI>di&s;prai&s;ing</HI> and under|valuing <HI>them&s;elves:</HI> but even then they put <HI>prai&s;e to u&s;u|ry,</HI> it being for this <HI>end</HI> that they may <HI>receive</HI> it from <HI>o|thers</HI> with <HI>advantage.</HI></P>
<P>2. It is no le&s;s evidently, a <HI>badge</HI> of <HI>pride,</HI> when men are <HI>golden tongued,</HI> and <HI>leaden handed;</HI> make large <HI>promi|&s;es</HI> of things, which they are no way <HI>able</HI> to <HI>performe;</HI> learning herein of their <HI>Father</HI> the <HI>Devill,</HI> who &s;how|ing <HI>Chri&s;t</HI> the <HI>Kingdomes</HI> and <HI>glory</HI> of the <HI>world,</HI> told him, <HI>all the&s;e will I give thee,</HI> when yet none of them were in his <HI>power</HI> to <HI>give.</HI> To this (as <HI>&V;lpian</HI> tells us) the <HI>&s;ignification</HI> of the <HI>Greek</HI> word here u&s;ed, extends; in|deed &s;uch kinde of <HI>promi&s;es</HI> argue men at the <HI>wor&s;t</HI> deceitfull <HI>impo&s;ters;</HI> at the <HI>be&s;t,</HI> vain glorious <HI>boa&s;ters.</HI></P>
<P>2. Be&s;ides this <HI>pride of language,</HI> there is another, which is farre more <HI>frequent;</HI> to wit, the <HI>pride of appa|rell.</HI> Indeed it is &s;trange that any &s;hould make <HI>appa|rell</HI> the <HI>fewell</HI> of their <HI>pride:</HI> we all know that <HI>garments</HI> are but things <HI>about</HI> us, not <HI>inhering</HI> in, but <HI>adhering</HI> to us; &s;o that to be <HI>proud</HI> of that, is as if an <HI>Hor&s;e</HI> &s;hould be <HI>proud</HI> of his <HI>Trappings;</HI> nay, more we are <HI>beholding</HI> for them to <HI>other</HI> Creatures; <HI>Sheep</HI> for the <HI>wooll, Wormes</HI> for our <HI>&s;ilke,</HI> and the like: &s;o that to be <HI>proud</HI> of them, is as if a man &s;hould be <HI>proud</HI> of anothers <HI>parts;</HI> nay, which is yet <HI>wor&s;e,</HI> they were <HI>occa&s;ioned</HI> by <HI>&s;in:</HI> in which re&s;pect the <HI>Hebrews</HI> derive the <HI>Noune,</HI> <GAP DESC="foreign"> which &s;ignifieth a <HI>garment,</HI> from the <HI>Verbe,</HI> <GAP DESC="foreign"> which &s;ignifieth to <HI>deale perfidiou&s;ly;</HI> &s;o to be <HI>proud</HI> of them, is as if a <HI>Thief</HI> &s;hould be <HI>proud,</HI> becau&s;e he is <HI>burnt in the hand.</HI> What more <HI>ab&s;urd,</HI> then to <HI>boa&s;t</HI> of what is <HI>extraneous,</HI> nay <HI>borrowed;</HI> nay to <HI>glory</HI> in that which is a <HI>monitour</HI> of our <HI>&s;hame?</HI> And yet what more <HI>u&s;uall</HI> then this <HI>kinde</HI> of <HI>pride?</HI> which would therefore &s;o much the rather be <HI>reproved,</HI> becau&s;e it is &s;o commonly <HI>practi&s;ed.</HI> Nor &s;hall I <HI>&s;werve</HI> from my Text to meet with this
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<HI>&s;ort</HI> of <HI>proud</HI> per&s;ons, &s;ince the <HI>Peacocks</HI> pride which is in her gaudy Feather; according to that of the <HI>Poet</HI></P>
<Q>Laudatas o&s;tentat avis Junonia pennas,</Q>
<P>Is an <HI>Embleme</HI> of this <HI>pride</HI> in <HI>apparell:</HI> and the <HI>Greeke</HI> Epithete, <GAP DESC="foreign">, which they give the <HI>Peacock</HI> on this account, is neare a <HI>kin</HI> to the <HI>word</HI> in my <HI>Text.</HI></P>
<P>For the better <HI>under&s;tanding</HI> of this <HI>&s;ort</HI> of <HI>pride,</HI> whereby we may pa&s;s a ju&s;t <HI>cen&s;ure</HI> upon our <HI>&s;elves:</HI> (for I would have none too <HI>forward</HI> in <HI>judging others,</HI> upon this or any other <HI>account</HI>) Be plea&s;ed to take no|tice of the&s;e <HI>particulars,</HI></P>
<P>1. It is not to be <HI>denied</HI> but that <HI>apparell</HI> in it &s;elfe is of an <HI>indifferent</HI> nature, either as to <HI>morall goodne&s;s,</HI> or <HI>badne&s;s,</HI> whither it be of this or that <HI>matter, forme</HI> or <HI>colour;</HI> though <HI>garments</HI> came in by <HI>&s;in,</HI> yet they are <HI>not</HI> in them&s;elves <HI>&s;infull.</HI></P>
<P>2. It is very <HI>laudable</HI> for &s;ome per&s;ons to weare <HI>costly apparell. God</HI> hath <HI>&s;tored</HI> the <HI>wardrobe</HI> of <HI>nature,</HI> not only with <HI>induments,</HI> but <HI>ornaments,</HI> which may no doubt be accordingly made u&s;e of. When S^t <HI>Pe|ter</HI> advi&s;eth <HI>women</HI> that their <HI>adorning</HI> &s;hould not be<NOTE PLACE="marg">1 Pet. 3. 3.</NOTE> the outward adorning of <HI>plaiting the haire, of wearing of gold, or putting on of apparel,</HI> it is not to be <HI>under&s;tood</HI> as an <HI>ab&s;olute,</HI> but a <HI>comparative prohibition:</HI> otherwi&s;e, no doubt it is <HI>nece&s;&s;ary</HI> to <HI>put</HI> on <HI>apparell,</HI> and <HI>lawfull</HI> for <HI>&s;ome</HI> women to <HI>weare gold,</HI> and <HI>u&s;e</HI> outward <HI>ador|ning.</HI></P>
<P>3. It is not <HI>unlawfull</HI> in &s;ome &s;ort to <HI>conforme</HI> to the <HI>fa&s;hion</HI> of the <HI>place,</HI> wherein we live; when S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Paul</HI> would not have us <HI>conforme to the world,</HI> he meaneth in <HI>things &s;infull,</HI> not <HI>indifferent.</HI> The truth is, there is a <HI>po&s;&s;ibility</HI> of <HI>pride</HI> in <HI>not following</HI> the <HI>fa&s;hion,</HI> to wit, when it is through <HI>affectation</HI> of <HI>&s;ingularity,</HI> and there
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may be a <HI>following</HI> the <HI>fa&s;hion without pride,</HI> to wit, when it is only to <HI>avoid being &s;ingular,</HI> yea in <HI>one</HI> ca&s;e it may be <HI>nece&s;&s;ary;</HI> namely, where there is an inter|vening <HI>injunction</HI> of a <HI>&s;uperiour,</HI> (as <HI>King, Husband, Pa|rent,</HI> or the like) in reference to any <HI>fa&s;hion</HI> which is o|therwi&s;e indifferent.</P>
<P>4. But &s;till there is nothing <HI>more true</HI> then that there is a great deale <HI>of pride</HI> in <HI>apparell,</HI> and that both in the <HI>co&s;tline&s;s</HI> and <HI>fa&s;hionablene&s;s</HI> of it.</P>
<P>1. In the <HI>co&s;tline&s;s:</HI> If you ask what is worth mo&s;t and co&s;t lea&s;t? I an&s;wer <HI>Humility;</HI> if what is worth lea&s;t and co&s;t mo&s;t? I an&s;wer <HI>Pride.</HI> The <HI>proud</HI> man expends &s;o <HI>much</HI> upon his <HI>cloathing,</HI> that whereas our <HI>Saviour</HI> &s;aith, <HI>The body is more worth then raiment,</HI> it may be &s;aid of him, <HI>his raiment is more worth then his bo|dy;</HI> like the <HI>Bird of Paradice,</HI> who&s;e <HI>Feathers</HI> are of more <HI>value</HI> then the <HI>Carca&s;e.</HI> More particularly this <HI>co&s;tline&s;s</HI> of our apparell is a <HI>&s;igne</HI> of <HI>pride;</HI> Whenas it is</P>
<P>1. <HI>Above</HI> the <HI>mea&s;ure</HI> of our <HI>e&s;tate:</HI> when <HI>they</HI> that are not able to <HI>buy cloth</HI> will <HI>weare &s;ilke,</HI> nay they will <HI>&s;tarve</HI> their <HI>bodies,</HI> to <HI>adorne</HI> their <HI>backs;</HI> and rather then this &s;hall want <HI>&s;uperfluities,</HI> the other &s;hall want <HI>nece&s;&s;aries.</HI></P>
<P>2. <HI>Above</HI> the <HI>quality</HI> of our <HI>state: Soft cloathing</HI> is for them that are in <HI>Kings hou&s;es;</HI> it is not for <HI>Pea&s;ants</HI><NOTE PLACE="marg">Digna res ri&s;u imo planctu do|min&acirc; ancilla procedit ornati|or. Hier. Ep. ad Demetr.</NOTE> to weare <HI>Robes,</HI> nor them that &s;it on the <HI>dunghill</HI> to be <HI>cloathed in Scarlet:</HI> in which re&s;pect S^t <HI>Hierome</HI> lookt upon it as a thing <HI>worthy</HI> of <HI>laughter,</HI> or rather <HI>&s;orrow, the Handmaides went finer then their Mi&s;tre&s;&s;es.</HI></P>
<P>2. In the <HI>fa&s;hionablene&s;s:</HI> And thus to be <HI>curious</HI> and <HI>&s;peedy;</HI> in <HI>following,</HI> much more to be <HI>ring-leaders</HI> and <HI>inventers</HI> of <HI>fa&s;hions,</HI> yea to <HI>conforme</HI> to any which are <HI>beyond</HI> the bounds of <HI>mode&s;ty</HI> and <HI>decency,</HI> is at be&s;t a <HI>badge</HI> of <HI>pride.</HI> And here I cannot but condemne all &s;uch <HI>fa&s;hions</HI> as are the <HI>attire</HI> of <HI>Harlots,</HI> or <HI>garbes</HI> of
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<HI>Ruffians,</HI> as tend to make us appear of <HI>another &s;ex,</HI> or <HI>complexion, colour, &s;hape;</HI> then indeed we are, to be at lea&s;t <HI>indecent</HI> if not <HI>immode&s;t,</HI> and &s;o &s;ad <HI>&s;igns</HI> that i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> not <HI>wantonne&s;s,</HI> yet <HI>pride</HI> dwelleth within.</P>
<P>I have at length <HI>drawn</HI> before you tho&s;e &s;everall <HI>lines</HI> which meet in this <HI>center.</HI> And now I <HI>would to God</HI> there were not ju&s;t <HI>cau&s;e</HI> of a generall <HI>Humiliati|on</HI> for this &s;in of <HI>pride,</HI> it being that <HI>poy&s;on</HI> which infects almo&s;t all of all &s;orts. The <HI>Que&s;tion</HI> of <HI>Solomon, Who can &s;ay I have made my heart clean, I am pure from &s;in?</HI> may be truly put by every one to him&s;elf concerning <HI>this &s;in;</HI> he that &s;aith he is <HI>pure from it,</HI> is probably <HI>mo&s;t guilty</HI> of it. That in the <HI>P&s;almes</HI> of <HI>&s;itting in the &s;eat of the &s;corners,</HI> is read by the <HI>vulgar Latine,</HI> in the <HI>chaire of pe&s;tilence:</HI> upon which S^^t <HI>Au&s;tin</HI> ingenuou&s;ly ob|&s;erveth<NOTE PLACE="marg"><HI>Aug.</HI> in P&s;. 1.</NOTE> to our pre&s;ent purpo&s;e, the &s;eat of the <HI>proud &s;corners,</HI> may well be called the <HI>chaire</HI> of <HI>pe&s;tilence,</HI> becau&s;e that <HI>di&s;ea&s;e</HI> is <HI>infectious,</HI> and commonly pro|veth <HI>Epidemicall, Ita fer&egrave; nemo e&s;t, qui careat amore domi|nandi, &amp; humanam non appetat gloriam,</HI> there is <HI>&s;carce any</HI> man, who is not in <HI>&s;ome</HI> kind or <HI>other de&s;irous</HI> of <HI>prehemi|nency</HI> and <HI>glory.</HI></P>
<P>There want not <HI>&s;ome wicked</HI> men who are <HI>proud</HI> of their vices, <HI>plea&s;e</HI> them&s;elves in, and would have others <HI>applaud</HI> them for their <HI>black spots;</HI> and even <HI>good</HI> men are too often <HI>proud</HI> of their <HI>virtues:</HI> in<NOTE PLACE="marg"><HI>Prosp.</HI> Ep.</NOTE> which re&s;pect <HI>Pro&s;per</HI> ob&s;erveth, <HI>That they who have overcome other lu&s;ts, are yet foyled with this,</HI> whil&s;t after their <HI>be&s;t deeds</HI> they are apt, <HI>In &s;e potius, quam in domi|no gloriari, to glory not in the Lord, but in them&s;elves.</HI> The <HI>Schollar</HI> is <HI>proud</HI> of his <HI>Learning,</HI> which like <HI>wine fumeth</HI> into his <HI>head;</HI> and the <HI>foole</HI> is ofttimes <HI>proud</HI> and <HI>&s;elf conceited</HI> notwith&s;tanding his <HI>ignorance. Pride</HI> (e&s;pecially that of <HI>apparell</HI>) hath been heretofore the <HI>&s;in</HI> of <HI>women;</HI> thus the <HI>Prophet</HI> taxeth the <HI>haughty Daughters of Sion;</HI> but in our daies it is no le&s;s the <HI>crime</HI><NOTE PLACE="marg">I&s;ai. 3.</NOTE>
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of <HI>men;</HI> the <HI>male</HI> being as much if not more <HI>phanta&s;tick</HI> then the <HI>female.</HI> Finally, not only <HI>Ma&s;ters</HI> and <HI>Mi|&s;tre&s;&s;es,</HI> but as the <HI>Poet</HI> complained
<Q>Maxima queque domus &s;ervis e&s;t plena &s;uperbis,</Q>
Even <HI>&s;ervants</HI> who are in a <HI>low condition,</HI> yet have <HI>high minds.</HI></P>
<P>We have <HI>all</HI> too great <HI>rea&s;on</HI> in this <HI>particular</HI> to cry <HI>guilty.</HI> Oh let us <HI>accu&s;e, abhorre,</HI> and <HI>condemn</HI> our &s;elves for this &s;in, and at la&s;t learn to be <HI>meek</HI> and <HI>lowly</HI> within, in our <HI>thoughts</HI> and <HI>de&s;ires;</HI> without, in our <HI>language</HI> and <HI>deportment.</HI> The more <HI>effectually</HI> to di&s;&s;wade from this <HI>lu&s;t?</HI> con&s;ider we how <HI>boundle&s;s, devili&s;h,</HI> and <HI>deadly</HI> a <HI>&s;in</HI> it is.</P>
<P>1. What hath been already <HI>ob&s;erved</HI> of <HI>Avarice,</HI> is no le&s;s true of <HI>pride,</HI> it is <HI>never &s;atisfied;</HI> whence tho&s;e &s;o often <HI>renewed fa&s;hions</HI> in our <HI>garments,</HI> but be|cau&s;e <HI>pride</HI> will not be <HI>long contented</HI> with <HI>one?</HI> What is the <HI>rea&s;on</HI> men never think they are <HI>valued</HI> by others according to their <HI>worth,</HI> nor <HI>advanced</HI> according to their <HI>de&s;erts,</HI> but becau&s;e <HI>pride</HI> is <HI>aspiring,</HI> no <HI>&s;taire</HI> plea&s;eth the <HI>ambitious</HI> man, whil&s;t there is an <HI>higher;</HI> he is no &s;ooner laid in his <HI>bed</HI> of <HI>honour,</HI> but he <HI>dreames</HI> of <HI>greater</HI> preferment. How <HI>obvious</HI> is this in all <HI>kinds</HI> of <HI>advancement, Eccle&s;ia&s;ticall, Civill, Military?</HI> Take an <HI>in&s;tance</HI> in <HI>one</HI> for <HI>all.</HI> The <HI>Officer</HI> mu&s;t be a <HI>Captaine,</HI> the <HI>Captain</HI> a <HI>Collonell,</HI> the <HI>Collonell</HI> a <HI>Gene|rall,</HI> and then he mu&s;t have an <HI>higher</HI> Title; to which end, he <HI>leapeth</HI> from <HI>martiall</HI> to <HI>civill</HI> honour; nor will <HI>any</HI> thing <HI>le&s;s</HI> &s;erve him at la&s;t then a <HI>Crown:</HI> nay then <HI>not content</HI> to <HI>rule</HI> at <HI>home,</HI> he will <HI>&s;tretch</HI> his <HI>power</HI> as farre as the <HI>Indies,</HI> ye he would be <HI>honoured</HI> and <HI>adored</HI> as a <HI>God;</HI> and &s;till he is <HI>di&s;content</HI> be|cau&s;e he is not <HI>Omnipotent,</HI> and cannot do all his <HI>will,</HI> which is, <HI>were</HI> it in his <HI>power</HI> to <HI>depo&s;e</HI> the <HI>&s;upreame Monarch</HI> of <HI>Heaven</HI> and <HI>Earth.</HI> Thus the <HI>proud</HI>
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minde knoweth no <HI>limits;</HI> and what <HI>wi&s;eman</HI> would give way to that which being <HI>boundle&s;s</HI> mu&s;t needs be<NOTE PLACE="marg">Innocent: de contemptu mun|di. <HI>l. 2. c. 29.</HI> Bern. ad Eugen. <HI>l. 2.</HI></NOTE> <HI>re&s;tle&s;s,</HI> and create continuall <HI>cares, fears,</HI> and <HI>troubles</HI> to the <HI>minde?</HI> in which regard it is called by S^t <HI>Ber|nard</HI> aptly, <HI>ambientium Crux,</HI> the <HI>Cro&s;s</HI> and <HI>torment</HI> of tho&s;e who <HI>pur&s;ue</HI> it.</P>
<P>2. Be&s;ides which may <HI>render</HI> this <HI>lu&s;t</HI> &s;o much the more <HI>hatefull</HI> to us, is, that it is the <HI>&s;in</HI> wherein of all others the <HI>Devill</HI> is mo&s;t <HI>delighted.</HI> Indeed the <HI>proud</HI> man like a <HI>mountain</HI> between the <HI>Sun</HI> and the <HI>Valley, Umbram facit Diabolo, maketh a &s;hadow,</HI> wherein the <HI>Devill</HI> loveth to <HI>repo&s;e</HI> him&s;elf; and no wonder &s;ince it is mo&s;t properly <HI>his lu&s;t:</HI> in which re&s;pect S^t <HI>Ber|nard</HI><NOTE PLACE="marg">Bern.</NOTE> &s;aith of the <HI>proud Phari&s;ee,</HI> (who &s;aid of <HI>him&s;elf) I am not as other men,</HI> therefore as the <HI>Devills:</HI><NOTE PLACE="marg">Apo&s;tatae angelo &s;imilis efficit<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">, qui &s;imilis ho|minibus nolit e&s;&s;e. Greg. M.</NOTE> and to the &s;ame purpo&s;e S^t <HI>Gregory, He that will not be like, but above other men, becomes like the Apo&s;tate Angels.</HI></P>
<P>3. La&s;tly, Where <HI>pride</HI> is in the <HI>Saddle, &s;hame</HI> and <HI>ignorance</HI> is in the <HI>crupper: proud</HI> men like <HI>chaff</HI> flye aloft, till at the length the <HI>winde</HI> of <HI>Gods wrath</HI> &s;catter them; <HI>pride</HI> ca&s;t the <HI>fir&s;t</HI> of Creatures (<HI>Angels</HI>) out<NOTE PLACE="marg">Adam dum ra|pere voluit di|vinitatem, ami|&s;it faelicitatem. <HI>Id.</HI></NOTE> of <HI>Heaven;</HI> the <HI>fir&s;t</HI> of men (<HI>Adam</HI>) out of <HI>Paradice;</HI> and the fir&s;t I&s;raeliti&s;h <HI>King (Saul</HI>) out of his <HI>throne.</HI> They &s;ay of the <HI>Raven,</HI> that &s;he carrieth the <HI>nut</HI> on <HI>high</HI> and then by <HI>letting</HI> it fall, <HI>breaketh it;</HI> &s;o doth the <HI>world, Erigendo dejicere, de&s;troy</HI> the <HI>proud</HI> man by <HI>advan|cing</HI> him: he <HI>a&s;cends</HI> by <HI>little</HI> and <HI>little,</HI> but <HI>cometh</HI> down with a <HI>vengeance,</HI> and the <HI>higher</HI> he <HI>climbeth</HI> o|ver <HI>others heads,</HI> the <HI>&s;ooner</HI> he <HI>breaketh</HI> his <HI>own neck.</HI> It is the temper of <HI>pride,</HI> it loveth to <HI>go before,</HI> and &s;o it &s;hall; but as <HI>Solomon</HI> truly <HI>progno&s;ticks, Pride goeth be|fore</HI><NOTE PLACE="marg">Prov. 16. 18.</NOTE> <HI>de&s;truction, and an haughty minde before a fall.</HI> Wit|ne&s;s <HI>ambitious Haman, arrogant Nebuchadnezzar, vaunting Goliah, vain glorious Herod, blaspheming Rab|&s;hakeh, gorgeous Dives,</HI> and <HI>painted Jezabell. Humble</HI>
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thy &s;elf therefore oh <HI>man,</HI> lea&s;t <HI>God</HI> humble thee, in thy <HI>highe&s;t e&s;tate;</HI> keep thy <HI>heart lowly,</HI> ever remembring that <HI>humility</HI> is both thy <HI>honour,</HI> and the <HI>&s;ecurity</HI> of that <HI>honour.</HI></P>
<P>To this end, be per&s;waded to <HI>looke</HI> upon your &s;elves</P>
<P>1. As <HI>Men, Quid &s;uperbis terra &amp; cinis? Why &s;hould&s;t thou, who art earth at fir&s;t, and a&s;hes at la&s;t, be proud?</HI> It was <HI>well spoken</HI> by him to <HI>King Philip</HI> after a great <HI>Victory, That if he did mea&s;ure his &s;hadow, he &s;hould finde it no longer then it was before;</HI> and it was <HI>well done</HI> of that <HI>King,</HI> to appoint that one &s;hould often <HI>&s;ound</HI> in his eares, <HI>Remember you are a Man.</HI></P>
<P>2. As <HI>Chri&s;tians,</HI> And &s;o obliged to <HI>conforme</HI> to <HI>Chri&s;t,</HI> who in particular calls upon us to <HI>learne</HI> of him, <HI>becau&s;e he is meeke and lowly.</HI> Why art thou &s;o <HI>gaudy</HI> in <HI>apparell,</HI> when thy <HI>Saviour</HI> was <HI>content</HI> with a <HI>plaine coat?</HI> Why &s;hould&s;t thou <HI>exalt</HI> thy &s;elf, when as thy <HI>Redeemer humbled</HI> him&s;elf? Finally, Why &s;hould&s;t thou <HI>aspire</HI> to be a <HI>Lord,</HI> when <HI>Chri&s;t</HI> took upon him the <HI>forme</HI> of a <HI>Servant?</HI></P>
<P>And becau&s;e notwith&s;tanding all the&s;e <HI>con&s;iderati|ons,</HI> we are &s;till apt to be <HI>en&s;nared;</HI> let us according to that excellent <HI>coun&s;ell</HI> of our <HI>Saviour, watch</HI> and <HI>pray;</HI> ever <HI>&s;u&s;pect</HI> thy <HI>deceitfull</HI> heart, and take heed of every thing thou either <HI>ha&s;t</HI> or <HI>do&s;t,</HI> lea&s;t it <HI>puffe</HI> thee up. <HI>Plato</HI> being <HI>mounted</HI> upon an <HI>hor&s;e,</HI> and <HI>judging</HI> him&s;elf a little <HI>touched</HI> with <HI>pride</HI> upon it, pre&s;ently<NOTE PLACE="marg">Hierom. in vit&acirc; Hilarion.</NOTE> <HI>lighted</HI> off, and would <HI>ride</HI> no &s;urther: St <HI>Hie|rome</HI> tells us of <HI>Hilarion,</HI> that having done many ex|cellent <HI>cures,</HI> for which the people <HI>flocked</HI> after him, he <HI>wept,</HI> lea&s;t by this meanes he &s;hould grow <HI>proud,</HI> and &s;o <HI>lo&s;e</HI> his reward. Oh let us <HI>watch</HI> our hearts in all our <HI>enjoyments,</HI> in all our <HI>atchievements,</HI> earne&s;tly im|ploring the renewed a&s;&s;i&s;tance of <HI>grace</HI> again&s;t all <HI>temp|tations</HI>
<PB N="406" REF="212">
to <HI>this pride of life.</HI></P>
<P>Having given you this <HI>particular</HI> account of the&s;e <HI>&s;everall</HI> lu&s;ts, I &s;hall now <HI>looke</HI> upon them <HI>together,</HI> and winde up all with a <HI>three fold</HI> ob&s;ervation.</P>
<P>1. <HI>This all in the world,</HI> which our <HI>Apo&s;tle</HI> here<NOTE PLACE="marg">Mundus nihil habet, quod ani|mae accomoda|re po&s;&s;it. Fer in loc.</NOTE> mentioneth, <HI>Concerneth only the fle&s;h, and the eyes, and this pre&s;ent life.</HI> Whence <HI>Ferus</HI> hath ingenuou&s;ly ta|ken notice, This <HI>world</HI> hath nothing which can <HI>&s;ati&s;|fie</HI> the &s;oul; <HI>Meats</HI> and <HI>drinks,</HI> can no more <HI>feed</HI> the <HI>&s;oul,</HI> then <HI>painted di&s;hes</HI> can the <HI>&s;tomach; Non corpus aur&acirc;, non cor aur&ocirc;,</HI> the <HI>body</HI> may as &s;oon be filled with <HI>aire,</HI> as the <HI>minde</HI> with <HI>gold;</HI> you may as &s;oon finde an <HI>arme full</HI> in a <HI>&s;hadow,</HI> as an <HI>heart full</HI> in <HI>ho|nour.</HI></P>
<P>2. <HI>Not only the outward workes, but the inward lu&s;ts are prohibited; many</HI> there are who <HI>refraine</HI> from the <HI>action,</HI> and yet <HI>retain</HI> the <HI>affection:</HI> &s;ome <HI>externall Mo|tives</HI> impede the <HI>doing,</HI> whil&s;t yet they burn with <HI>de&s;ire.</HI> But alas how <HI>vaine</HI> and <HI>in&s;ufficient</HI> is this <HI>Reformation?</HI> To what <HI>purpo&s;e</HI> are the <HI>branches cut</HI> off, whil&s;t the <HI>root</HI> remaineth; or if the <HI>fountain</HI> be <HI>defiled,</HI> how can the <HI>&s;treames</HI> be <HI>pure?</HI> It is <HI>Gods</HI> call to <HI>Jeru&s;alem, Wa&s;h thine heart from wickedne&s;s;</HI> and S^t <HI>James</HI> would not only have <HI>&s;inners</HI> to <HI>clean&s;e their hands,</HI> to wit, <HI>from externall workes;</HI> but the <HI>double</HI> minded to <HI>purifie their hearts,</HI> to wit, <HI>from internall lu&s;ts.</HI> In one word, had we <HI>only</HI> to do with <HI>men,</HI> it might &s;uffice to have a <HI>care</HI> of our <HI>words</HI> and <HI>workes,</HI> but &s;ince we have to <HI>do with God,</HI> there mu&s;t be a regard of <HI>thoughts</HI> and <HI>de&s;ires.</HI></P>
<P>3. La&s;tly, <HI>It is not the lu&s;t of the fle&s;h, or the lu&s;t of the eyes; but, and, to intimate to us, that any one of the&s;e denomi|nate a man a lover of the world;</HI> and therefore it is not <HI>enough</HI> that we are <HI>free</HI> from <HI>one,</HI> but we mu&s;t be <HI>with|out any</HI> of the&s;e <HI>lu&s;ts,</HI> to wit, <HI>raigning</HI> and ruling over us. I have read a <HI>&s;tory</HI> of an <HI>holy</HI> man, to whom an
<PB N="407" REF="212">
<HI>Angell</HI> came with this <HI>me&s;&s;age, Veni, &amp; o&s;tendam tibi o|perva hominum, Come and I will &s;hew thee the workes of the</HI><NOTE PLACE="marg">Bibl. Patr. Apothegm.</NOTE> <HI>&s;onnes of men.</HI> To this <HI>end,</HI> he <HI>leads</HI> him fir&s;t to a <HI>field,</HI> where he &s;hewed him <HI>a man gathering &s;ticks, making a bundle, and taking it on his &s;houlder to carry it; but finding it too weighty, he layeth it down and gathereth more,</HI> but then he could not &s;o much as <HI>&s;tirre</HI> it: Then he <HI>leads</HI> him to a <HI>river,</HI> where he &s;hewed him a <HI>man taking up water, and pouring it into a leaking ve&s;&s;ell,</HI> which <HI>let</HI> it <HI>out</HI> as fa&s;t almo&s;t as it was <HI>put in.</HI> Then he led him to a <HI>Temple,</HI> where he findes <HI>two men carrying a piece of wood cro&s;s,</HI> whereby neither could <HI>get</HI> into the <HI>Temple;</HI> whereas if <HI>one</HI> would have permitted the <HI>other</HI> to have <HI>gone</HI> before, both might have <HI>entered in.</HI> In the&s;e <HI>three</HI> &s;ights we have a <HI>repre&s;entation</HI> of the&s;e <HI>three lu&s;ts,</HI> the <HI>springs</HI> of tho&s;e workes: The <HI>fir&s;t</HI> of the <HI>voluptuous,</HI> who continually gather <HI>&s;ticks</HI> of the <HI>Tree</HI> of <HI>plea&s;ure,</HI> and are &s;o bewitched, that they leave not <HI>gathering,</HI> till the <HI>burden</HI> of them become at la&s;t <HI>intolerable.</HI> The <HI>&s;econd</HI> of the <HI>covetous,</HI> who&s;e in&s;atiable <HI>de&s;ire</HI> is like a <HI>ve&s;&s;ell</HI> full of <HI>holes,</HI> which yet he is &s;till <HI>endeavouring</HI> to <HI>fill.</HI> The <HI>third of</HI> the <HI>proud,</HI> who while&s;t they will not <HI>&s;uffer another</HI> to <HI>go be|fore them,</HI> hinder <HI>each other</HI> from entring into that <HI>caele|&s;tiall Temple.</HI></P>
<P><HI>Some</HI> there are who <HI>pro&s;titute</HI> them&s;elves (&s;o farre as they are con&s;i&s;tent one with the other) to <HI>all</HI> the&s;e <HI>lu&s;ts.</HI> It is <HI>ob&s;erved</HI> of the <HI>Swanne,</HI> that he hath a <HI>threefold</HI> habitation, the <HI>Water,</HI> the <HI>Earth,</HI> the <HI>Aire:</HI> a <HI>fit Embleme</HI> of many <HI>&s;inners,</HI> who &s;wim in the <HI>water</HI> of &s;en&s;uall <HI>plea&s;ure;</HI> walke upon the <HI>earth</HI> by the feet of <HI>covetous</HI> affections, and <HI>flye</HI> in the <HI>aire</HI> with the <HI>wings</HI> of <HI>pride.</HI></P>
<P>Others there are, who are only <HI>addicted</HI> to <HI>one</HI> of the&s;e lu&s;ts, whil&s;t they are <HI>free</HI> from, nay <HI>haters</HI> of the other. Thus the <HI>voluptuous</HI> Epicure hateth
<PB N="408" REF="213">
to be <HI>covetous,</HI> the <HI>covetous Mammoni&s;t</HI> abhorreth to be <HI>voluptuous,</HI> and &s;ome proud <HI>men</HI> hate <HI>both; we</HI> all (&s;aith the <HI>Prophet) Like &s;heep have gone a&s;tray, and turned every one to his own way.</HI> Though all naturally go in a <HI>bad</HI> way, yet not in the <HI>&s;ame;</HI> &s;ome in the <HI>path</HI> of <HI>pride,</HI> and others of <HI>curio&s;ity,</HI> others of <HI>avarice,</HI> and others of <HI>&s;en&s;uality.</HI> But, if the <HI>Enemy</HI> enter in at <HI>any</HI> one of the&s;e <HI>gates,</HI> he gets the <HI>Ca&s;tle,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e that goeth in any of the&s;e<NOTE PLACE="marg"><HI>Chry&s;o&s;t.</HI> hom. 5. in Matth.</NOTE> <HI>paths,</HI> is in the <HI>broad</HI> way, and he that is <HI>caught</HI> by any of the&s;e <HI>nets,</HI> is the <HI>Devils</HI> Slave. It will little availe the <HI>&s;en&s;uall</HI> man to &s;ay, <HI>I am not proud or co|vetous,</HI> or the <HI>proud</HI> man to &s;ay, <HI>I am not covetous or &s;en&s;uall;</HI> nor the <HI>covetous</HI> man to &s;ay, <HI>I am not</HI><NOTE PLACE="marg">1 King. 19. 17.</NOTE> <HI>&s;en&s;uall or proud.</HI> That threatning again&s;t <HI>I&s;rael, Him that e&s;capeth the &s;word of Hazael &s;hall Jehu &s;lay; and him that e&s;capeth the &s;word of Jehu &s;hall Eli&s;ha &s;lay,</HI> may be here <HI>fitly</HI> alluded to, and is too often <HI>verified: Him that e&s;capeth the lu&s;t of the fle&s;h, the lu&s;t of the eyes &s;layeth: and him that e&s;capeth the lu&s;t of the eyes, the pride of life &s;layeth.</HI> It is <HI>ofttimes</HI> in this ca&s;e according to<NOTE PLACE="marg">Amos 5. 19.</NOTE> that of the Prophet <HI>Amos, As if a man did flee from a Lion, and a Beare met him; or went into the hou&s;e, and leaned his hand on the wall, and a Serpent bit him.</HI> Many a man that <HI>abhorreth</HI> the <HI>lu&s;t of the fle&s;h,</HI> is en&s;na|red by the <HI>lu&s;t of the eyes:</HI> and &s;ome as S^t <HI>Ambro&s;e</HI> ob&s;er|veth, <HI>Quos nulla potuit vincere luxuria, nulla avaritia, &s;ubruere, ambitio facit crimino&s;os,</HI> whom neither <HI>lux|ury</HI> nor <HI>avarice</HI> could overcome, <HI>pride</HI> hath <HI>&s;urprized</HI> and &s;ubdued: and therefore let our <HI>ab&s;tinence</HI> be <HI>univer&s;all,</HI> or el&s;e it cannot be <HI>effectuall.</HI> Thus did<NOTE PLACE="marg">Heb. 11. 24, 25, 26.</NOTE> <HI>Mo&s;es,</HI> when he cho&s;e rather to <HI>&s;uffer affliction with the People of God, then to enjoy the plea&s;ures of &s;inne, which are but for a &s;ea&s;on; when he e&s;teemed the reproach of Chri&s;t, greater riches then all the trea&s;ures of Aegypt; when being come to years, he refu&s;ed to be called the Sonne of Pharaohs Daughter.</HI> Thus did <HI>Chri&s;t</HI> when
<PB N="409" REF="213">
to <HI>&s;atisfie</HI> his <HI>hunger,</HI> he would not <HI>command &s;tones to be bread,</HI> when he would not <HI>fall down and wor&s;hip the Devill,</HI> to gain all the <HI>Kingdomes</HI> of the <HI>world,</HI> when he would not <HI>vain gloriou&s;ly ca&s;t him|&s;elfe down from the Pinacle,</HI> to &s;hew him&s;elf the <HI>Sonne</HI><NOTE PLACE="marg">Matth. 4. 3, 10</NOTE> <HI>of God.</HI> Thus mu&s;t <HI>every</HI> Chri&s;tian do in &s;ome <HI>mea|&s;ure:</HI> then and not till then are we good <HI>Schollars</HI> in the <HI>Schoole</HI> of <HI>grace,</HI> when we have <HI>learnt</HI> to <HI>deny all un|godline&s;s and worldly lu&s;ts,</HI> namely, <HI>the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life.</HI></P>
</DIV1>
<DIV1 N="21" TYPE="lecture">
<PB N="410" REF="214">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 15.</BIBL>
<Q>Love not the world, neither the things that are in the world; if any man love the world, the love of the Fa|ther is not in him.</Q>
</EPIGRAPH>
<P>_WHat was the &s;aying of tho&s;e <HI>Jews</HI> upon the hearing of <HI>Chri&s;ts</HI> di&s;cour&s;e, I doubt is the <HI>thought</HI> of many <HI>Chri&s;tians</HI> upon the reading of this <HI>Scripture; This is an hard &s;aying, who can heare it?</HI><NOTE PLACE="marg">John&punc; 6. 60.</NOTE> <HI>Promi&s;es</HI> of mercy <HI>tickle,</HI> but <HI>precepts</HI> of duty (&s;uch e&s;pecially as are <HI>contrary</HI> to our <HI>lu&s;ts) grate</HI> the ears; the very <HI>hearing</HI> is <HI>irk&s;ome,</HI> but the <HI>practi&s;ing</HI> much <HI>more.</HI> This is an <HI>hard &s;aying,</HI> who can <HI>hear it?</HI> It is <HI>harder</HI> doing, who can <HI>performe it?</HI> True,
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the <HI>worke</HI> is <HI>excellent,</HI> but withall <HI>difficult:</HI> it is a <HI>mat|ter of moment,</HI> but not <HI>acted</HI> in a <HI>moment.</HI> To <HI>divert</HI> our corrupt natures from <HI>worldly love,</HI> is no le&s;s then to <HI>turne</HI> a <HI>&s;treame;</HI> and that will aske no little <HI>time</HI> and <HI>paines.</HI> No wonder then if our <HI>Apo&s;tle</HI> contents not him&s;elf with the bare <HI>mention</HI> of this duty, but with|all annexeth &s;trong <HI>inducements</HI> to the performance of it; that hearing, not only what we are to <HI>do,</HI> but what great <HI>rea&s;on</HI> there is why we &s;hould do it, we might with the <HI>&s;tronger</HI> re&s;olution &s;et about it: <HI>Love not the world, for if any man love the world,</HI> &amp;c.</P>
<P>It is that <HI>part</HI> of the Text I am now <HI>come</HI> to; name|ly,<NOTE PLACE="marg">Gen. 2.</NOTE> the <HI>Argumentation</HI> which our <HI>Apo&s;tle</HI> adjoyneth to his <HI>Dehortation;</HI> which con&s;i&s;ts of <HI>two</HI> parts, or rather pre&s;ents us with <HI>two</HI> Arguments.</P>
<P>1. The <HI>fir&s;t</HI> whereof is drawn from <HI>worldly love,</HI> its <HI>contrariety</HI> to that which is <HI>divine;</HI> and this is both <HI>a&s;&s;er|ted</HI> in the end of the <HI>fifteenth,</HI> and <HI>proved</HI> in the <HI>end</HI> of the <HI>&s;ixteenth;</HI> &s;o that in this <HI>part</HI> there are <HI>two</HI> things of|fer them&s;elves to our <HI>di&s;cu&s;&s;ion.</HI></P>
<LIST>
<ITEM>An <HI>eminent point,</HI></ITEM>
<ITEM>An <HI>evident proofe;</HI> or, if you will, here is a <HI>double</HI> con|firmation;</ITEM>
</LIST>
<P>The one <HI>Principall,</HI> which is the <HI>rea&s;on</HI> of the <HI>dehor|tation,</HI> in the&s;e words, <HI>If any man love the world, the love of the Father is not in him.</HI></P>
<P>The other <HI>Collaterall,</HI> which is a <HI>rea&s;on</HI> of the <HI>rea&s;on,</HI> and is expre&s;&s;ed in tho&s;e words, <HI>Is not of the Father, but of the world.</HI></P>
<P>At this time of the <HI>fir&s;t,</HI> the <HI>principall</HI> confirmation; <HI>If any man love the world, the love of the Father is not in him;</HI> which words are &s;o a <HI>proofe,</HI> that they are withall a <HI>point</HI> well worthy my <HI>di&s;cu&s;&s;ion,</HI> and your <HI>attention.</HI> They are an <HI>univer&s;all negative propo&s;ition,</HI> wherein we are to take notice of the <HI>&s;ubject,</HI> and the <HI>praedicate,</HI> of <HI>whom,</HI> and <HI>what</HI> it is, that is here <HI>denied.</HI></P>
<P><PB N="412" REF="215">1. The <HI>Subject</HI> of this propo&s;ition is <HI>every lover of the world;</HI> it is that I &s;hall not <HI>need</HI> to <HI>in&s;i&s;t</HI> upon as having been already <HI>handled</HI> at large in the <HI>prhibition&punc;</HI> only give me leave to <HI>minde</HI> you in a few words, That</P>
<P>1. On the <HI>one</HI> hand this is to be re&s;trained to the <HI>im|moderate</HI> lovers of the <HI>world,</HI> who wanting, <HI>exce&s;&s;ively</HI> de&s;ire after; or <HI>having, unmea&s;urably</HI> delight in it. In|deed it cannot be denied, but that the very <HI>having</HI> of this <HI>world</HI> is <HI>dangerous,</HI> and therefore our <HI>Saviour</HI> a&s;&s;erts, its <HI>difficult</HI> for <HI>rich men to enter into Heaven;</HI> and S^t <HI>Paul</HI> &s;aith, <HI>not many mighty are called.</HI> A <HI>large</HI> porti|on of <HI>worldly things,</HI> is like a <HI>long garment,</HI> which reach|ing to the <HI>foot, retards</HI> men in their <HI>walking;</HI> nay&punc; &s;ometimes maketh them <HI>&s;tumble.</HI> But &s;till, only the <HI>loving,</HI> not the <HI>having of this world;</HI> no nor yet the <HI>love</HI> of the <HI>world</HI> which is <HI>&s;ubordinate,</HI> but only that which is <HI>co-ordinate,</HI> and &s;o <HI>inordinate,</HI> is incon&s;i&s;tent with the love of the <HI>Father.</HI> It is an excellent &s;aying of S^t <HI>Bernard, Sic vult amari Deus, ut cunctae res &s;imul a|m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ur</HI><NOTE PLACE="marg">Bern. in coen&acirc; dom. <HI>Serm. 8.</HI></NOTE> <HI>cum ip&s;o, &amp; &s;ic vult amari ut nihil praeter ip&s;um a|metur: God will be &s;o loved, that all things el&s;e may be loved with him; and yet &s;o loved, that nothing be loved be|&s;ides him;</HI> that is, (as he fully <HI>explaineth</HI> it) he will have every <HI>Creature</HI> to be <HI>loved,</HI> as from <HI>him;</HI> and it is <HI>him&s;elf,</HI> he will have to be <HI>loved</HI> in every <HI>Creature;</HI> and only &s;uch a <HI>love</HI> of the <HI>world,</HI> as is in, and for <HI>God,</HI> con|&s;i&s;ts with the <HI>love of God.</HI></P>
<P>2. On the <HI>other</HI> hand, This is to be <HI>enlarged</HI> to all tho&s;e <HI>&s;everall lu&s;ts,</HI> which grow out of this <HI>root</HI> of <HI>worldly love:</HI> to wit, <HI>Gluttony, Ebriety, Luxury, Rapacity, Te|nacity,</HI> and <HI>Curio&s;ity, &s;elf Conceitedne&s;s, Ambition,</HI> and <HI>vain Glory:</HI> all of which where ever they are <HI>enter|tained,</HI> whither <HI>joyntly</HI> or <HI>&s;ingly,</HI> will not &s;uffer <HI>divine love</HI> to have any <HI>roome</HI> in the <HI>heart;</HI> &s;o that the&s;e words, <HI>If any man love the world,</HI> may be thus <HI>Pa|raphra&s;ed,</HI>
<PB N="413" REF="215">
and are accordingly to be under&s;tood, <HI>If any man inordinately lu&s;t after and take delight in the plea|&s;ures, riches, or honours which this world affords:</HI> or if you will more <HI>particularly, If any man live in Gluttony, and drunkenne&s;s, chambering, and wantonne&s;s, &s;loth, and idlene&s;s, rapine, and covetou&s;ne&s;s, pride and am|bition.</HI></P>
<P>2. But that which is here e&s;pecially to be <HI>unfolded,</HI> is the <HI>predicate</HI> which is denied concerning all <HI>worldly lovers,</HI> to wit, <HI>the love of the Father.</HI></P>
<P>The better to make <HI>way</HI> for the <HI>handling</HI> of this, Be plea&s;ed to know, That the <HI>love of the Father</HI> may be con&s;trued either <HI>Actively,</HI> or <HI>Pa&s;&s;ively: Actively,</HI> the <HI>Father</HI> is the <HI>Subject</HI> of this <HI>love,</HI> and <HI>him</HI> the <HI>Object; Pa&s;&s;ively,</HI> the <HI>Father</HI> is the <HI>Object,</HI> and <HI>him</HI> the <HI>Subject,</HI> and &s;o here is a <HI>double Negative</HI> in this <HI>one.</HI></P>
<P>1. <HI>The worldly lover hath no intre&s;t in the Fathers love;</HI> he may be in the <HI>warme Sun&s;hine,</HI> but it is <HI>without Gods ble&s;&s;ing;</HI> or rather he may have the <HI>Moon light</HI> of <HI>out|ward</HI> comforts, but he wants the <HI>warme Sun&s;hine</HI> of <HI>Gods</HI> favour. S^t <HI>Paul</HI> &s;aith of the <HI>widow that liveth in</HI><NOTE PLACE="marg">1 Tim. 5. 6.</NOTE> <HI>plea&s;ure, that &s;he is dead whil&s;t &s;he liveth;</HI> &s;o are all <HI>vo|luptuous</HI> Epicures, as &s;o many <HI>dead,</HI> nay, <HI>loath&s;ome</HI> carka&s;es in <HI>Gods</HI> account. The <HI>P&s;almi&s;t</HI> mentioning<NOTE PLACE="marg">P&s;. 10. 3.</NOTE> the <HI>covetous,</HI> fa&s;teneth this <HI>brand</HI> upon him, <HI>whom the Lord abhorreth:</HI> he that <HI>&s;its in the Heavens, spurneth</HI> at them, who <HI>creep</HI> upon the <HI>Earth;</HI> Finally, S^t <HI>James</HI><NOTE PLACE="marg">James 4. 6.</NOTE> &s;peaking of the <HI>proud,</HI> a&s;&s;erts, <HI>That God re&s;i&s;teth him,</HI> (<GAP DESC="foreign">, a <HI>military</HI> phra&s;e) <HI>he &s;etteth him&s;elf as it were in Battle-array,</HI> bidding open <HI>defance</HI> and proclaim|ing <HI>war</HI> again&s;t the <HI>proud.</HI> In a word, he that will be the <HI>worlds Darling,</HI> loo&s;eth a <HI>Friend</HI> of <HI>God.</HI></P>
<P>A <HI>&s;ad truth,</HI> and &s;uch as may ju&s;tly &s;trike <HI>terror,</HI> and <HI>horror</HI> into the heart of every <HI>worldling.</HI> Indeed however men <HI>&s;ooth</HI> up them&s;elves in their pre&s;ent
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<HI>prosperity,</HI> not regarding <HI>Gods favour,</HI> whil&s;t they en|joy the <HI>worlds trea&s;ure:</HI> yet the <HI>day</HI> is coming when they &s;hall know and <HI>acknowledge</HI> how infinitely <HI>mi&s;e|rable</HI> their condition is, for <HI>want</HI> of a <HI>&s;mile</HI> from <HI>Hea|ven:</HI> yea, when they would <HI>purcha&s;e</HI> a <HI>beame</HI> of <HI>Gods</HI> love (were it po&s;&s;ible) with a totall and finall <HI>abdi|cation</HI> of <HI>all &s;ecular</HI> contentments. Alas, <HI>poore</HI> wretch|es, notwith&s;tanding all the <HI>comfort</HI> they have for <HI>pre|&s;ent,</HI> it is but <HI>night</HI> with them; and when the time comes, that the <HI>Moon</HI> and <HI>Stars</HI> &s;hall <HI>hide</HI> their heads, lo&s;e their light (methinks they &s;hould <HI>tremble</HI> to <HI>con&s;i|der</HI>) in what a <HI>black night,</HI> of wor&s;e then <HI>Aegyptian</HI> darkne&s;s, they &s;hall be for ever <HI>involved,</HI> and that be|cau&s;e the <HI>Sun will</HI> deny his <HI>golden</HI> beames, <HI>God</HI> will e|ternally <HI>withhold</HI> his <HI>favour</HI> from them.</P>
<P>2. But though this be a very u&s;efull meditation, yet I conceive it is not here <HI>intended,</HI> &s;ince it is not &s;aid, <HI>The love of the Father is on,</HI> but <HI>in him:</HI> and &s;o the <HI>Ne|gation</HI> here a&s;&s;erted is, <HI>That the worldly lover hath no love of the Father in him.</HI></P>
<P>Before I proceed further in the <HI>di&s;cu&s;&s;ion</HI> of this <HI>point,</HI> it will be needfull to take notice of the <HI>fitne&s;s</HI> of the <HI>phra&s;e,</HI> which our <HI>Apo&s;tle</HI> u&s;eth, when he &s;aith, <HI>the love of the Father.</HI></P>
<P>That by the <HI>Father</HI> is meant <HI>God,</HI> I &s;uppo&s;e is <HI>obvi|ous</HI><NOTE PLACE="marg">Patris <HI>i. e.</HI> cae|le&s;tis patris Dan.</NOTE> to every eye; nor would it be pa&s;&s;ed by that <HI>God</HI> is <HI>emphatically</HI> called the <HI>Father.</HI> Look as though there are <HI>other lives,</HI> yet the <HI>life</HI> to come is &s;ometimes <GAP DESC="foreign">, called <HI>life;</HI> &s;o though there are <HI>other Fathers,</HI> yet here <HI>God</HI> is &s;tiled <HI>the Father,</HI> as he to whom this <HI>primarily</HI> belongs. <HI>Other Fathers</HI> are but the <HI>in&s;truments,</HI> he is the <HI>principall</HI> efficient of our <HI>being.</HI> They are the <HI>Fathers</HI> of our <HI>fle&s;h,</HI> he is the <HI>Father</HI> of our <HI>spirits:</HI> they are but <HI>earthly,</HI> he is our <HI>Heavenly Father;</HI> Fi|nally, They <HI>provide</HI> for us only for a <HI>time,</HI> he taketh care for our <HI>eternall</HI> wellfare, and therefore eminent|ly the <HI>Father.</HI></P>
<P><PB N="415" REF="216">Again, It would not be pa&s;&s;ed by, that our <HI>Apo&s;tle</HI> &s;aith, not <HI>your,</HI> but the <HI>Father:</HI> &s;ince though he is a <HI>Fa|ther,</HI> yet <HI>not</HI> to them, who <HI>love the world.</HI> Indeed they are ofttimes &s;o <HI>pre&s;umptuous</HI> as to <HI>call</HI> him <HI>Father,</HI> but they are <HI>none</HI> of his <HI>Children.</HI> The&s;e <HI>lu&s;ts</HI> where|ever they <HI>rule,</HI> are not the <HI>spots</HI> of <HI>Gods Chil|dren.</HI></P>
<P>But that which would be here e&s;pecially <HI>ob&s;erved</HI> is, that our <HI>Apo&s;tle</HI> &s;peaking of the <HI>love of God,</HI> calls it the <HI>love of the Father:</HI> nor is it without <HI>good</HI> rea&s;on, and that upon a <HI>double</HI> account.</P>
<P>1. To <HI>informe</HI> us under what <HI>notion</HI> chiefly <HI>God</HI> is the <HI>Object of love.</HI> True indeed <HI>in him&s;elf,</HI> he is <HI>good,</HI> nay <HI>goodne&s;s,</HI> which is <HI>loves Object;</HI> but yet this <HI>good|ne&s;s</HI> is known to us by its <HI>communication;</HI> and it is <HI>good</HI> as <HI>known</HI> which cau&s;eth <HI>love;</HI> &s;o that we <HI>love God</HI> chiefly under tho&s;e <HI>mercifull relations</HI> in which he &s;tands to us; nor is there any relation of greater <HI>goodne&s;s</HI> to|wards <HI>man,</HI> then that of a <HI>Father.</HI> He is our <HI>King,</HI> our <HI>Ma&s;ter,</HI> our <HI>Judge:</HI> but under the&s;e <HI>notions</HI> he is e&s;pecially to be <HI>feared;</HI> as he is our <HI>Father,</HI> principally he is to be <HI>loved.</HI></P>
<P>2. To <HI>in&s;inuate</HI> how greatly we are <HI>obliged</HI> to <HI>love God,</HI> rather then the <HI>world.</HI> The <HI>world,</HI> at the be&s;t is but a <HI>&s;ervant,</HI> at the <HI>wor&s;t</HI> our <HI>enemy;</HI> as our <HI>&s;ervant,</HI> it is to be <HI>u&s;ed,</HI> not <HI>loved;</HI> at lea&s;t not with a <HI>choice</HI> love: as our <HI>enemy,</HI> it is to be, not <HI>loved,</HI> but <HI>hated,</HI> and <HI>trampled</HI> on. Now <HI>God</HI> is our <HI>Father,</HI> and there is a <HI>naturall af|fection</HI> due from <HI>Children</HI> to their <HI>Parents, whom</HI> &s;hould we <HI>love</HI> if not our <HI>Father?</HI> &s;o that to love the <HI>world</HI> before <HI>God</HI> is, as if one &s;hould preferre his <HI>Servant,</HI> nay his <HI>enemy</HI> before his <HI>friend,</HI> his <HI>Lord,</HI> his <HI>Father:</HI> then which what can be more <HI>mon&s;trous?</HI> And when I find the <HI>Apo&s;tle</HI> here <HI>di&s;&s;wading</HI> from <HI>worldly love,</HI> upon the account of its <HI>incon&s;i&s;tency</HI> with the <HI>love of God;</HI> I am apt to <HI>believe</HI> that he purpo&s;ely phra&s;eth it, <HI>the love of</HI>
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<HI>the Father,</HI> to render the <HI>love of the world,</HI> which is &s;o repugnant to the <HI>love of God,</HI> &s;o much the more <HI>odious</HI> to us.</P>
<P>But to let go the <HI>phra&s;e,</HI> The <HI>de&s;ign</HI> of this <HI>propo&s;ition</HI> is manife&s;t; there is no <HI>po&s;itive love of God in him,</HI> in whom there is a <HI>Superlative love of the world;</HI> he that <HI>loveth the world chiefly, doth not love God truly;</HI> he that is a <HI>lover</HI> of <HI>plea&s;ure,</HI> or <HI>wealth,</HI> or <HI>honour</HI> more then <HI>God,</HI> is not at all a <HI>lover of God.</HI> Indeed a <HI>world|ling</HI> may be in <HI>&s;hew</HI> a <HI>Saint,</HI> and (as farre as <HI>words</HI> will go) a <HI>friend</HI> of <HI>God;</HI> &s;o may an <HI>Harlot &s;eem kinde</HI> to her <HI>Husband;</HI> but as <HI>&s;he</HI> who giveth her <HI>heart</HI> to <HI>another,</HI> beareth no reall love to her <HI>Husband;</HI> &s;o he who <HI>loveth the world</HI> hath no &s;incere <HI>affection to God.</HI> Upon which account S^t <HI>James</HI> calleth <HI>worldly &s;inners, A|dulterers</HI><NOTE PLACE="marg">James 4. 4.</NOTE> and <HI>Adultere&s;&s;es;</HI> &s;o that to &s;peak after our <HI>Apo|&s;tles</HI> phra&s;e el&s;ewhere, <HI>He that &s;aith he loveth the Fa|ther, and yet loveth the world, is a lyar, and there is no truth in him.</HI></P>
<P>It is that indeed which holds <HI>true, both</HI> waies; as it is with a <HI>paire</HI> of <HI>&s;cales,</HI> the <HI>one</HI> goeth <HI>up,</HI> the other goeth <HI>down,</HI> &s;o it is with the&s;e <HI>two Loves.</HI></P>
<P>1. On the <HI>one</HI> hand, The <HI>Negation</HI> holds <HI>firme,</HI> the <HI>propo&s;ition</HI> being <HI>inverted, If any man love the Fa|ther, the love of the world is not in him. Mo&s;es rod &s;wallowed</HI> up the <HI>Magicians;</HI> &s;o doth the <HI>love of God</HI> all <HI>other</HI> loves. It is ob&s;erved of the <HI>Sun beames,</HI> that if they &s;hine <HI>bright</HI> and <HI>hot</HI> upon the <HI>fire,</HI> they put it out; &s;o do <HI>Heavenly</HI> affections extingui&s;h <HI>Earthly; Po&s;tquam Amarillis nos tenuit, Galatea reliquit.</HI></P>
<P>When <HI>divine</HI> love enters <HI>in, carnall</HI> goeth <HI>out.</HI> The command of <HI>love to God,</HI> is of a <HI>large</HI> extent, <HI>Thou &s;halt</HI><NOTE PLACE="marg">Divinus amor ubi venerit om|nes captivat af|fectus. Bern. <HI>Serm. 13. in Cant.</HI></NOTE> <HI>love the Lord thy God with all thy heart, with all thy &s;oule, and with all thy might:</HI> and if the <HI>love of God take</HI> up the whole, there is not &s;o much as a <HI>corner</HI> for left <HI>worldly love.</HI> S^t <HI>Bernard</HI> commenting upon that <HI>precept</HI> thus
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expounds it, and that aptly to our pre&s;ent <HI>purpo&s;e,</HI> thou &s;halt love <HI>God</HI> withall thy heart, &s;oul, might, that is, <HI>dulciter, prudenter, fortiter, &s;weetly, wi&s;ely, &s;trong|ly,</HI> and where this <HI>love</HI> is <HI>predominant,</HI> (as that <HI>Father</HI> hath excellently ob&s;erved) there is no <HI>roome</HI> for <HI>world|ly</HI> lu&s;ts; he that loveth <HI>God &s;weetly</HI> withall <HI>his heart,</HI> ta|&s;teth no <HI>&s;weetne&s;s</HI> in <HI>carnall things,</HI> which is the <HI>lu&s;t of the fle&s;h;</HI> he that loveth <HI>God wi&s;ely</HI> with all his <HI>&s;oul,</HI> is not <HI>curicus,</HI> or <HI>covetous</HI> of <HI>temporall</HI> things, which is <HI>the lu&s;t of the eyes;</HI> he that loveth <HI>God &s;trongly,</HI> &s;o as to <HI>in|dure</HI> all things for him, <HI>regards</HI> not <HI>honours,</HI> which is <HI>the pride of life.</HI></P>
<P>Nor is it le&s;s <HI>true</HI> in the <HI>direct,</HI> then in the <HI>inverted</HI> notion, <HI>If any man love the world, the love of the Father is not in him.</HI> Indeed <HI>one</HI> who <HI>hath</HI> been a <HI>lover</HI> of the <HI>world,</HI> may be won to be a <HI>lover of God;</HI> yea, he who <HI>lov|eth the world</HI> in the <HI>&s;econd,</HI> may <HI>love God</HI> in the <HI>fir&s;t</HI> place: but as S^t <HI>Gregory</HI> hath pithily and aptly ex|pre&s;t<NOTE PLACE="marg"><HI>Greg. Mor.</HI> l. 18. c. 5.</NOTE> it, <HI>Utra&abque; &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mul &amp; aequaliter amari non po&s;&s;unt, both cannot together be equally loved;</HI> when the <HI>inferior</HI> &s;en&s;itive powers of the <HI>&s;oul</HI> are <HI>vehemently</HI> affected, the <HI>&s;uperior</HI> rationall faculties are <HI>hindred</HI> in their ope|rations; &s;o is <HI>spirituall</HI> love by <HI>carnall.</HI> The <HI>trees</HI> which &s;pread in <HI>breadth</HI> grow not in <HI>height;</HI> tho&s;e who <HI>extend</HI> their <HI>love</HI> to the things <HI>below, a&s;cend</HI> not in love to the things <HI>above. Pharaohs leane Kine</HI> did <HI>eate</HI> up the <HI>fat;</HI> &s;o doth the <HI>pining</HI> love of the <HI>world</HI> de|voure the <HI>love of God,</HI> which is the <HI>Fat</HI> and <HI>Marrow</HI> of the <HI>&s;oul.</HI> It is very <HI>ob&s;ervable,</HI> that S^t <HI>Paul</HI> de&s;crib|ing the <HI>wicked</HI> conver&s;ation of <HI>fal&s;e teachers,</HI> brands<NOTE PLACE="marg">Phil. 3. 19, 20.</NOTE> them with the&s;e <HI>three</HI> lu&s;ts, <HI>who&s;e belly is their God, the lu&s;t of the fle&s;h; who glory in their &s;hame,</HI> or as <HI>&s;ome</HI> read it, <HI>who&s;e glory is their &s;hame, the pride of life; who minde earthly things, the lu&s;t of the eyes;</HI> to all which he <HI>oppo&s;eth</HI> that <HI>one</HI> character of him&s;elf, and the re&s;t of the teachers, <HI>but our conver&s;ation is in Heaven,</HI> there|by
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intimating, that they who give them&s;elves to <HI>worldly lu&s;ts,</HI> are <HI>&s;trangers</HI> to an <HI>Heavenly conver&s;ation,</HI> and con&s;equently to <HI>divine affection,</HI> by which e&s;peci|ally we <HI>climbe</HI> to, and <HI>conver&s;e</HI> with <HI>God</HI> in <HI>Heaven.</HI></P>
<P>To give you yet more fully the <HI>&s;en&s;e</HI> of this <HI>propo&s;i|tion,</HI> if you compare it with <HI>parallel</HI> Scriptures, you &s;hall finde it will admit of a <HI>double</HI> enlargement, to wit, in regard of the <HI>predicate,</HI> and the <HI>copula;</HI> the <HI>thing denied,</HI> and the <HI>manner</HI> of denying it.</P>
<P>1. <HI>The love of the Father is not in him,</HI> nay <HI>The ha|tred of the Father is in him:</HI> &s;o S^t <HI>James</HI> his a&s;&s;ertion<NOTE PLACE="marg">James 4. 4.</NOTE> runs, <HI>Know you not that the friend&s;hip of the world is en|mity with God,</HI> and that he might bring the <HI>charge</HI> home to their con&s;ciences, he repeats it with the change of the <HI>Ab&s;tract</HI> into the <HI>Concrete, Who&s;oever therefore will be a friend of the world, is an enemy of God.</HI> It is <HI>true</HI> (as hath been already intimated) he may be a <HI>&s;eeming friend,</HI> but he is <HI>a reall enemy,</HI> and &s;o much the <HI>wor&s;e</HI> enemy, becau&s;e a <HI>&s;eeming friend.</HI></P>
<P>I know if this <HI>Que&s;tion</HI> were put to many <HI>lovers of the world, Do you hate God?</HI> they would &s;ay in <HI>Ha|zaels</HI> language, <HI>Am I a dead Dog, that I &s;hould do this thing? I &s;ay my Prayers, frequent the Church:</HI> and <HI>thinke</HI> you I <HI>hate,</HI> nay <HI>do I not love God?</HI> But oh <HI>vaine</HI> man, do not deceive thy &s;elf; who&s;oever is the <HI>worlds friend,</HI> is at lea&s;t virtually <HI>Gods enemy;</HI> and &s;o farre from <HI>loving,</HI> that he doth in effect <HI>hate</HI> him; and all his <HI>&s;ervioes,</HI> are no better then a <HI>mocking</HI> (as much as in him lieth) of the &s;acred <HI>deity.</HI></P>
<P>2. <HI>The love of the Father is not;</HI> nay not <HI>only is not,</HI> but <HI>can|not be in him;</HI> our ble&s;&s;ed <HI>Saviour</HI> is expre&s;s concerning<NOTE PLACE="marg">Mat. 6. 24.</NOTE> <HI>obedience; you cannot &s;erve God and Mammon;</HI> and it is <HI>no le&s;s</HI> true of <HI>love, you cannot love God and the world,</HI> much le&s;s the <HI>world</HI> and <HI>God.</HI> The <HI>impo&s;&s;ibility</HI> of the <HI>con&s;i&s;tency</HI> of the&s;e two, will appear if you con&s;ider</P>
<P>1. The <HI>nature</HI> of <HI>love,</HI> It is an <HI>ingro&s;&s;er</HI> appropria|ting
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the <HI>heart</HI> to the <HI>Object; love</HI> &s;aith to its <HI>beloved, I am thine,</HI> to wit, <HI>wholly, &s;oly;</HI> and therefore it <HI>cannot</HI> be <HI>anothers;</HI> when the <HI>&s;treame</HI> runs into <HI>one</HI> channell, then it runs violently; <HI>vehement</HI> affection admits not of <HI>divi&s;ion.</HI> It is as <HI>po&s;&s;ible</HI> for a <HI>direct</HI> line to terminate in <HI>two</HI> points, or for <HI>one</HI> member to &s;erve <HI>two</HI> bodies, as for <HI>love inten&s;ively</HI> at <HI>once</HI> to minde <HI>two</HI> Objects.</P>
<P>2. The <HI>contrariety</HI> of the <HI>Obiects; God</HI> and the <HI>world,</HI> in the very <HI>next</HI> Ver&s;e, they are &s;et <HI>one</HI> in <HI>oppo&s;ition</HI> to the <HI>other.</HI> The <HI>Father</HI> is <HI>above,</HI> the <HI>world</HI> is <HI>below;</HI> &s;o that to u&s;e a <HI>compari&s;on</HI> of an <HI>Ancient,</HI> the <HI>&s;ame eyes</HI> may as well at the <HI>&s;ame time</HI> behold <HI>Heaven</HI> and <HI>Earth,</HI> as the &s;ame <HI>affection</HI> be carried towards <HI>God</HI> and the<NOTE PLACE="marg">12. Abu&s;ionum gradus in Cypr. Aug.</NOTE> <HI>world. God</HI> is <HI>light,</HI> and the <HI>world</HI> is <HI>darkne&s;s; Fieri non pote&s;t</HI> (&s;aith <HI>Dama&s;cen) It cannot be that divine and worldly love &s;hould cohabit, no more then that light and darkne&s;s &s;hould re&s;ide together. Two</HI> contrary <HI>formes</HI><NOTE PLACE="marg"><HI>Dama&s;c. par.</HI> l. 1. c. 30.</NOTE> may as &s;oon at once <HI>informe</HI> one and the &s;ame <HI>matter,</HI> and two <HI>contrary inten&s;e qualities</HI> meet together in the <HI>&s;ame Subject,</HI> as the <HI>love</HI> of the <HI>world,</HI> and the <HI>love</HI> of the <HI>Father</HI> dwell in the <HI>&s;ame heart.</HI> If I love <HI>another</HI> mans <HI>enemy</HI> and that <HI>as</HI> he is his <HI>enemy,</HI> I mu&s;t needs be an <HI>enemy</HI> to <HI>him;</HI> the <HI>worldling</HI> loveth the <HI>world,</HI> not as in <HI>&s;ubordination</HI> to, but <HI>competition</HI> with; and therefore he can be no other then an <HI>enemy to God;</HI> &s;o true is this of our <HI>Apo&s;tle, If any man love the world, the love of the Father is not in him.</HI></P>
<P>That it may yet more <HI>plainly</HI> appear, that there nei|ther <HI>is</HI> nor <HI>can</HI> be any <HI>true love</HI> of <HI>God</HI> in the <HI>worldling:</HI> take notice of the&s;e <HI>en&s;uing</HI> particulars.</P>
<P>1. <HI>Can</HI> there be any <HI>love of the Father in him,</HI> who hath no <HI>love</HI> to his <HI>name,</HI> e&s;pecially his <HI>word</HI> which <HI>God hath magnified above all his name?</HI> and yet this is e|vident in worldly lovers; their <HI>lu&s;ts</HI> like <HI>thorns</HI> choak the <HI>good &s;eed</HI> of the word, that it can take no <HI>root</HI> in their hearts; their <HI>proud</HI> necks will not <HI>&s;toop</HI> to put on
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this &s;acred <HI>yoake;</HI> the <HI>voluptuous</HI> mans <HI>eare</HI> is <HI>deafe</HI> to this Heavenly <HI>charme;</HI> and when the &s;pirituall <HI>fi&s;hers</HI> would <HI>catch</HI> the <HI>covetous,</HI> he &s;lippeth (with the <HI>Eele</HI>) into the <HI>mud</HI> of the world, and &s;o renders all their pains <HI>u&s;ele&s;s.</HI></P>
<P>2. <HI>Can</HI> there be any <HI>love of the Father in him,</HI> who doth not <HI>cleave to him with full purpo&s;e of heart,</HI> and will <HI>renounce</HI> his <HI>Religion,</HI> rather then <HI>&s;uffer per&s;ecution? If any man draw back, my &s;oul</HI> (&s;aith <HI>God) &s;hall have no plea&s;ure in him;</HI> and it is as true, <HI>his &s;oul hath no plea|&s;ure in God.</HI> Now the <HI>love</HI> of the <HI>world</HI> cau&s;eth men to grow <HI>lukewarme,</HI> nay at la&s;t, quite <HI>cold.</HI> S^t <HI>Paul</HI> ob|&s;erveth it, as the ground of <HI>Demas</HI> his <HI>Apo&s;tacy, he</HI><NOTE PLACE="marg">2 Tim. 4. 10.</NOTE> <HI>hath for&s;aken me</HI> (and with him <HI>Chri&s;t) having em|braced</HI> (to wit, with the <HI>armes</HI> of <HI>love) this pre&s;ent world.</HI> What made <HI>Judas</HI> &s;o <HI>frozen,</HI> &s;o fal&s;e hearted to &s;o <HI>gratious</HI> a <HI>Ma&s;ter,</HI> but the <HI>love</HI> of <HI>money?</HI> had not <HI>Mo&s;es</HI> in&s;tead of loving <HI>despi&s;ed</HI> the <HI>plea&s;ures</HI> and <HI>ho|nours</HI> of <HI>Pharaohs</HI> Court, he had <HI>left</HI> the <HI>People</HI> of <HI>God. Danger</HI> and <HI>nakedne&s;s, want</HI> and <HI>penury, reproach</HI> and <HI>in|famy,</HI> will quickly <HI>affright</HI> that man from his <HI>Chri&s;ti|an Profe&s;&s;ion</HI> in whom <HI>the lu&s;t of the fle&s;h, the lu&s;t of the eyes,</HI> and <HI>the pride of life</HI> raign.</P>
<P>3. <HI>He</HI> that hath any true <HI>love</HI> of the <HI>Father,</HI> will call the <HI>Lords day a delight;</HI> loves to conver&s;e with <HI>God</HI> by <HI>Prayer</HI> and other holy <HI>ordinances;</HI> but the <HI>worldly</HI> lover either <HI>wholly</HI> ca&s;ts off <HI>holy duties, holy daies, holy things;</HI> or el&s;e he <HI>takes</HI> no <HI>joy</HI> in the performance of them; no time being <HI>wor&s;e &s;pent</HI> in his e&s;teeme, then that which is in <HI>Gods courts. Worldly</HI> men in <HI>Heavenly</HI> duties are like a <HI>fi&s;h</HI> upon the <HI>&s;hoare,</HI> they faint and ga&s;pe, and are never well, till they <HI>returne</HI> to the <HI>muddy</HI> waters. <HI>When will the Sabboath be gone, that we may &s;ell and get gaine,</HI> &s;aith the <HI>covetous; that we may take our plea&s;ure,</HI> &s;aith the <HI>voluptuous; that we may pur&s;ue our politique de&s;igns,</HI> &s;aith the <HI>ambitious?</HI> Nay it is <HI>not &s;el|dome</HI> &s;een, that every one of the&s;e will not <HI>&s;tick</HI> to ful|fill
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their own <HI>lu&s;ts</HI> even when they &s;hould be imploy|ed in <HI>Gods &s;ervice.</HI></P>
<P>4. It is <HI>impo&s;&s;ible</HI> that the <HI>love of the Father</HI> &s;hould con&s;i&s;t with <HI>&s;acriledge.</HI> No man ever look|ed upon a <HI>thief</HI> as his <HI>friend;</HI> to live in any <HI>&s;inne,</HI> much more in &s;uch a <HI>&s;inne</HI> as <HI>reflects</HI> upon <HI>God,</HI> mu&s;t needs be repugnant to the <HI>love of him.</HI> Now <HI>worldly love</HI> puts men upon the <HI>commi&s;&s;ion</HI> of this great wickedne&s;s. Every <HI>proud</HI> man is a <HI>&s;acrilegious</HI> thief, robbing <HI>God</HI> of his <HI>glory, which he will not give to another;</HI> and it is not &s;eldome &s;een that <HI>covetous</HI> and <HI>voluptuous</HI> men <HI>rob God</HI> of his <HI>Reve|nues. Bel&s;hazzer</HI> pro&s;titutes the <HI>ve&s;&s;els</HI> of the <HI>Temple,</HI> to <HI>the lu&s;t of the fle&s;h,</HI> by <HI>quaffing</HI> in them. <HI>Achan</HI> through the <HI>lu&s;t of the eyes,</HI> alienateth the <HI>devoted gold,</HI> and <HI>garment; wicked worldlings</HI> will not &s;tick to be not only <HI>&s;ellers</HI> and <HI>buyers in,</HI> but of <HI>the Temple, taking the hou&s;es of God into their po&s;&s;e&s;&s;ion.</HI></P>
<P>5. Finally, He that <HI>&s;etteth up</HI> any thing in the <HI>roome of God,</HI> cannot have a &s;incere <HI>affection</HI> to|wards him. The cur&s;ed <HI>Idolater</HI> as much as in him lieth, <HI>dethroneth</HI> the <HI>divine</HI> maje&s;ty, which &s;urely cannot con&s;i&s;t with <HI>amity.</HI> And yet it is an undoubted truth; every <HI>worldling</HI> is an <HI>idola|ter,</HI> to wit, in a <HI>spirituall</HI> &s;en&s;e, <HI>bowing down</HI><NOTE PLACE="marg"><HI>Vide Cypr. de</HI> 2^<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">^<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>martyr.</HI></NOTE> though not with his <HI>knee</HI> to an <HI>Idoll,</HI> yet with his <HI>heart to the world.</HI> S^t <HI>Paul</HI> &s;peaking of <HI>Epicures,</HI> who are given over to the <HI>lust of the fle&s;h,</HI> giv|eth them this brand, <HI>who&s;e belly is their God,</HI> and con&s;equently their <HI>Kitchin</HI> is their <HI>Temple, Table</HI> their <HI>Altar,</HI> and <HI>Cooke</HI> their <HI>Prie&s;t.</HI> The &s;ame <HI>Apo&s;tle</HI> mentioning <HI>covetou&s;ne&s;s,</HI> pre&s;ently ad|deth <HI>which is Idolatry.</HI> Indeed with a <HI>covetous</HI> man, <HI>&s;eulpture</HI> is his <HI>Scripture; Bills</HI> and <HI>Bonds</HI> are his <HI>Bible;</HI> the <HI>Exchange</HI> his <HI>Temple,</HI> and <HI>Gold</HI> his <HI>God;</HI> as he &s;aith to it, <HI>thou art my love,</HI> &s;o likewi&s;e
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<HI>thou art my hope, my tru&s;t;</HI> The proper <HI>acts</HI> of <HI>naturall</HI> wor|&s;hip, which are due only to the <HI>Deity.</HI> He dealeth with it (as the <HI>two Giants</HI> &s;ometime did with <HI>Mars,</HI>) fir&s;t he <HI>looks it fa&s;t,</HI> and then <HI>wor&s;hips</HI> it. Finally, The <HI>proud</HI> man <HI>wor&s;hippeth</HI> (though not <HI>images,</HI> yet) his own <HI>imaginations,</HI> and &s;ets up him&s;elf in <HI>Gods roome,</HI> admiring and <HI>adoring</HI> his own (though but &s;ometime fancied) <HI>excellencies;</HI> nay, which is yet<NOTE PLACE="marg">Jer. 48. 26, 29, 4<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>wor&s;e,</HI> he &s;o &s;ets him&s;elf <HI>above,</HI> that he &s;ets him|&s;elfe <HI>again&s;t God;</HI> for &s;o the <HI>Prophet</HI> accu&s;ing <HI>M<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> of <HI>pride,</HI> and <HI>haughtine&s;s;</HI> proveth it by this <HI>Me|dium, Thou ha&s;t magnified thy &s;elf again&s;t God.</HI> In this re&s;pect it is <HI>enquired</HI> and <HI>re&s;olved</HI> by the <HI>Schooles,</HI><NOTE PLACE="marg"><HI>Aquin.</HI> 2a. 2ae. l. d.</NOTE> that <HI>pride</HI> is the <HI>greate&s;t</HI> of <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ns:</HI> for whereas in <HI>other</HI> lu&s;ts, there is directly a <HI>conver&s;ion</HI> to the <HI>Creature,</HI> in this there is a direct <HI>aver&s;ion</HI> from the <HI>Creator;</HI> by all which it appeareth, how <HI>injurious</HI> the&s;e lu&s;ts are to the <HI>Father,</HI> and therefore incompati|ble <HI>with the love of the Father.</HI></P>
<P>To <HI>what</HI> hath been already &s;aid concerning the <HI>expre&s;s</HI> and po&s;itive truth of this clau&s;e, I mu&s;t<NOTE PLACE="marg">E&s;t. in loc.</NOTE> not <HI>forget</HI> to adde, that there is another <HI>implicite</HI> and <HI>con&s;equentiall</HI> truth wrapped up in it; name|ly, <HI>That if any man love the world, the love of the Brethren is not in him.</HI> Indeed the <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n&s;e</HI> of the&s;e words, <HI>the love of the Father,</HI> may be rendred, <HI>the love which the Father requireth,</HI> and &s;o it extends to <HI>Botherly love.</HI> Be&s;ides, the <HI>Connexion</HI> &s;eemeth to intimate, that <HI>loving the world</HI> is forbidden as an enemy to <HI>Brotherly love,</HI> which is di&s;cu&s;&s;ed a little be|fore. Finally, <HI>Omne majus continet in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e mi<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s, the le&s;s is involved in the greater:</HI> &s;o that as <HI>E<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ius</HI> well notes, &s;ince the <HI>love of the Father</HI> (which is the <HI>greater) the love of the Brethren</HI> (which is the <HI>le&s;s</HI>) is al&s;o to be <HI>denied</HI> of <HI>him, who loves <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">he world,</HI> S <HI>Paul</HI> &s;peaking of <HI>charity</HI> &s;aith, <HI>&s;hee &s;eeks not her</HI>
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<HI>own,</HI> whereas the <HI>worldling</HI> is altogether <HI>for him|&s;elf,</HI> and therefore hath no <HI>affection</HI> to <HI>others;</HI> though to &s;peake <HI>truth,</HI> as he is <HI>nomini bonus,</HI> good to no man, &s;o he is <HI>&s;ibi nequam,</HI> wor&s;e to him|&s;elfe.</P>
<P>To <HI>enlarge</HI> upon this a little, Con&s;ider the <HI>world|ly lover,</HI> in reference to his <HI>Superiours, Inferi|our, Equals,</HI> and you &s;hall finde he hath no love to any.</P>
<P>1. He is &s;o farre from <HI>loving,</HI> that he <HI>envieth</HI> tho&s;e that are <HI>are</HI> above him, in <HI>place,</HI> in <HI>wealth,</HI> in <HI>power.</HI> To u&s;e the <HI>phra&s;e</HI> of the Text, <HI>The</HI><NOTE PLACE="marg">Sixt. pap. <HI>l.</HI> de divitiis.</NOTE> <HI>love of the Father is not in him,</HI> not of the <HI>poli|ticall Father,</HI> again&s;t whom he will not &s;tick to <HI>rebell,</HI> when <HI>opportunity</HI> is offered. The <HI>proud</HI> man <HI>grudgeth Subjection;</HI> the <HI>Covetous</HI> man <HI>Tribute;</HI> and the <HI>Epicure Obedience</HI> to his <HI>Laws:</HI> Not of the <HI>Eccle|&s;ia&s;ticall</HI> Father, whom <HI>worldly lu&s;ts</HI> prompt him to <HI>undervalue;</HI> yea if he <HI>reprove</HI> him to <HI>spurne</HI> a|gain&s;t; nay ofttimes not of the <HI>naturall Father,</HI> while&s;t they who are tainted with the&s;e <HI>lu&s;ts,</HI> like <HI>E&s;au,</HI> wi&s;h, <HI>The daies of mourning for their Father were at hand;</HI> nay &s;ome like <HI>Ab&s;olom</HI> con&s;ult their <HI>Fa|thers</HI> ruine, that they may <HI>enjoy</HI> their <HI>honours</HI> and <HI>e&s;tates.</HI></P>
<P>2. As for tho&s;e who are under him, he is very apt to <HI>trample</HI> them under his <HI>feet;</HI> and if they be in <HI>want,</HI> very <HI>backward</HI> to <HI>reach</HI> forth an <HI>hand</HI> of <HI>&s;uccour</HI> to them. The <HI>Voluptuous layeth</HI> out &s;o much upon his <HI>plea&s;ures;</HI> the <HI>ambitious</HI> wants &s;o much for the <HI>maintaining</HI> of his <HI>honours,</HI> and the <HI>covetous</HI> layeth up &s;o much for the <HI>&s;atisfying</HI> of his <HI>eyes,</HI> that they have <HI>little</HI> or <HI>nothing</HI> to <HI>spare</HI> for the <HI>nee|dy;</HI> nay that too often they <HI>oppre&s;s</HI> and <HI>grinde the faces of the poore.</HI></P>
<P>3. In&s;tead of <HI>loving</HI> his <HI>equall,</HI> he is apt to <HI>contend</HI>
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and <HI>quarrell</HI> with them, <HI>Whence come wars and fight|ings among you?</HI> &s;aith S^t <HI>James,</HI> and an&s;wering his <HI>Que&s;tion</HI> he addeth, <HI>Come they not hence, even of the lu&s;ts that war in your Members? Omnia perfecte in pace con&s;i&s;terent &s;i hominem imperandi cupiditas non teneret,</HI> &s;aid <HI>Valerius</HI> truly. <HI>It is the de&s;ire of being</HI><NOTE PLACE="marg">Valer. hom. 20. de Ara&s;it.</NOTE> <HI>above others, that hindreth us from living in peace with others;</HI> and &s;peaking of <HI>covetou&s;ne&s;s,</HI> he <HI>a&s;&s;erts, Hinc pullulare odiorum cau&s;as &amp; amicitiarum faede|ra di&s;&s;ipari,</HI> it to be the <HI>breaker of amity,</HI> and <HI>be|getter of enmity</HI> among&s;t men; nor is it le&s;s <HI>true</HI> of <HI>&s;en&s;uall lu&s;ts,</HI> which very often <HI>blow</HI> the <HI>fire</HI> of <HI>di&s;cord</HI> into a <HI>flame.</HI></P>
<P>In one word, what <HI>wrong</HI> will not men do to their <HI>Neighbours</HI> in their <HI>relations, names, e&s;tates,</HI> by <HI>fraud</HI> and <HI>treachery,</HI> by <HI>violence</HI> and <HI>cruelty,</HI> in <HI>words</HI> and <HI>works,</HI> for the ba&s;e love of <HI>wealth,</HI> of <HI>honour,</HI> or <HI>plea&s;ure,</HI> all which are <HI>directly repugnant to bro|therly love?</HI></P>
<P>To clo&s;e up with &s;ome <HI>u&s;efull</HI> inferences from the <HI>con&s;ideration</HI> of what hath been handled: <HI>Learne</HI> we</P>
<P>1. How de&s;perate and <HI>dangerous</HI> a &s;in is <HI>worldly love. One</HI> upon this <HI>clau&s;e</HI> hath well ob&s;erved,<NOTE PLACE="marg">Lor. in loc.</NOTE> <HI>Lenis oratio, &s;ed plena aculeo,</HI> it is &s;eemingly a <HI>gentle</HI> &s;peech, but carryeth a <HI>&s;ting</HI> with it. For in &s;ay|ing there is no <HI>love of the Father,</HI> and con&s;equent|ly not of his <HI>Brother,</HI> in him that <HI>loveth the world,</HI> he &s;aith in <HI>effect,</HI> he is <HI>one that breaketh all the Com|mandement;</HI> for if <HI>love</HI> be <HI>the fullfilling of the Law,</HI> to wit, <HI>love to God</HI> of the <HI>fir&s;t,</HI> and <HI>love to our Neigh|bour</HI> of the <HI>&s;econd,</HI> he that neither loveth <HI>God</HI> nor <HI>Men,</HI> mu&s;t needs <HI>breake</HI> both. It is very <HI>ob&s;er|vable,</HI> that <HI>David</HI> praying <HI>God to incline his heart to his Te&s;timonies,</HI> pre&s;ently addeth, <HI>and not to covetou&s;ne&s;s;</HI> thereby implying, that if he were
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<HI>inclined</HI> to <HI>covetou&s;nes,</HI> he could not <HI>love or keep Gods Te&s;timonies. Mo&s;es</HI> brake the <HI>Table</HI> in pieces out of a <HI>zealous</HI> anger at the <HI>golden Calfe;</HI> and the <HI>worldling</HI> will breake the <HI>Laws</HI> written on tho&s;e <HI>Tables,</HI> for the <HI>Gold</HI> upon the <HI>Calfe.</HI> The <HI>love</HI> of <HI>money,</HI> I and of <HI>honour</HI> and <HI>plea&s;ure,</HI> is the <HI>rot</HI> of all <HI>goodne&s;s,</HI> and the <HI>root</HI> of all <HI>wickedne&s;s,</HI> the <HI>Moath</HI> of <HI>&s;ancti|ty,</HI> the <HI>ru&s;t</HI> of <HI>virtue,</HI> the <HI>breeder</HI> and the <HI>feeder</HI> of <HI>vice. Ungodline&s;s</HI> and <HI>worldly lu&s;ts</HI> are coupled toge|ther<NOTE PLACE="marg">1 Tim. 6. 10. Titus 2. 11. 1 Pet 2. 11. <HI>Bern.</HI> in P&s;al. <HI>Qui habit.</HI></NOTE> by S^t <HI>Paul; Ab&s;taine from fle&s;hly lu&s;ts, and having our conver&s;ation hone&s;t,</HI> are <HI>joyned</HI> together by S^t <HI>Peter:</HI> there is neither <HI>hone&s;ty</HI> nor <HI>piety</HI> to be found, where <HI>worldly love</HI> raigneth.</P>
<P>2. How great is the <HI>folly</HI> of <HI>Hypocrites,</HI> who thinke to <HI>joyne</HI> what here S^t <HI>John</HI> hath <HI>oppo&s;ed) the love of the world, and the love of the Father</HI> toge|ther. <HI>Many there are</HI> (&s;aith <HI>I&s;idore Hi&s;palen&s;is</HI> truly) <HI>who will flye to Heaven by a divine conver&s;ation, but yet they are loath to leave earthly contentments; Provocat eos amor Chri&s;ti, &s;ed revocat amor &s;eculi; The love of Chri&s;t puts them a little forward, but the love of the world pulls them backward:</HI> and &s;o (as <HI>Era&s;mus</HI> is<NOTE PLACE="marg">Mun&s;t. Co&s;mog.</NOTE> painted by the <HI>Romans</HI>) they hang between <HI>Heaven</HI> and <HI>Earth.</HI> There is a <HI>City</HI> in <HI>Germany,</HI> which be|longing to <HI>two</HI> Governments, was called <HI>Mindin,</HI> which is (according to the <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gnification</HI> of it in the <HI>Germane</HI> language) <HI>mine and thine.</HI> Thus the <HI>Hypo|crite</HI> &s;aith to <HI>God, thou art mine,</HI> and to the <HI>world, I am</HI><NOTE PLACE="marg">1 King. 17. 32, 18, 11.</NOTE> <HI>thine:</HI> in which re&s;pect he is called a <HI>double minded</HI> man, and is &s;aid to have an <HI>heart,</HI> and <HI>an heart;</HI> like the <HI>Samaritans</HI> who <HI>feared the Lord, and &s;erved Idols,</HI> the <HI>I&s;raelites</HI> who <HI>halted</HI> between <HI>God and Baal;</HI> tho&s;e in the Prophet <HI>Zephany,</HI> who did <HI>&s;weare by the Lord and Malchom,</HI> and tho&s;e lukewarme <HI>Laodiceans,</HI><NOTE PLACE="marg">Zeph. 1. 5.</NOTE> who were <HI>neither hot nor cold.</HI> But alas how <HI>vainly</HI> do &s;uch men deceive them&s;elves! Indeed the <HI>fal&s;e</HI>
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<HI>Mother</HI> of the <HI>Childe</HI> would have it <HI>parted</HI> between them, but the true <HI>Mother</HI> would have <HI>all</HI> or <HI>none.</HI> The <HI>world is</HI> content to have a <HI>corner</HI> in thy heart, but <HI>God</HI> will have thy <HI>whole</HI> heart. The <HI>Arke</HI> and <HI>Dagon</HI> can|not <HI>&s;tand together in</HI> one <HI>Temple;</HI> and therefore when<NOTE PLACE="marg">Sivis e&s;&s;e tem|plum veritatis, fuge idolum fal&s;itatis, <HI>&amp;c.</HI> Aug. <HI>Serm 14.</HI> in fe&s;to &s;anct.</NOTE> the <HI>Arke</HI> is brought <HI>in, Dagon</HI> falls <HI>down;</HI> no more can <HI>God</HI> and the <HI>world</HI> in one <HI>&s;oule:</HI> and therefore if we will &s;et up <HI>God</HI> in the <HI>throne,</HI> the <HI>world</HI> mu&s;t be ca&s;t <HI>down,</HI> nay out. The <HI>Spou&s;e</HI> in the <HI>Canticles</HI> is &s;aid to wound <HI>Chri&s;t</HI> with one <HI>eye, Quia alterum non habe|bat,</HI> becau&s;e <HI>&s;he had no other; Chri&s;t</HI> calls upon us in the <HI>Gospell, to cut off one foot, one hand,</HI> and <HI>to pluck out one eye:</HI> the <HI>heart</HI> in all <HI>languages</HI> is a <HI>Mona&s;yllable, unum uni,</HI> the <HI>one</HI> heart mu&s;t be dedicated to the <HI>one God.</HI> In the <HI>meat offering God</HI> required all the <HI>Frankincen&s;e,</HI> and in the <HI>&s;acrifices</HI> all the <HI>fat;</HI> to teach us that the <HI>intention</HI> of our minde and <HI>affection</HI> of our heart mu&s;t be wholly <HI>carryed</HI> towards <HI>God.</HI> Among the <HI>Pythagoreans</HI> the <HI>Duall</HI> number was <HI>infamous;</HI> &s;ure I am, the <HI>double minded man is odious to God,</HI> &s;o odious that he threatneth <GAP DESC="foreign">, to <HI>cut him a&s;under,</HI> a <HI>puni&s;hment</HI> very <HI>&s;utable</HI> to his <HI>fault;</HI> like that which the <HI>King</HI> of the <HI>Albines</HI> inflicted on the <HI>King</HI> of the <HI>Romans,</HI> when he cau&s;ed him to be <HI>tied</HI> to <HI>two hor&s;es,</HI> who by drawing <HI>contrary</HI> waies, <HI>tore</HI> his <HI>body</HI> in two <HI>pieces.</HI></P>
<P>3. La&s;tly, How <HI>ju&s;t</HI> and <HI>nece&s;&s;ary</HI> it is to <HI>ca&s;t the love of the world</HI> out of the <HI>hearts,</HI> in order to the <HI>en|tertaining</HI> of the <HI>love of the Father.</HI> Indeed as S^t <HI>Gre|gory</HI><NOTE PLACE="marg">Greg. Mor. <HI>l. 18. c. 8.</HI> Leo <HI>Serm. 51.</HI> &s;eptimi men&s;is.</NOTE> and <HI>Leo</HI> have both well ob&s;erved, <HI>The rea&s;onable &s;oul cannot be all together without delight and void of love. Aut infimis delectatur, aut &s;ummis; &s;o the one Aut, Dei amator e&s;t, aut mundi; &s;o the other, Our delight mu&s;t ei|ther a&s;cend or de&s;cend, our love mu&s;t either be &s;et upon God or the world.</HI> How impo&s;&s;ible it is for the&s;e <HI>two</HI> to <HI>dwell together,</HI> you have already <HI>heard;</HI> &s;o that <HI>ei|ther</HI> we mu&s;t <HI>hate</HI> the one, or <HI>love</HI> the other, or <HI>hold</HI>
<PB N="427" REF="222">
to the one, and <HI>de&s;pi&s;e</HI> the other, as our <HI>Saviour</HI> tells us&punc; And now as <HI>Eliah</HI> &s;aid to the <HI>I&s;raelites, If the Lord be God, follow him; but if Baal be God, follow him;</HI> &s;o let me be&s;eech you, <HI>If the Lord be God, love him; if the world, love it.</HI> If the <HI>world</HI> have as much <HI>excellency</HI> in it as <HI>God</HI> hath; if the <HI>world</HI> have as much right to you, as <HI>God</HI> hath; if the <HI>world</HI> can do <HI>as much</HI> for you, as <HI>God</HI> can and will, then <HI>love it.</HI> But alas, whatever <HI>good</HI> is in the <HI>world,</HI> is but a <HI>ray</HI> of that <HI>Sun,</HI> a <HI>drop</HI> of that <HI>Fountaine</HI> derived from, and infinitely <HI>inferiour</HI> to the <HI>goodne&s;s</HI> of <HI>God;</HI> in which re&s;pect &s;aith S^t <HI>Au&s;tin</HI> ex|cellently,<NOTE PLACE="marg">Aug. in loc.</NOTE> <HI>Pulcher e&s;t mundus, &s;ed pulchrior &agrave; quo factus e&s;t mundus, The world is beautifull; &s;urely then he that made it &s;o, is farre more beautifull.</HI> Be&s;ides, The <HI>world</HI> was made for us, and therefore only to be <HI>u|&s;ed,</HI> whereas <HI>God</HI> is our <HI>Creator, Ma&s;ter, Father;</HI> and therefore to be <HI>feared,</HI> and <HI>honoured,</HI> and <HI>loved.</HI> Me|thinketh, the <HI>Father</HI> &s;aith to us concerning the <HI>world,</HI> as <HI>Saul</HI> to his <HI>Servants concerning David, Will the Son</HI><NOTE PLACE="marg">1 Sam. 22. 7.</NOTE> <HI>of Je&s;&s;e give every one of you fields and vineyards? will or can the world do that for you, which I will do, give you grace and glory, felicity and immortality?</HI> Nay, let me adde a word more, The <HI>world</HI> would <HI>infect</HI> and <HI>infe&s;t</HI> us, in&s;tead of <HI>doing</HI> us good, bring us into <HI>temp|tations</HI> and <HI>&s;nares:</HI> and tell me then, whither the <HI>Father</HI> be not to be <HI>preferred</HI> in our <HI>e&s;timation</HI> and <HI>affection</HI> be|fore the <HI>world?</HI> Infine, that <HI>God</HI> &s;hould <HI>have</HI> our love we cannot but <HI>acknowledge</HI> mo&s;t <HI>rea&s;onable;</HI> and there|fore what remaineth, but that <HI>every</HI> one of us take up <HI>firme</HI> re&s;olutions of <HI>rejecting</HI> the world; <HI>love both</HI> we <HI>cannot, one</HI> we <HI>will, God</HI> we <HI>ought;</HI> and to that <HI>end,</HI> we mu&s;t <HI>leave</HI> the <HI>world,</HI> that we may <HI>cleave</HI> to <HI>God.</HI></P>
<P>No doubt the <HI>world</HI> is, and will be a very <HI>earne&s;t</HI> and importunate <HI>&s;uiter</HI> to us for our <HI>love;</HI> and too often &s;he &s;o far <HI>prevaileth,</HI> that we <HI>con&s;ent;</HI> but remember I be|&s;eech you our <HI>Father forbids the banes,</HI> and &s;hall we
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<HI>match</HI> again&s;t our <HI>Fathers</HI> con&s;ent, nay let me tell you, if we <HI>marry</HI> the <HI>world,</HI> the <HI>Father</HI> will <HI>di&s;claime</HI> and di&s;|own us as none of his <HI>Children,</HI> and therefore if we call on the <HI>Father,</HI> let us renounce the <HI>world.</HI> Believe it, <HI>an ill match is better broken then carried on,</HI> and &s;o much the <HI>rather,</HI> becau&s;e whatever promi&s;e we make to the <HI>world,</HI> it is a <HI>breach</HI> of the <HI>fir&s;t vow</HI> we made to <HI>God</HI> in our <HI>Bapti&s;m,</HI> and therefore to be <HI>di&s;annulled,</HI> as <HI>incon&s;i|&s;tent</HI> with our <HI>former</HI> obligation.</P>
<P>To end all: I cannot better <HI>pre&s;s</HI> this then in St <HI>Au|&s;tins</HI> language, who calls the&s;e words <HI>Verba extirpantia,</HI> words of extirpation; if you finde a <HI>weed</HI> you <HI>grub</HI> it up, that you may &s;ow good <HI>corn;</HI> &s;o mu&s;t we <HI>pluck</HI> up <HI>worldly,</HI> that we plant <HI>Heavenly love. Vas es</HI> (&s;aith that <HI>Father) &s;i plenum, effunde quod habes, effunde amorem &s;aecu|li,</HI><NOTE PLACE="marg"><HI>Aug.</HI> l. d.</NOTE> <HI>ut implearis amore Dei. Thy &s;oul is a ve&s;&s;ell, if it be full,</HI> (as indeed <HI>who&s;e is not?) empty it, poure out the love of the world, that thou mai&s;t be filled with the love of God,</HI> which otherwi&s;e is <HI>impo&s;&s;ible. For if any man love the world, the love of the Father is not in him.</HI></P>
</DIV1>
<DIV1 N="22" TYPE="lecture">
<PB N="429" REF="223">
<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 16, 17.</BIBL>
<Q>For all that is in the world, the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life, is not of the Father, but is of the world.</Q>
<Q>And the world pa&s;&s;eth away and the lu&s;t thereof, but he that doth the will of God abideth forever.</Q>
</EPIGRAPH>
<P>_A Naked <HI>command</HI> from <HI>God</HI> is a &s;ufficient <HI>ground</HI> of <HI>obedience</HI> from <HI>man,</HI> no doubt S^t <HI>Paul</HI> &s;o accounted it, and therefore exhorting the <HI>The&s;&s;alonians</HI> to <HI>ab&s;taine from fornication,</HI> u&s;eth this as a &s;trong <HI>inducement; for this is the will of God.</HI> The truth is, <HI>obedience</HI> is mo&s;t <HI>ingenious</HI>
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when lea&s;t <HI>di&s;creet,</HI> it being very <HI>rea&s;onable</HI> that we &s;hould <HI>obey God</HI> without <HI>asking</HI> a <HI>rea&s;on</HI> of his <HI>Precept.</HI> It was the prai&s;e of <HI>Cae&s;ars Souldiers, Quod imperium potius quam con&s;ilium &s;equebantur,</HI> that they <HI>executed</HI> their <HI>Generalls injunctions,</HI> without <HI>inquiring</HI> into his<NOTE PLACE="marg">1 The&s;. 4. 3.</NOTE> con&s;ultations. It is the <HI>Character</HI> of a good <HI>Chri&s;tian</HI> to <HI>believe,</HI> becau&s;e <HI>God a&s;&s;erteth,</HI> and <HI>obey,</HI> becau&s;e he <HI>re|quireth.</HI></P>
<P>But &s;ee the conde&s;cention of our mercifull <HI>God,</HI> who is plea&s;ed not only to <HI>command</HI> by his <HI>authority,</HI> but <HI>teach</HI> by his <HI>grace:</HI> &s;o S^t <HI>Paul</HI> &s;aith, <HI>The grace of God</HI><NOTE PLACE="marg">Tit. 2. 10.</NOTE> <HI>teacheth us to deny worldly lu&s;ts;</HI> not only to <HI>require,</HI> but<NOTE PLACE="marg">1 Pet. 2. 11.</NOTE> to <HI>intreat;</HI> &s;o St <HI>Peter, Dearly beloved, I be&s;eech you ab|&s;tain from fle&s;hly lu&s;ts.</HI> Finally, Not only to <HI>pre|&s;cribe,</HI> but <HI>per&s;wade,</HI> and therefore as he <HI>enjoyneth</HI> a duty, &s;o he <HI>adjoyneth</HI> a Motive, and that drawn from the <HI>ne|ce&s;&s;ity, equity,</HI> and <HI>utility</HI> of <HI>ob&s;erving</HI> the command, whither it be to avoid or do.</P>
<P>This is <HI>evident</HI> in the prohibition here given by S^t <HI>John</HI> concerning <HI>worldly love,</HI> which he contents not him&s;elf barely to <HI>propound,</HI> but &s;trongly <HI>pre&s;&s;eth</HI> as <HI>nece&s;&s;ary,</HI> becau&s;e el&s;e we cannot <HI>love the Father;</HI> and as ju&s;t, becau&s;e this world is of a &s;hort continuance. <HI>For all that is in the world,</HI> &amp;c. <HI>And the world pa&s;&s;eth away,</HI> &amp;c.</P>
<P>In handling the <HI>Argumentation,</HI> we have di&s;patcht<NOTE PLACE="marg">Gen. 2.</NOTE> the maine of the <HI>fir&s;t</HI> Rea&s;on, to wit, the <HI>principall</HI> con|firmation which is drawn from the incompo&s;&s;ibility of the <HI>love of the Father,</HI> with the <HI>love of the world;</HI> and now becau&s;e this may &s;eem a very <HI>&s;trange</HI> a&s;&s;er|tion, our <HI>Apo&s;tle</HI> doth not only <HI>a&s;&s;ert,</HI> but <HI>prove</HI> it in the <HI>clo&s;e</HI> of the <HI>&s;ixteenth</HI> Ver&s;e, which I am in order to di&s;cu&s;s: And it is that which I call</P>
<P><HI>The Collaterall Conformation,</HI> as it is &s;et down in tho&s;e words, <HI>is not of the Father, but is of the world&punc;</HI> for the <HI>fuller</HI> handling whereof, I &s;hall con&s;ider it both <HI>Ab&s;olutely</HI> and <HI>Relatively,</HI></P>
<P><PB N="431" REF="224">1. If we look upon this <HI>clau&s;e ab&s;olutely,</HI> we &s;hall finde the de&s;ign of it to di&s;cover the principle and o|riginall of the <HI>All that is in the world,</HI> and that both <HI>Ne|gatively</HI> and <HI>Affirmatively.</HI></P>
<P>1. <HI>Negatively,</HI> The <HI>All in the world is not of the Fa|ther.</HI> Indeed if we under&s;tand this <HI>All</HI> of tho&s;e things which are the <HI>Objects</HI> of our <HI>lu&s;ts;</HI> this <HI>Negation</HI> mu&s;t have a <HI>limitation.</HI></P>
<P>1. <HI>Plea&s;ures, Riches, Honours,</HI> mu&s;t be con&s;idered ei|ther in them&s;elves and their own <HI>nature,</HI> or as <HI>they</HI> al|lure through their externall <HI>beauty</HI> to <HI>inordinate lu&s;t;</HI> in which latter <HI>re&s;pect</HI> they are not of <HI>God,</HI> &s;ince they were never <HI>made</HI> by him for that <HI>end,</HI> to be as it were the <HI>ba<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ds</HI> of <HI>lu&s;t.</HI></P>
<P>2. Either as <HI>lawfully</HI> or <HI>unlawfully acquired;</HI> in the <HI>latter</HI> notion they are not of <HI>the Father,</HI> except that it is by his <HI>permi&s;&s;ion</HI> they are enjoyed, which is no le&s;s true of all <HI>wickedne&s;s</HI> that is acted; in the <HI>former</HI> they are <HI>ble&s;&s;ings</HI> of <HI>God,</HI> yet of his <HI>left,</HI> not his <HI>right hand;</HI> and &s;o are <HI>dona Dei,</HI> the <HI>gifts of God,</HI> but not <HI>Patris</HI> of the <HI>Father.</HI> There are &s;ome things which <HI>God</HI> giv|eth as a <HI>Father</HI> in <HI>&s;peciall</HI> love only to his <HI>Children,</HI> &s;uch are <HI>grace</HI> and <HI>glory.</HI> There are <HI>other</HI> things which he giveth as a <HI>God,</HI> out of common bounty to <HI>enemies</HI> as well as <HI>Children,</HI> and &s;uch are food and <HI>rayment, wealth,</HI> and <HI>preferment;</HI> in which re&s;pect (at be&s;t) in a <HI>&s;trict</HI> &s;en&s;e they are not of <HI>the Father.</HI></P>
<P>But I rather conceive that this <HI>Negative</HI> is to be under&s;tood of the <HI>lu&s;ts</HI> after the&s;e things: to which agreeth that of S^t <HI>Au&s;tin, We know that the Apo&s;tle did</HI><NOTE PLACE="marg">Aug. adv. Jul. <HI>l. 4. c. 13.</HI></NOTE> <HI>not meane this world, the Heavens and the Earth with the things in them, when he &s;aith, All that is in the world, is not of the Father.</HI> Indeed the <HI>poy&s;on</HI> is not in the <HI>flower,</HI> but in the <HI>Spider</HI> which &s;ucketh it; nor are the things them&s;elves, but the <HI>lu&s;ts</HI> after them <HI>evill,</HI> and con&s;equently not of <HI>the Father;</HI> nor yet is all <HI>lu&s;t</HI> after
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tho&s;e things to be <HI>denied</HI> to be of the <HI>Father.</HI> There is implanted in every living Creature an <HI>appetite</HI> after tho&s;e things which are <HI>&s;utable</HI> to its nature. Now the <HI>nature</HI> of <HI>man</HI> being partly <HI>Angelicall,</HI> and partly <HI>Be&s;tiall: Spirituall</HI> in its <HI>upper,</HI> and <HI>&s;en&s;uall</HI> in its low|er faculties; there could not but be in man as <HI>created, Inclinatio ad &s;en&s;ibilia, an inclination</HI> to <HI>&s;en&s;ible Ob|jects.</HI> But withall, This <HI>lu&s;t</HI> was &s;uch as was neither in <HI>it &s;elfe evill,</HI> nor did of <HI>it &s;elfe incline</HI> to <HI>evill.</HI></P>
<P>I know I am here fallen upon a <HI>Controver&s;e,</HI> whil&s;t it is <HI>affirmed</HI> by the <HI>Romani&s;ts</HI> with others, that <HI>man</HI> in<NOTE PLACE="marg">Vide Bellarm. de ami&s;&s;. gratiae <HI>l. 5. c. 14.</HI></NOTE> <HI>puris naturalibus,</HI> in his <HI>pure naturals,</HI> had <HI>ex nece&s;&s;aria materiae conditione,</HI> from the condition of his <HI>matter,</HI> &s;uch a <HI>concupi&s;cence,</HI> which rendered him prone to <HI>evill,</HI> and did need <HI>&s;upernaturali quodam fraeno,</HI> a <HI>golden Bri|dle</HI> of <HI>&s;upernaturall grace</HI> to <HI>re&s;traine</HI> it. It being here <HI>urged</HI> upon them, that this <HI>concupi&s;cence</HI> being <HI>naturall,</HI> is of <HI>God;</HI> and if it need a <HI>bridle,</HI> it is apt to be <HI>irregular</HI> and <HI>exorbitant,</HI> which <HI>exorbitancie</HI> mu&s;t needs <HI>reflec<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> on <HI>God</HI> him&s;elf, who <HI>made</HI> man of &s;uch a <HI>temper:</HI> their only <HI>eva&s;ion</HI> is, that it is from the <HI>condition</HI> of the <HI>matter, praeter intentionem divinam, be&s;ides</HI> the <HI>in|tention</HI> of the <HI>Maker;</HI> by which <HI>means,</HI> whil&s;t they en|deavour to <HI>vindicate Gods purity,</HI> they <HI>calumniate</HI> his <HI>wi&s;dome,</HI> it being no other then the voice of <HI>folly,</HI> to &s;ay, <HI>non putaram, I did not thinke of or intend</HI> &s;uch an <HI>event.</HI></P>
<P>I cannot therefore but look upon it as mo&s;t <HI>&s;afe</HI> to a&s;&s;ert with the <HI>Orthodox,</HI> that mans <HI>naturall</HI> concupi|&s;cence was not apt to be <HI>irregular, Nec fraenum nec cal|car de&s;iderabatur.</HI> There was no &s;uch <HI>tardity</HI> in the <HI>&s;en&s;itive</HI> part as &s;hould need a <HI>spurre,</HI> nor yet any &s;uch <HI>impetuou&s;ne&s;s</HI> as &s;hould require a <HI>Bridle.</HI></P>
<P>For the <HI>clearing</HI> whereof know, that the <HI>&s;en&s;itive</HI> appetite of <HI>man</HI> being <HI>borne, &s;ub regne,</HI> under the <HI>do|minion</HI>
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was to be governed <HI>&s;ceptrotionis,</HI> by the <HI>com|mand</HI> of <HI>rea&s;on,</HI> &s;o that whereas it is <HI>ranaturall</HI> in a <HI>bruit</HI> to be carried towards <HI>&s;en&s;uall Objects, juxta impetum,</HI> in a way of <HI>violence;</HI> it is <HI>naturall</HI> to <HI>man</HI> to <HI>bend</HI> to|wards them, <HI>juxta imperium,</HI> according to the <HI>dictate</HI><NOTE PLACE="marg">Ari&s;tot. Eth. <HI>l. 1. c. 13.</HI></NOTE> of rea&s;on. Upon this account even by the <HI>Philo&s;opher,</HI> &s;en&s;uality in man is a&s;&s;erted to be <GAP DESC="foreign">, <HI>rea&s;ons &s;ervant,</HI> and accordingly <HI>Dama&s;cen</HI> is<NOTE PLACE="marg">Dama&s;c. de or|thod. fide. <HI>l. 2. c. 12.</HI></NOTE> expre&s;s, <GAP DESC="foreign">, the <HI>ratio|nall</HI> part doth <HI>naturally</HI> rule the <HI>irrationall,</HI> &s;o that though in <HI>man</HI> there be a nece&s;&s;ary <HI>de&s;ire</HI> of things<NOTE PLACE="marg"><HI>Aquin.</HI> part 3^i^a. 9, 15. art. 3.</NOTE> <HI>&s;en&s;ible,</HI> yet it is, (as <HI>Aquinas</HI> well) <HI>Secundum modum &amp; ordinem rationis,</HI> in that <HI>mea&s;ure</HI> and <HI>order</HI> which rea&s;on pre&s;cribeth; the <HI>&s;en&s;itive</HI> powers being not <HI>fa|ctious</HI> or <HI>rebellious,</HI> but readily <HI>&s;ubject</HI> to the <HI>higher powers,</HI> that is, the <HI>intellectuals.</HI></P>
<P>The <HI>Pronene&s;s</HI> therefore of the <HI>&s;en&s;itive appetite</HI> to <HI>extravagancy</HI> is not <HI>naturall</HI> but <HI>contranaturall,</HI> not from the <HI>Creation,</HI> but by <HI>tran&s;gre&s;&s;ion:</HI> and of tho&s;e <HI>lu&s;ts</HI> which the <HI>vitiated</HI> concupi&s;cen&s;e in <HI>fallen</HI> man doth &s;end forth, is it here <HI>affirmed,</HI> that they are not <HI>of the Father.</HI></P>
<P>Indeed that <HI>any</HI> &s;infull lu&s;t &s;hould be of <HI>the Fa|ther,</HI> is <HI>incon&s;i&s;tent</HI> with the. 1. <HI>Purity</HI> of his <HI>nature</HI> which cannot <HI>endure,</HI> mu&s;t le&s;s <HI>effect</HI> the <HI>lea&s;t</HI> in. 2. <HI>Ve|rity</HI> of his <HI>word</HI> which prohibiteth and threatneth all &s;in, and either tho&s;e <HI>threats</HI> are not the <HI>declarations</HI> of his reall <HI>intention,</HI> (which is <HI>Blasphemy</HI> to imagine) or he cannot be the <HI>Author</HI> of any <HI>wicked</HI> inclinations. 3. Equity of his puni&s;hments, it being (as <HI>Fulgentius</HI> ex|cellently)<NOTE PLACE="marg">Ju&s;titia ea non e&s;t &s;i puniendum reum non juve|ni&s;&s;e &s;ed &s;eci&s;&s;e Deus dica|tur. <HI>Fulgen.</HI></NOTE> mo&s;t unju&s;t for <HI>God</HI> not to <HI>cleare the guilty,</HI> if <HI>he made them</HI> &s;o. And therefore for the <HI>preventing Ob|jections,</HI> and further <HI>evidencing</HI> of this truth be plea&s;ed to know,</P>
<P>1. It is one thing to <HI>make u&s;e of mens lu&s;ts,</HI> and ano|ther to <HI>&s;tirre up tho&s;e lu&s;t in men.</HI> It plea&s;ed <HI>God</HI> to ac|compli&s;h his own <HI>ends</HI> by <HI>Pharoahs</HI> proud lu&s;t in pu|ni&s;hing
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<HI>I&s;raell,</HI> and <HI>Judas</HI> his <HI>covetous lu&s;t</HI> in betraying <HI>Chri&s;t,</HI> but he was no way the <HI>cau&s;e</HI> of the&s;e lu&s;ts. Thus while&s;t the <HI>holine&s;s</HI> of the <HI>Father</HI> abhorreth <HI>evill,</HI> the <HI>wi&s;dome</HI> of the <HI>Father</HI> draweth <HI>good</HI> out of it.</P>
<P>2. It is one thing <HI>Extr&agrave; elicere quod intus latitat,</HI> to <HI>draw forth that lu&s;t which is in the heart by propo&s;ing Objects,</HI> and another, <HI>Pravis &s;ugge&s;tionibus &s;olicitare,</HI> to <HI>in&s;till evill lu&s;ts into the heart by &s;educing &s;ugge&s;tions.</HI> It can|not be <HI>denied,</HI> but that <HI>Gods</HI> providence is plea&s;ed (ac|cording to that <HI>expre&s;sion</HI> in the Prophet <HI>Jeremiah</HI>) to <HI>lay &s;tumbling blocks befor men,</HI> that is, &s;uch <HI>Objects</HI> as <HI>prove</HI> &s;tumbling blocks, yea that <HI>God</HI> doth <HI>purpo&s;ely</HI> pre&s;ent &s;uch things to <HI>try</HI> but not to <HI>&s;educe</HI> them; nor is <HI>God</HI> therefore any more <HI>guilty</HI> of the&s;e <HI>lu&s;ts,</HI> which tho&s;e Objects kindle, then a <HI>Ma&s;ter</HI> is of his <HI>&s;ervants theft,</HI> when he <HI>layteh</HI> a <HI>bagge</HI> of <HI>money</HI> in his <HI>way,</HI> to make <HI>try|all</HI> of his <HI>hone&s;ty.</HI> That <HI>expre&s;sion</HI> in the <HI>P&s;almi&s;t</HI> con|cerning God in reference to the <HI>Aegyptians</HI> (I confe&s;s) is very <HI>har&s;h</HI> where it is &s;aid, <HI>He turned their heart to hate his People, and to deale &s;ubtilly with his Servants,</HI> but if you ob&s;erve the <HI>&s;tory</HI> and looke upon the <HI>preceding</HI><NOTE PLACE="marg">P&s;al. 105. 25. Ver&s;e 24.</NOTE> Ver&s;e, you &s;hall finde it was only by <HI>increa&s;ing</HI> his <HI>people,</HI> and making them <HI>&s;tronger</HI> then their <HI>enemies God</HI> doth <HI>good</HI> to the <HI>I&s;raelites,</HI> and this becometh <HI>accidentally</HI> an occa&s;ion of <HI>envy</HI> in the <HI>Aegyptians,</HI> in which re&s;pect only it is true, <HI>He turned their hearts to hate them.</HI></P>
<P>3. It is one thing for <HI>God</HI> to <HI>give leave to men whereby they have opportunity of,</HI> and another to <HI>incite them to the fullfilling of their lu&s;ts.</HI> When we read concerning <HI>Da|vid,</HI><NOTE PLACE="marg">2 Sam. 24. 1.</NOTE> <HI>That the anger of the Lord was kindled again&s;t I&s;rael, and he moved David to number the people,</HI> Either (com|paring it with the <HI>parallel</HI> place in the <HI>Chronicles</HI>) we<NOTE PLACE="marg">1 Chron. 21. 1.</NOTE> mu&s;t expound that <HI>he</HI> to be <HI>Satan,</HI> or el&s;e we mu&s;t con&s;true that <HI>he moved,</HI> to be no more but he <HI>permit|ted</HI>
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<HI>Satan</HI> to move <HI>David</HI> to that proud lu&s;t. Thus when it is &s;aid by <HI>David</HI> of <HI>Shemie, The Lord hath bid him cur&s;e me, ju&s;&s;it</HI> is no more but <HI>conce&s;&s;it,</HI> he hath <HI>bid,</HI> that is, he hath <HI>given him leave;</HI> and that expre&s;&s;ion, <HI>Go and be a lying &s;pirit in the mouth of all the Prophets,</HI> is not to be under&s;tood as a <HI>commi&s;&s;ion,</HI> but a <HI>permi&s;&s;ion,</HI> as <HI>granting</HI> a <HI>warrant,</HI> but only <HI>giving</HI> him <HI>leave</HI> to &s;e|duce the <HI>Prophets,</HI> and by them <HI>Ahab.</HI> And though the not <HI>re&s;training</HI> &s;in when it is in mans <HI>power,</HI> in|volve him in the <HI>guilt,</HI> becau&s;e he is <HI>bound</HI> to hinder all &s;in to his utmo&s;t; yet this can no way be <HI>charged</HI> upon <HI>God,</HI> who is no way obliged to <HI>bridle</HI> mens <HI>lu&s;ts,</HI> and yet withall never <HI>&s;uffereth</HI> them to <HI>breake</HI> forth, b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> when he hath <HI>de&s;igned</HI> to make them <HI>&s;erviceable</HI> for &s;ome glorious ends.</P>
<P>4. Once more, It is one thing to <HI>give up men to their own lu&s;ts,</HI> and another to <HI>infu&s;e lu&s;t into them;</HI> the <HI>former</HI> is a <HI>judiciall</HI> act which <HI>God</HI> doth, only by <HI>withdrawing</HI> or <HI>withholding</HI> from <HI>impenitent</HI> &s;inners, that <HI>grace</HI> which they have <HI>abu&s;ed</HI> or <HI>refu&s;ed.</HI> Thus when tho&s;e <HI>I&s;raelites</HI> would not <HI>hearken</HI> to <HI>Gods</HI> voice, and would have <HI>none of him, He gave them up to their</HI><NOTE PLACE="marg">P&s;al. 81. 11, 12.</NOTE> <HI>own hearts lu&s;ts, and they walked in their own coun&s;els.</HI> And when tho&s;e <HI>Heathens, Knowing God glorified him</HI><NOTE PLACE="marg">Rom. 1. 21, 24, 26.</NOTE> <HI>not as God, neither were thankfull, God gave them up to uncleanne&s;s through the lu&s;ts of their own hearts.</HI> It being mo&s;t ju&s;t with <HI>God</HI> to let loo&s;e the <HI>reines</HI> to tho&s;e &s;in|ners who will not be <HI>bridled,</HI> where by their lu&s;ts <HI>hurry</HI> them to de&s;truction. But &s;till notwith&s;tanding his <HI>Objective propo&s;als</HI> and <HI>wi&s;e dispo&s;als, permi&s;sive conce&s;sion</HI> and <HI>poenall tradition,</HI> the&s;e <HI>lu&s;ts</HI> are not of <HI>the Father,</HI> he is not an <HI>in&s;tiller</HI> or <HI>inciter</HI> of, nor an <HI>inducer,</HI> or ra|ther <HI>&s;educer</HI> to <HI>them.</HI></P>
<P>I end this with that <HI>caution</HI> of S^t <HI>James, Let no man</HI><NOTE PLACE="marg">James 1. 13.</NOTE> <HI>&s;ay when he is tempted, he is tempted of God.</HI> It is <HI>u&s;ele&s;s</HI> to ca&s;t the <HI>blame</HI> of our <HI>lu&s;ts</HI> upon others, but <HI>bla&s;|phemous</HI>
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to <HI>ca&s;t</HI> it upon <HI>God.</HI> It is a great <HI>&s;in</HI> to <HI>arro|gate</HI> the good we do to our <HI>&s;elves,</HI> but a far <HI>greater</HI> to <HI>at|tribute</HI> the <HI>evill</HI> we do to <HI>God.</HI> Indeed it is &s;uch a <HI>&s;in</HI> (according to S^t <HI>Ba&s;ils</HI> ob&s;ervation) as <HI>borders</HI> upon <HI>Athei&s;m,</HI> all the <HI>difference</HI> between them con&s;i&s;ts in<NOTE PLACE="marg">Ba&s;. M. hom. quid Deus non e&s;t autor mali.</NOTE> <HI>this;</HI> The <HI>Athei&s;t</HI> &s;aith, <HI>God is not,</HI> and the <HI>Blasphe|mer</HI> &s;aith, <HI>God is not good;</HI> which <HI>latter Plutarch</HI> a&s;&s;erts to be wor&s;e then the <HI>former,</HI> making the <HI>ca&s;e</HI> his <HI>own, I had rather</HI> (&s;aith he) <HI>one &s;hould &s;ay there never was &s;uch a man as Plutarch, then that he was a bad man;</HI><NOTE PLACE="marg">Plut. Mor.</NOTE> <HI>and I account it wor&s;e to affirme that God is the Author of vice, then to deny that there is a God.</HI> Oh then take we heed how we tread in the <HI>&s;teps</HI> of our great <HI>Grand|father Adam,</HI> who to <HI>excu&s;e</HI> him&s;elf, <HI>tran&s;lateth <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">he crime,</HI> though not <HI>explicitly,</HI> yet <HI>implicitly</HI> upon <HI>God,</HI> when he &s;aith, <HI>The woman which thou gave&s;t me, gave to me, and I did eate.</HI> We cannot do a greater di&s;ho|nour to <HI>God,</HI> then to <HI>spit,</HI> nay ca&s;t <HI>dirt</HI> upon the <HI>face</HI> of his <HI>purity,</HI> by charging him with the lea&s;t <HI>iniquity.</HI> And now if you plea&s;e to know <HI>whence the&s;e lu&s;ts have their Originall,</HI> pa&s;s we on to the <HI>other</HI> clau&s;e wherein it is expre&s;&s;ed.</P>
<P>2. <HI>Affirmatively, But is of the world,</HI> The <HI>concepti|ons</HI> of <HI>Interpreters</HI> are &s;omewhat <HI>various</HI> about this <HI>clau&s;e,</HI> yet all &s;uch as are mo&s;t <HI>true,</HI> and &s;eem to di&s;co|ver the <HI>&s;pring</HI> of the&s;e <HI>lu&s;ts.</HI></P>
<P>1. <HI>Of the world,</HI> that is, &s;aith <HI>Ju&s;tinian, Ex pra|v&acirc;</HI><NOTE PLACE="marg">Ju&s;tin. in loc.</NOTE> <HI>ill&acirc; affectione &amp; vitio hominum naturae indito ob primi parentis lap&s;um, from the corrupt and vitious inclina|tion which is in mans nature, through Adams fall.</HI> All the&s;e evill <HI>lu&s;ts</HI> are the <HI>ebullitions</HI> of our na|turall corruption, which renders us both <HI>backward</HI> to what&s;oever is good, and <HI>forward</HI> to all evill: ac|cording to that of St <HI>James, Every man when be is temp|ted,</HI><NOTE PLACE="marg">James 1. 13.</NOTE> <HI>is drawn a&s;ide, and enticed of his own lu&s;t.</HI> Were it not for this, all externall <HI>temptations</HI> would (as <HI>balls</HI>
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thrown again&s;t a <HI>&s;tone</HI> wall) make no impre&s;&s;ion, or as <HI>&s;parkes</HI> ca&s;t into the <HI>Sea</HI> be pre&s;ently <HI>extingui&s;hed,</HI> it is our inbred <HI>vitio&s;ity</HI> which maketh us like <HI>Tinder,</HI> ready to <HI>catch fire</HI> at every <HI>sparke.</HI> But though this <HI>interpretation</HI> be&s;t <HI>agree</HI> with the <HI>thing,</HI> yet it is &s;ome|what <HI>aliene</HI> from the <HI>phra&s;e,</HI> there being no <HI>paral|lel</HI> place in which by <HI>world</HI> is under&s;tood <HI>originall contagion.</HI></P>
<P>2. <HI>Of the world,</HI> that is, &s;aith <HI>Oecumenius, of the</HI><NOTE PLACE="marg">Oecumen. in loc.</NOTE> <HI>God of this world,</HI> not of <HI>the Father</HI> of <HI>believers,</HI> but the <HI>Father</HI> of the <HI>wicked,</HI> that is, the <HI>Devill,</HI> the&s;e <HI>lu&s;ts</HI> are they <GAP DESC="foreign">, <HI>whereof Satan is the &s;ower and the planter.</HI> He it was who under the <HI>&s;hape</HI> of a <HI>Serpent</HI> enticed our <HI>fir&s;t Parents:</HI> No wonder if he <HI>&s;educe</HI> us to the&s;e <HI>lu&s;ts.</HI> Indeed the <HI>pride of life</HI> only, is <HI>his lu&s;t &s;ubjectiv&egrave;,</HI> &s;ince he being a <HI>spirit</HI> is not <HI>capable</HI> of the other two, but all the&s;e lu&s;ts are his <HI>ef|fectiv&egrave;,</HI> becau&s;e he is a <HI>&s;ugge&s;ter</HI> of, and <HI>inticer</HI> to them, his <HI>temptations</HI> are the <HI>bellows</HI> which blow the <HI>fire</HI> of <HI>originall lu&s;t</HI> to a <HI>flame,</HI> but this <HI>interpreta|tation</HI> is al&s;o incongruous to the <HI>phra&s;e,</HI> and therefore I pa&s;s it by.</P>
<P>3. Be plea&s;ed then to remember what I have alrea|dy told you that <HI>world</HI> may be either under&s;tood of <HI>per&s;ons</HI> or <HI>things,</HI> and accordingly both <HI>con&s;tructions</HI> may here not unfitly be made <HI>u&s;e</HI> of.</P>
<P>1. <HI>Of the world,</HI> that is &s;aith S^t <HI>Au&s;tin, Ab homi|nibus</HI><NOTE PLACE="marg">Aug. in loc.</NOTE> <HI>mundi dilectoribus,</HI> of tho&s;e men who are the <HI>worlds darlings,</HI> and thus the&s;e <HI>lu&s;ts</HI> are &s;aid to be of <HI>the world,</HI> as a <HI>pattern</HI> or <HI>exemplary</HI> cau&s;e, ina&s;much as to <HI>walke</HI> in them, is according to the <HI>Apostles</HI> phra&s;e, <HI>To walke according to the cour&s;e of the world.</HI> The <HI>truth</HI> is, we are very apt to <HI>learn</HI> of, and <HI>conforme</HI> to the cor|rupt <HI>lu&s;ts</HI> and <HI>practi&s;es</HI> of the <HI>world.</HI> We do not with the <HI>Pelagians</HI> (farre be it from us) &s;ay, that <HI>&s;in</HI> came in <HI>only</HI> by <HI>imitation,</HI> but yet withall it is an <HI>undeniable</HI>
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truth that <HI>imitation</HI> is a <HI>cau&s;e</HI> of <HI>much</HI> &s;in, that <HI>corrupt</HI> nature which is <HI>with in</HI> us rendring us <HI>prone</HI> to <HI>follow</HI> o|thers in their <HI>evill</HI> waies. This is that which tho&s;e <HI>Dehortations</HI> both of St <HI>Paul,</HI> and S^t <HI>Peter</HI> plainly inti|mate, <HI>This I &s;ay and te&s;tifie in the Lord, that ye hence|forth</HI><NOTE PLACE="marg">Eph. 4. 17. 1 Pet. 4. 7.</NOTE> <HI>walke not as other Gentiles walke;</HI> &s;o S^t <HI>Paul, For the time pa&s;t of our lives may it &s;uffice us to have wrought the will of the Gentiles,</HI> So S^t <HI>Peter.</HI> Both imply, that we are very <HI>ready</HI> to <HI>walke</HI> in the <HI>way,</HI> do the <HI>will</HI> of the <HI>wicked</HI> among whom we <HI>live.</HI></P>
<P>2. But that <HI>interpretation</HI> which I look upon as mo&s;t genuine is by the <HI>world,</HI> to under&s;tand the <HI>things</HI> of the <HI>world,</HI> and therefore the&s;e <HI>lu&s;ts</HI> are &s;aid to be of the <HI>world,</HI> becau&s;e by rea&s;on of our <HI>inbred corruption,</HI> the&s;e worldly things become <HI>occa&s;ions</HI> and <HI>inciters</HI> of <HI>lu&s;t</HI><NOTE PLACE="marg">Tit. 2. 10.</NOTE> To this purpo&s;e it is that S^t <HI>Paul</HI> calls the&s;e <HI>lu&s;ts, world|ly lu&s;ts</HI> not only becau&s;e they are <HI>conver&s;ant</HI> about the <HI>world:</HI> but becau&s;e the <HI>world</HI> is in &s;ome &s;en&s;e a <HI>cau&s;e</HI> that is an externall moving <HI>cau&s;e</HI> of them. The <HI>Fa|ther</HI> of the&s;e <HI>lu&s;ts</HI> is the <HI>Devill,</HI> their <HI>Mother</HI> the <HI>fle&s;h,</HI> the <HI>world</HI> is a <HI>Midwife</HI> to <HI>bring forth,</HI> and a <HI>Nur&s;e</HI> to <HI>bring</HI> up the&s;e <HI>mon&s;trous</HI> brats, no wonder if upon this account it is reckoned as one of the <HI>three</HI> grand <HI>enemies</HI> of <HI>mans</HI> &s;alvation.</P>
<P>Learn we then that excellent <HI>admonition</HI> of S^t <HI>James</HI><NOTE PLACE="marg">James 1. 27.</NOTE> <HI>To keep our &s;elves un&s;potted of the world.</HI> The truth is, <HI>mundus immundus,</HI> the <HI>world is uncleane</HI> and filthy, and if we take not <HI>heed,</HI> it will <HI>defile</HI> and <HI>be&s;meare</HI> us, if we be not very <HI>carefull</HI> where we <HI>tread,</HI> we &s;hall &s;oon <HI>&s;tep</HI> into a <HI>dirty</HI> puddle, if we be not very <HI>wary</HI> where we <HI>walke,</HI> we &s;hall quickly be <HI>caught</HI> in a <HI>&s;nare.</HI> Oh how <HI>hard</HI> is it to <HI>looke</HI> upon the&s;e things, and not <HI>long</HI> after them, to <HI>u&s;e</HI> them and not <HI>love</HI> them, to have them in our <HI>eye</HI> or <HI>hand,</HI> and yet keep them out of our <HI>heart?</HI> Oh therefore <HI>watch</HI> and be <HI>&s;ober,</HI> &s;o often as you are <HI>engaged</HI> about <HI>worldly</HI> things, keep a god|ly
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<HI>jealou&s;ie</HI> over your hearts, lea&s;t they go <HI>out</HI> too much after them, for the <HI>world</HI> is very <HI>in&s;inuating</HI> and too often <HI>creepeth</HI> into our <HI>hearts,</HI> the <HI>pre&s;ence Cham|ber</HI> of the <HI>King</HI> of <HI>glory,</HI> in which re&s;pects the&s;e <HI>lu&s;ts</HI> are mo&s;t truly &s;aid to be of <HI>the world.</HI> And &s;o much for the two branches of this clau&s;e <HI>Ab&s;olutely</HI> con&s;idered.</P>
<P>2. Pa&s;s we on now to a <HI>Relative</HI> view, and thus it may have a <HI>double</HI> reference.</P>
<P>1. <HI>Some</HI> conceive it as an <HI>Argument</HI> why we &s;hould not <HI>love the world, and the things of it;</HI> and truly whi|ther we under&s;tand the <HI>Subject</HI> of this <HI>propo&s;ition, All that is in the world is not of the Father, but is of the world,</HI> of the <HI>things</HI> them&s;elves or the <HI>lu&s;t</HI> after them, it will hold good.</P>
<P>1. <HI>Love not the things of the world,</HI> becau&s;e <HI>the&s;e things are not of the Father but of the world, Qualia &s;unt haec,</HI> &s;aith <HI>Zanchy</HI> aptly, how low poor things are the&s;e, how <HI>unworthy</HI> of a <HI>Chri&s;tian love?</HI> The&s;e are from<NOTE PLACE="marg">Zanch. in loc.</NOTE> an <HI>earthly</HI> extraction an <HI>inferiour</HI> principle, <HI>Set your affections</HI> (&s;aith S^t <HI>Paul) on the things that are above, and not on the things that are upon the earth,</HI> if you will <HI>love,</HI> let it be tho&s;e things <HI>above</HI> that are of the <HI>Father,</HI> of<NOTE PLACE="marg">Col. 3. 2.</NOTE> a noble <HI>divine</HI> originall, not the&s;e <HI>earthly</HI> things which are of the <HI>world.</HI></P>
<P>2. <HI>Love not the things of the world,</HI> becau&s;e <HI>tho&s;e</HI> lu&s;ts which are conver&s;ant about tho&s;e things, <HI>are not of the father but of the world,</HI> the <HI>&s;trength</HI> of which <HI>argument</HI> will better appeare if we <HI>con&s;ider</HI> who they are, name|ly, <HI>Believers,</HI> &s;uch as are <HI>not of the world but of the father,</HI> to whom this <HI>dehortation</HI> is given, it being very <HI>unrea&s;on|able</HI> that they who are <HI>not of the world but of the father,</HI> &s;hould <HI>harbour</HI> tho&s;e <HI>lu&s;ts</HI> which are <HI>not of the father but</HI><NOTE PLACE="marg">Dan. in loc.</NOTE> <HI>of the world.</HI> When therefore oh <HI>Chri&s;tian</HI> any <HI>de&s;ires</HI> a|ri&s;e in thine heart, put the&s;e two que&s;tions to them, <HI>whither tend they?</HI> and e&s;pecially <HI>whence are they?</HI> if they be of <HI>the father,</HI> and &s;o con&s;equently tending <HI>upwards,</HI>
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<HI>embrace</HI> them, but if of the <HI>world,</HI> and &s;o nece&s;&s;arily bending <HI>downwards</HI> refu&s;e them.</P>
<P>2. But though I do not <HI>reject</HI> the&s;e <HI>Interpretations,</HI> yet I rather <HI>adhere</HI> to that <HI>expo&s;ition</HI> which looketh upon this <HI>clau&s;e,</HI> as a <HI>rea&s;on</HI> of the <HI>rea&s;on</HI> preceding, why the <HI>love of the world</HI> and the <HI>love of the Father</HI> are <HI>incon&s;i&s;tent,</HI> and the <HI>&s;trength</HI> of the Argument may be <HI>drawn</HI> out two waies.</P>
<P>1. The&s;e worldly <HI>lu&s;ts</HI> are not of the <HI>Father,</HI> and therefore not to <HI>the Father. Things</HI> move in a <HI>circle</HI> where they <HI>begin,</HI> there they <HI>end. Rivers</HI> come <HI>from,</HI> and return <HI>to</HI> the <HI>Sea.</HI> The&s;e <HI>lu&s;ts</HI> the being not of <HI>the Father,</HI> cannot be <HI>toward</HI> him, nay indeed are <HI>a|gain&s;t</HI> him, and therefore cannot <HI>con&s;i&s;t</HI> with the <HI>love</HI> of him. The love of <HI>the Father</HI> carrieth the <HI>heart to|wards</HI> him, the&s;e <HI>lu&s;ts</HI> being not of the <HI>Father,</HI> turn away the heart from him, how can they agree together?</P>
<P>2. Where there is a love of <HI>the Father,</HI> only that which is of <HI>the Father,</HI> will finde <HI>acceptance,</HI> yea what|ever is not of the <HI>Father,</HI> the <HI>&s;oul</HI> that <HI>loveth</HI> him can|not choo&s;e but <HI>abhorre;</HI> he that <HI>loveth God</HI> truly hath a <HI>&s;ympathy</HI> and <HI>antipathy</HI> corre&s;pondent to his; what <HI>God loveth</HI> he <HI>loveth,</HI> what <HI>God hateth</HI> he <HI>hateth;</HI> and therefore &s;ince the&s;e <HI>lu&s;ts</HI> are &s;o far from being of <HI>the Father,</HI> that they are <HI>of the world,</HI> yea the <HI>Father</HI> in|&s;tead of an <HI>Authour</HI> or an <HI>Abettour</HI> of them is an <HI>abhor|er</HI> and <HI>oppo&s;er</HI> of them; no wonder if there be no &s;in|cere <HI>love of the Father,</HI> where the <HI>love of the world</HI> is <HI>pre|dominant.</HI></P>
<P>And this &s;hall &s;uffice to have been <HI>spoken</HI> of the <HI>fir&s;t</HI> branch of the <HI>Argumentation</HI> drawn from the <HI>love of world,</HI> its repugnancy to the <HI>love of God.</HI> It now remain|eth that we proceed to,</P>
<P>The <HI>other</HI> branch which is taken from the <HI>world</HI> it &s;elf, its <HI>&s;hort</HI> continuance as it is &s;et down in the <HI>&s;eaven|teenth</HI>
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Ver&s;e, <HI>For the world pa&s;&s;eth away and the lu&s;ts thereof, but he that doth the will of God indureth for ever;</HI> where there are <HI>two</HI> generall parts occurre to our ob|&s;ervation, to wit, A</P>
<LIST>
<ITEM>The&s;is <HI>or</HI> propo&s;ition, For the world pa&s;&s;eth away and the lu&s;t thereof,</ITEM>
<ITEM>Antithe&s;is <HI>or</HI> oppo&s;ition <HI>added by way of</HI> Am|plification, but he that doth the will of God endu|reth for ever.</ITEM>
</LIST>
<P>1. Begin we with the <HI>propo&s;ition,</HI> into which if you plea&s;e to looke <HI>narrowly,</HI> you &s;hall finde the&s;e <HI>three</HI> A&s;|&s;ertions.</P>
<LIST>
<HEAD>Of each in order.</HEAD>
<ITEM>The world pa&s;&s;eth away,</ITEM>
<ITEM>The lu&s;t after the world pa&s;&s;eth away,</ITEM>
<ITEM>The worldly lover pa&s;&s;eth away.</ITEM>
</LIST>
<P>1. <HI>The world pa&s;&s;eth away:</HI> In <HI>&s;everall</HI> places of Scrip|ture we finde a <HI>divi&s;ion</HI> of <HI>worlds,</HI> into that which <HI>now</HI> is, and that which is to <HI>come;</HI> as for that which <HI>is to come,</HI> the <HI>Author</HI> to the <HI>Hebrews</HI> plainly intimateth, that it is <HI>a continuing City,</HI> where he &s;aith, <HI>We have no continuing City, but we &s;eek one to come,</HI> of this <HI>pre&s;ent</HI> world therefore is this <HI>a&s;&s;ertion</HI> to be under|&s;tood.</P>
<P>And thus if we take this world <GAP DESC="foreign">, in its <HI>larg|e&s;t</HI> and mo&s;t <HI>comprehen&s;ive</HI> notion, for the whole <HI>Fa|brick</HI> of the <HI>vi&s;ible Heavens and the Earth;</HI> it is true, <HI>the world pa&s;&s;eth away:</HI> yea, as <HI>Grotius</HI> noteth upon the<NOTE PLACE="marg">Grot. in loc.</NOTE> Text, <HI>E&acirc; lege factus ut aliquando pereat,</HI> it was <HI>created corruptible,</HI> and is as &s;ure to <HI>peri&s;h,</HI> as that it once<NOTE PLACE="marg">P&s;. 102. 25, 26.</NOTE> began to <HI>flouri&s;h.</HI> This is <HI>affirmed</HI> by the <HI>P&s;almi&s;t, Of old thou ha&s;t laid the foundations of the Earth, and the Hea|vens are the worke of thy hands, they &s;hall peri&s;h, yea all of them &s;hall wax old like a garment, as a ve&s;ture &s;halt thou change them, and they &s;hall be changed.</HI> By our <HI>Saviour</HI> him&s;elf, <HI>Heaven and Earth &s;hall pa&s;s away,</HI> and by<NOTE PLACE="marg">Mat. 24. 35. 2 Pet. 3. 7, 10.</NOTE> S^t <HI>Peter,</HI> both the <HI>things</HI> and the <HI>meanes</HI> of accom|pli&s;hing
<PB N="442" REF="230">
it are indicated. <HI>The Heaven and the earth that n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w is, are re&s;erved to fire;</HI> and yet more fully, <HI>The day of the Lord &s;hall come as a thief, in which the Heavens &s;hall pa&s;s away with a great noi&s;e, the Elements &s;hall melt with fer|vent heat, the Earth al&s;o and the workes that are therein &s;hall be burnt up.</HI> This <HI>Witch</HI> (for &s;o <HI>&s;hee</HI> is indeed to the <HI>greate&s;t</HI> part of men) &s;hall be <HI>burnt</HI> up with all her <HI>bag|gage.</HI> This <HI>world</HI> (to u&s;e <HI>I&s;idore Pelu&s;iot as</HI> compari|&s;on)<NOTE PLACE="marg"><HI>I&s;id. Pelu&s;.</HI> l. 2. ep. 6. 26.</NOTE> <GAP DESC="foreign">, <HI>reeleth</HI> to and fro like a <HI>Drunken man,</HI> till at la&s;t it <HI>falldown.</HI> So true is that of S^t <HI>Cyprian, Haec</HI><NOTE PLACE="marg">Cypr. <HI>ep.</HI> ad Demetr.</NOTE> <HI>&s;entent in m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nd<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> data, ut omnia orta occidant, This doome is inevitably pa&s;&s;ed upon the world, that as it had a begin|ning, &s;o it &s;hall have an end.</HI></P>
<P>I am not <HI>ignorant</HI> that there is &s;ome <HI>contrarierty</HI> a|mong <HI>Divines</HI> about the <HI>nature</HI> of this <HI>pa&s;&s;ing</HI> away, whither it &s;hall be <HI>&s;ub&s;tantiall</HI> or <HI>accidentall.</HI></P>
<P>Some expounding this of S^t <HI>John,</HI> the <HI>world,</HI> by that<NOTE PLACE="marg">1 Cor. 7. 31. <HI>Ambro&s;e</HI> ibid.</NOTE> of St <HI>Paul, The fa&s;hion of this world pa&s;&s;eth away,</HI> affirme the <HI>pa&s;&s;ing</HI> away to be only <HI>accidentall:</HI> and to this<NOTE PLACE="marg"><HI>Gr. M.</HI> Job l. 17. c. 5.</NOTE> purpo&s;e S^^t <HI>Gregory</HI> is expre&s;s, <HI>&V;tra&abque; haec</HI> (&s;peaking of the <HI>Heavens</HI> and the <HI>Earth) Per eam, quam nunc ha|bent imaginem, tran&s;eunt; &s;ed tamen per e&s;&s;entiam &s;ine fine &s;ub&s;i&s;tunt, Both the&s;e pa&s;s away as to their pre&s;ent &s;hape, but in their e&s;&s;ence they &s;hall endure for ever.</HI></P>
<P><HI>Others</HI> conceive, That &s;ince at the <HI>la&s;t</HI> day the <HI>wicked</HI> &s;hall be <HI>bani&s;hed</HI> into everla&s;ting flames, and the <HI>godly received</HI> into the <HI>Kingdome</HI> prepared for them, this <HI>pre&s;ent</HI> world will be <HI>u&s;ele&s;s</HI> as an <HI>hou&s;e,</HI> wherein there is no <HI>inhabitant,</HI> it &s;hall be <HI>puld down,</HI> and the very <HI>materials</HI> of it <HI>annihilated.</HI></P>
<P>But after all debates upon this <HI>Que&s;tion,</HI> it will be a <HI>pre&s;umption</HI> to <HI>determine it,</HI> becau&s;e the Scripture is <HI>&s;i|lent.</HI> I could wi&s;h as <HI>this,</HI> &s;o many <HI>other di&s;putes</HI> of the <HI>like</HI> nature, were either <HI>wholly &s;ilenced,</HI> or more <HI>calmely di&s;cu&s;&s;ed.</HI> Why &s;hould we <HI>contend</HI> one with another a|bout the <HI>manner,</HI> &s;o long as we all <HI>believe</HI> the <HI>thing?</HI></P>
<P><PB N="443" REF="230">But that to which I rather incline, is to under|&s;tand the <HI>world</HI> <GAP DESC="foreign">, in a <HI>morall</HI> notion, for tho&s;e <HI>things</HI> of the <HI>world</HI> which are the <HI>Objects</HI> and <HI>Allure|ments</HI> of the&s;e <HI>lu&s;ts,</HI> it being mo&s;t rationall to take the <HI>world</HI> in the <HI>motive,</HI> in the &s;ame <HI>&s;en&s;e</HI> in which it is under&s;tood in the <HI>Dehortation;</HI> &s;o that the plaine <HI>&s;cope</HI> of our <HI>Apo&s;tle</HI> in this <HI>clau&s;e,</HI> is to a&s;&s;ert, that <HI>All the&s;e things of the world with which the Children of Men are &s;o apt to be in love are of a fading, tran&s;itory nature.</HI></P>
<P>Indeed the <HI>Greek</HI> word here u&s;ed <GAP DESC="foreign">, admits of <HI>&s;everall</HI> acceptions, each of which may very well be <HI>admitted</HI> in this place.</P>
<P>1. If we look to the <HI>derivation</HI> of the <HI>word</HI> (from <GAP DESC="foreign">, and <GAP DESC="foreign">,) it is mo&s;t <HI>properly</HI> rendred, <HI>tran&s;ver|&s;um agit,</HI> the <HI>world</HI> carrieth its <HI>lovers headlong</HI> contrary to the <HI>dictates</HI> of <HI>Gods word,</HI> and <HI>right</HI> rea&s;on. We are all <HI>Travellers,</HI> the <HI>world</HI> is an <HI>Hor&s;e,</HI> which whil&s;t a man <HI>rideth</HI> with the <HI>bridle</HI> of <HI>moderation,</HI> it &s;erveth to <HI>carry</HI> him on his <HI>journey;</HI> but when through too <HI>much</HI> love he <HI>layeth</HI> as it were the <HI>reines</HI> upon its <HI>neck,</HI> it <HI>carrieth</HI> him into cro&s;s <HI>waies,</HI> over <HI>hedg</HI> and <HI>ditch,</HI> till at la&s;t it <HI>throweth,</HI> yea <HI>overthroweth</HI> him. We are all <HI>Saylers,</HI> this <HI>world</HI> is as the <HI>Sea,</HI> and our <HI>affections</HI> as the <HI>windes,</HI> which being &s;et upon the <HI>world,</HI> like a <HI>contrary</HI> bla&s;t, drive the <HI>&s;hip</HI> of the &s;oul upon <HI>rocks</HI> and <HI>&s;ands,</HI> till it <HI>split</HI> and <HI>&s;inke</HI> into ruine. Sutable to which is that of S^t <HI>Au&s;tin, Ama &s;aeculum, &amp; ab&s;orbebit te, amatores &s;uos</HI><NOTE PLACE="marg">Aug.</NOTE> <HI>novit vorare non portare, Love the world and it will drown thee, it knoweth how to &s;wallow, not to beare its lovers.</HI></P>
<P>2. The <HI>Greeke</HI> word among <HI>prophane</HI> Authors is u|&s;ed<NOTE PLACE="marg">Thucyd&punc;</NOTE> &s;ed to <HI>&s;ignifie</HI> as much as to <HI>deceive</HI> or <HI>&s;educe</HI> by <HI>faire</HI> promi&s;es: and in this &s;en&s;e it is <HI>true</HI> of the <HI>world,</HI> which by its <HI>specious &s;hews</HI> and &s;ubtle in&s;inuations, <HI>deceiveth</HI> the <HI>fond</HI> lover. The <HI>world</HI> pretends to be a <HI>kinde Nur&s;e</HI> to her <HI>Children,</HI> but if you draw her <HI>two</HI>
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Dugs, in&s;tead of <HI>milke,</HI> you &s;hall finde nothing but the <HI>water</HI> of <HI>vanity</HI> in the <HI>one,</HI> and the <HI>winde</HI> of <HI>vexa|tion</HI> in the <HI>other.</HI> No wonder if S^t <HI>Hierome</HI> compare<NOTE PLACE="marg">Hierome.</NOTE> it to <HI>Nebuchadnezzars golden Image,</HI> into which who|&s;oever <HI>looketh</HI> will finde only an <HI>empty hollowne&s;s,</HI> and St <HI>Gregory</HI> to a <HI>rotten Nut,</HI> which how <HI>faire</HI> &s;oever it<NOTE PLACE="marg">Greg. M.</NOTE> <HI>&s;eemeth,</HI> if you open it with the <HI>knife</HI> of <HI>truth,</HI> you &s;hall finde it only full of <HI>Wormes. One</HI> being invited to a <HI>covetous</HI> mans hou&s;e, who had a <HI>&s;tately gate</HI> and an <HI>emp|ty</HI> Hall, wondred that there &s;hould be &s;o <HI>much</HI> without and &s;o <HI>little</HI> within: a fit <HI>embleme</HI> of the&s;e <HI>worldly</HI> things, which <HI>promi&s;e</HI> much, and <HI>performe</HI> little: very <HI>fitly</HI> &s;aith <HI>Seneca,</HI> (alluding to the <HI>&s;tage) Omnium per&s;onata e&s;t faelicitas,</HI> all the <HI>comfort</HI> of the&s;e worldly enjoy|ments, is only <HI>per&s;onated,</HI> not <HI>reall.</HI> They <HI>&s;eem</HI> to be what they <HI>are</HI> not, and to do what they cannot. In one word, The <HI>world</HI> is the <HI>greate&s;t bankrupt,</HI> and at be&s;t doth but <HI>compound</HI> with its <HI>lovers,</HI> not &s;atisfying the <HI>halfe</HI> of what it promi&s;eth.</P>
<P>3. But the mo&s;t u&s;uall <HI>&s;ignification</HI> of the <HI>word</HI> e&s;|pecially in <HI>&s;acred</HI> writ, is to <HI>pa&s;s away:</HI> that it is &s;o to be taken <HI>here,</HI> appeareth in that it is <HI>oppo&s;ed</HI> to <HI>abiding</HI> in the <HI>next</HI> clau&s;e, and therefore in this <HI>notion,</HI> I &s;hall now <HI>handle</HI> it.</P>
<P>1. It is that which is <HI>true</HI> of the&s;e <HI>things</HI> con&s;idered <HI>ab&s;olutely</HI> in them&s;elves, they are of a <HI>fading</HI> nature:<NOTE PLACE="marg">2 Cor. 4. 16. Eccl. 1. 2. <HI>Greg. Ny&s;&s;.</HI> ibid.</NOTE> according that of S^t <HI>Paul, The things that are &s;een are temporall.</HI> Indeed as <HI>Gregory Ny&s;&s;en</HI> well ob&s;erveth, <GAP DESC="foreign">, that which is of <HI>&s;lender &s;ub&s;tance</HI> mu&s;t needs be of <HI>&s;hort durance, in vaine</HI> is <HI>perpetuity</HI> expected from <HI>vanity,</HI> and this <HI>all</HI> according to <HI>Solomons</HI> a&s;&s;er|tion is, <HI>vanity,</HI> yea <HI>vanity of vanities,</HI> where the <HI>He|brew</HI> word &s;ignifieth a <HI>breath,</HI> yea the <HI>breath</HI> of an <HI>Infant</HI> which is &s;carce perceiveable. It is very <HI>con&s;iderable</HI> to this <HI>purpo&s;e,</HI> that the <HI>Wi&s;e</HI> man &s;aith of <HI>riches, they are not,</HI> and our <HI>Saviour</HI> implicitely a&s;&s;erteth as much of
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<HI>honour,</HI> where he &s;aith to the <HI>&s;ons</HI> of <HI>Zebedee, Hitherto you have asked me nothing,</HI> when yet they had <HI>petition|ed</HI> the one to <HI>&s;it at his right hand,</HI> and the other <HI>at his</HI><NOTE PLACE="marg"><HI>Aug. tract.</HI> in Joh. 102.</NOTE> <HI>left hand:</HI> upon which S^t <HI>Au&s;tin</HI> note is, <HI>Solum bo|num spirituale e&s;timari debet aliquid, only that which is spirituall, is reall;</HI> as for <HI>riches, honour</HI> and all <HI>worldly</HI> things, they are <HI>nothing,</HI> becau&s;e of no <HI>intrin&s;ecall worth,</HI> nor <HI>la&s;ting continuance. Heraclitus</HI> compareth them, <GAP DESC="foreign">, to the <HI>running water</HI> which is &s;till <HI>pa&s;&s;ing,</HI> &s;o that we cannot <HI>go twice into one and the &s;ame water.</HI> St <HI>Gregory</HI> to tho&s;e <HI>trea&s;ures of &s;now</HI> mentioned<NOTE PLACE="marg">Job 38. 20. <HI>Greg. M.</HI> ibid.</NOTE> in <HI>Job,</HI> which after a great deale of <HI>pains</HI> in gathering together <HI>melt away.</HI> This <HI>world</HI> is not <HI>quercetum</HI> a <HI>thicket</HI> of <HI>Oakes,</HI> which &s;tand long, but <HI>arundinetum,</HI> a <HI>place</HI> of <HI>willows,</HI> which &s;oon bend. The <HI>Garden</HI> of <HI>Eden</HI> (which may well be called the <HI>Diamond</HI> of the<NOTE PLACE="marg">Cypr. de laude Martyr.</NOTE> <HI>worlds Ring</HI>) was &s;ituated by the <HI>Land of Nod,</HI> which &s;ig|nifieth in&s;table, thereby intimating the <HI>tottering</HI> con|dition of all <HI>worldly excellencies.</HI> It is &s;toryed of <HI>Edward</HI> the <HI>fir&s;t,</HI> that after all his famous <HI>victories,</HI> he died on the <HI>borders</HI> of <HI>Scotland,</HI> at a place called <HI>Furbis Sands,</HI> where|note<NOTE PLACE="marg">Gen. 4. 16.</NOTE> &s;aith the <HI>Hi&s;torian,</HI> upon how <HI>&s;andy a foundation</HI> all <HI>worldly greane&s;s</HI> is built. No wonder if that which hath a <HI>weake</HI> and infirme <HI>foundation,</HI> do not long <HI>continue.</HI></P>
<P>2. Be&s;ides whil&s;t the&s;e <HI>things</HI> in them&s;elves <HI>continue,</HI> they <HI>pa&s;s away</HI> from their <HI>po&s;&s;e&s;&s;ors,</HI> and <HI>change</HI> their <HI>ma&s;ters.</HI> Nothing more u&s;uall then for <HI>worldly things</HI> to <HI>pa&s;s</HI> like <HI>wild foule,</HI> from one mans <HI>field,</HI> or like the <HI>river,</HI> from one mans <HI>banke</HI> to another. The <HI>Apo&s;tle Paul</HI> calls them <HI>uncertain riches,</HI> (it is no le&s;s true of <HI>honours</HI> and <HI>plea&s;ures,</HI>) becau&s;e we have no <HI>certain</HI> te|nure<NOTE PLACE="marg">1 Tim. 6. 18.</NOTE> of them. The utmo&s;t we can <HI>injoy</HI> them, is <HI>Du|rante vit&acirc;, during life,</HI> when the <HI>worldly</HI> lovers <HI>breath</HI> expireth the&s;e things to which he hath cleaved will <HI>leave</HI> him; but alas we are not <HI>&s;ure</HI> to enjoy them &s;o <HI>long:</HI> the <HI>marriage</HI> between the <HI>world</HI> and its <HI>lover</HI> is not
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like that between <HI>Husband</HI> and <HI>Wife,</HI> to <HI>have and to bold till death part,</HI> no nor yet is the <HI>po&s;&s;e&s;&s;ion</HI> of them <HI>certain, Quam diu quis bene &s;e ge&s;&s;erit, &s;o long as a man u|&s;eth them well:</HI> they <HI>pa&s;s away</HI> from <HI>good</HI> as well as <HI>bad,</HI> &s;o that the term of our <HI>tenure,</HI> is only <HI>durante beneplacito, &s;o long as God plea&s;eth.</HI> And if you look upon the <HI>di&s;|pen&s;ations</HI> of <HI>divine</HI> providence what frequent <HI>changes</HI> may you ob&s;erve it to <HI>ring</HI> in the <HI>Steeple</HI> of this <HI>world,</HI> &s;oone turning <HI>plenty</HI> into <HI>&s;carcity, wealth</HI> into <HI>want, glory</HI> into <HI>ignominy,</HI> and <HI>honour</HI> into <HI>contempt?</HI></P>
<P>3. Thus doe the&s;e things <HI>pa&s;s away,</HI> and that (as <HI>Zanchy</HI> well ob&s;erveth upon the words) <HI>in&s;tar rapidi&s;|&s;imi</HI><NOTE PLACE="marg">Zanch. in loc. Aug. <HI>in P&s;. 110.</HI></NOTE> <HI>fluminis,</HI> like a <HI>&s;wift running river,</HI> or as (St <HI>Au&s;tin</HI> allegorizeth that in the <HI>P&s;almes, he &s;hall drink of the brook in the way,</HI>) a <HI>violent</HI> and <HI>impetuous torrent.</HI> We read concerning the <HI>tempter,</HI> that he <HI>&s;howed Chri&s;t all the Kingdomes and glory of the world in a moment:</HI> upon<NOTE PLACE="marg">Luke 4. 5. <HI>Ambro&s;e</HI> ibid.</NOTE> which S^t <HI>Ambro&s;e</HI> excellently, <HI>Non tam conspectus <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">|leritas indicatur quam caduca fragilitas pote&s;tatis exprimi|tur, not &s;o much the &s;odainene&s;s of the &s;ight, as the tran&s;i|torines of the things them&s;elves is thereby intimated, world|ly</HI> power and honour <HI>pa&s;&s;ing</HI> away in a <HI>moment.</HI> The <HI>wi&s;e man</HI> &s;aith of <HI>riches,</HI> they take them <HI>wings</HI> (not <HI>feet</HI> only) and <HI>flee</HI> away, to wit, <HI>speedily, &s;odainly,</HI> before we are aware. <HI>Worldly wealth</HI> (as S^t <HI>Gregory</HI> excel|lently) <HI>Difficile habetur, cito amittitur, is hardly got,</HI> and <HI>ea&s;ily lo&s;t,</HI> like the <HI>cobweb,</HI> far <HI>longer</HI> in the <HI>spinning</HI> then it is in the <HI>&s;weeping</HI> down. The <HI>Spaniard</HI> Pro|verbe &s;aith of <HI>&s;ickne&s;s, It cometh on hor&s;e-back, and go|eth away on foot,</HI> but <HI>wealth cometh</HI> on <HI>foot,</HI> and <HI>goeth a|way on hor&s;e-back; creepeth</HI> along like a <HI>Snaile,</HI> but <HI>flyeth</HI> from us like an <HI>Eagle.</HI> That <HI>&s;imilitude</HI> of the <HI>P&s;almi&s;t</HI> concerning the <HI>gra&s;s, Which in the morning</HI><NOTE PLACE="marg">P&s;al. 90. 3. <HI>&V;ulg. Lat.</HI></NOTE> <HI>groweth up and flouri&s;heth, but in the evening is cut down and withereth,</HI> is a fit <HI>embleme</HI> of all worldly enjoy|ments, and the <HI>vulgar Latines</HI> reading which is with a
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<HI>double tran&s;eat</HI> intimateth, that it is <HI>pa&s;&s;ing</HI> from <HI>morn|ing</HI> to <HI>evening;</HI> and in that the <HI>condition</HI> of the&s;e <HI>things</HI> is &s;o much the more <HI>repre&s;ented,</HI> which are <HI>continually</HI> in <HI>motion</HI> from <HI>fir&s;t</HI> to <HI>la&s;t:</HI> and as St <HI>Au&s;tin</HI> excellent|ly, <HI>Qu&ograve; magis celeriter cre&s;cunt ut &s;int; e&ograve; magis fe&s;ti|nant</HI><NOTE PLACE="marg">Aug. confe&s;&s;. <HI>l. 4. c. 10.</HI> Greg. M. <HI>l. 16.</HI></NOTE> <HI>ut non &s;int, The longer they are enjoyed, the neerer they are to decaying.</HI> In one word, what St <HI>Gregory</HI> ob|&s;erveth of <HI>&s;ecular</HI> glory is true of all the <HI>re&s;t. Dum ni|tet <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">adit; dum extollitur, repentino interrupta fine termina|tur, while&s;t it glittereth and &s;hineth gloriou&s;ly, on a &s;odaine it vani&s;heth away.</HI> Like <HI>eares of corne,</HI> which the <HI>high|er</HI> they grow, the &s;ooner they <HI>hang</HI> down their heads. Indeed (to u&s;e <HI>Gregory Nazianzens</HI> compari&s;on) what is this world, but a <HI>&s;hew,</HI> a <HI>&s;cene,</HI> a <HI>repre&s;entation,</HI> which having <HI>plea&s;ed our eyes</HI> for a few <HI>minutes,</HI> is pre|&s;ently removed; agreeing with that <HI>parallel</HI> place of S^t <HI>Paul, The fa&s;hion of this world pa&s;&s;eth away,</HI> and thus I have given you a <HI>&s;hort</HI> view of the <HI>worlds pa&s;&s;ing,</HI> which is the <HI>fir&s;t</HI> branch of the po&s;ition.</P>
<P>2. The next followeth, which is, that <HI>The lu&s;t of, or after the world, and the things of it pa&s;&s;eth away.</HI> In|deed tho&s;e who under&s;tand the <HI>world</HI> in the former clau&s;e <HI>largely,</HI> for the <HI>whole vi&s;ible Fabrick;</HI> Expound this <HI>lu&s;t metonymically,</HI> for the <HI>things of this world lu&s;ted after,</HI> and &s;o the &s;en&s;e is, that as the whole <HI>world</HI> in ge|nerall, &s;o in particular the mo&s;t <HI>de&s;irable</HI> and <HI>amiable</HI> things in the <HI>world pa&s;&s;e away,</HI> not only the <HI>field,</HI> but the <HI>flower</HI> of the field <HI>withereth.</HI> But I know no rea|&s;on to recede from the plaine <HI>meaning</HI> of the word, and therefore I &s;hall &s;o <HI>di&s;cu&s;s</HI> it; <HI>The lu&s;t, the de&s;ire after, and delight in worldly things pa&s;&s;eth away.</HI> This is that which is <HI>true</HI> in a <HI>double</HI> con&s;ideration, to wit, <HI>whil&s;t we live,</HI> and <HI>when we die.</HI></P>
<P>1. <HI>Whil&s;t men live</HI> their lu&s;ts pa&s;s away in a double &s;en&s;e,</P>
<P>1. They <HI>pa&s;s away,</HI> that is, they are <HI>abortive,</HI> as hav|ing
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no <HI>&s;trength to bring forth:</HI> it is the difference be|tween <HI>Heavenly</HI> or <HI>Earthly, spirituall</HI> and <HI>carnall</HI> de&s;ires: tho&s;e &s;hall certainly be <HI>&s;asisfied,</HI> but the&s;e are frequent|ly <HI>di&s;appointed;</HI> the&s;e for the mo&s;t part <HI>end</HI> in a <HI>&s;hame|full &s;adne&s;s;</HI> tho&s;e in a <HI>glad&s;ome &s;ucce&s;s. God</HI> many times is plea&s;ed to <HI>bla&s;t</HI> the hopes, <HI>cro&s;s</HI> the de&s;ires, and <HI>eva|cuate</HI> the hopes and endeavours of <HI>wicked</HI> men in their <HI>&s;infull</HI> waies, according to that <HI>threat</HI> in the <HI>P&s;almes, The</HI><NOTE PLACE="marg">P&s;. 112. 6.</NOTE> <HI>de&s;ire of the wicked &s;hall peri&s;h.</HI> Hence it is that their <HI>de&s;ires</HI> create a great deale of <HI>&s;orrow</HI> and perplexity to them; and who would give way to &s;uch <HI>lu&s;ts,</HI> which prove &s;o often <HI>&s;uece&s;sle&s;s,</HI> and being <HI>di&s;appointed,</HI> end in <HI>grief</HI> and impatiency.</P>
<P>2. They <HI>pa&s;s away,</HI> that is, being <HI>fulfilled,</HI> they are &s;oon <HI>glutted:</HI> in this &s;en&s;e, <HI>worldly men</HI> like <HI>Children</HI> are &s;oon <HI>weary</HI> when they have what they <HI>de&s;ire.</HI> It is an excellent &s;aying of S^t <HI>Au&s;tine, Laetitia &s;eculi cum mag|n&acirc;</HI><NOTE PLACE="marg"><HI>Aug.</HI> in John <HI>tract.</HI> 7.</NOTE> <HI>expectatione speratur, ut veniat; praeterit, cum venerit;</HI> men are <HI>big with hopes</HI> of a great deale of content, and <HI>joy</HI> in the <HI>accompli&s;hment</HI> of their <HI>de&s;ires,</HI> and alas <HI>delight</HI> is no &s;ooner <HI>come</HI> but it is <HI>gone:</HI> and to the &s;ame pur|po&s;e<NOTE PLACE="marg"><HI>Sen. con&s;ol. ad polyb.</HI> c. 27.</NOTE> <HI>Seneca</HI> &s;aith of <HI>worldly plea&s;ures, Fluit &amp; tran&s;it, &amp; paen&egrave;, antequam veniat, aufertur;</HI> it is of a <HI>Fluid tran&s;i|ent nature, and is taken away almo&s;t as &s;oon as enjoy|ed.</HI> The truth is, many times whil&s;t the things them&s;elves <HI>&s;tay</HI> with us, our <HI>lu&s;t</HI> to, <HI>love</HI> of, and <HI>delight</HI> in them cea&s;eth: in which <HI>respect</HI> the world may fitly be compared to the <HI>gra&s;s,</HI> and our <HI>lu&s;t</HI> to the <HI>flow|er</HI> of the gra&s;s: for as the <HI>flower fadeth away before the gra&s;s,</HI> &s;o our <HI>lu&s;t pa&s;&s;eth away</HI> whil&s;t yet the <HI>worldly Ob|ject continueth;</HI> yea, ofttimes our <HI>longing</HI> is turned in|to <HI>loathing,</HI> and our <HI>love</HI> into <HI>hatred;</HI> witne&s;s the &s;tory of <HI>Amnon</HI> and <HI>Thamar.</HI> That ob&s;ervation of S^t <HI>Gre|gory</HI> is very apt to this purpo&s;e, concerning the <HI>diffe|rence</HI> between <HI>corporall</HI> and <HI>&s;pirituall</HI> delights, the&s;e <HI>Cum non habentur, in fastidio, cum habentur, in de&s;iderio,</HI>
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whil&s;t we <HI>want</HI> them they are <HI>loathed,</HI> when we <HI>have</HI> them they are <HI>loved,</HI> but tho&s;e <HI>Cum non habentur in de&s;iderio, cum habentur in fa&s;tidio,</HI> whil&s;t we <HI>want them,</HI> are de&s;ired, when we <HI>have them,</HI> they are loathed. Hence it is, that as <HI>weake &s;to|machs</HI> mu&s;t have choice of <HI>diet,</HI> &s;o <HI>worldly de&s;ires</HI> call for <HI>change</HI> of <HI>Objects.</HI> Why did <HI>Solomon</HI> &s;tudy &s;uch variety of plea&s;ures, but becau&s;e they &s;oon <HI>&s;atiate,</HI> and the <HI>wanton</HI> appetite is &s;till calling for a <HI>new</HI> Ob|ject? Nothing more <HI>ea&s;ie</HI> then to <HI>&s;urfeit</HI> of earthly enjoyments, and for <HI>tho&s;e</HI> things which being <HI>ab&s;ent,</HI> were our earne&s;t de&s;ire, by their continued pre&s;ence, to become an heavy <HI>burden.</HI> Oh let us learn to <HI>ab|horre</HI> the&s;e <HI>lu&s;ts</HI> which will of them&s;elves at la&s;t <HI>end</HI> in <HI>abhorring.</HI></P>
<P>2. <HI>Once</HI> more, Whatever <HI>enjoyment</HI> we may have of, or <HI>contentments</HI> in the&s;e <HI>lu&s;ts</HI> whil&s;t we <HI>live,</HI> they &s;hall all cea&s;e <HI>when we dye:</HI> When <HI>death</HI> cometh, the <HI>covetous</HI> man &s;hall <HI>graspe</HI> no more <HI>wealth,</HI> the <HI>ambitious</HI> &s;hall <HI>gape</HI> no more after honour, nor the <HI>luxurious neigh</HI> after his <HI>Dalilah.</HI> As there is no <HI>wi&s;edome nor coun|&s;ell,</HI> &s;o there is no <HI>de&s;ire or delight</HI> in <HI>the Grave whither we are going.</HI> The&s;e <HI>lu&s;ts</HI> will <HI>leave thee</HI> when thou <HI>dye&s;t,</HI> how much <HI>better</HI> is it for thee to <HI>leave them</HI> whil&s;t thou <HI>live&s;t.</HI></P>
<P>3. There remaineth yet <HI>one</HI> branch more of the <HI>po|&s;ition,</HI> and that is, though not expre&s;t, yet <HI>implyed</HI> con|cerning the <HI>worldly lover</HI> him&s;elf. For in the <HI>other</HI> clau&s;e the <HI>per&s;on</HI> who doth <HI>Gods</HI> will is &s;aid to <HI>a|bide for ever,</HI> and &s;o by way of <HI>analogie,</HI> this <HI>pa&s;&s;ing away</HI> mu&s;t be <HI>under&s;tood,</HI> not only of the <HI>things</HI> and the <HI>lu&s;t,</HI> but the <HI>per&s;on</HI> who lu&s;ts after the&s;e things.</P>
<P>Indeed we are all in this world, as in a <HI>&s;hip,</HI> not on|ly the <HI>&s;hip</HI> it &s;elfe <HI>moves,</HI> but the <HI>pa&s;&s;engers</HI> are carried a|way in it; yea which is the <HI>Riddle, The Pa&s;&s;engers go fa|&s;ter</HI>
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<HI>then the &s;hip,</HI> &s;ince even whil&s;t the <HI>world continues,</HI> the <HI>inhabitants pa&s;s away. Paulinus</HI> de&s;ired S^t <HI>Au&s;tin</HI><NOTE PLACE="marg">Aug. Ep. ad paulin.</NOTE> to write &s;omewhat <HI>de &s;tatu humanae vitae,</HI> of the <HI>&s;tate</HI> of humane life, he pre&s;ently <HI>corrects</HI> him, telling him he &s;hould have &s;aid, <HI>de cur&s;u humanae <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">itae,</HI> of the <HI>cour&s;e</HI> of humane life, our <HI>life</HI> being a <HI>&s;wift</HI> race to the <HI>Goale</HI> of <HI>death.</HI> And well were it if we would &s;till <HI>joyne</HI> in our meditations, our <HI>own,</HI> and the <HI>worlds pa&s;&s;ing away</HI> together. If the&s;e <HI>things</HI> do not <HI>leave</HI> us, yet <HI>we</HI> mu&s;t <HI>leave them,</HI> and as <HI>E&s;au</HI> &s;aid, <HI>I dye, and what good will my birthright do me?</HI> &s;o let us often thinke, <HI>I mu&s;t be gone, and what good will my honours, riches, plea&s;ures do me?</HI> It is the <HI>Que&s;tion</HI> and <HI>An&s;wer</HI> of S^t <HI>James, What is your life, it is</HI><NOTE PLACE="marg">James 4. 14.</NOTE> <HI>even a vapour, which appeareth for a little while, and then vani&s;heth away?</HI> &s;ome Expo&s;itors ob&s;erve an <HI>empha&s;is</HI> in the <HI>your, you</HI> that are &s;o much in <HI>love</HI> with this <HI>life,</HI> and the things of it, how <HI>brittle, fraile,</HI> and <HI>tran&s;itory,</HI> are <HI>they</HI> and <HI>it?</HI></P>
<P>Nor yet is this <HI>all</HI> that is here implyed, &s;ince not only that which is <HI>common</HI> to <HI>worldlings</HI> with <HI>other</HI> men is here <HI>a&s;&s;erted,</HI> to wit, <HI>the pa&s;sing away by death,</HI> but &s;uch a <HI>pa&s;sing away,</HI> as is <HI>peculiar</HI> to him, in <HI>oppo&s;i|tion</HI> to the <HI>happy</HI> e&s;tate of them that <HI>love God,</HI> and then the meaning is this, <HI>he pa&s;&s;eth away, not only by a fir&s;t, but a &s;econd death,</HI> he lo&s;eth this <HI>life,</HI> &s;o as never to enjoy <HI>another;</HI> he &s;o <HI>pa&s;&s;eth away,</HI> as to <HI>peri&s;h,</HI> not by <HI>anni|hilation,</HI> but by <HI>condemnation,</HI> he <HI>pa&s;&s;eth</HI> from the <HI>worlds joyes</HI> to <HI>Hells torments.</HI> Oh the <HI>di&s;mall</HI> change which a <HI>worldling</HI> maketh, when he <HI>dyeth,</HI> all his <HI>good things</HI> are <HI>taken</HI> from him, and <HI>horrour, anxiety, despaire,</HI> and everla&s;ting <HI>mi&s;ery</HI> &s;eize upon him: So true is that of an <HI>Ancient, Amor mundi non &s;olum peritorius &s;ed peremptorius, Worldly love is not only vain, but deadly, kil|ling</HI> not only the <HI>body,</HI> but <HI>&s;oul</HI> of the &s;inner to all <HI>e|ternity.</HI></P>
<P>To bring this home in a <HI>brief Applecation,</HI></P>
<P><PB N="451" REF="234">1. Oh that every one of us would be <HI>convinced</HI> of the <HI>worlds in&s;tability.</HI> Indeed in <HI>this</HI> (as well as in ma|ny others) the <HI>world</HI> is a <HI>juggler,</HI> that though it be &s;o <HI>in|con&s;tant</HI> yet it <HI>promi&s;eth continuance.</HI> Fully to this purpo&s;e St <HI>Gregory, The vaine joyes of this pre&s;ent life, Qua&s;i ma|nendo</HI><NOTE PLACE="marg"><HI>Greg. M.</HI> l. 1. <HI>Bern.</HI> c. 12.</NOTE> <HI>blandiuntur &s;ed amatores &s;uos cit&ograve; tran&s;eundo deci|piunt; flatter us as if they would &s;tay with us, and on a &s;o|dain by pa&s;sing away they cheat us.</HI> Looke as the <HI>Sun, Moon,</HI> and <HI>Stars,</HI> (to borrow that &s;imilitude of <HI>Phi|lo</HI> the <HI>Jew</HI>) though they <HI>move</HI> with a mo&s;t <HI>&s;wift</HI> and<NOTE PLACE="marg">Philo <HI>l.</HI> de con|fu&s;. ling.</NOTE> <HI>rapid</HI> motion, &s;eem to the <HI>vulgar</HI> eye to <HI>&s;tand &s;till,</HI> at lea&s;t <HI>move &s;lowly;</HI> &s;o do the&s;e <HI>&s;ublunary</HI> things in a <HI>worldlings</HI> eye. That rich man in the <HI>Gospell</HI> who &s;aid to him&s;elf, <HI>Soul thou ha&s;t much goods laid up for</HI><NOTE PLACE="marg">Luk. 12. 19, 20.</NOTE> <HI>many years, take thine ea&s;e, eate, drinke, and be merry;</HI> is called a <HI>fool,</HI> for &s;o <HI>&s;aying,</HI> a <HI>foole</HI> he was in many re|&s;pects, in that he thought his <HI>&s;oul</HI> could take any <HI>con|cent</HI> in his <HI>barnes,</HI> in that he <HI>expected</HI> to finde <HI>ea&s;e</HI> in the <HI>things</HI> of this <HI>world,</HI> which are as <HI>thornes,</HI> in that he <HI>&s;up|po&s;ed</HI> tho&s;e things were only given him to <HI>eate, drinke, and be merry with,</HI> but the <HI>wor&s;t foole</HI> of all, in that he <HI>imagined</HI> he &s;hould <HI>enjoy the&s;e goods for many years.</HI> Such <HI>fools</HI> were tho&s;e <HI>Drunkards</HI> who &s;ay, <HI>We will fill our</HI><NOTE PLACE="marg">I&s;ai. 65. 12.</NOTE> <HI>&s;elves with &s;trong drinke, and to morrow &s;hall be as to day, and much more abundant:</HI> and tho&s;e <HI>Mammoni&s;ts</HI> of<NOTE PLACE="marg">P&s;. 4<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 11.</NOTE> whom the <HI>P&s;almi&s;t</HI> &s;aith, <HI>Their inward thought is, that their hou&s;es &s;hall continue for ever, and their dwelling places to all generations.</HI> But oh <HI>when</HI> will we <HI>believe</HI> that which we &s;o often <HI>&s;ee</HI> and <HI>heare,</HI> and <HI>acknowledg</HI> what daily <HI>experience</HI> confirmeth, that this worlds goods are (as they are called) <HI>moveables,</HI> yea all the&s;e <HI>world|ly</HI> things mutable and incon&s;tant. Alas my <HI>Brethren,</HI> the <HI>time</HI> will <HI>come</HI> when (too <HI>late</HI>) we &s;hall <HI>&s;ee</HI> their va|nity and in&s;tability, <HI>Vilia &amp; &s;luida e&s;&s;e cogno&s;cit ami&s;&s;a</HI><NOTE PLACE="marg"><HI>Gr. M.</HI> l. 8. c. 20.</NOTE> (&s;aith S^t <HI>Gregory) quae, duri aderant magna &amp; man&s;ura vi|debantur.</HI> When we are <HI>&s;trip<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> of all, the vain <HI>fugacity</HI>
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of the&s;e things (which whil&s;t we <HI>enjoy,</HI> are &s;o <HI>glorious</HI> and permanent in our eyes) will <HI>appeare.</HI> But oh how <HI>much</HI> better will it be for us, whil&s;t yet they are <HI>pre&s;ent</HI> with us, to looke upon them as <HI>parting</HI> from us.</P>
<P>To this <HI>end, Pray</HI> we for a &s;piritually <HI>enlightned</HI> minde. It is the &s;aying of <HI>Jamblicus, If a man could be|hold</HI><NOTE PLACE="marg">Jambl.</NOTE> <HI>this world in the light of divine knowledge, he will finde it to be a vani&s;hing &s;hadow,</HI> and <HI>Plato Etymologizing</HI><NOTE PLACE="marg">Plato.</NOTE> <GAP DESC="foreign">, which &s;ignifieth <HI>wi&s;dome,</HI> &s;aith it is <GAP DESC="foreign">, <HI>a due apprehen&s;ion of the fluid motion of the&s;e terrene contentments,</HI> oh let us implore this <HI>wi&s;dome</HI> from a|bove. That <HI>blind</HI> man in the <HI>Gospell</HI> who&s;e <HI>eyes Chri&s;t opened,</HI> &s;aw at fir&s;t <HI>men walking like trees,</HI> an <HI>argu|ment</HI> of the <HI>weakne&s;s</HI> of his <HI>naturall</HI> &s;ight, but in a <HI>my&s;ti|call</HI> &s;en&s;e (&s;aith <HI>Chry&s;ologus</HI>) it argueth the <HI>&s;trength</HI> of<NOTE PLACE="marg"><HI>Chry&s;ol.</HI> Serm. 176.</NOTE> <HI>spirituall</HI> &s;ight, to &s;ee all the <HI>things</HI> of this world, not as <HI>pillars,</HI> but as <HI>trees,</HI> and tho&s;e not <HI>&s;tanding</HI> but <HI>walk|ing</HI> in a continuall motion. It is very ob&s;ervable with what a <HI>different</HI> a&s;pect our ble&s;&s;ed <HI>Saviour</HI> looked upon the <HI>&s;tones</HI> of the <HI>Temple</HI> from the <HI>&s;tanders</HI> by, they <HI>beheld</HI><NOTE PLACE="marg">Luke 21. 5.</NOTE> them as <HI>goodly &s;tones,</HI> but <HI>Chri&s;t</HI> &s;aw <HI>one &s;tone not left up|on another,</HI> thus whil&s;t the&s;e <HI>worldly Objects</HI> appeare <HI>a|miable</HI> to a <HI>carnall</HI> eye, the <HI>&s;pirituall</HI> Chri&s;tian beholds them as tho&s;e which in a <HI>little</HI> time will <HI>peri&s;h</HI> and come to nought.</P>
<P>2. Being throughly <HI>per&s;waded</HI> of this <HI>truth,</HI> it will (I tru&s;t) make way for that which is the maine <HI>de&s;igne</HI> of our <HI>Apo&s;tle,</HI> namely, to <HI>di&s;&s;wade</HI> us from the <HI>love</HI> of the world, becau&s;e it <HI>pa&s;&s;eth away.</HI> It was a notable &s;peech of <HI>Lacon<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> in <HI>Plutarch,</HI> when he was told of a<NOTE PLACE="marg">Plut. Ap<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">g.</NOTE> <HI>&s;hip richly</HI> laden that was come into the <HI>Port, I am not</HI> (&s;aith he) <HI>much moved with that prosperity which hangeth upon ropes.</HI> Oh then why are we &s;o much <HI>taken</HI> with this <HI>world,</HI> which is &s;o <HI>uncertaine, quid &s;trepis oh munde</HI><NOTE PLACE="marg">Aug. <HI>Serm. 29.</HI> de verbis dom. in mante.</NOTE> <HI>immunde,</HI> &s;aith S^t <HI>Au&s;tin, oh thou filthy world, what a noi&s;e do&s;t thou make,</HI> how would men <HI>dote</HI> upon thee if thou
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wert <HI>la&s;ting,</HI> who love thee &s;o well, though thou art <HI>fading.</HI> Alas <HI>Beloved,</HI> you may as well <HI>&s;top</HI> the run|ning &s;treame with your <HI>hand, blow</HI> back the <HI>winde</HI> with your <HI>breath,</HI> or <HI>cau&s;e</HI> the <HI>Sun</HI> to &s;tand <HI>&s;till,</HI> as hinder the <HI>pa&s;&s;ing</HI> away of the&s;e <HI>worldly</HI> things, and why will you <HI>hold</HI> that <HI>fa&s;t</HI> in <HI>affection,</HI> which you cannot long in <HI>po&s;&s;e&s;&s;ion. Swallows</HI> (they &s;ay) will not <HI>build</HI> their <HI>ne&s;ts</HI> in an <HI>hou&s;e</HI> which is <HI>ready to fall,</HI> which of <HI>you</HI> if the <HI>Carpenter</HI> &s;hould tell you your <HI>hou&s;e</HI> would <HI>drop down</HI> within <HI>few daies,</HI> would not pre&s;ently <HI>remove</HI> from it; oh let us <HI>leave</HI> this <HI>world,</HI> before it <HI>leave</HI> us, and <HI>po&s;&s;e&s;&s;e</HI> it as though we <HI>po&s;&s;e&s;&s;ed</HI> it not, becau&s;e ere <HI>long</HI> we &s;hall be <HI>di&s;po&s;&s;e&s;&s;ed</HI> of it. We &s;ometimes <HI>laugh</HI> at <HI>Chil|dren</HI> that are <HI>plea&s;ed</HI> with <HI>paper Ca&s;tles,</HI> which may be <HI>philipt</HI> down in a <HI>moment;</HI> have we not more rea&s;on to <HI>weep</HI> over our <HI>&s;elves,</HI> who <HI>hold fa&s;t deceit,</HI> and &s;et our <HI>hearts</HI> on tho&s;e <HI>things</HI> which are &s;o <HI>ea&s;ily</HI> and &s;odainly <HI>&s;natched</HI> away from us. What is <HI>plea&s;ure, wealth, honour,</HI> but as the <HI>&s;and;</HI> (&s;o <HI>Gregory Ny&s;&s;en</HI> aptly) and you<NOTE PLACE="marg"><HI>Greg. Ny&s;&s;.</HI> hom. in Eccl.</NOTE> know when <HI>Children</HI> have been <HI>running up and down</HI> in the <HI>&s;and,</HI> &s;o &s;oon as they are <HI>gone,</HI> no <HI>foot&s;teps</HI> re|maine of all their <HI>toyle.</HI> The truth is, how <HI>wi&s;e</HI> &s;oever <HI>worldly</HI> lovers may account them&s;elves, they are <HI>notorious fools</HI> even upon this <HI>account,</HI> that they <HI>leane</HI> upon a <HI>broken reed, feed</HI> upon the <HI>winde,</HI> and <HI>graspe</HI> at a <HI>&s;hadow.</HI> Let therefore the <HI>coun&s;ell</HI> of devout <HI>An|&s;elme</HI> be acceptable to us, <HI>Nolite con&s;tanter mundum,</HI><NOTE PLACE="marg"><HI>An&s;.</HI> in Rom.</NOTE> <HI>diligere quando ip&s;e quem diligitis non pote&s;t con&s;tare. In|ca&s;&s;um cor qua&s;i manenter figitis dum fugit ip&s;e quem dili|gitis, Why &s;hould we &s;o con&s;tantly love this world, whenas this world which we love is &s;o incon&s;tant, let not our fooli&s;h heart thinke to fix it &s;elfe on that which is &s;till ready to flye away.</HI></P>
<P>Tell me I be&s;eech you, Would any of you <HI>weary</HI> your &s;elves in <HI>&s;craping</HI> up wealth, in <HI>compa&s;&s;ing</HI> ho|nour, <HI>pur&s;uing</HI> plea&s;ure, did you certainly <HI>know,</HI> that
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before to <HI>morrow,</HI> either you &s;hould <HI>die,</HI> or tho&s;e <HI>enjoy|ments</HI> &s;hould be taken away from <HI>you? can</HI> any of you <HI>&s;ecure</HI> your &s;elves that it &s;hall not be <HI>&s;o?</HI> yea, is there <HI>any</HI> thing more <HI>po&s;&s;ible</HI> then that the&s;e things may <HI>pre&s;ently</HI> or more <HI>certaine</HI> then that they &s;hall ere <HI>long</HI> pa&s;s away? and therefore &s;ince <HI>the world pa&s;&s;eth away</HI><NOTE PLACE="marg">Leo <HI>Serm. 5.</HI> de jejun. <HI>7^m ^i</HI> men&s;is.</NOTE> from us, let us according to <HI>Leo's</HI> coun&s;ell re&s;olute|ly <HI>pa&s;s by the world,</HI> &s;o as it may be only <HI>viaticum iti|neris non illecebra man&s;ionis, a &s;ub&s;ervient handmaid, not a domineering Mi&s;tre&s;s.</HI></P>
<P>And now that this <HI>Argument</HI> which our <HI>Apo&s;tle</HI> here u&s;eth, may have the <HI>&s;tronger</HI> influence upon us, to di&s;&s;wade from worldly love, let me intreat you &s;e|riou&s;ly to <HI>ponder</HI> upon the&s;e <HI>foure</HI> particulars;</P>
<P>1. What a <HI>disproportion</HI> there is, and that upon this very <HI>account</HI> between this <HI>world</HI> and our <HI>&s;oules.</HI> It is a rule in <HI>marriage,</HI> that there &s;hould be a fit <HI>proportion</HI> as in <HI>other</HI> things, &s;o in <HI>yeares</HI> between the <HI>per&s;ons,</HI> how <HI>unfit</HI> then is it for thy <HI>&s;oul</HI> to be <HI>married</HI> to this <HI>world,</HI> whenas the <HI>world</HI> is <HI>tran&s;itory,</HI> and thy <HI>&s;oul</HI> is <HI>immortall,</HI> can&s;t thou be &s;o <HI>&s;otti&s;h</HI> as to thinke that <HI>God</HI> did <HI>breath</HI> that <HI>immateriall</HI> &s;pirit of thine into thee, to have on|ly the <HI>happine&s;s</HI> of a <HI>muckworme,</HI> which breedeth and feedeth in <HI>dung,</HI> or at be&s;t of an <HI>Indian Emmet,</HI> which glittereth in <HI>golden du&s;t</HI> about it? Do&s;t thou imagine what that <HI>&s;oul</HI> of thine which is <HI>glued</HI> to this <HI>world,</HI> will do when this <HI>world</HI> &s;hall be <HI>taken</HI> from it? &s;urely as <HI>Philip</HI> &s;aid to his <HI>Son, Par tibi regnum quaere, &s;eek a Kingdome &s;utable to thy greatne&s;s,</HI> &s;o let me &s;ay to thee, <HI>&s;eeke an Object proportionable to thy &s;oul,</HI> and that cannot be the <HI>world,</HI> for it <HI>pa&s;&s;eth away.</HI></P>
<P>1. This <HI>world</HI> as in it <HI>&s;elfe</HI> it is <HI>tran&s;itory,</HI> &s;o it <HI>pa&s;&s;eth away &s;oone&s;t</HI> from them who <HI>&s;et their hearts upon it.</HI> I have read of certaine <HI>flitting I&s;lands,</HI> which &s;eem continually to <HI>move</HI> in the <HI>Sea,</HI> and if you <HI>&s;aile towards</HI> them, the nearer you approach to them, the <HI>fur|ther</HI>
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they remove from <HI>you.</HI> A fit <HI>Embleme</HI> of the&s;e <HI>worldly</HI> things which many times are <HI>farthe&s;t</HI> from them, who <HI>&s;eek</HI> mo&s;t after them. In this re&s;pect what is ob&s;ervable of the &s;hadow, <HI>&s;equentem fugit, fu|gientem &s;equitur,</HI> may be applied to the <HI>world, It often followeth him that flyeth from it, and flyeth from him who followeth it.</HI> Very apt to this purpo&s;e is that &s;imili|tude of <HI>water,</HI> which the <HI>fa&s;ter</HI> you thinke to <HI>gra&s;pe</HI> it in your <HI>hands, &s;lideth</HI> away the <HI>&s;ooner</HI> from you. Thus are <HI>covetous, ambitious,</HI> and <HI>voluptuous</HI> men frequently <HI>deceived</HI> in their <HI>expectations</HI> of <HI>enjoying</HI> this world, which they &s;o dearely <HI>love.</HI> Indeed it is the u&s;uall <HI>di&s;pen&s;ation</HI> of <HI>divine</HI> providence, to <HI>take</HI> away from men tho&s;e <HI>comforts</HI> which he &s;eeth to <HI>&s;teale</HI> away their <HI>hearts</HI> from him. It is high <HI>time</HI> for the <HI>Mistre&s;s</HI> to turne the <HI>Maide</HI> out of doores, when &s;hee findeth her <HI>Husbands affecti|ons</HI> taken off from <HI>Her,</HI> and &s;et upon the <HI>Maide;</HI> what more <HI>ju&s;t</HI> then that <HI>God</HI> &s;hould <HI>pluck</HI> away tho&s;e <HI>deligths</HI> from us, which <HI>alienate</HI> our hearts from him, &s;o that in one word, the <HI>way</HI> to <HI>enjoy</HI> a <HI>comfort</HI> is to be <HI>willing</HI> to <HI>lo&s;e</HI> it, and the <HI>way</HI> to <HI>lo&s;e</HI> it is immode|rately to <HI>love</HI> it.</P>
<P>3. <HI>This world pa&s;&s;eth away from its lovers</HI> when they have <HI>mo&s;t need of it; Solomon</HI> &s;aith of <HI>riches,</HI> and it is true of <HI>honours</HI> and <HI>plea&s;ures, they profit not in the day of wrath,</HI> and then it is we &s;hall be in greate&s;t <HI>want</HI> of <HI>comfort</HI> and &s;upport. When <HI>Ab&s;olom</HI> is caught in the <HI>thick bows</HI> of a <HI>great Oake,</HI> and is <HI>taken</HI> up be|tween<NOTE PLACE="marg">2 Sam. 18. 9. <HI>Drogo Ho&s;t.</HI> in Serm. <HI>de dom. pal&s;.</HI></NOTE> the <HI>Heaven</HI> and the <HI>Earth,</HI> the <HI>Mule</HI> that was under him went away. <HI>Ab&s;oloms Mule</HI> is a fit <HI>em|bleme</HI> of this <HI>world,</HI> which then <HI>leaveth</HI> us when we are in the greate&s;t <HI>&s;treights.</HI> That <HI>&s;imilitude</HI> which <HI>Job</HI> applyeth to his <HI>deceitfull Brethren,</HI> may no le&s;s<NOTE PLACE="marg">Job 6. 19, 20</NOTE> aptly be u&s;ed in reference to the&s;e <HI>worldly</HI> things, <HI>as the &s;treames of Brookes they pa&s;s away,</HI> for as the&s;e
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<HI>vani&s;h</HI> away in the <HI>heat,</HI> &s;o that the <HI>thir&s;ty</HI> traveller which <HI>cometh</HI> thither for <HI>relief,</HI> is <HI>confounded becau&s;e he hoped;</HI> &s;o do tho&s;e <HI>faile</HI> us in the <HI>day</HI> of <HI>di&s;tre&s;s,</HI> and <HI>&s;hame</HI> &s;ets upon the <HI>faces</HI> of tho&s;e who <HI>loved</HI> and <HI>tru&s;ted</HI> in them.</P>
<P>4. La&s;tly, <HI>The world pa&s;&s;eth away,</HI> with <HI>its lu&s;t,</HI> but the <HI>&s;ting remaineth:</HI> the <HI>plea&s;ure vani&s;heth,</HI> but the <HI>torment abideth.</HI> All the&s;e delights like the <HI>Candle, burne</HI> for a time, but when they <HI>go</HI> out, they <HI>leave</HI> a <HI>&s;tinke</HI> behinde them: and oh how <HI>mi&s;erable</HI> is the <HI>worldlings</HI> condition, who when the&s;e things take their <HI>leave</HI> of him, hath nothing <HI>left</HI> but a <HI>di&s;pairing</HI> remembrance of, and <HI>&s;orrowfull</HI> regret at his <HI>folly,</HI> in being bewitched with, and &s;pending &s;o much time<NOTE PLACE="marg">Bern. de falla|cia pre&s;entis vitae.</NOTE> upon the&s;e peri&s;hing contentments. Who would <HI>drinke</HI> of &s;uch waters, which though <HI>&s;weet</HI> as <HI>Honey</HI> in the <HI>mouth,</HI> are <HI>bitter</HI> as <HI>Gall</HI> and <HI>Wormewood</HI> in the <HI>belly.</HI> When therefore you <HI>finde</HI> the&s;e <HI>worldly Objects</HI> al|luring your hearts, look upon them not as <HI>venientes &s;ed abeuntes, coming,</HI> but <HI>going, flouri&s;hing,</HI> but <HI>withering,</HI> and then I am <HI>confident,</HI> your <HI>hearts</HI> will be <HI>weaned</HI> from them. Oh remember at the <HI>be&s;t</HI> they are but <HI>fading flow|ers,</HI> at the <HI>wor&s;t,</HI> they are <HI>pricking thornes,</HI> they are <HI>chaff,</HI> in the <HI>hand, light,</HI> in the <HI>eye, troubling;</HI> never any <HI>gra&s;ped</HI> them with <HI>affection,</HI> but <HI>found woe</HI> and <HI>vexation.</HI></P>
<P>What therefore now <HI>remaineth,</HI> but that upon all the&s;e urging con&s;iderations, we every one at <HI>la&s;t</HI> re&s;olve to bid this <HI>world farewell.</HI> Say then (oh my <HI>&s;oul)&punc; Hence you vani&s;hing plea&s;ures, I will no longer repo&s;e my &s;elfe under your &s;hadowes. Adie<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> you flying riches, I will no longer &s;eeke for covert under your wings, farewell fading honours, I will no longer gaze upon your beauty; be gone all you gilded follies, your &s;eeming splendor &s;hall no more deceive me; It is now high time for me to looke after my &s;oul, and I am &s;ure you cannot make</HI>
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<HI>that happy; If I do not now leave you, I know ere long you will leave me, and if I make not provi|&s;ion before hand, what will then become of me? Henceforth I &s;hall u&s;e you as Servants, but never more love you as Friends; Why &s;hould I for&s;ake my own mercies, to ob&s;erve lying vanities?</HI> And thus I have di&s;patched the <HI>Propo&s;ition</HI> of the worlds <HI>pa&s;&s;ing</HI> away, and ha&s;tening to an <HI>end&punc;</HI> I &s;hould proceed to the <HI>Oppo&s;ition,</HI> but the houre <HI>is pa&s;|&s;ed away,</HI> and bids me <HI>end</HI> my di&s;cour&s;e for this time.</P>
</DIV1>
<DIV1 N="23" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 17.</BIBL>
<Q>And the world pa&s;&s;eth away and the lu&s;t thereof, but he that doth the will of God abideth for ever.</Q>
</EPIGRAPH>
<P>_IT is a known <HI>Maxime</HI> in <HI>Morality Voluntas non fertur ni&s;i in bonum&punc; The will is not carried towards any Ob|ject, but under the notion of good;</HI> Yet it is as <HI>true,</HI> that the <HI>good</HI> which the will embraceth, is ma|ny times not <HI>verum,</HI> but <HI>apparens;</HI> good in the reality of the <HI>thing,</HI> but only in the <HI>opinion</HI> of the <HI>per&s;on,</HI> to who&s;e <HI>mi&s;guided</HI> judgment, it ap|peareth
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of another nature, then indeed it is. This is that which is <HI>evident</HI> in <HI>plea&s;ures, riches, honours,</HI> about which the <HI>lu&s;t of the fle&s;h, the lu&s;t of the eyes,</HI> and <HI>the pride of life</HI> are conver|&s;ant. By their <HI>lovers</HI> they are e&s;teemed not on|ly <HI>good,</HI> but the <HI>only good</HI> things, in the <HI>fruition</HI> of which they place their <HI>happine&s;s;</HI> and yet <HI>a|las</HI> how mi&s;erably do their fond <HI>imaginations de|lude</HI> them; &s;ince tho&s;e things (at <HI>be&s;t</HI>) are but in the <HI>lowe&s;t</HI> ranke of good; yea they rather have a <HI>&s;hew,</HI> a <HI>&s;hadow,</HI> a <HI>&s;emblance,</HI> then any <HI>reality, &s;olidity,</HI> or <HI>&s;ub&s;tance</HI> of good in them. This it is whereof our <HI>Apo&s;tle</HI> endeavoureth to <HI>convince</HI> the <HI>worldling</HI> in this <HI>Ver&s;e,</HI> and that by an <HI>undeni|able</HI> argument, namely the <HI>&s;hort</HI> and fading continu|ance of all the&s;e things; who&s;e <HI>goodnne&s;s</HI> (to bor|row the Prophet <HI>Ho&s;eas</HI> &s;imilitudes) <HI>is like the</HI><NOTE PLACE="marg">Ho&s;. 6. 3.</NOTE> <HI>morning cloud, and like the early dew, it vani&s;h|eth away: for the world pa&s;&s;eth away and the lu&s;t thereof, but he that doth the will of God,</HI> &amp;c.</P>
<P>Having di&s;patch the <HI>po&s;ition,</HI> in which the maine <HI>force</HI> of the <HI>Argument</HI> con&s;i&s;ts, that which now remain|eth to be <HI>di&s;cu&s;&s;ed</HI> is the <HI>oppo&s;ition</HI> annexed by way of <HI>Amplification. But he that doth the will of God abideth for ever.</HI></P>
<P>For the better <HI>handling</HI> of which <HI>clau&s;e,</HI> I &s;hall con&s;i|der it <HI>fir&s;t</HI> in it <HI>&s;elf,</HI> and then in its <HI>connexion,</HI> with that which precedeth.</P>
<P>1. That which this <HI>clau&s;e</HI> pre&s;ents us with, con|&s;idered by it &s;elfe, is the <HI>permanent faelicity of an obedient Chri&s;tian,</HI> and in it are <HI>two</HI> particulars con&s;i|derable;</P>
<P>The <HI>Qualification</HI> or <HI>duty required,</HI> implicitly in the&s;e words,
<Q>He that doth the will of God,
The <HI>Remuneration</HI> or <HI>mercy a&s;&s;ured</HI> in the&s;e,
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endureth forever.</Q></P>
<P>1. That which <HI>fir&s;t</HI> occurreth to our di&s;cu&s;&s;ion is the <HI>Qualification,</HI> for the handling whereof <HI>two</HI> things would be opened;</P>
<P><HI>What will of God is intended?</HI></P>
<P><HI>What doing of his will is required?</HI></P>
<P>1. In <HI>an&s;wer</HI> to the <HI>fir&s;t,</HI> be plea&s;ed to know,</P>
<P>1. That <HI>will</HI> may be taken two waies; either for the <HI>faculty</HI> and <HI>act</HI> of willing&punc; or for the <HI>Object,</HI> o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>thing</HI> which is willed. When S^t <HI>Paul</HI> &s;aith, <HI>God hath prede&s;tinated us according to the good plea&s;ure of his will,</HI> it is plainly meant of the <HI>faculty</HI> and <HI>act</HI> of <HI>willing,</HI> which in <HI>God</HI> is the &s;ame with his <HI>e&s;&s;ance.</HI> But in all tho&s;e places where the <HI>Scrip|ture</HI> &s;peaketh of <HI>doing Gods Will&punc;</HI> it mu&s;t be re|ferred to the <HI>Object</HI> of his will, and meaneth a doing of the thing&punc; which <HI>God willeth</HI> to be done.</P>
<P>2. In re&s;pect of the <HI>things which God willeth to be done,</HI> Know further, that his will is <HI>&s;ecret,</HI> or <HI>revealed: Gods &s;ecret</HI> will, is his <HI>eternall coun&s;ell</HI> and purpo&s;e, either of <HI>permitting</HI> or <HI>effecting,</HI> either <HI>immediately</HI> or <HI>mediately,</HI> what&s;oever is <HI>done</HI> in the <HI>world.</HI> This is that which is called by the <HI>Schools, voluntas efficax,</HI> that <HI>will of God</HI> which is<NOTE PLACE="marg">I&s;ai. 45. 10.</NOTE> <HI>alwaies</HI> done according as he &s;aith him&s;elf, <HI>My coun&s;ell&punc; &s;hall &s;tand&punc; I will do all my plea&s;ure.</HI> In|deed in this <HI>notion</HI> the&s;e <HI>two</HI> are <HI>convertible, what|ever God wils is done, and whatever is done God wils;</HI> if it be <HI>evill,</HI> he <HI>wils</HI> to &s;uffer it, if it be <HI>good,</HI> he <HI>wils</HI> either by <HI>him&s;elf,</HI> or his <HI>Creatures,</HI> to effect it. And the <HI>rea&s;on</HI> is plain, becau&s;e if any thing could be <HI>done, Deo nolente, again&s;t Gods will,</HI> it mu&s;t be either becau&s;e he did not <HI>know</HI> of the doing it, and then he were not <HI>omni|&s;cient;</HI> or becau&s;e he did know, and <HI>could not</HI>
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<HI>hinder</HI> the doing of it, and then he were not <HI>om|nipotent;</HI> to <HI>deny</HI> either of which, is to <HI>deny him to be a God.</HI> According to this <HI>con&s;truction,</HI> the truth is, even <HI>wicked</HI> men do <HI>Gods</HI> will; whil&s;t their <HI>de&s;igne</HI> is to <HI>fullfill</HI> their <HI>own mi&s;chievous lu&s;ts;</HI> they <HI>accompli&s;h Gods righteous plea&s;ure,</HI> whil&s;t they intend to <HI>oppo&s;e</HI> the <HI>will of God</HI> which they <HI>know,</HI> they effect his <HI>hidden coun&s;ell.</HI> But &s;ince (as <HI>God</HI> &s;aith of the <HI>King of A&s;&s;yria, he mean|eth not &s;o</HI>) it is <HI>again&s;t their</HI> will, that they do <HI>Gods;</HI> yea their <HI>intention</HI> is to <HI>cro&s;s</HI> his, even <HI>when</HI> they do it; &s;uch a <HI>doing</HI> his will is no <HI>virtue,</HI> and there|fore not the <HI>&s;ecret,</HI> but the <HI>revealed</HI> will of <HI>God</HI> is here <HI>intended.</HI></P>
<P>3. Be plea&s;ed further to take notice, That the <HI>things</HI> which <HI>God revealeth</HI> to be his <HI>will,</HI> are of <HI>two</HI> &s;orts; ei|ther &s;uch as are <HI>to be done de nobis, upon us;</HI> or <HI>a nobis by us.</HI></P>
<P>1. <HI>Gods revealed will</HI> concerning the things to be <HI>done upon us,</HI> is either <HI>pro,</HI> or <HI>contra; for</HI> or <HI>again&s;t</HI> us: and is <HI>manife&s;t,</HI> either by the <HI>predi|ctions of his word,</HI> whither <HI>promi&s;&s;ory,</HI> or <HI>mina|tory;</HI> or by the <HI>execution of his workes,</HI> whither in <HI>mercies</HI> or <HI>judgements;</HI> and this <HI>will of God</HI> calls for the practice of &s;everall <HI>graces,</HI> according to its various <HI>di&s;pen&s;ation,</HI> both in regard of <HI>good</HI> and <HI>evill.</HI></P>
<P>1. The <HI>Revelation</HI> of <HI>Gods will for us,</HI> is con|&s;iderable, either as it is in the <HI>promi&s;e</HI> or the <HI>per|formance:</HI> as it is in the <HI>promi&s;e,</HI> it is that we are to <HI>hope</HI> and <HI>pray</HI> for, to <HI>tru&s;t</HI> in, and <HI>re&s;t</HI> up|on. Thus <HI>David, I have hoped in thy word:</HI> and<NOTE PLACE="marg">P&s;al. 119. 67.</NOTE> again, <HI>Deale bountifully with thy &s;ervant according to thy word,</HI> that is, thy <HI>promi&s;e,</HI> which is a <HI>re|velation</HI> of <HI>Gods</HI> gratious will. As it is in the <HI>performance,</HI> it is that we are to <HI>prai&s;e</HI> him for,
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and <HI>walke</HI> worthy of; nothing being more <HI>e|quall,</HI> then that when it plea&s;eth <HI>God</HI> to <HI>do</HI> us <HI>good,</HI> we &s;hould give him thankes, a&s;cribing what we enjoy, not to the <HI>worthine&s;s</HI> of our <HI>worke,</HI> but the <HI>goodne&s;&s;e</HI> of his <HI>will:</HI> according to that <HI>Angelicall</HI> hymne, when the <HI>plea&s;ure of the Lord</HI> was accompli&s;hed in the <HI>incarnation of Chri&s;t, Glory to God on high, good will towards Men.</HI><NOTE PLACE="marg">Luke 2. 10.</NOTE></P>
<P>2. The <HI>revelation</HI> of <HI>Gods will again&s;t us,</HI> is likewi&s;e to be <HI>con&s;idered,</HI> either as it is in the <HI>threatning,</HI> or in the <HI>inflicting;</HI> As <HI>threatned,</HI> it is that we are to <HI>feare;</HI> when <HI>inflicted,</HI> it is that we are to <HI>beare.</HI> Before we <HI>know</HI> it to be his <HI>determinate</HI> plea&s;ure, we may <HI>pray</HI> again&s;t it, &s;o <HI>&s;oon</HI> as it <HI>appeareth</HI> to be his <HI>plea&s;ure,</HI> we mu&s;t <HI>&s;ubmit</HI> to it. Thus did <HI>Ely,</HI> when upon that <HI>dolefull</HI> me&s;&s;age iterated by <HI>Samuell</HI> in his eares, he &s;aith, <HI>It is</HI><NOTE PLACE="marg">1 Sam. 3. 18.</NOTE> <HI>the Lord, let him do what &s;eemeth good in his &s;ight.</HI> Thus did <HI>Job,</HI> when being &s;poiled of all, he &s;aith, <HI>The Lord giveth, and the Lord tak|eth away, ble&s;&s;ed be the name of the Lord;</HI> yea thus did that <HI>divine Philo&s;opher Epictetus</HI> when<NOTE PLACE="marg">Epictet. Arr.</NOTE> he &s;aid, <HI>I have &s;ubmitted my will to Gods; if he will have me burne with a feaver, or labour with any mi&s;ery, I am willing.</HI> Indeed the name of that <HI>Deacon</HI> to whom S^t <HI>Au&s;tin</HI> wrote, <HI>Quod vult Deus,</HI> ought to be the <HI>temper</HI> of every <HI>Chri|&s;tian; what God will;</HI> that we may be able to <HI>&s;ay</HI> in his <HI>&s;evere&s;t</HI> dealings with us, what <HI>Harpalus</HI> &s;aid, when he was invited to a fea&s;t by <HI>A&s;ty|ages,</HI> whereof one di&s;h was the <HI>head</HI> of his <HI>Son</HI> baked, and the <HI>King</HI> asked him, how he liked it? <HI>what plea&s;eth the King, plea&s;eth me.</HI> But this is the <HI>will of God</HI> which we are to &s;uffer with patience and chearfullne&s;s: And therefore</P>
<P>2. It remaineth, that the will of <HI>God</HI> here intended is
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his <HI>revealed</HI> will of tho&s;e things which are to be <HI>done by us,</HI> that <HI>will</HI> in regard of which we are not to be <HI>Pa&s;&s;ive,</HI> but <HI>Active;</HI> to which we owe not <HI>patience,</HI> but <HI>obedience;</HI> a voluntary <HI>&s;ubmi&s;&s;ion,</HI> but ready <HI>&s;ubjection.</HI> This is that <HI>will of God</HI> which<NOTE PLACE="marg">E&s;t. in loc.</NOTE> is called <HI>voluntas imperans,</HI> or <HI>praeceptiva, Gods pre&s;cribing</HI> or commanding <HI>will,</HI> becau&s;e it is <HI>re|vealed</HI> in his <HI>commands;</HI> and the&s;e both <HI>Affirma|tive</HI> and <HI>Negative, enjoyning</HI> what is <HI>good,</HI> that we may <HI>practice</HI> it; and <HI>inhibiting</HI> vvhat is <HI>evill,</HI> that vve may <HI>avoid</HI> it; &s;o that if you vvill explaine <HI>one</HI> vvord by <HI>another,</HI> that vvhich in this and &s;uch like Scriptures, is called the <HI>will of God,</HI> is the &s;ame with that, which is called the <HI>Law of the Lord:</HI> and &s;o much in <HI>An&s;wer</HI> to the <HI>fir&s;t Que|&s;tion.</HI></P>
<P>2. That which cometh <HI>next</HI> in order to be <HI>inquired,</HI> is, <HI>what doing of Gods will is required?</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n an&s;wer to which take notice,</P>
<P>1. That it is not <GAP DESC="foreign">, but <GAP DESC="foreign">, he that <HI>knoweth,</HI> but he that <HI>doth the will of God.</HI> Indeed we cannot <HI>do Gods will</HI> (at lea&s;t not <HI>as</HI> Gods will) till vve <HI>know</HI> it: in vvhich re&s;pect that <HI>Apo|&s;tolicall</HI> coun&s;ell is very nece&s;&s;ary, <HI>Be not unwi&s;e, but under&s;tanding what the will of the Lord is;</HI> and to this end, vve mu&s;t according to our <HI>Saviours</HI> advice, <HI>&s;earch the Scriptures</HI> vvhich are the <HI>Re|cords</HI> of his <HI>will;</HI> and for this rea&s;on, no doubt, <HI>David</HI> &s;o often prayeth, <HI>Teach me thy &s;tatutes, &s;hew me thy waies, make me to under&s;tand the way of thy precepts.</HI> But &s;till the <HI>end</HI> of our <HI>knowing</HI> mu&s;t be <HI>doing,</HI> and therefore <HI>God</HI> bids <HI>Mo|&s;es</HI> teach the <HI>I&s;raelites</HI> his commands that they<NOTE PLACE="marg">P&s;al. 25. 12. 11. 27.</NOTE> might <HI>do them;</HI> and our <HI>Saviour</HI> tells his <HI>Di&s;ci|ples, If you kn<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w the&s;e things, happy are you if you do them;</HI> it is S^t <HI>James</HI> his caution, <HI>Be not</HI>
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<HI>hearers but doers of the word, deceiving your own &s;ouls. Sitting Mary,</HI> and <HI>&s;tirring Martha,</HI> are<NOTE PLACE="marg">Deut. 6. 1.</NOTE> <HI>emblemes</HI> of <HI>contemplation</HI> and <HI>action,</HI> and as they <HI>dwell</HI> in <HI>one</HI> hou&s;e, &s;o mu&s;t the&s;e in <HI>one</HI> heart: <HI>beautifull Rachell,</HI> and <HI>fruitfull Leah,</HI> are <HI>Em|blemes</HI> of <HI>knowledg</HI> and <HI>obedience,</HI> and as <HI>Jacob</HI> was <HI>Married</HI> to both; &s;o mu&s;t the <HI>Chri&s;tian,</HI> only with this <HI>difference,</HI> whereas <HI>Jacob</HI> was <HI>fir&s;t</HI> mar|ried to <HI>Leah,</HI> and then to <HI>Rachell;</HI> the <HI>Chri&s;tian</HI> mu&s;t <HI>fir&s;t</HI> be married to <HI>knowledg,</HI> and then to <HI>obedience.</HI> In one word, <HI>doing</HI> cannot be with|out <HI>knowing,</HI> and <HI>knowing</HI> mu&s;t not be without <HI>doing.</HI></P>
<P>2. But further, It is not <HI>every</HI> kinde of doing <HI>Gods will</HI> which is the <HI>qualification</HI> required; our <HI>Saviour</HI> hath taught us to Pray, <HI>that Gods will may be done on Earth, as it is in Heaven;</HI> the mo&s;t <HI>genuine</HI> &s;en&s;e whereof no doubt is, that <HI>men may do Gods will, as it is done by the Angels,</HI> and he that partak|eth with them in the <HI>felicity,</HI> mu&s;t imitate them in the <HI>duty.</HI></P>
<P>More <HI>particularly</HI> there are two <HI>properties</HI> of doing Gods will, to wit, <HI>Integrity,</HI> and <HI>A|lacrity.</HI></P>
<P>1. The <HI>will of God</HI> mu&s;t be done fully, not in re&s;pect of <HI>exact</HI> performance (that is only for <HI>Angels</HI> not for <HI>Saints,</HI> till they are <HI>glorified</HI>) but of <HI>&s;incere</HI> endeavour. To <HI>fulfill every Tota</HI> of<NOTE PLACE="marg">Matth. 6. 10.</NOTE> divine precept is <HI>impo&s;&s;ible;</HI> to have <HI>respect</HI> to e|very precept is <HI>needfull</HI> for every man who will be <HI>happy.</HI> The truth is, he that doth <HI>Gods will</HI> with <HI>exception,</HI> doth not <HI>Gods will,</HI> but his <HI>own;</HI> hence it is, that when <HI>Gods will cro&s;&s;eth his, he cro&s;&s;eth Gods will,</HI> and who can e&s;teem him a good <HI>Servant,</HI> who will do his <HI>Ma&s;ters in|junctions,</HI> no further then it agreeth with his <HI>in|clination.</HI>
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To do <HI>Gods will aright,</HI> is to do it <HI>as</HI> his will; and, <HI>&agrave; quatenus ad omne valet con&s;e|quentia,</HI> &s;aith the <HI>Logician,</HI> he that performeth any <HI>duty</HI> under this notion, that it is the <HI>will of God,</HI> will for the &s;ame rea&s;on account him&s;elf <HI>obliged</HI> to the perfor|mance of <HI>every</HI> thing vvhich he <HI>knoweth</HI> to be <HI>Gods will.</HI></P>
<P>2. <HI>Gods will</HI> mu&s;t be done <HI>chearfully,</HI> to bring <HI>Gods will</HI> to ours is <HI>abominable,</HI> to bring our <HI>will to Gods, prai&s;e worthy;</HI> and thus vve do, vvhen our <HI>will</HI> freely <HI>con&s;ents</HI> to, nay maketh choice of <HI>Gods will</HI> for its <HI>rule.</HI> Thus did <HI>David</HI> vvho &s;aith of him&s;elf, <HI>Lo I come to do</HI><NOTE PLACE="marg">P&s;al. 40. 6.</NOTE> <HI>thy will,</HI> and again, <HI>I delight to do thy will oh God.</HI> Thus our ble&s;&s;ed <HI>Saviour</HI> &s;aith, <HI>It was his meat and drink to do</HI><NOTE PLACE="marg">John 4. 34.</NOTE> <HI>his Fathers will;</HI> never vvent the <HI>hungry</HI> or <HI>thir&s;ty</HI> man with a <HI>better will</HI> to his <HI>Meate</HI> and <HI>Drinke,</HI> then <HI>Chri&s;t</HI> did to do his <HI>Fathers plea&s;ure.</HI> And truly when all is <HI>done,</HI> it is the <HI>will God</HI> looked at in <HI>doing his will,</HI> when the <HI>will</HI> is pre&s;ent, the <HI>deed</HI> will follow, if there be <HI>opportunity</HI> and <HI>ability,</HI> el&s;e it is a <HI>wi&s;hing,</HI> not a <HI>wil|ling,</HI> and if the <HI>deed</HI> be performed, without the free and full <HI>con&s;ent</HI> of the will, it will nothing <HI>a|vaile;</HI> yea whereas <HI>&s;ometimes,</HI> and in &s;ome <HI>ca&s;es</HI> the <HI>will</HI> is <HI>accepted</HI> and <HI>rewarded</HI> without the <HI>deed,</HI> the <HI>deed</HI> is never without the <HI>will,</HI> &s;o that not on|ly to <HI>avoide,</HI> but <HI>abhorre</HI> what&s;oever <HI>God</HI> forbids, not only to <HI>act,</HI> but <HI>effect</HI> whatever <HI>God enjoyneth</HI> is to do the <HI>will of God.</HI></P>
<P>And now before I go further, here is a <HI>double</HI> con|&s;ideration, offereth it &s;elfe to <HI>enduce</HI> the doing <HI>Gods will;</HI> namely, <HI>cujus,</HI> and <HI>qualis, who&s;e,</HI> and <HI>what will</HI> it is; the <HI>former</HI> is <HI>expre&s;&s;ed,</HI> the <HI>latter</HI> is ea&s;ily <HI>inferd</HI> from the former.</P>
<P>1. It is the <HI>will of God</HI> to whom we owe whatever we <HI>are</HI> or <HI>can</HI> do, and &s;hall we not do his <HI>will.</HI> He is our <HI>Ma&s;ter,</HI> our <HI>Father,</HI> our
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<HI>King. Solomon</HI> &s;aith, <HI>Where the word of a King is, there is power,</HI> much more where the <HI>Word of a God is.</HI> He is the <HI>Supreame Maje&s;ty,</HI> having, <HI>ab&s;o|lute &s;overaignty,</HI> and therefore his <HI>will</HI> is mo&s;t ju&s;tly a <HI>Law,</HI> &s;hall we <HI>refu&s;e</HI> to do it? <HI>God</HI> him&s;elfe rea&s;oneth, <HI>If I be a Father, where <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> my honour, If I be a Ma&s;ter, where is my fear? Na|ture</HI> teacheth Children to do their <HI>Fathers will, Pater e&s;t, et&s;i paterna e&s;&s;et,</HI> &s;aid <HI>he</HI> in the <HI>Comedy, it is my Father, otherwi&s;e I would not yield:</HI> and the very <HI>notion</HI> of a <HI>Servant</HI> is to be at the <HI>will and command of his Lord:</HI> in which re&s;pect <HI>&s;er|vice</HI> is defined by <HI>Cicero,</HI> to be <HI>Obedienciae ani|mi arbitria carentis &s;uo,</HI> the <HI>obedience of a minde,</HI><NOTE PLACE="marg">Cic. parad.</NOTE> <HI>de&s;titute</HI> (as it were) <HI>of its own free will;</HI> if therefore we will approve our &s;elves <HI>faith|full Servants, obedient Children, loyall Subjects,</HI> let us do <HI>his will:</HI> So much the rather con&s;idering that</P>
<P>2. Being it is <HI>his will,</HI> it cannot but be mo&s;t <HI>ju&s;t</HI> and <HI>equall.</HI> It is <HI>impo&s;&s;ible God</HI> &s;hould <HI>will</HI> us to do any thing which is not mo&s;t <HI>agreeable</HI> to <HI>right</HI> rea&s;on, &s;ince he doth not <HI>will</HI> any thing becau&s;e it is <HI>right,</HI> but it is <HI>right, becau&s;e</HI> he <HI>wills</HI> it. S^t <HI>Paul's Epithets</HI> of the <HI>will of God</HI> are <HI>good, perfect, acceptable,</HI> indeed &s;ince whatever God wills us to do, is not only <HI>good,</HI> but <HI>perfect,</HI> well may it be <HI>acceptable.</HI> The Prophet <HI>Micah</HI> puts the&s;e two together, <HI>He hath &s;hewed thee oh Man</HI><NOTE PLACE="marg">Rom 12. 2. Micah 6. 8.</NOTE> <HI>what is good, and what the Lord thy God requireth of thee;</HI> thereby intimating, that <HI>God</HI> requireth nothing of us but what is good, and therefore mo&s;t <HI>fitting</HI> to be obeyed.</P>
<P>By what you have already <HI>heard,</HI> it plainly ap|peareth, that the doing <HI>Gods will</HI> is very <HI>rea|&s;onable:</HI> but if <HI>this</HI> will not prevaile, <HI>behold</HI> here
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is a further inducement in the <HI>Text.</HI> The <HI>doing Gods will</HI> is not only <HI>rea&s;onable,</HI> but <HI>profitable.</HI> And I <HI>tru&s;t</HI> if the <HI>beauty</HI> of this <HI>Virgin Obedience</HI> cannot <HI>attract</HI> you, yet her <HI>dowry</HI> will invite you, which is no le&s;s then <HI>eternall happine&s;s:</HI> And &s;o I am fal|len on the</P>
<P>2. <HI>Remuneration,</HI> as it is &s;et forth in the&s;e words, <HI>Abideth forever.</HI> An <HI>A&s;&s;ertion,</HI> which at fir&s;t view &s;eem|eth <HI>fal&s;e,</HI> at lea&s;t <HI>defective.</HI></P>
<P>1. It &s;eemeth fal&s;e, &s;ince <HI>obedient Saints dye,</HI> as well as <HI>di&s;obedient</HI> &s;inners. Indeed the good <HI>Angels</HI> do|ing <HI>Gods will endure for ever,</HI> but <HI>good Men</HI> notwith|&s;tanding their <HI>obedience,</HI> are liable to a <HI>di&s;&s;olution.</HI> It is <HI>Gods decree</HI> that his <HI>&s;ervants</HI> as well as his <HI>enemies</HI> &s;hould <HI>walke through the &s;hadow of death,</HI> and their doing his <HI>will</HI> of <HI>command</HI> cannot <HI>ex|empt</HI> them from <HI>fullfilling</HI> his <HI>will</HI> of <HI>decree.</HI> It was the Prophet <HI>I&s;aiah's</HI> complaint in his time, <HI>the Righteous peri&s;heth,</HI> nay whil&s;t the <HI>wicked continue,</HI><NOTE PLACE="marg">I&s;ai. 57. 1.</NOTE> the <HI>Righteous are taken away; your Fathers, where are they, the Prophets, do they live for ever?</HI> is the Pro|phet<NOTE PLACE="marg">Zach. 1. 5.</NOTE> <HI>Zachariahs Que&s;tion,</HI> intending a <HI>Negation.</HI> The <HI>Prophets</HI> though &s;uch as both <HI>did,</HI> and <HI>declared Gods will,</HI> yet <HI>lived not for ever. Abraham</HI> was a <HI>pattern</HI> of <HI>obedience</HI> and conformity to <HI>Gods will,</HI> and yet he e&s;ca|ped not the <HI>Axe</HI> of death.</P>
<P>But to all this the <HI>An&s;wer</HI> is ea&s;ily returned, and that <HI>two</HI> waies,</P>
<P>1. <HI>He abideth forever,</HI> not in <HI>this,</HI> but the <HI>other world. This world pa&s;&s;eth away,</HI> (as he &s;aith ju&s;t be|fore) and <HI>good</HI> as well as <HI>bad</HI> are only <HI>Pa&s;&s;engers</HI> through <HI>this</HI> vvorld, but in the other vvorld they &s;hall have a <HI>durable</HI> habitation. In which re&s;pect <HI>death</HI> is no <HI>impediment,</HI> but rather an <HI>help</HI> to put them in <HI>po&s;&s;e&s;&s;ion</HI> of that <HI>eternity:</HI> and therefore &s;aith the <HI>Apo&s;tle, If this earthly hou&s;e of our Tabernacle be</HI><NOTE PLACE="marg">2 Cor. 5. 1.</NOTE>
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<HI>di&s;&s;olved, we have a building made without hands, eternall in the Heavens.</HI> Con&s;onant hereunto it is that <HI>Chri&s;t</HI> &s;aith of the <HI>Believer, He hath eternall life,</HI> and <HI>I will rai&s;e him up at the la&s;t day,</HI> to wit, to the <HI>actuall</HI> fruition of that life in another, which he had only by <HI>faith</HI> and <HI>hope</HI> in this vvorld.</P>
<P>2. Or we may <HI>thus</HI> expound it, <HI>he abideth for e|ver,</HI> to wit, in his <HI>&s;oul.</HI> When our <HI>Saviour</HI> &s;aith, <HI>God is the God of Abraham, I&s;aack,</HI> and <HI>Jacob,</HI> and<NOTE PLACE="marg">Agitur de vit&acirc; animae. <HI>Dan. Matth. 22. 31.</HI></NOTE> pre&s;ently addeth, <HI>God is not the God of the dead, but of the living;</HI> he &s;eemeth to intimate, that tho&s;e <HI>Patriarchs</HI> do now <HI>live,</HI> to wit, in their <HI>&s;ouls;</HI> and we<NOTE PLACE="marg">Rev. 6. 9.</NOTE> read expre&s;ly that S^t <HI>John &s;aw the &s;oules of them that were &s;laine under the Altar,</HI> that is (as &s;ome glo&s;s) with <HI>Chri&s;t,</HI> who is the <HI>Chri&s;tians Altar,</HI> &s;o that it is true both waies, <HI>He abideth in his &s;oul for ever, without any interruption,</HI> and <HI>though he mu&s;t go out of this world, he abideth for even in his per&s;on in the world to come.</HI></P>
<P>2. But it may yet further be <HI>Objected,</HI> that this is a <HI>defective</HI> a&s;&s;ertion, for what is there in this of <HI>reward</HI> to <HI>continue</HI> for ever. Are not the <HI>&s;ouls</HI> of the <HI>wicked immortall</HI> as well as of the <HI>godly?</HI> &s;hall not the <HI>bodies</HI> of the <HI>bad</HI> be <HI>rai&s;ed</HI> as well as of the good? will not the <HI>&s;tate</HI> of the <HI>di&s;obedient</HI> in the <HI>other</HI> world be <HI>eternall</HI> as well as of the <HI>obedient?</HI> and how then is this annexed as a <HI>promi&s;e</HI> to the doer of <HI>Gods will,</HI> that he <HI>abideth for ever?</HI></P>
<P>But to this it is <HI>ju&s;tly</HI> an&s;wered, that more is <HI>in|tended</HI><NOTE PLACE="marg">Agitur de faeli|ci &amp; glori&acirc; man&s;ione. <HI>Dan. E&s;t. Heb. 10. 36. Ver&s;e 25.</HI></NOTE> then is <HI>expre&s;&s;ed,</HI> it is not a <HI>meer continuance of being,</HI> but an <HI>eternity of well being; you have need of pa|tience</HI> (&s;aith the <HI>Author</HI> to the <HI>Hebrews) that after you have done the will of God, you may receive the promi&s;e;</HI> and will you know what the <HI>promi&s;e</HI> is, our <HI>Apo&s;tle</HI> tells you in this <HI>Chapter,</HI> it is <HI>eternall life,</HI> &s;o that we
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mu&s;t <HI>expound</HI> this by that, it is not only <HI>abiding,</HI> but <HI>living for ever</HI> which is here a&s;&s;ured. Indeed though the wicked &s;hall <HI>continue for ever,</HI> yet when the <HI>Scrip|ture</HI> &s;peaketh of their <HI>future</HI> &s;tate, it is called a <HI>peri&s;h|ing for ever:</HI> if you would know where are the <GAP DESC="foreign">, the many <HI>Man&s;iens</HI> or <HI>abiding</HI> places; <HI>Chri&s;t</HI> tells his <HI>Di&s;ciples,</HI> it is in <HI>his Fathers hou&s;e,</HI> that is,<NOTE PLACE="marg">John 14. 2.</NOTE> in <HI>Heaven,</HI> in <HI>Gods pre&s;ence;</HI> &s;o that to <HI>abide eter|nally</HI> in the <HI>beatificall vi&s;ion,</HI> in the <HI>place</HI> and <HI>&s;tate</HI> of <HI>happine&s;s,</HI> is that which is here <HI>intended</HI> by our <HI>A|po&s;tle.</HI></P>
<P>If any &s;hall aske a <HI>rea&s;on</HI> how it cometh to pa&s;s, that by <HI>doing Gods</HI> will, we obtaine an <HI>eternity of bli&s;s?</HI></P>
<P>I an&s;wer both in regard of <HI>God,</HI> and his <HI>will,</HI> or <HI>word,</HI></P>
<P>1. S^t <HI>Cyprian</HI> quoting this <HI>Text,</HI> addeth by way of<NOTE PLACE="marg">Cypr. de Di&s;cipl. &amp; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ab.</NOTE> <HI>Explication, Quomodo Deus manet in aeternum, He a|bideth for ever as God abideth for ever.</HI> And that this is <HI>implyed,</HI> will appear by the <HI>connexion,</HI> for as there it is expre&s;&s;ed, that the <HI>world pa&s;&s;eth away;</HI> &s;o here it is implyed, that <HI>God abideth for ever,</HI> the compa|ri&s;on being made both between <HI>God</HI> and the <HI>world,</HI> and the <HI>lovers of God,</HI> and the <HI>lovers of the world.</HI> So then <HI>God</HI> is &agr;, and &ohgr;, the <HI>beginning</HI> and the <HI>end,</HI> he <HI>inhabiteth eternity,</HI> and with him is no <HI>variablene&s;s or &s;hadow of changing.</HI> And though <HI>eternity</HI> in its mo&s;t <HI>comprehen&s;ive</HI> notion be <HI>peculiar</HI> to a <HI>deity,</HI> and <HI>incommunicable</HI> to any Creature, yet <HI>eternity</HI> a <HI>parte po&s;t,</HI> is that which <HI>God</HI> hath made <HI>rationall</HI> Creatures capable of, and as he <HI>abideth for ever,</HI> &s;o will he grant to them that <HI>do his will, to abide with him for ever.</HI></P>
<P>2. <HI>Danaeus</HI> commenting upon this clau&s;e thus Pa|raphra&s;eth, <HI>&s;icut voluntas Dei e&s;t aeterna, ita qui facit voluntatem Dei, as Gods will is eternall, &s;o he that doth it, mu&s;t needs be eternall.</HI> S^t <HI>Peter</HI> having il|lu&s;trated
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the frailty of man, by the <HI>re&s;emblance</HI> of the <HI>gra&s;s</HI> and the <HI>flower,</HI> pre&s;ently addeth, but <HI>the</HI><NOTE PLACE="marg">1 Pet. 1. 24, 25.</NOTE> <HI>word of the Lord</HI> (which is his <HI>revealed will) en|dureth for ever.</HI> Now <HI>Gods will and word</HI> is &s;aid to <HI>endure for ever,</HI> not only becau&s;e it is of <HI>eternall ve|rity</HI> in it &s;elfe, but becau&s;e it <HI>maketh</HI> them <HI>ca<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">able of eternity</HI> who obey it: and the <HI>Apo&s;tle</HI> in the &s;ame place a little before <HI>affirmeth</HI> of <HI>Believers,</HI> that they are <HI>borne again, not of corruptible &s;eed, but of incorruptible, by the word of God which liveth and abideth for ever,</HI> to wit, not only <HI>&s;ubjecti|v&egrave;</HI> in it &s;elfe, but <HI>effectiv&egrave;,</HI> making them who are <HI>borne</HI> again of it, <HI>eternall;</HI> and if you would know how we are <HI>borne again,</HI> our <HI>Saviour</HI> tells us<NOTE PLACE="marg">Luke 8. 21.</NOTE> when he &s;aith, <HI>He that doth the will of God, is my Mother, my Brother;</HI> to wit, by this <HI>new birth.</HI> For this rea&s;on it is that <HI>Chri&s;t</HI> calls his <HI>word</HI> the <HI>Meat</HI> that <HI>endureth to everla&s;ting life,</HI> becau&s;e be|ing<NOTE PLACE="marg">John 5. 28.</NOTE> <HI>eaten</HI> by <HI>faith,</HI> and <HI>dige&s;ted</HI> by <HI>obedience,</HI> it <HI>nouri&s;heth</HI> the <HI>&s;oul</HI> to <HI>eternity:</HI> No wonder that our <HI>Apo&s;tle</HI> here a&s;&s;erteth, <HI>He that doth the will of God abi|bideth for ever.</HI></P>
<P>And now <HI>Brethren,</HI> If this <HI>con&s;ideration</HI> cannot <HI>induce</HI> us to the doing <HI>Gods will,</HI> what <HI>will?</HI> If any man &s;hould come and <HI>pretend</HI> to tell us how we might <HI>abide for ever in this world;</HI> we would readily <HI>receive,</HI> and <HI>speedily</HI> follow his advice. But alas the mo&s;t learned and experienced <HI>Phy&s;itian</HI> though he may pre&s;cribe rules, <HI>De &s;ervand&acirc; va|litudine,</HI> of <HI>pre&s;erving health</HI> for a time, cannot give any <HI>De tuendo &agrave; morte,</HI> for the <HI>e&s;caping of death.</HI> Whereas we &s;et before you the <HI>way</HI> to an <HI>eternall durance,</HI> in a farre better world, and are forced to <HI>complaine</HI> with the Prophet <HI>I&s;aiah, Who hath</HI><NOTE PLACE="marg">I&s;ai. 53. 1.</NOTE> <HI>believed our report?</HI> Is there any of us &s;o <HI>bruti&s;h,</HI> as not to de&s;ire <HI>participation</HI> of a <HI>ble&s;&s;ed eternity.</HI>
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Surely as <HI>Paul</HI> &s;aid to <HI>Agrippa, Believe&s;t thou the Prophets, I know thou believe&s;t,</HI> I may &s;ay in this, <HI>De&s;ir&egrave;&s;t thou to be happy, I know thou de&s;ire&s;t it,</HI> and if &s;o, &s;ee here by doing <HI>Gods will,</HI> thou &s;halt have thy <HI>own;</HI> if thou endeavour to <HI>fulfill his commands,</HI> he will <HI>&s;ati&s;fie thy de&s;ires. Doing Gods</HI> Precepts for a time on <HI>Earth,</HI> will obtaine the <HI>enjoying Gods face for ever in Heaven.</HI> What then was <HI>Maries e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mmendation,</HI> let it be our <HI>imitation, Shee cho&s;e that good part which &s;hall not be taken</HI><NOTE PLACE="marg">Luke 10. 42.</NOTE> <HI>from her,</HI> that is &s;aith <HI>Grotius, Cujus fruc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us per|petu&ograve; man&s;urus,</HI> who&s;e <HI>benefit &s;hould remaine for ever?</HI> and will you know what that <HI>good</HI> part was, it appeareth by the <HI>context,</HI> to be <HI>&s;itting at Chri&s;ts feet,</HI> for this end, no doubt that &s;he may fir&s;t <HI>learne,</HI> and then do <HI>Gods will.</HI> Learne we to do likewi&s;e, let our fir&s;t care be to <HI>know,</HI> and our <HI>next</HI> to do what <HI>God</HI> hath required, that &s;o we may <HI>now</HI> comfortably <HI>hope,</HI> and at <HI>la&s;t,</HI> happily <HI>enjoy</HI> what he hath <HI>promi&s;ed,</HI> an <HI>eternall Man&s;ion.</HI> And &s;o much &s;hall <HI>&s;uffice</HI> to have been &s;poken of the <HI>clau&s;e</HI> con&s;idered in it &s;elf.</P>
<P>2. That which next pre&s;ents it &s;elfe to our <HI>Me|ditation,</HI> and would by no meanes be left out, is the <HI>Relative</HI> connexion of this with what preced|eth. And here <HI>both</HI> parts of this clau&s;e would be looked upon; and it is not <HI>unworthy</HI> our inqui|ry, <HI>how</HI> and upon <HI>what</HI> account they are brought <HI>in?</HI></P>
<P>1. It may at fir&s;t view &s;eem &s;omewhat <HI>&s;trange,</HI> that this <HI>qualification</HI> of doing <HI>Gods will,</HI> &s;hould be here in&s;erted, as &s;eeming to have little or no <HI>affinity</HI> with what <HI>precedeth;</HI> had the <HI>Apo&s;tle</HI> &s;aid, but he that <HI>loveth the Father&punc;</HI> or had he &s;aid, but he <HI>that denieth the&s;e worldly l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;is,</HI> it would have been very congruous, but how this <HI>cometh</HI> in, <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI>
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<HI>that doth the will of God</HI> is not &s;o <HI>obvious.</HI> Yet i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> you plea&s;e to <HI>looke</HI> into it a little more narrowly; you &s;hall <HI>finde</HI> it very <HI>&s;utable</HI> to the <HI>Apostles</HI> &s;cope, and farre more <HI>Emphaticall,</HI> then if he had u&s;ed <HI>either</HI> of the above mentioned <HI>Phra&s;es:</HI> For</P>
<P>1. In &s;aying, not <HI>He that loveth the Father,</HI> but <HI>He that doth the will of God,</HI> the <HI>Apo&s;tle</HI> &s;ets down that which is the mo&s;t <HI>reall Character</HI> of a true <HI>lover of the Father.</HI> There is nothing wherein men more deceive them&s;elves, then in this <HI>grace of loving God,</HI> there is &s;carce any man but layeth claime to it, and is ready to &s;ay, <HI>I love God with all my heart;</HI> &s;o that if St <HI>John</HI> had only &s;aid, <HI>He that loveth God abideth for ever,</HI> every man would have <HI>flattered</HI> him&s;elf with the <HI>hopes</HI> of this <HI>eternity.</HI> But in &s;aying, <HI>he that doth the will of God,</HI> he hereby puts our <HI>love of God</HI> upon the <HI>triall,</HI> and that by &s;uch a <HI>Character,</HI> as (if we <HI>impartially</HI> examine our &s;elves by it) I am afraid the <HI>love</HI> of mo&s;t <HI>Chri|&s;tians</HI> towards <HI>God,</HI> will be found <HI>ba&s;e</HI> and <HI>coun|terfeit.</HI></P>
<P>1. True <HI>love</HI> is not only <HI>affective,</HI> but <HI>active,</HI> <GAP DESC="foreign">, &s;ay &s;ome, is from <GAP DESC="foreign">, as <HI>fire</HI> is the mo&s;t <HI>active</HI> element, &s;o <HI>love</HI> is the mo&s;t <HI>working</HI> grace, <HI>Amor &s;i non operatur non e&s;t,</HI> &s;aith S^t <HI>Gregory, If</HI><NOTE PLACE="marg">Greg. M.</NOTE> <HI>love act not, it is no love,</HI> &s;o that what S^t <HI>James,</HI> &s;aith of <HI>faith,</HI> may as truly be applied to <HI>love, &s;hew me thy faith, thy love, by thy workes.</HI></P>
<P>2. Again, True <HI>love</HI> conformeth it &s;elfe in <HI>will, affection, action,</HI> to the <HI>Object</HI> loved. How <HI>fear|full</HI> are we to <HI>offend? carefull</HI> are we to <HI>plea&s;e</HI> whom we <HI>love?</HI> If a mans <HI>Beloved</HI> bid him <HI>come,</HI> he <HI>cometh, go</HI> he <HI>runneth, do</HI> this or <HI>that,</HI> he <HI>doth</HI> it. In which re&s;pct <HI>I&s;idore</HI> &s;aith truly, <HI>Qui Dei praecepta cantemnit Deum non diligit, neque enim re|gem</HI>
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<HI>diligimas &s;i odio ejus leges habemus, he that contemneth Gods Precepts, doth not love him, no more then <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e doth his King who hateth his Laws.</HI> The <HI>voice</HI> of love is, <HI>I am my beloveds,</HI> wholly at his command, and that not only in a <HI>comple|ment,</HI> but <HI>reality. What wilt thou have me to do?</HI> is <HI>loves</HI> Que&s;tion, be it never &s;o <HI>difficult love</HI> accounts it <HI>ea&s;ie,</HI> and the very <HI>labour</HI> is <HI>beloved.</HI></P>
<P>Would we then know whether we <HI>love God?</HI> Here is the <HI>triall,</HI> what <HI>do we?</HI> where is our <HI>obe|dience</HI> to his <HI>Laws?</HI> our <HI>conformity</HI> to his <HI>will?</HI> is it <HI>po&s;&s;ible</HI> we &s;hould <HI>love</HI> him, and yet <HI>offend, grieve, di&s;honour him,</HI> and <HI>ca&s;t his commands</HI> behind our <HI>backs? If you love me,</HI> &s;aith our ble&s;&s;ed <HI>Savi|our, keep my Commandements;</HI> and again, <HI>You are my Friends, if you do what&s;oever I command you: I love my Ma&s;ter, and I will not go free,</HI> &s;aith the <HI>Ser|vant</HI> in the <HI>Law.</HI> Oh let us approve the <HI>&s;incerity</HI> of our <HI>love,</HI> by the <HI>reality</HI> of our <HI>obedience.</HI> For which cau&s;e no doubt it was that our <HI>Apo&s;tle</HI> &s;aith, <HI>Not he that loveth God, but he that doth the will of God.</HI></P>
<P>2. In &s;aying <HI>He that doth the will of God,</HI> our <HI>A|po&s;tle</HI> &s;aith as much as <HI>He that denieth the lu&s;t of the eyes, the lu&s;t of the fle&s;h, and the pride of life,</HI> and &s;omewhat more; &s;o that as in the <HI>former</HI> con&s;ideration, it appeareth to be a <HI>di&s;criminating,</HI> &s;o in this we &s;hall finde it a <HI>comprehen&s;ive</HI> Character: For</P>
<P>1. <HI>Sui Repudium Chri&s;tiani praeludium,</HI> The <HI>fir&s;t</HI> &s;tep in doing <HI>Gods will,</HI> is <HI>denying</HI> our own, and the&s;e <HI>lu&s;ts</HI> are the <HI>ebullitions</HI> of our <HI>own</HI> corrupt wills. To do <HI>Gods will,</HI> is to obey <HI>his prohibitions,</HI> and the&s;e <HI>lu&s;ts</HI> are the principall <HI>Objects</HI> of tho&s;e <HI>prohibitions,</HI> &s;o that the <HI>renouncing worldly lu&s;ts,</HI> is plainly <HI>implyed,</HI> in this of doing <HI>Gods will.</HI></P>
<P>2. To do <HI>Gods will</HI> is of a larger extent, Ina&s;much
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as it <HI>&s;uper addeth</HI> the <HI>practice</HI> of the <HI>graces,</HI> contrary to the&s;e <HI>lu&s;ts. Sobriety</HI> and <HI>cha&s;tity, ju&s;tice</HI> and <HI>charity, mode&s;ty</HI> and <HI>humility,</HI> are but &s;everall <HI>branches</HI> of <HI>Gods will;</HI> and the&s;e are manife&s;tly <HI>oppo&s;ite</HI> to the <HI>lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life;</HI> and therefore in &s;aying <HI>he that doth Gods will,</HI> he &s;aith, <HI>he that is temperate,</HI> and <HI>mercifull,</HI> and <HI>humble;</HI> and calls not only for a <HI>for&s;aking evill lu&s;ts,</HI> but a <HI>performance</HI> of the <HI>contrary graces.</HI> So that hereby our <HI>Apo&s;tle</HI> teach|eth us, that to attaine <HI>eternall</HI> felicity, it is not e|nough to be <HI>free</HI> from the&s;e <HI>lu&s;ts,</HI> but we mu&s;t exer|ci&s;e our &s;elves to <HI>virtue,</HI> to <HI>clean&s;e our &s;elves from fil|thine&s;s,</HI> but we mu&s;t <HI>perfect holine&s;&s;e;</HI> and the rea&s;on is plaine, &s;ince we cannot be <HI>happy</HI> but by <HI>doing Gods will: Gods will</HI> is expre&s;&s;ed, not only by <HI>prohibitions</HI> of evill, but <HI>pre&s;criptions</HI> of good; and therefore we can|not do <HI>Gods will</HI> unle&s;s we <HI>act</HI> what is <HI>commanded,</HI> as well as <HI>&s;hun</HI> what is <HI>forbidden.</HI> So that whether you take this <HI>qualification</HI> as in <HI>oppo&s;ition</HI> to tho&s;e <HI>lu&s;ts</HI> mentioned in the <HI>&s;ixteenth</HI> Ver&s;e, or as an <HI>expla|nation</HI> of the <HI>love of the Father,</HI> mentioned in the <HI>fif|teenth</HI> Ver&s;e, it appeareth to be very <HI>fitly</HI> made choice of.</P>
<P>2. But that in which the <HI>connexion</HI> chiefly lyeth (and which will more ea&s;ily <HI>appeare</HI>) is the <HI>remune|ration</HI> that <HI>enduring for ever,</HI> which is promi&s;ed to him that doth <HI>Gods will.</HI> And doubtle&s;s, there was a <HI>double</HI> rea&s;on why our <HI>Apo&s;tle</HI> having &s;poken of the <HI>worlds tran&s;it<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rine&s;s,</HI> addeth by way of <HI>amplification,</HI> this clau&s;e of <HI>eternall felicity.</HI> The one in regard of the <HI>world,</HI> that it may appeare &s;o much the more <HI>tran&s;it<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ry;</HI> the other in regard of the <HI>worldly lover,</HI> that his <HI>f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lly</HI> in &s;etting his <HI>heart</HI> upon the <HI>world,</HI> may appeare &s;o much the more <HI>fooli&s;h,</HI> yea <HI>abominable:</HI> and of each a word.</P>
<P>1. The <HI>world</HI> con&s;idered <HI>ab&s;olutely</HI> is <HI>tran&s;itory,</HI> but
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if <HI>compared</HI> with <HI>eternity</HI> it is <HI>momentany.</HI> Surely as S^t <HI>Paul</HI> &s;peaking of the <HI>afflictions of this pre&s;ent time,</HI><NOTE PLACE="marg">2 Cor. 4. 17.</NOTE> in compari&s;on with that <HI>exceeding eternall weight of glory,</HI> affirmeth them to be <HI>light,</HI> and but for a <HI>mo|ment;</HI> &s;o may we upon the &s;ame ground of all the <HI>enjoyments</HI> of this life. As all the <HI>&s;plendor</HI> of this world, in re&s;pect of that <HI>felicity,</HI> is but as the <HI>light</HI> of a <HI>Glo|worme</HI> to the <HI>Sun;</HI> &s;o the longe&s;t <HI>continuance</HI> of this <HI>world,</HI> in regard of that <HI>eternity,</HI> is but as the <HI>drop</HI> of the Bucket to the <HI>Ocean.</HI> Suppo&s;e the time of the worlds <HI>continuance</HI> to la&s;t a <HI>Million</HI> of yeares, yet that <HI>Million</HI> is but a <HI>Moment</HI> to <HI>Eternity.</HI> Indeed a <HI>Million</HI> of <HI>yeares</HI> is farre le&s;&s;e in <HI>compari&s;on</HI> of <HI>eternity,</HI> then an <HI>houre</HI> is in com|pari&s;on of a <HI>Million</HI> of yeares; and the rea|&s;on is plaine, becau&s;e <HI>eternity</HI> infinitely exceeds a <HI>Million,</HI> whereas a <HI>Million</HI> doth but <HI>fi|nitely</HI> exceed an houre; you may ea&s;ily <HI>count</HI> how much longer a <HI>Million</HI> is then an <HI>houre,</HI> but you can never <HI>reckon</HI> how much <HI>Eternity</HI> is longer then a <HI>Million;</HI> &s;o that our <HI>Apo&s;tle</HI> could not have found out <HI>a fitter</HI> way of illu&s;trating this truth then this.</P>
<P>There are many things which he might have compared the <HI>world</HI> to; we meet with them <HI>often</HI> in <HI>Scripture,</HI> and indeed they are very <HI>&s;ig|nificant;</HI> but this that he compareth the <HI>pre&s;ent world</HI> with that to come, &s;erveth farre more <HI>clearly</HI> to repre&s;ent it. Indeed as a <HI>Dwarfe</HI> pla|ced by a <HI>Gyant,</HI> &s;eemeth exceeding <HI>little;</HI> or as a <HI>Mite</HI> weighed in the <HI>Ballance</HI> with a <HI>Ta|lent,</HI> is exceeding light: &s;o the&s;e <HI>worldly,</HI> when &s;et by <HI>Heavenly</HI> things, appeare exceeding <HI>ba&s;e, vile,</HI> and <HI>tran&s;itory.</HI></P>
<P>Oh then let it be our frequent practice to m|editate on the <HI>things above,</HI> deliberately to pon|der
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their <HI>excellency, eternity,</HI> that &s;o the things <HI>below</HI> may &s;eem &s;o much the more <HI>peri&s;hing</HI> and contemptible in our <HI>eyes.</HI> The <HI>fir&s;t</HI> thing <HI>God</HI> made in this <HI>circular</HI> world was the <HI>Heavens,</HI> and the <HI>la&s;t</HI> was <HI>Man</HI> in a <HI>Circle,</HI> the <HI>beginning</HI> and the <HI>end meet</HI> and <HI>clo&s;e</HI> together; &s;o &s;hould <HI>Man</HI> and <HI>Heaven;</HI> and as to <HI>him</HI> that <HI>&s;tands</HI> on an high <HI>Hill, Giants</HI> &s;eem <HI>Dwarfes,</HI> &s;o to the <HI>Man</HI> who&s;e <HI>conver&s;ation</HI> is in <HI>Heaven,</HI> the greate&s;t things of <HI>earth</HI> cannot but appear &s;mall. It is ob&s;erved of <HI>Abraham,</HI> that addre&s;&s;ing <HI>him&s;elfe</HI> in Prayer to <HI>God,</HI> he calleth him&s;elfe <HI>Du&s;t</HI> and <HI>A&s;hes;</HI> no doubt in <HI>con&s;ideration</HI> of the <HI>divine</HI> glory and maje&s;ty: and to him who duly con|&s;idereth that <HI>incorruptible inheritance, immarce&s;|&s;ible Crown,</HI> and never <HI>fading Paradice,</HI> all the <HI>riches, honours,</HI> and <HI>plea&s;ures</HI> of this world, mu&s;t needs &s;eem of a <HI>&s;hort,</HI> very &s;hort <HI>continuance,</HI> &s;uch indeed as is not <HI>worth</HI> the naming.</P>
<P>2. And as the <HI>worlds fugacity,</HI> &s;o the <HI>world|lings folly,</HI> becometh hereby the more <HI>manife&s;t.</HI> To <HI>build</HI> upon the <HI>Sands</HI> is <HI>fooli&s;h,</HI> but to <HI>preferre</HI> the <HI>Sands</HI> before the <HI>Rock,</HI> is yet farre more <HI>fooli&s;h</HI> to <HI>&s;ettle</HI> upon that which is <HI>flitting,</HI> argueth want of wi&s;dome, but to do it with the <HI>contempt</HI> of that which is <HI>la&s;ting,</HI> argueth mo&s;t <HI>desperate</HI> fol|ly; yet thus doth the <HI>worldling,</HI> an <HI>happy eterni|ty</HI> is <HI>offered</HI> to him, upon the termes of <HI>doing Gods will,</HI> and yet to <HI>fullfill his own lu&s;ts,</HI> he maketh choice of this <HI>temporall prosperity.</HI> Like that wretch|ed <HI>Duke,</HI> who would not change <HI>Paris</HI> for <HI>Para|dice,</HI> he had rather have a <HI>&s;hort</HI> life and (as he cal|leth it) a <HI>&s;weet</HI> one on <HI>Earth,</HI> then an <HI>happy</HI> and <HI>everla&s;ting</HI> life in <HI>Heaven.</HI> In one word (to u&s;e <HI>Gregory Nazianzens</HI> compari&s;on) he <HI>fixeth</HI> upon<NOTE PLACE="marg">Gr. Naz. orat. 43.</NOTE> that which is <HI>tran&s;ient,</HI> and pa&s;&s;eth by that which is <HI>permanent,</HI> and can there be a greater <HI>madne&s;&s;e?</HI>
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Indeed it di&s;covereth him <HI>void,</HI> not only of <HI>grace,</HI> but <HI>rea&s;on;</HI> that whereas the <HI>Apo&s;tle</HI> &s;aith a little before, <HI>If any man love the world, the love of the Father is not in him,</HI> we may adde, <HI>If any man love the world, the rea&s;on of a man is not in him.</HI> And more truly may every &s;uch man take up that concerning <HI>him&s;elfe</HI> which <HI>Agur</HI> &s;aid, <HI>I am bruti&s;h and have not the under&s;tanding of a man, Angu&s;tum e&s;t</HI><NOTE PLACE="marg"><HI>Gillebert.</HI> Serm. 29. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n Cant.</NOTE> <HI>cor,</HI> (&s;aith <HI>Gillebertus</HI>) that <HI>heart</HI> is too <HI>narrow</HI> which <HI>confineth</HI> it &s;elfe within the <HI>bounds</HI> of <HI>temporall</HI> plea|&s;ures, but that is too <HI>narrow</HI> an <HI>expre&s;&s;ion,</HI> it is an Argument not only of a <HI>narrow heart,</HI> but <HI>a frantick braine,</HI> to dote on <HI>toyes,</HI> and neglect <HI>Pearls.</HI></P>
<P>Oh then learne we at la&s;t to be <HI>wi&s;e,</HI> and &s;et a <HI>right</HI><NOTE PLACE="marg">Sen. Ep.</NOTE> <HI>value</HI> upon things. <HI>Seneca</HI> &s;aith excellently, it is a mat|ter of no <HI>&s;mall</HI> concernment, <HI>Pretium rebus imponere,</HI> to put a <HI>ju&s;t e&s;timate</HI> upon things; and <HI>one,</HI> nay the <HI>chief</HI> rule by which the <HI>worth</HI> of things is to be mea&s;u|red, is their <HI>durance. Id bonum cura,</HI> &s;aith the <HI>&s;ame</HI> Au|thor pithily, <HI>quod vetu&s;tate fit melius; covet that good which the older it is, the better it is.</HI> Who would not prefer <HI>golden</HI> and <HI>&s;ilver</HI> before <HI>earthen</HI> and <HI>gla&s;&s;ie</HI> ve&s;&s;els? and that as for <HI>others,</HI> &s;o <HI>this</HI> rea&s;on, that the&s;e are &s;oon <HI>broken in pieces,</HI> but tho&s;e are <HI>little</HI> the <HI>wor&s;e</HI> for u&s;ing. Oh that this <HI>rea&s;on</HI> might &s;way with us to take off our <HI>affections</HI> from <HI>Earth,</HI> and <HI>place</HI> them in <HI>Heaven.</HI></P>
<P>Whenas <HI>Ly&s;imachus</HI> being very <HI>thir&s;ty,</HI> had parted with his <HI>Kingdome</HI> for a little water, he cryeth out, <HI>Ob quam brevem voluptatem &s;ummam ami&s;i faelicitatem? how great a trea&s;ure have I lo&s;t for a &s;hort plea&s;ure?</HI> Could you but lay your <HI>eares</HI> to <HI>Hell,</HI> you might heare the like <HI>de&s;pairing</HI> moanes from tho&s;e <HI>damned</HI> &s;pirits? <HI>What an eternity of bli&s;s have we lo&s;t for a momentany content|ment? fools, mad men that we were, to pur&s;ue tho&s;e delights which are now ended in torments, and neglect tho&s;e joyes</HI>
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<HI>which we might now have po&s;&s;e&s;&s;ed for ever!</HI> But oh how much better were it for us now to be <HI>convinced</HI> of, and <HI>reclaimed</HI> from this <HI>bruti&s;h</HI> &s;implicity? Excellent to this <HI>purpo&s;e</HI> is that of St <HI>Bernard, Ne ca&s;uri gloriam mun|di</HI><NOTE PLACE="marg"><HI>Bern.</HI> Ep. 64.</NOTE> <HI>qua&s;i &s;tantem aspiciatis, &amp; ver&egrave; &s;tantem amittatis,</HI> &amp;c. <HI>Oh you mortals, do not look upon the glory of the world as a|biding, and in the mean time, lo&s;e that which abideth for ever.</HI> Let not your pre&s;ent <HI>prosperity</HI> &s;o far <HI>bewitch</HI> you, as not to <HI>regard</HI> that <HI>future felicity,</HI> nor yet to take no|tice of that <HI>endle&s;s mi&s;ery</HI> which is the end of it.</P>
<P>That <HI>Bruits</HI> which are led only by <HI>&s;en&s;e,</HI> &s;hould minde nothing but what is <HI>before</HI> them, is no wonder but <HI>God</HI> forbid that men who&s;e rea&s;onable <HI>&s;ouls</HI> are capable of &s;eeing a <HI>far off,</HI> &s;hould only regard what is <HI>pre&s;ent.</HI> That <HI>Pagans</HI> who know little or nothing of the <HI>future eternity,</HI> &s;hould bu&s;ie their <HI>thoughts,</HI> de&s;ires and endeavours about the&s;e <HI>peri&s;hing</HI> comforts, is no <HI>wonder:</HI> but as <HI>Leo</HI> well, <HI>Ad aeterna prae electos peritura non</HI><NOTE PLACE="marg">Leo. <HI>Serm.</HI> de re&s;ur.</NOTE> <HI>occupent, far be it from us Chri&s;tians to regard the&s;e Ob|jects, who are not only acquainted with, but ordained to e|ternall bli&s;s.</HI> When <HI>Alexander</HI> heard of, and was <HI>re&s;ol|ved</HI> for the <HI>riches</HI> of <HI>India,</HI> he <HI>divided Macedonia</HI> among his <HI>Captaines;</HI> and &s;hall not we who <HI>hear</HI> of, and <HI>hope</HI> for a <HI>glorious man&s;ion,</HI> contemne the&s;e <HI>worldly cottages?</HI> When <HI>Serapion</HI> read in the <HI>Bible</HI> of the <HI>joyes</HI> of <HI>Heaven,</HI> he left his <HI>earthly</HI> po&s;&s;e&s;&s;ions &s;aying, <HI>hic liber me &s;polia|vit,</HI> this <HI>book</HI> hath <HI>spoiled</HI> me. In that his <HI>zeale</HI> was too <HI>ra&s;h;</HI> but the <HI>a&s;&s;urance</HI> we have of tho&s;e <HI>eternall</HI> joyes, &s;hould engage us (though not wholly to <HI>relinqui&s;h,</HI> yet) not to <HI>love</HI> the&s;e <HI>temporall</HI> contentments. <HI>Quis alius no&s;ter finis?</HI> (&s;aith St <HI>Au&s;tin) quam pervenire ad</HI><NOTE PLACE="marg">Aug.</NOTE> <HI>regnum cujus non e&s;t finis? What is our ultimate end, but to come to that Kingdome, whereof there is no end?</HI> And &s;hall <HI>we</HI> &s;o live in this <HI>world</HI> which &s;hall have an <HI>end,</HI> as if the <HI>world</HI> were to be our <HI>chief end?</HI> farre be it from us. So often therefore as the <HI>vanities</HI> of
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earth <HI>affect</HI> us, let our meditations <HI>flye upwards</HI> to the <HI>glories</HI> of <HI>Heaven:</HI> and according to the <HI>Fathers</HI><NOTE PLACE="marg">Inci pe e&s;&s;e ubi futuruse&s;. <HI>Id.</HI></NOTE> coun&s;ell, <HI>Let us begin to be there now in our thoughts and de&s;ires, where we hope at la&s;t to be in our Per&s;ons.</HI></P>
<P>To draw to an <HI>end.</HI> In this Scripture our <HI>Apo&s;tle</HI> &s;eemeth to put us to our <HI>choice,</HI> &s;etting before us <HI>vani|ty</HI> and <HI>verity, in&s;tability</HI> and <HI>premanency;</HI> nay in effect, <HI>peri&s;hing mi&s;ery,</HI> and <HI>abiding felicity.</HI> And now to u&s;e S^t <HI>Au&s;tins</HI> Interogation, <HI>Quid vis? what wilt</HI><NOTE PLACE="marg">Aug. in loc.</NOTE> <HI>thou? Whither wilt thou love the temporals and pa&s;s a|way with time? or not love this world, and live for ever with God?</HI> The truth is, as that &s;ame <HI>Father</HI> elegant|ly, <HI>Talis e&s;t qui&s;que, qualis e&s;t dilectio, every man is &s;uch as his love is; if he loveth earth, earthly; if Heaven Heavenly;</HI> if the <HI>peri&s;hing world,</HI> thou &s;halt <HI>peri&s;h,</HI> if the <HI>eternall God,</HI> thou &s;halt <HI>live eternally. Love</HI> is an <HI>uniting, mingling</HI> affection, and according to <HI>that</HI> with which it is <HI>mingled,</HI> it is either <HI>pure</HI> or <HI>impure;</HI> &s;o that look as <HI>&s;ilver</HI> if <HI>mingled</HI> with <HI>lead,</HI> is <HI>deba&s;ed,</HI> if with <HI>gold, advanced;</HI> &s;o thy <HI>&s;oul,</HI> if by <HI>love</HI> mingled with the <HI>world,</HI> mu&s;t <HI>peri&s;h,</HI> but if <HI>united</HI> to <HI>God,</HI> for ever <HI>happy.</HI> Oh therefore let it be the &s;erious <HI>purpo&s;e</HI> of every one of us from henceforth to <HI>leave the world,</HI> and <HI>cleave to God,</HI> to <HI>abhore the lu&s;t of the one, and do the will of the other,</HI> that &s;o in the <HI>end</HI> of this <HI>life,</HI> we may have the <HI>inchoation,</HI> and in the <HI>end</HI> of the <HI>world,</HI> the <HI>con&s;ummation</HI> of that <HI>happine&s;s,</HI> which though it have a <HI>beginning,</HI> &s;hall know no <HI>ending.</HI></P>
<P>And thus I have at length (through <HI>divine</HI> a&s;&s;i&s;tance) fini&s;hed this <HI>golden period</HI> worthy to be <HI>engraven</HI> upon the <HI>Tables of Epicures,</HI> the <HI>Che&s;ts of Mammoni&s;ts,</HI> and the <HI>Palaces of great Ones.</HI> And though I have done with <HI>handling,</HI> yet I tru&s;t you will not with <HI>reading, remembring,</HI> and <HI>pondering</HI> it; yea I would to <HI>God</HI> that every <HI>Morning</HI> before you go about your
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<HI>worldly</HI> affairs, you would <HI>revolve</HI> this Scripture in your minde with a <HI>Prayer</HI> to <HI>God</HI> to <HI>imprint</HI> it on your hearts: <HI>Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. For all that is in the world, the lu&s;t of the fle&s;h, the lu&s;t of the eyes, and the pride of life, is not of the Father, but is of the world. And the world pa&s;&s;eth away and the lu&s;ts thereof, but he that doth the will of God, abideth for ever.</HI></P>
</DIV1>
<DIV1 N="24" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 18, 19. VERS.</BIBL>
<Q>Little children, it is the la&s;t time, and as yee have heard that Antichri&s;t &s;hall come, even now are there many Antichri&s;ts, whereby we know that it is the la&s;t time.</Q>
<Q>They went out from us, but they were not of us, for if they had been of us, they would no doubt have conti|nued with us, but they went out, that they might be made manife&s;t that they were not all of us.</Q>
</EPIGRAPH>
<P>_THis pre&s;ent <HI>World</HI> is not without ju&s;t cau&s;e branded as <HI>one</HI> of the greate&s;t <HI>ene|mies</HI> of our Salvation, and that e&s;peci|ally upon a <HI>double</HI> account; in as much as the things of this <HI>World</HI> by <HI>alluring</HI> our <HI>wills</HI> lead us into <HI>vice,</HI> and the <HI>men</HI> of this <HI>world</HI> by <HI>perverting</HI> our <HI>judgements</HI> draw us into <HI>errours:</HI> Both of the&s;e are &s;o <HI>dangerous</HI> that it is hard to determine <HI>which</HI> is the <HI>wor&s;t.</HI> S^t. <HI>Pauls</HI> Epithites of <HI>lu&s;ts</HI> are <HI>fooli&s;h</HI> and <HI>hurtful,</HI> S^t. <HI>Peters</HI> character of<NOTE PLACE="marg">1 Tim. 6, 7. 2 Pet. 2. 1.</NOTE> <HI>Here &s;ie</HI> is <HI>damnable; the&s;e</HI> as well as <HI>tho&s;e</HI> drowning men
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in <HI>perdition</HI> and <HI>de&s;truction,</HI> no wonder if this holy <HI>A|po&s;tle</HI> caution tho&s;e to whom he wrote, of <HI>both</HI> the&s;e Rocks; and as in the fore-going ver&s;es hee warneth them of being <HI>defiled</HI> with the <HI>mud</HI> of <HI>worldly lu&s;ts,</HI> &s;o in the&s;e he taketh care that they might not be <HI>infected</HI> with the <HI>veno<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> of <HI>Antichri&s;tian doctrins; Little chil|dren, it is the la&s;t time, &amp;c.</HI></P>
<P>The <HI>&s;ub&s;equent</HI> part of this <HI>Chapter,</HI> from the <HI>eigh|teenth</HI> ver&s;e to the <HI>nine and twentieth,</HI> hath a &s;pecial <HI>refe|rence to,</HI> and <HI>dependance</HI> on the <HI>exhortation</HI> which is mentioned in ver&s;e the <HI>four and twentieth,</HI> iterated, ver&s;e the <HI>eight and twentieth,</HI> and is in order the <HI>&s;eventh</HI> &s;tep of that <HI>light &s;ome</HI> walk which our Apo&s;tles chief de&s;ign is to <HI>delineate</HI> in this <HI>Epi&s;tle,</HI> namely a <HI>&s;tedfa&s;t per&s;eve|rance</HI> in the Doctrin and faith of Chri&s;t, in order to this it is that here are <HI>three</HI> things di&s;cu&s;&s;ed.</P>
<P>1 <HI>Periculum,</HI> the great <HI>danger</HI> they were in of being with-drawn from the truth, by rea&s;on of the many <HI>Antichri&s;ts,</HI> which (this being the <HI>la&s;t hour</HI>) were now <HI>among</HI> them, who taught <HI>abominable lyes,</HI> denying both <HI>God</HI> and <HI>Chri&s;t,</HI> and this is handled in the <HI>eighteenth, nineteenth,</HI> and again in the <HI>two</HI> and <HI>three</HI> and <HI>twentieth,</HI> and again in the <HI>&s;ix and twentieth</HI> ver&s;e.</P>
<P>2 <HI>Auxilium,</HI> the chief <HI>help</HI> which <HI>God</HI> had <HI>afforded</HI> them again&s;t this danger, that &s;acred <HI>unction</HI> which did <HI>inform</HI> them fully of the <HI>truth,</HI> and thereby was able to <HI>pre&s;erve</HI> them from <HI>errour,</HI> and this is in the <HI>twentieth</HI> and <HI>one and twentieth,</HI> and again inculcated in the <HI>&s;even and twentieth</HI> ver&s;e.</P>
<P>3 <HI>Motivum,</HI> The &s;trong <HI>inducements</HI> to per&s;wade their <HI>con&s;tancy</HI> in the <HI>faith,</HI> that hereby their <HI>fellow&s;hip</HI> with <HI>God</HI> and <HI>Chri&s;t</HI> might bee continued, the <HI>promi&s;e</HI> of eternal life <HI>obtained,</HI> and their <HI>confidence</HI> at the <HI>com|ming of Chri&s;t</HI> &s;trengthened, and this is enlarged in the <HI>four, five,</HI> and <HI>eight and twenty</HI> ver&s;es.</P>
<P>In the&s;e <HI>two</HI> ver&s;es which I have now read, the <HI>&s;cope</HI>
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of our <HI>Apo&s;tle</HI> is double, namely,</P>
<P>To <HI>di&s;cover a danger,</HI> that they might not be <HI>en&s;na|red</HI> by,</P>
<P>To <HI>prevent a &s;candal,</HI> that they might not he <HI>offended</HI> at tho&s;e <HI>fal&s;e</HI> teachers which were among them, the <HI>former</HI> in the <HI>eighteenth,</HI> and the <HI>latter</HI> in the <HI>nineteenth</HI> ver&s;e.</P>
<P>In handling the eighteenth ver&s;e, which is the <HI>di&s;co|very of the danger,</HI> that we may proceed according to the <HI>order</HI> of the <HI>words,</HI> be plea&s;ed to ob&s;erve the&s;e <HI>three</HI> parts:</P>
<LIST>
<ITEM><HI>An</HI> Appellation, Little children.</ITEM>
<ITEM><HI>An</HI> Affirmation, It is the la&s;t time.</ITEM>
<ITEM><HI>A</HI> Confirmation, <HI>in the re&s;t of the ver&s;e,</HI> And as you have heard, &amp;c.</ITEM>
</LIST>
<P>A word of the <HI>fir&s;t,</HI> the <HI>Appellation,</HI> or <HI>Title</HI> here u|&s;ed, <HI>Little children.</HI> It is &s;ometimes <HI>u&s;ed</HI> as a word of <HI>imperfection,</HI> whether in regard of age, denoting &s;uch as are not come to <HI>maturity</HI> of <HI>years,</HI> or in regard of <HI>grace,</HI> &s;uch as are <HI>weak</HI> in <HI>faith,</HI> and in this &s;ence <HI>Beza</HI><NOTE PLACE="marg"><HI>Beza</HI> in Loc.</NOTE> here con&s;trueth it; indeed this <HI>Caveat</HI> is very needful for &s;uch, who being <HI>children</HI> are apt to bee <HI>to&s;&s;ed to and fro with every wind of doctrin,</HI> but yet not <HI>only</HI> for <HI>&s;uch;</HI> and when I finde the <HI>Apo&s;tle</HI> commending (and that<NOTE PLACE="marg">Ver&s;. 21.</NOTE> doubtle&s;&s;e without flattery) tho&s;e to whom he writeth, for their <HI>knowledge</HI> of the <HI>truth,</HI> I cannot imagine that he intends the word <HI>Children</HI> in this notion. Rather with <HI>Danaeus,</HI> as I conceive, <HI>Omnes cuju&s;cun&abque; atatis hic mo|net,</HI><NOTE PLACE="marg"><HI>Dan.</HI> in Loc.</NOTE> he &s;peaketh to <HI>all</HI> of <HI>all ages</HI> in Chri&s;tianity, not only to <HI>children,</HI> but <HI>young</HI> men, and <HI>Fathers,</HI> and &s;o the <GAP DESC="foreign"> here is of the &s;ame notion with <GAP DESC="foreign"> in the <HI>beginning</HI> of the Chapter. Suitable whereunto it is that the <HI>Syriack</HI> u&s;eth the <HI>&s;ame</HI> word in <HI>both</HI> places; and as <HI>Grotius</HI> well ob&s;erveth, it is <HI>blanda appellatio,</HI> a word of<NOTE PLACE="marg"><HI>Grot.</HI> ibid.</NOTE> <HI>affection,</HI> by which our <HI>Apo&s;tle</HI> would let us &s;ee, that <HI>Pa|rents</HI> are not more <HI>de&s;irous</HI> of their <HI>little childrens &s;afety,</HI>
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and &s;tudious of their welfare, than <HI>he</HI> was of <HI>theirs,</HI> and that tender <HI>love</HI> and parental <HI>care</HI> which hee had <HI>over</HI> them, induced him to <HI>warn</HI> them of tho&s;e <HI>Antichri&s;ts,</HI> which would infe&s;t and infect them; but having <HI>once</HI> and <HI>again</HI> handled this <HI>Title</HI> in this notion, I &s;hall in|&s;i&s;t no <HI>longer</HI> upon it, but pa&s;&s;e on to the</P>
<P>2 <HI>Affirmation,</HI> as it followeth in the text, <HI>It is the la&s;t time.</HI></P>
<P>The only <HI>Que&s;tion</HI> here to be re&s;olved, is in <HI>reference</HI> to <HI>what</HI> our <HI>Apo&s;tle</HI> a&s;&s;erts the <HI>time,</HI> in which hee lived, to be the <HI>la&s;t.</HI></P>
<P>1 The <HI>general</HI> opinion of <HI>Divines</HI> referre it to the <HI>world,</HI> and &s;o this clau&s;e &s;eemeth to bee a proof of what is a&s;&s;erted in the <HI>former</HI> ver&s;e, <HI>The world pa&s;&s;eth away,</HI><NOTE PLACE="marg">Probat quod dixit. <HI>Lap.</HI></NOTE> for even <HI>now is the la&s;t time</HI> of the <HI>worlds duration,</HI> be|yond which it &s;hall not continue.</P>
<P>In this &s;en&s;e the <HI>whole &s;pace</HI> of time from <HI>Chri&s;ts fir&s;t</HI> to his <HI>last coming</HI> is the <HI>la&s;t time;</HI> tho&s;e are the <HI>la&s;t days</HI> concerning which <HI>Joel</HI> prophe&s;ieth, that in them <HI>God</HI><NOTE PLACE="marg">Joel 2. 28.</NOTE> <HI>would pour out his Spirit on all fle&s;h,</HI> for in the very <HI>begin|ning</HI><NOTE PLACE="marg">Acts 2. 17.</NOTE> of the <HI>Evangelical</HI> times the Apo&s;tle telleth us, that <HI>Prophecie</HI> was <HI>fulfilled;</HI> the&s;e are the <HI>la&s;t days</HI> in which the <HI>Author</HI> to the <HI>Hebrews</HI> &s;aith, that <HI>God</HI> who <HI>&s;pake</HI> to<NOTE PLACE="marg">Heb. 1. 1, 2.</NOTE> the <HI>Fathers</HI> by his <HI>Prophets,</HI> hath <HI>&s;poken to us by his Son,</HI> who coming in our fle&s;h, revealed his <HI>Fathers will</HI> to the <HI>world;</HI> and in this notion the a&s;&s;ertion is true, that even in S^t. <HI>Johns</HI> days it was the <HI>la&s;t time</HI> of the world. This being taken for the meaning of the <HI>clau&s;e,</HI> it would <HI>rationally</HI> be <HI>enquired,</HI> upon what <HI>account</HI> this <HI>&s;pace</HI> of time (which hath already <HI>continued &s;o long,</HI> and <HI>when</HI> it &s;hall <HI>expire</HI> is <HI>unknown</HI>) may be called <HI>the la&s;t.</HI></P>
<P><HI>Oecumenius</HI> giveth a <HI>double</HI> an&s;wer, but neither <HI>&s;ati&s;|factory.</HI><NOTE PLACE="marg"><HI>Oecumen.</HI> in Loc.</NOTE></P>
<P>1 He &s;aith, it is called the <HI>la&s;t,</HI> becau&s;e the <HI>wor&s;t,</HI> as <HI>lees and dreggs</HI> are in the <HI>bottom</HI> of the liquor: but though <HI>po&s;&s;ibly</HI> the <HI>la&s;t time</HI> may be the <HI>wor&s;t,</HI> yet is it not there|fore
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the <HI>la&s;t</HI> becau&s;e the <HI>wor&s;t,</HI> or the <HI>worst</HI> becau&s;e the <HI>la&s;t.</HI></P>
<P>2 He addeth, that if we <HI>divide time</HI> into the <HI>fir&s;t,</HI> the <HI>middle,</HI> and the <HI>la&s;t,</HI> what&s;oever time is <HI>after</HI> the <HI>middle</HI> is the <HI>la&s;t,</HI> and accordingly all the <HI>time before Chri&s;t</HI> may be called the <HI>fir&s;t,</HI> and <HI>&s;ince</HI> his coming the <HI>la&s;t.</HI> But though we read that <HI>God &s;ent his Son into the world in the fulne&s;&s;e of time,</HI> yet not that it was in the <HI>middle</HI> of time, and whether the <HI>world</HI> &s;hall not la&s;t <HI>longer after,</HI> than the time of its continuance <HI>before</HI> the <HI>Me&s;&s;iahs</HI> in|carnation is a <HI>que&s;tion,</HI> which though &s;ome have <HI>ra&s;hly</HI> undertaken, yet I am &s;ure none can <HI>ju&s;tly</HI> re&s;olve. As for that <HI>opinion,</HI> that as the <HI>world</HI> was <HI>&s;ix days</HI> in making, &s;o it &s;hall be only <HI>&s;ix thou&s;and years</HI> in <HI>la&s;ting,</HI> it is but a <HI>Rabbinical</HI> conceit, and a groundle&s;s dream; nor doth S^t. <HI>Peters</HI> a&s;&s;ertion, that <HI>a thou&s;and years is with</HI><NOTE PLACE="marg">2 Pet. 3. 10.</NOTE> <HI>the Lord as one day,</HI> at all favour this opinion, &s;ince it &s;eemeth rather to bee uttered on a contrary de&s;ign, namely, to let us know, that how many thou&s;and years &s;oever the world &s;hall la&s;t, yet God is not therefore &s;lack, &s;ince with him they are but as &s;o many days.</P>
<P>That indeed which &s;eemeth the mo&s;t <HI>rational</HI> account of this <HI>phra&s;e</HI> in this notion is, that it is the <HI>la&s;t time,</HI> be|cau&s;e it is the <HI>la&s;t period</HI> of time, and the <HI>Me&s;siah</HI> being <HI>come,</HI> there are now no more <HI>changes</HI> or <HI>alterations</HI> of the <HI>external admini&s;trations</HI> in <HI>Religion</HI> to be <HI>expected.</HI> The <HI>life</HI> of <HI>man,</HI> the <HI>little world,</HI> is a fit <HI>embleme</HI> of the <HI>dura|tion</HI> of this <HI>great</HI> world, and look as there are <HI>three ages</HI> of mans life, <HI>Youth, Manhood,</HI> and <HI>Old Age,</HI> &s;o the <HI>world</HI> hath <HI>three</HI> periods, from <HI>Adam</HI> to <HI>Mo&s;es,</HI> from <HI>Mo&s;es</HI> to <HI>Chri&s;t,</HI> from <HI>Chri&s;ts fir&s;t</HI> to his <HI>la&s;t coming;</HI> and as <HI>Old Age</HI> (though it many times be as <HI>long</HI> as either, nay it may be as <HI>both</HI>) is called the <HI>la&s;t age,</HI> becau&s;e <HI>death</HI> is that which next <HI>&s;ucceeds</HI> after it, &s;o this <HI>period</HI> of the E|vangelical time how <HI>long</HI> &s;oever it may bee, is the <HI>la&s;t time,</HI> becau&s;e that which <HI>clo&s;eth</HI> it is the <HI>Day of Judge|ment:</HI>
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in which re&s;pect S^t. <HI>Au&s;tin</HI> &s;aith truly, <HI>Ip&s;a no|vi&s;&s;ima</HI><NOTE PLACE="marg"><HI>Aug.</HI> in Luc.</NOTE> <HI>hora diuturna e&s;t, &s;ed tamen novi&s;&s;ima hora,</HI> the <HI>la&s;t time is long, but yet it is the la&s;t time.</HI> Look as the<NOTE PLACE="marg">Job 42. 12, 16</NOTE> <HI>time</HI> of <HI>Jobs</HI> continuance upon <HI>earth</HI> after his <HI>re&s;titution</HI> to a <HI>prosperous</HI> e&s;tate, which was an <HI>hundred and forty years,</HI> and &s;o a <HI>large</HI> part of his <HI>life,</HI> is yet called the <HI>lat|ter end of Job,</HI> &s;o may this of the <HI>Evangelical</HI> admini|&s;tration, though of a <HI>long</HI> durance, be &s;tiled the <HI>latter end of the world.</HI></P>
<P>And upon this account it may &s;erve to <HI>di&s;cover</HI> the <HI>folly</HI> of that <HI>Generation</HI> of Seekers, which among the numerous <HI>brood</HI> of <HI>Here&s;ies</HI> hath <HI>&s;prouted</HI> forth among&s;t <HI>us;</HI> in vain doe they <HI>expect a new Church,</HI> new <HI>Ordinan|ces,</HI> new <HI>Admini&s;trations,</HI> when as this is the <HI>la&s;t time.</HI> S^t. <HI>Paul</HI> plainly tells us, that the <HI>Chri&s;tian</HI> Church by admini&s;tring the holy Sacrament mu&s;t <HI>&s;hew forth the Lords death till he come,</HI> that is, to <HI>judge</HI> the <HI>quick</HI> and the <HI>dead,</HI> and &s;urely by way of <HI>Analogy</HI> it holds true of all the <HI>Evangelical</HI> in&s;titutions; there is nothing to be expected but the <HI>glorious appearing of the great God, and our Saviour Je&s;us Chri&s;t</HI> in the <HI>end of the world.</HI></P>
<P>2 But though this <HI>interpretation</HI> may be <HI>true,</HI> it is ve|ry <HI>har&s;h,</HI> e&s;pecially con&s;idering that the <HI>word</HI> which we tran&s;late, <HI>Time,</HI> &s;ignifieth that which is <HI>one</HI> of the <HI>&s;horte&s;t</HI> durations of <HI>time,</HI> an <HI>hour;</HI> and it may be very well loo|ked upon as <HI>incongruous,</HI> that &s;o <HI>large a &s;pace</HI> of time &s;hould be called an <HI>hour.</HI> I know <HI>Expo&s;itors</HI> endeavour to <HI>&s;alve</HI> this, by <HI>telling</HI> us, that it is but an hour, <HI>Compa|ratione futuri &s;aeculi</HI> (&s;o <HI>Carthu&s;ian</HI>) in compari&s;on of<NOTE PLACE="marg"><HI>Carthu&s;. &amp; Calv.</HI> in Loc.</NOTE> the <HI>duration</HI> of the <HI>other world;</HI> and to the &s;ame pur|po&s;e <HI>Calvin, Siregni Dei <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ternitas, &amp;c.</HI> If we <HI>revolve</HI> in our <HI>minds</HI> the <HI>eternity of Gods Kingdom,</HI> the <HI>longe&s;t conti|nuance</HI> will &s;eeme but a <HI>moment;</HI> but though this be in it <HI>&s;elf</HI> an undeniable <HI>verity,</HI> yet it is not any more a <HI>rea&s;on</HI> why the <HI>time</HI> from <HI>Chri&s;ts first</HI> to his <HI>la&s;t advent</HI> &s;hould be called an <HI>hour,</HI> than why the <HI>whole time</HI> of the <HI>world</HI>
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from the <HI>fir&s;t</HI> to the <HI>la&s;t</HI> man &s;hould be &s;o called. Upon this <HI>con&s;ideration</HI> perhaps it was that <HI>Cajetan</HI> conceiveth S^t. <HI>Johns</HI> meaning might be, that the <HI>time</HI> wherein hee <HI>lived</HI> was <HI>like</HI> to the <HI>la&s;t hour,</HI> and as it <HI>&s;hould</HI> be at the <HI>end of the world,</HI> &s;o it <HI>was then:</HI> but this <HI>con&s;truction</HI> is too <HI>forced,</HI> nor is it <HI>rational</HI> to imagine that when S^t. <HI>John</HI> &s;aith, <HI>it is,</HI> and again, <HI>by this wee know it is the la&s;t hour,</HI> he meaneth only a <HI>re&s;emblance.</HI></P>
<P>If then there be <HI>&s;omething</HI> el&s;e&punc; to which this <HI>la&s;t hour</HI> may upon a more <HI>ju&s;t</HI> account bee <HI>referred,</HI> doubtle&s;&s;e that mu&s;t needs be the mo&s;t <HI>genuine</HI> interpretation, and this we &s;hall <HI>finde</HI> to bee not the <HI>world,</HI> but the <HI>Jewi&s;h Church and &s;tate,</HI> who&s;e <HI>end</HI> was then at <HI>hand;</HI> I con|fe&s;&s;e <HI>Socinus</HI> is the <HI>fir&s;t</HI> in whom I <HI>meet</HI> with this <HI>con|&s;truction,</HI><NOTE PLACE="marg"><HI>Socin.</HI> in Loc.</NOTE> but I &s;hall not refu&s;e to take up a <HI>Pearl</HI> though I finde it in a <HI>Dunghil,</HI> and as I &s;hall <HI>never receive,</HI> &s;o neither will I <HI>reject</HI> any <HI>expo&s;ition</HI> becau&s;e of the <HI>per&s;on</HI> that bringeth it. Be&s;ides him, that <HI>learned</HI> Mr. <HI>Mede</HI> oc|ca&s;ionally<NOTE PLACE="marg"><HI>Mede</HI> Apo&s;tacy of latter times.</NOTE> <HI>&s;peaking</HI> of <HI>the&s;e</HI> words, conceiveth it to bee the <HI>la&s;t hour</HI> of <HI>Daniels</HI> &s;eventy weeks, and &s;o con&s;e|quently of the <HI>Jews Common-wealth;</HI> Suitable whereunto is the <HI>Annotation</HI> both of <HI>H. Grotius,</HI> and Dr. <HI>Hammond,</HI> to whom for their excellent <HI>illu&s;trations</HI> of many <HI>Scrip|tures,</HI> this <HI>age is,</HI> and <HI>future will</HI> bee much beholding. The only <HI>objection</HI> that can lye again&s;t this <HI>interpretation</HI> is, that this <HI>Epi&s;tle</HI> was written after the <HI>de&s;truction</HI> of <HI>Jeru&s;alem,</HI> but this can only be <HI>&s;aid,</HI> not <HI>proved.</HI> True, S^t. <HI>John</HI> out-lived that <HI>de&s;olation,</HI> but this <HI>Epi&s;tle</HI> might bee <HI>written</HI> before it, yea this <HI>text</HI> renders it ve|ry <HI>probable,</HI> and accordingly Mr. <HI>Mede</HI> conceiveth it might be <HI>written</HI> in the <HI>la&s;t</HI> of <HI>Daniels</HI> weeks, about<NOTE PLACE="marg"><HI>Jo&s;eph.</HI> Jud. Bell. 1. 7.</NOTE> which time <HI>Je&s;u Ananiah</HI> began that woful cry, <HI>Woe to Jeru&s;alem, woe to the Temple.</HI></P>
<P>Taking the <HI>clau&s;e</HI> in this <HI>con&s;truction,</HI> the <HI>empha&s;is</HI> of this word <HI>Hour</HI> will prompt <HI>two</HI> things to our meditati|on, That the <HI>time</HI> of the <HI>Jews ruine</HI> was a <HI>&s;et time,</HI> and a <HI>&s;hort time.</HI></P>
<P><PB N="552" REF="254">1 An <HI>hour</HI> is a <HI>mea&s;ured</HI> part of time, con&s;i&s;ting of a <HI>&s;et number</HI> of <HI>minutes,</HI> whereby is intimated, that the <HI>time</HI> of <HI>Jeru&s;alems</HI> ruine was <HI>fixed,</HI> and her <HI>years numbred,</HI> it is that which would be <HI>con&s;idered</HI> in a <HI>double</HI> reference; to wit, as the <HI>Jews</HI> were a <HI>Nation,</HI> and a <HI>Church.</HI></P>
<P>1 Con&s;ider them as a <HI>Nation</HI> and <HI>People,</HI> and wee may &s;ee in them this <HI>truth</HI> exemplified, <HI>That to all Nations, there is an appointed time how long they &s;hall continue;</HI> hee<NOTE PLACE="marg">Job 38. 11.</NOTE> that &s;ets <HI>bounds</HI> to the <HI>Sea, hithert<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;halt thou pa&s;&s;e and no further,</HI> &s;ets <HI>periods</HI> to all the <HI>Kingdoms</HI> of the <HI>earth, thus long</HI> they &s;hall <HI>flouri&s;h</HI> and <HI>no longer.</HI> The <HI>&s;ignification</HI> of that word <HI>Mene,</HI> which the <HI>hand</HI> wrote upon the <HI>wall</HI> concerning <HI>Bel&s;hazzar, God hath numbred thy Kingdom</HI><NOTE PLACE="marg">Dan. 5. 26.</NOTE> <HI>and fini&s;hed it,</HI> carrieth in it a <HI>general</HI> truth concerning all <HI>Monarchies, Kingdoms, States,</HI> the number of the <HI>years</HI> for their <HI>continuation,</HI> and the <HI>term</HI> of time for their <HI>expiration,</HI> is <HI>determined</HI> by <HI>God.</HI> What is become of the <HI>A&s;&s;yrian, Per&s;ian, Grecian,</HI> and <HI>Roman</HI> Empires, who&s;e glorious <HI>&s;plendor</HI> in a certain &s;pace of time <HI>vani|&s;hed</HI> away? Indeed according to the <HI>Poets</HI> expre&s;&s;ion,
<Q>Momento permagna ruunt, &s;ummi&s;que negatum<NOTE PLACE="marg"><BIBL>Claud.</BIBL></NOTE> Stare di<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&mdash;</Q>
Though &s;ome <HI>Nations</HI> flouri&s;h <HI>longer</HI> than others, yet all have their <HI>Autumn</HI> as well as <HI>Spring, Winter</HI> as well as <HI>Summer,</HI> and when the <HI>time regi&s;tred</HI> in <HI>Heaven</HI> is <HI>ac|compli&s;hed</HI> on <HI>earth,</HI> the mo&s;t <HI>potent</HI> Politick <HI>Kingdoms moulder</HI> away in a <HI>moment.</HI></P>
<P>2 Con&s;ider them as a <HI>Church,</HI> and <HI>Gods people,</HI> it lets us &s;ee, that <HI>as Kingdoms, &s;o Churches have their periods;</HI> indeed the <HI>univer&s;al Church</HI> &s;hall not <HI>fayl, God</HI> will have if not in <HI>one</HI> place, yet in <HI>another,</HI> an <HI>Orb</HI> wherein the <HI>light</HI> of his truth &s;hall <HI>&s;hine</HI> (though not always with the &s;ame <HI>clearne&s;&s;e</HI>) to the <HI>Day of Judgement,</HI> but &s;till
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<HI>particular Churches</HI> have their <HI>doleful eclip&s;es,</HI> yea their <HI>di&s;mal &s;ettings,</HI> by the removing of the <HI>Sun</HI> of the <HI>Gospel</HI> from them. Tho&s;e <HI>&s;even Churches</HI> of <HI>A&s;ia</HI> are deplora|ble <HI>in&s;tances</HI> of this <HI>Doctrin,</HI> who though once <HI>golden candle&s;ticks</HI> holding forth the <HI>word of life,</HI> are now in|veloped in <HI>Mahumetan darkne&s;&s;e.</HI></P>
<P>Oh <HI>&s;ee</HI> my <HI>Brethren,</HI> what <HI>&s;in</HI> will <HI>doe</HI> to <HI>Nations,</HI> to <HI>Churches,</HI> for though it is <HI>God</HI> who <HI>determineth,</HI> yet it is <HI>&s;in</HI> which <HI>de&s;erveth</HI> their ruine. That which <HI>moveth God</HI> to <HI>remove</HI> the <HI>Candle&s;tick</HI> from a <HI>Church,</HI> is their <HI>con|tempt</HI> of the <HI>light;</HI> That which <HI>provoketh God</HI> to put a <HI>period</HI> to a <HI>Kingdoms pro&s;perity,</HI> is their <HI>heightned iniquity:</HI> and therefore when we <HI>behold</HI> (as wee of this <HI>Land</HI> at this <HI>day</HI> &s;adly doe) a <HI>flouri&s;hing Church</HI> withered, a <HI>goodly Kingdom</HI> overturned; oh let us &s;o acknowledge <HI>Gods hand,</HI> as to blame our <HI>own demerits,</HI> &s;ince it is upon <HI>fore-&s;ight</HI> of a <HI>peoples tran&s;gre&s;&s;ion,</HI> that <HI>God</HI> prefixeth a <HI>time</HI> for their <HI>de&s;truction.</HI></P>
<P>2 An <HI>hour</HI> is a <HI>&s;hort &s;pace</HI> of time, there are <HI>many</HI> parts of time <HI>longer, days, weeks, moneths, years, Jubilees, Ages,</HI> but there is only <HI>one</HI> &s;horter, to wit, <HI>minutes,</HI> nay the <HI>&s;horte&s;t</HI> time by which men <HI>commonly</HI> reckon is the <HI>hour,</HI> with its &s;everal <HI>parts,</HI> &s;o that where our <HI>Apo&s;tle</HI> &s;aith it was the <HI>la&s;t hour,</HI> he intends that it was but an <HI>hour,</HI> that is, a very <HI>&s;hort time,</HI> and <HI>Jeru&s;alem</HI> &s;hould be <HI>de&s;troyed.</HI> Look as when the <HI>duration</HI> of an <HI>affliction</HI> is &s;et forth by an <HI>hour,</HI> it noteth the <HI>brevity</HI> of its <HI>continu|ance;</HI> &s;o when the <HI>coming</HI> of an <HI>affliction</HI> is mea&s;ured by an <HI>hour,</HI> it noteth the <HI>celerity</HI> of its <HI>approach;</HI> in the former &s;en&s;e we read el&s;ewhere of an <HI>hour of temptation,</HI> and<NOTE PLACE="marg">Revel. 3. 10</NOTE> here in the <HI>latter,</HI> that it is <HI>the la&s;t hour.</HI></P>
<P>Indeed if wee look upon the <HI>Jewes</HI> at this very time, we &s;hall find they were very <HI>&s;ecure,</HI> not <HI>dreaming</HI> of &s;o <HI>neer</HI> and <HI>great</HI> a de&s;truction. The <HI>Characters</HI> which St. <HI>James</HI> giveth of the <HI>rich</HI> Jewes are, that <HI>they heaped trea|sure</HI><NOTE PLACE="marg">Jam. 5. 3. 5</NOTE> <HI>together, they lived in plea&s;ure, were want<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n, and</HI>
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<HI>nouri&s;hed their hearts as in a day of &s;laughter,</HI> they indul|ged to their <HI>covetous</HI> and <HI>voluptuous lu&s;ts, putting the evil day farr</HI> from them, and yet tho&s;e were the <HI>la&s;t days,</HI> as that <HI>Apo&s;tle</HI> calls them, nay the <HI>la&s;t hour</HI> in our <HI>Apostles</HI> language. In this <HI>re&s;pect</HI> it is that our <HI>Sa|viour</HI><NOTE PLACE="marg">Matth. 24. 37</NOTE> &s;peaking of this <HI>de&s;truction,</HI> fore-telleth it &s;hould be then as it <HI>was in the days of Noah,</HI> when they <HI>ate and drank, married,</HI> and gave in <HI>marriage,</HI> till <HI>the day that</HI> Noah <HI>entered into the Ark,</HI> as being over-whelmed with a general <HI>&s;ecurity,</HI> when ready to bee over-whel|med with the <HI>floud.</HI></P>
<P>Thus may <HI>Judgement</HI> be at <HI>hand,</HI> when men think it <HI>farre off,</HI> and the <HI>Judge &s;tand at the door,</HI> when the <HI>thief</HI> imagines hee is <HI>many miles</HI> di&s;tant; <HI>when they &s;hall &s;ay peace and &s;afety, then &s;udden de&s;truction comes upon them, as travel upon a woman with child,</HI> and they cannot e|&s;cape,<NOTE PLACE="marg">1 The&s;&s;. 5. 3</NOTE> is the &s;ad <HI>threatning</HI> which Saint <HI>Paul</HI> utters a|gain&s;t <HI>pre&s;umptuous</HI> &s;inners; <HI>wicked</HI> men are never more <HI>&s;ecure</HI> than when <HI>de&s;truction</HI> is <HI>neare&s;t,</HI> and <HI>de&s;truction</HI> is never <HI>nearer</HI> than when they are <HI>mo&s;t &s;ecure.</HI> Indeed when men through <HI>infidelity contemn,</HI> it is high <HI>time</HI> for <HI>God</HI> to <HI>execute</HI> his <HI>threatnings,</HI> that by <HI>ha&s;tening</HI> his <HI>wrath</HI> he may <HI>ju&s;tifie</HI> his <HI>truth.</HI> It is but <HI>rea&s;on</HI> that they who will <HI>not beleeve</HI> &s;hould <HI>feel,</HI> and what they would not <HI>learn</HI> by the <HI>Word,</HI> they &s;hould <HI>finde</HI> in their own &s;ad <HI>experience;</HI> take we <HI>heed</HI> therefore how wee <HI>look</HI> at the <HI>wrong</HI> end of the <HI>Per&s;pective,</HI> which makes the <HI>object</HI> &s;eem at a <HI>greater di&s;tance</HI> than it is. Alas, how <HI>&s;oon</HI> may the <HI>brighte&s;t skie</HI> bee <HI>over-ca&s;t.</HI> Voluptuous <HI>Epicures,</HI><NOTE PLACE="marg">Job 21. 13</NOTE> (&s;aith <HI>Job) &s;pend their dayes in wealth, and in a moment they goe down to the grave.</HI> When <HI>Judgement cometh,</HI> it cannot be <HI>avoyded,</HI> and too often it <HI>&s;urprizeth</HI> men be|fore it is <HI>expected.</HI> Whil&s;t the wicked <HI>Jewes</HI> were en|compa&s;&s;ed with plenty, and promi&s;ed them&s;elves <HI>tran|quillity,</HI> St. <HI>John</HI> fore-tells their <HI>mi&s;ery,</HI> and that as <HI>ap|proaching, It is the la&s;t hour.</HI></P>
<P><PB N="491" REF="255">To <HI>clo&s;e</HI> up this <HI>clau&s;e</HI> with a <HI>moral</HI> application. <HI>M<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">net hoc verbo Apo&s;tolus, ut omnem horam veluti novi&s;|&s;imam reputemus,</HI> &s;aith <HI>Ferus</HI> piou&s;ly; our <HI>Apo&s;tle</HI> doth<NOTE PLACE="marg">F<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r. in Loc.</NOTE> here admoni&s;h every <HI>particular</HI> man, that he &s;hould &s;till think <HI>every hour</HI> to be his <HI>la&s;t;</HI> indeed the <HI>time</HI> of every mans <HI>life</HI> is <HI>fixed</HI> in <HI>Gods</HI> eternal <HI>Councel,</HI> it is <HI>Jobs</HI> Di+vinity, and that not only in regard of <HI>him&s;elf,</HI> but <HI>man indefinitely,</HI> or rather <HI>univer&s;ally</HI> con&s;idered; <HI>is there not an appointed time to man upon earth?</HI> and again, <HI>his dayes</HI><NOTE PLACE="marg">Job 2. 1. 14. 5</NOTE> <HI>are determined, the number of his moneths are with thee, thou ha&s;t appointed his bounds that he cannot pa&s;&s;e;</HI> nor is it any <HI>long</HI> time which is allotted, and therefore the <HI>&s;wiftne&s;&s;e</HI> of mans <HI>life</HI> is elegantly &s;et forth by &s;everal <HI>metaphors,</HI> both in the <HI>Book</HI> of <HI>Job,</HI> and <HI>other</HI> places of <HI>Scripture;</HI> indeed if the <HI>longe&s;t</HI> life be con&s;idered in <HI>refe|rence</HI> to the eternity of that <HI>other life,</HI> it is but a <HI>day,</HI> nay an <HI>hour,</HI> a <HI>minute;</HI> that it cannot be <HI>long</HI> we are <HI>&s;ure,</HI> and yet <HI>when</HI> it will <HI>expire</HI> we are <HI>not &s;ure,</HI> and becau&s;e wee know not <HI>how &s;oon,</HI> we &s;hould make <HI>account</HI> of it <HI>conti|nually,</HI> and though we cannot &s;ay of <HI>every hour, this is</HI> or <HI>&s;hall be,</HI> yet to &s;ay, <HI>this may be my la&s;t hour;</HI> and if you <HI>mark</HI> it, this is prompted to <HI>little children,</HI> who (as <HI>Grotius</HI> well ob&s;erveth) are apt to <HI>think</HI> they have <HI>time</HI><NOTE PLACE="marg"><HI>Gr<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</HI> in Loc.</NOTE> <HI>enough</HI> before them, and yet even with <HI>them</HI> it may be the <HI>la&s;t hour,</HI> &s;ince though the <HI>old mu&s;t,</HI> the <HI>young may</HI> dye; no wonder if he &s;peak to <HI>children</HI> (&s;aith Saint <HI>Au&s;tin</HI>)<NOTE PLACE="marg"><HI>Aug.</HI> ibid.</NOTE> <HI>Ut festinent cre&s;cere,</HI> that they <HI>make ha&s;te</HI> to <HI>grow</HI> in <HI>grace.</HI> That <HI>word</HI> in the <HI>Chaldee</HI> which &s;ignifieth <HI>an hour,</HI> is derived from a <HI>verb,</HI> which &s;ignifieth to <HI>have regard</HI> to, &s;o ought every man to <HI>ob&s;erve</HI> the <HI>hours</HI> of his life how they <HI>pa&s;&s;e,</HI> there being <HI>none</HI> which <HI>might</HI> not be <HI>his la&s;t.</HI> And truly this <HI>con&s;ideration</HI> would have a great <HI>influence</HI> upon the precedent <HI>dehortation</HI> of <HI>not love|ing the world,</HI> as <HI>Oecumenius</HI> ob&s;erveth; A <HI>dying man</HI><NOTE PLACE="marg"><HI>Occumen.</HI> ibid.</NOTE> is not at all <HI>taken</HI> with the choyce&s;t <HI>dainties,</HI> riche&s;t <HI>trea|&s;ures,</HI> highe&s;t <HI>dignities,</HI> no more would <HI>wee</HI> if wee did
<PB N="492" REF="256">
&s;till look upon <HI>our &s;elves</HI> as <HI>dying.</HI> Hee will not <HI>trifle</HI> away his <HI>hours</HI> in pur&s;uing <HI>worldly</HI> vanities, who con&s;i|dereth how <HI>quickly</HI> they <HI>pa&s;&s;e away,</HI> and how <HI>&s;oon</HI> they may be at an <HI>end.</HI> In one word, <HI>happy</HI> is that man who &s;o thinketh of his <HI>la&s;t hour,</HI> as that hee doth that <HI>every hour,</HI> which he would be found <HI>doing</HI> in his <HI>la&s;t,</HI> at <HI>lea&s;t</HI> who doth <HI>nothing</HI> in <HI>any,</HI> which hee dur&s;t not be found doing in his <HI>last hour.</HI> And &s;o much for the <HI>Second gene|ral</HI> part, the <HI>Affirmation, It is the la&s;t hour.</HI> I now ha&s;ten (le&s;t I &s;hould exceed the <HI>hour</HI>) to the</P>
<P>3 La&s;t part of the text, the <HI>Confirmation,</HI> as it fol|loweth in the re&s;t of the ver&s;e, <HI>and as you have heard that Antichri&s;t &s;hall come, even now are there many Anti|chri&s;ts, whereby we know that it is the la&s;t time.</HI></P>
<P>Before I <HI>enter</HI> upon the <HI>&s;everals</HI> of this <HI>General,</HI> it will bee needful to <HI>&s;pend</HI> a little <HI>time</HI> in <HI>clearing</HI> the &s;en&s;e of <GAP DESC="foreign">, the <HI>Antichri&s;t</HI> here &s;poken of. The <HI>generality</HI> of <HI>Interpreters</HI> ob&s;erving the <HI>Article</HI> pre|fixed before the <HI>Noun,</HI> conceive that the <HI>Apo&s;tle</HI> intends by this <GAP DESC="foreign"> the <HI>&s;ame</HI> with S^t. <HI>Pauls</HI> <GAP DESC="foreign">, him who is <HI>tran&s;cendently Antichri&s;t;</HI> and &s;hould I trace this <HI>expo&s;ition,</HI> I mu&s;t fall upon ano|ther <HI>inquiry,</HI> in the <HI>&s;olution</HI> of which <HI>Divines</HI> are of va|rious <HI>opinions,</HI> namely <HI>who is this, The Antichri&s;t.</HI></P>
<P>The <HI>Ancients</HI> generally conceive that <HI>Antichrist</HI> &s;hall<NOTE PLACE="marg">Iren. Greg. M. Hierom.</NOTE> come towards the <HI>end of the world,</HI> whom <HI>Chri&s;t &s;hall de&s;troy by the brightne&s;&s;e of his coming.</HI></P>
<P>Some <HI>late</HI> Writers imagine that <HI>the Antichri&s;t</HI> came<NOTE PLACE="marg">Gro<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. D^r Ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>&s;oon</HI> after the <HI>plantation</HI> of <HI>Chri&s;tianity</HI> in the world, and fix it, &s;ome on <HI>Simon Magus,</HI> others on <HI>Barchocebus,</HI> others on <HI>Claudius,</HI> and <HI>Nero,</HI> Emperours.</P>
<P>A <HI>great</HI> part of the <HI>Reformed</HI> a&s;&s;ert the <HI>&s;ucce&s;&s;ion</HI> of <HI>Popes</HI> from the time that the Bi&s;hop of <HI>Rome</HI> u&s;urped the<NOTE PLACE="marg">Cal. Jun. Po|lan, &amp;c.</NOTE> <HI>title</HI> of <HI>univer&s;al,</HI> to bee <HI>the Antichri&s;t,</HI> which began a|bout <HI>&s;ix hundred</HI> years after Chri&s;t, and according to that <HI>Prophetical</HI> account of <HI>one thou&s;and two hundred</HI>
<PB N="493" REF="256">
<HI>and forty days,</HI> they &s;uppo&s;e the continuance to bee &s;o <HI>many years.</HI></P>
<P>Did <HI>I</HI> conceive that our <HI>Apo&s;tle</HI> de&s;igned <HI>this</HI> <GAP DESC="foreign"> to &s;ignifie an <HI>Antichri&s;t</HI> which is &s;o <HI>above</HI> all other <HI>Hereticks</HI> and <HI>enemies</HI> of Chri&s;t what&s;oever, yet <HI>po&s;itively</HI> to determine <HI>who he is,</HI> I &s;hould not <HI>undertake,</HI> only thus much I look upon as <HI>rational,</HI> that according to the <HI>definition</HI> which our <HI>Apo&s;tle</HI> him&s;elf giveth of <HI>Anti|chri&s;t</HI> a little after, he who mo&s;t <HI>directly, expre&s;ly, ve|hemently denieth Je&s;us to be the Chri&s;t,</HI> and accordingly <HI>denieth both the Father, and the Son,</HI> hee is <HI>the Anti|chri&s;t.</HI></P>
<P>But that I may &s;peak my <HI>thoughts</HI> freely, I can by no means be induced to <HI>beleeve</HI> that <GAP DESC="foreign">, <HI>the Antichri&s;t,</HI> is here to bee taken <HI>&s;ingularly,</HI> and <HI>determi|nately,</HI> but <HI>indefinitely,</HI> and <HI>collectively;</HI> for the <HI>clearing</HI> whereof, ob&s;erve,</P>
<P>1 That it is very <HI>u&s;ual</HI> for a <HI>word</HI> of the <HI>&s;ingular</HI> number to denote a <HI>multitude,</HI> yea not only <HI>without,</HI> but <HI>with</HI> the <HI>Article;</HI> take <HI>one</HI> in&s;tance among <HI>many,</HI> that<NOTE PLACE="marg">2 Tim. 3. 16</NOTE> of S^t. <HI>Paul,</HI> where he &s;aith, <HI>The Scripture is given by in|&s;piration of God, and is profitable, &amp;c. that</HI> <GAP DESC="foreign">, <HI>the man of God may be perfect,</HI> whereby is not un|der&s;tood &s;ome <HI>one</HI> that was &s;o <HI>eminently,</HI> but <HI>indefinitely any,</HI> or rather <HI>univer&s;ally every man of God,</HI> and it &s;ee|meth our <HI>Tran&s;lators</HI> under&s;tood this <GAP DESC="foreign"> no <HI>otherwi&s;e,</HI> &s;ince both here and in <HI>other</HI> places they render<NOTE PLACE="marg">Ver&s;. 22. &amp; 23</NOTE> it not <HI>The,</HI> but <HI>An,</HI> as al&s;o <GAP DESC="foreign">, <HI>a Lyar,</HI> &s;uitable to which it is that <GAP DESC="foreign"> is pre&s;ently explained by <GAP DESC="foreign">, <HI>he,</HI> that is, <HI>who&s;oever denieth.</HI></P>
<P>2 That our <HI>Apo&s;tle</HI> in the very <HI>next</HI> clau&s;e enlarg|eth this <HI>&s;ingular</HI> <GAP DESC="foreign">, the Antichri&s;t, by that plural <GAP DESC="foreign">, many Antichri&s;ts, as in the <HI>next Epi&s;tle</HI> at the <HI>&s;eventh</HI> ver&s;e, he <HI>contracts</HI> the <HI>plural,</HI> <GAP DESC="foreign">, <HI>many deceivers,</HI> into the <HI>&s;ingular,</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">John Ep. 2. 8.</NOTE> a <HI>Deceiver,</HI> and <HI>an Antichri&s;t.</HI></P>
<P><PB N="494" REF="257">I well know, that <HI>the Antichri&s;t,</HI> and <HI>many An|tichri&s;ts</HI> are by mo&s;t <HI>Interpreters &s;everally</HI> referr'd, but withall in &s;o <HI>doing</HI> they <HI>force</HI> the <HI>&s;en&s;e,</HI> whereas if <HI>both</HI> bee referr'd to the <HI>&s;ame,</HI> the <HI>con&s;truction</HI> is <HI>plain,</HI> for by this means the <GAP DESC="foreign">, <HI>even now there are,</HI> an|&s;wereth fitly to the <GAP DESC="foreign">, <HI>as you have heard,</HI> the <HI>latter</HI> clau&s;e te&s;tifying the <HI>impletion</HI> of the <HI>prediction</HI> alledged in the <HI>former;</HI> nay more, the <GAP DESC="foreign"> that followeth, <HI>by which we know it is the la&s;t hour,</HI> can have no <HI>&s;olid</HI> &s;trength in it, if the <HI>former</HI> be not <HI>thus</HI> interpreted, &s;ince unle&s;&s;e <HI>that</HI> which our Apo&s;tle al|ledgeth as <HI>fore-told, that Antichri&s;t &s;hould come,</HI> to wit, (before the <HI>la&s;t hour</HI>) were then accordingly <HI>accom|pli&s;hed,</HI> and &s;o <HI>atte&s;ted,</HI> when he &s;aith, <HI>even now there are many Antichri&s;ts,</HI> it could have been no <HI>&s;ymptome</HI> by which they could <HI>conclude</HI> that it was then the <HI>la&s;t hour;</HI> That which <HI>&s;erves</HI> further to <HI>ju&s;tifie</HI> this <HI>con&s;tru|ction</HI> is, that our <HI>Apo&s;tle,</HI> as here he a&s;&s;erteth the <HI>fulfilling</HI> of the <HI>Prediction</HI> by the <HI>plural,</HI> there are many <HI>Anti|chri&s;ts,</HI> &s;o in this <HI>Epi&s;tle</HI> el&s;ewhere he affirmeth in the <HI>&s;ingular <GAP DESC="foreign">, This is that &s;pirit of</HI><NOTE PLACE="marg">Chap. 4. 3</NOTE> <HI>Antichri&s;t, which you have heard, &s;hall come, and is now already in the world;</HI> I &s;hall only adde, that this <GAP DESC="foreign"> which <HI>you have heard,</HI> is, if not only, yet without doubt <HI>principally</HI> to be referrd to that of our <HI>Sa|viour</HI> in the <HI>Gospel,</HI> wherein we find <HI>nothing</HI> concerning<NOTE PLACE="marg">Matth. 24.</NOTE> the <HI>great Antichri&s;t,</HI> but only tho&s;e <HI>Antichri&s;ts</HI> which either were to <HI>precede,</HI> or el&s;e <HI>immediately</HI> to <HI>follow</HI> the <HI>de&s;truction</HI> of <HI>Jeru&s;alem.</HI></P>
<P>No doubt then the plain <HI>de&s;ign</HI> of this <HI>part</HI> of the <HI>ver&s;e</HI> is this, our <HI>Apo&s;tle</HI> having before <HI>affirmed,</HI> that it was the <HI>la&s;t hour</HI> of <HI>Jeru&s;alems ruine,</HI> hee <HI>confirms</HI> it by this <HI>&s;trong medium,</HI> that <HI>which</HI> our ble&s;&s;ed <HI>Lord</HI> fore-told as an <HI>immediate fore-runner</HI> of that <HI>de&s;truction</HI> (to wit, the <HI>coming of Antichri&s;t</HI>) was now already <HI>fulfilled</HI> in the <HI>many Antichri&s;ts which were among</HI> them.</P>
<P><PB N="495" REF="257">According to this <HI>con&s;truction</HI> there are <HI>three</HI> things ob&s;ervable in this <HI>part</HI> of the text.</P>
<LIST>
<ITEM>A <HI>Prediction,</HI> whereof they are minded, <HI>you have heard that Antichri&s;t &s;hould come.</HI></ITEM>
<ITEM>An <HI>impletion</HI> of that <HI>Prediction</HI> a&s;&s;ured, <HI>even now there are many Antichrists.</HI></ITEM>
<ITEM>The <HI>&s;ignificancy</HI> of that <HI>impletion</HI> expre&s;&s;ed, <HI>whereby we know that it is the la&s;t hour.</HI></ITEM>
</LIST>
<P>1 Our <HI>Apo&s;tle</HI> mindes tho&s;e to whom hee <HI>writeth,</HI> of our <HI>Saviours prediction,</HI> that <HI>Antichri&s;t &s;hould come,</HI> whereby the great <HI>care</HI> of this chief <HI>Shepheard</HI> of the <HI>&s;heep</HI> appeareth, in fore-warning them of tho&s;e <HI>Wolves</HI> which would devour them; it was that which <HI>Chri&s;t was</HI> plea&s;ed to doe upon a <HI>double</HI> account.</P>
<P>1 The <HI>one</HI> in regard of his <HI>Apo&s;tles,</HI> who were to be the <HI>Leaders</HI> of his <HI>Church,</HI> that they might bee &s;o much the more <HI>vigilant</HI> in <HI>ob&s;erving</HI> the ri&s;e of <HI>Seducers,</HI> and <HI>diligent</HI> in <HI>confirming</HI> the <HI>people</HI> in the <HI>orthodox</HI> faith&punc; for this rea|&s;on no doubt it was that S^t. <HI>Paul</HI> gathered the <HI>Elders</HI> of<NOTE PLACE="marg">Acts 20. 30.</NOTE> the <HI>Ephe&s;ian</HI> Church together, and minded them of tho&s;e <HI>perver&s;e Teachers</HI> which would ere long infe&s;t the Church, and accordingly the inference hee draweth thence is <GAP DESC="foreign">, <HI>therefore watch.</HI></P>
<P>2 The <HI>other</HI> in regard of the <HI>whole Church,</HI> and eve|ry member, that they might not be too much <HI>troubled</HI> when <HI>fal&s;e Teachers</HI> &s;hall ari&s;e, <HI>Tela pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">vi&s;a minus fe|riunt,</HI> Darts fore-&s;een are le&s;&s;e terrible and hurtful. All <HI>evils</HI> are then mo&s;t <HI>grievous</HI> when <HI>unexpected;</HI> that <HI>dan|ger</HI> whereof we are <HI>fore-warned,</HI> may either bee more <HI>patiently &s;u&s;tained,</HI> or <HI>prudently avoyded.</HI> For this rea|&s;on <HI>Chri&s;t</HI> fore-tells his <HI>Di&s;ciples</HI> of tho&s;e <HI>Per&s;ecutions</HI> which would befall <HI>them</HI> in <HI>particular,</HI> that they might not think <HI>&s;trange</HI> at <HI>the fiery trial;</HI> for this cau&s;e he <HI>fore|told</HI> them of tho&s;e <HI>Seducers</HI> which would endeavour to <HI>pervert Chri&s;tians</HI> from the faith, that they might be <HI>le&s;&s;e offended</HI> at them&punc; and the more carefully take <HI>heed</HI> of
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them. Thus after <HI>Chri&s;ts</HI> example, let all who are Spi|ritual <HI>Watch-men</HI> bee vigilant in giving <HI>notice</HI> to the <HI>Church Militant</HI> of the <HI>approach</HI> of her <HI>enemies,</HI> that be|ing <HI>fore-warned</HI> &s;hee may bee <HI>fore-armed</HI> to encounter with them.</P>
<P>2 What was thus <HI>fore-told</HI> by <HI>Chri&s;t</HI> is accordingly <HI>come</HI> to pa&s;&s;e, <HI>even now there are many Antichri&s;ts.</HI></P>
<P>Before I goe further it will not bee ami&s;&s;e to &s;tay a while in this general <HI>meditation,</HI> to wit, the <HI>verity</HI> of divine <HI>Predictions,</HI> as <HI>you have heard,</HI> it is now come to pa&s;&s;e; it is that which <HI>is,</HI> and <HI>&s;hall</HI> be <HI>true</HI> of <HI>whatever</HI><NOTE PLACE="marg">Matth. 5. 18</NOTE> hath been <HI>fore-told</HI> by <HI>God,</HI> by <HI>Chri&s;t,</HI> and his <HI>Prophets, Till heaven and earth pa&s;&s;e, one jot, or one tittle &s;hall in no wi&s;e pa&s;&s;e from the Law, till all be fulfilled,</HI> &s;o &s;aith our ble&s;&s;ed <HI>Saviour;</HI> where the &s;tability of the <HI>Laws prediction</HI> is compared with, and exalted above the &s;tability of the <HI>heaven</HI> and <HI>earth,</HI> for the <HI>heaven</HI> and the <HI>earth</HI> though <HI>la&s;ting</HI> in their <HI>duration,</HI> &s;hall <HI>pa&s;&s;e away</HI> at <HI>la&s;t,</HI> but whatever is <HI>threatned</HI> or <HI>promi&s;ed</HI> in the Law &s;hall infal|libly receive its &s;uitable <HI>accompli&s;hment.</HI> Among tho&s;e many glorious <HI>attributes</HI> whereby God hath made known him&s;elf to the <HI>Sons</HI> of men, that of his <HI>truth</HI> and <HI>fidelity</HI> is not the lea&s;t, which then <HI>&s;hineth</HI> forth in its <HI>brightne&s;&s;e,</HI> when he <HI>fulfilleth</HI> what hee hath <HI>&s;aid,</HI> &s;ince as the <HI>prediction</HI> giveth <HI>te&s;timony</HI> to his <HI>prae&s;cience,</HI> &s;o the <HI>impletion</HI> to his <HI>faithfulne&s;&s;e.</HI></P>
<P>Oh then with what <HI>fear</HI> and <HI>reverence</HI> &s;hould wee re|ceive his <HI>threats?</HI> with what <HI>hope</HI> and <HI>confidence</HI> &s;hould we embrace his <HI>Promi&s;es?</HI> with what faith and <HI>credence</HI> &s;hould we adhere to all his <HI>Praedictions? you have heard,</HI> that <HI>God will come in flaming fire, taking vengeance on</HI><NOTE PLACE="marg">2 The&s; 1. 8 1 Cor. 6. 9, 10</NOTE> <HI>them that know him not;</HI> That <HI>neither fornicators, nor I|dolaters, nor adulterers, nor effeminate, nor abu&s;ers of them&s;elves with mankind, nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners, &s;hall inherit the kingdom of God;</HI> That at the la&s;t day <HI>Chri&s;t</HI> will &s;ay to
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all the <HI>workers of iniquity, Depart from me yee eur&s;ed;</HI> oh <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eleeve,</HI> and <HI>tremble,</HI> for the <HI>time</HI> will <HI>come</HI> that all impenitent &s;inners &s;hall &s;ay, <HI>As we have heard, &s;o we find; wee &s;adly feel the execution of that vengeance which wee proudly contemned when denounced.</HI> Again, <HI>you have heard</HI> that &s;weet voyce, <HI>Come unto me all you that travel</HI><NOTE PLACE="marg">Matth. 11. 28. Joh. 3. 16.</NOTE> <HI>and are heavie laden, and I will give you re&s;t;</HI> that Evan|gelical Charter, <HI>God &s;o loved the world, that he gave his only begotten Son, that who&s;oever beleeveth in him &s;hall not peri&s;h, but have everla&s;ting life;</HI> that comfortable pro|mi&s;e, <HI>unto them that look for him, hee &s;hall appear the &s;e|cond</HI><NOTE PLACE="marg">Heb. 9. 28.</NOTE> <HI>time without &s;in unto &s;alvation.</HI> Oh be not <HI>faithle&s;&s;e</HI> but <HI>beleeving,</HI> for the <HI>day</HI> will come, when all beleeving <HI>Penitents</HI> &s;hall &s;ay, <HI>As wee have heard, &s;o we have &s;een.</HI><NOTE PLACE="marg">P&s;al. 48. 8.</NOTE> Indeed it were ea&s;ie to multiply <HI>in&s;tances</HI> of this truth, how not only the <HI>&s;ub&s;tance,</HI> but the <HI>circum&s;tances</HI> of <HI>Scripture Predictions</HI> have been exactly <HI>accompli&s;hed,</HI> as well in regard of the <HI>time</HI> as the <HI>thing;</HI> but what need we goe further than the <HI>text,</HI> wherein wee have the punctual <HI>impletion</HI> of our <HI>Saviours Prophecie,</HI> concerning the <HI>ri&s;e</HI> of <HI>Antichri&s;ts</HI> before <HI>Jeru&s;alems</HI> fall a&s;&s;erted? <HI>Even now there are many Antichri&s;ts.</HI></P>
<P>More particularly in this <HI>a&s;&s;ertion,</HI> wee are to take notice of the <HI>quality,</HI> and the <HI>quantity,</HI> the <HI>temper,</HI> and the <HI>number</HI> of tho&s;e <HI>Seducers</HI> which were in S^t. <HI>Johns</HI> time.</P>
<P>1 For <HI>quality,</HI> they are de&s;cribed to bee <HI>Antichri&s;ts, a word</HI> which according to a <HI>double acception</HI> of the <HI>Pre|po&s;ition</HI> <GAP DESC="foreign">, may admit of a <HI>double con&s;truction,</HI> the one <HI>re&s;trictive,</HI> the other <HI>exten&s;ive.</HI></P>
<P>1 The Prepo&s;ition <GAP DESC="foreign">, &s;ometimes &s;ignifieth as much as <HI>in the &s;tead</HI> or <HI>place of,</HI> thus, <GAP DESC="foreign"> is one that <HI>fal&s;ly</HI> calleth him&s;elf a <HI>King,</HI> and <GAP DESC="foreign">, is one that <HI>&s;ets</HI> him&s;elf up in the <HI>Generals</HI> room; in this notion, <GAP DESC="foreign"> is one that pretends him&s;elf to <HI>bee Chri&s;t,</HI> and is the &s;ame with <GAP DESC="foreign">, a <HI>fal&s;e</HI>
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<HI>Chri&s;t.</HI> That &s;uch &s;hould be, our <HI>Saviour</HI> had told them, where he &s;aith, <HI>Many &s;hall come in my name, &s;aying, I</HI><NOTE PLACE="marg">Matth. 24. 5. Acts 21. 31.</NOTE> <HI>am Chri&s;t.</HI> That <HI>&s;uch</HI> were (as <HI>Theudas,</HI> whom <HI>Fadus</HI> di&s;comfited, and that <HI>Aegyptian</HI> mentioned in the <HI>Acts,</HI> with many others) <HI>Jo&s;ephus</HI> te&s;tifieth in &s;everal places,<NOTE PLACE="marg"><HI>Jo&s;eph.</HI> Antiq. l. 20. c&punc; 2. <HI>Bell&punc;</HI> Iud. l. 2. c. 12. 2 Tim 3. 3.</NOTE> and to the&s;e our <HI>Apo&s;tle</HI> here might have an <HI>eye.</HI> It lets us &s;ee how <HI>prone</HI> men are to <HI>arrogate</HI> to them&s;elves that which they <HI>are not,</HI> whom the <HI>Apo&s;tle</HI> taxeth under the name of <HI>boa&s;ters;</HI> yea, to what an <HI>height</HI> of <HI>impudence</HI> &s;uch men &s;ometimes <HI>grow,</HI> as to a&s;&s;ume to them&s;elves what is <HI>Gods,</HI> and <HI>Chri&s;ts peculiar.</HI> But if it be <HI>odious</HI> for one who is of a <HI>ba&s;e extraction</HI> to u&s;urp <HI>Dominion,</HI> and being <HI>born a Beggar,</HI> to <HI>make</HI> him&s;elf a <HI>King,</HI> it is no le&s;s than <HI>blasphemy,</HI> for ba&s;e <HI>mortalls</HI> to take upon them the <HI>name</HI> and <HI>authority</HI> of the <HI>Me&s;&s;iah.</HI></P>
<P>2 The Prepo&s;ition <GAP DESC="foreign"> mo&s;t properly &s;ignifieth as much as <HI>again&s;t,</HI> &s;o <GAP DESC="foreign"> is an <HI>oppo&s;ition,</HI> or one <HI>axiome</HI> &s;et again&s;t another, <GAP DESC="foreign"> is one who <HI>&s;ets him&s;elf</HI> again&s;t another, and <GAP DESC="foreign"> is one who with&s;tandeth and <HI>oppugneth Chri&s;t;</HI> this <HI>&s;ort</HI> was al&s;o <HI>fore-told</HI> by <HI>Chri&s;t,</HI> where hee &s;aith, <HI>many fal&s;e</HI><NOTE PLACE="marg">Matth. 24. 11.</NOTE> <HI>Prophets &s;hall ari&s;e;</HI> and that our <HI>Apo&s;tle</HI> chiefly <HI>intends,</HI> the&s;e, appeareth by the <HI>definition</HI> he giveth of the&s;e <HI>An|tichri&s;ts,</HI> that they were &s;uch who <HI>denied Je&s;us to be the Chri&s;t,</HI> which many did, who yet did not <HI>a&s;&s;ert</HI> them|&s;elves to be <HI>Chri&s;ts:</HI> and to that <HI>Apo&s;tolical</HI> definition I &s;hall referre the larger <HI>pro&s;ecution</HI> of this &s;ubject; pa&s;&s;e wee on therefore from the <HI>Quality,</HI></P>
<P>2 To the <HI>Quantity,</HI> in that it is not &s;aid, <HI>as you have heard that Antichri&s;t &s;hall come, even &s;o now he is come,</HI> but <HI>now there are many Antichri&s;ts;</HI> indeed our <HI>Saviour</HI> &s;peaking of <HI>both</HI> &s;orts, u&s;eth this very <HI>epithite,</HI> many <HI>fal&s;e Chri&s;ts,</HI> and <HI>fal&s;e Prophets.</HI> There were &s;everal <HI>primipili,</HI> or <HI>ante&s;ignani</HI> of the&s;e <HI>black Regiments,</HI> as <HI>E|piphanius,</HI> and S^t. <HI>Cyril</HI> have recounted them, <HI>Simon</HI><NOTE PLACE="marg"><HI>Epiphan.</HI> Haer. <HI>Cyr&punc;</HI> Catech. 6.</NOTE> <HI>Magus, Cerinthus, Menander, Carpocrates,</HI> with many
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others&punc; and each of the&s;e had many followers; for <HI>Chri&s;t</HI> like wi&s;e fore-told they &s;hould <HI>deceive many,</HI> and S^t. <HI>Peter,</HI> that <HI>many &s;hall follow their pernicious wayes.</HI> Indeed <HI>Here&s;ie</HI> is of a <HI>&s;preading</HI> nature, &s;o much S^t.<NOTE PLACE="marg">2 Tim. 2. 17.</NOTE> <HI>Paul</HI> intimateth, when he &s;aith of <HI>Heretical</HI> teachers, <HI>their word will eat as doth a canker,</HI> or <HI>gangrene,</HI> which <HI>&s;tops</HI> not till it have <HI>infected</HI> and <HI>de&s;troyed</HI> the whole bo|dy. A thing &s;aith <HI>E&s;tius</HI> &s;o well <HI>known</HI> by &s;ad experi|ence,<NOTE PLACE="marg">E&s;to. ibid.</NOTE> that it need not many <HI>words</HI> to <HI>atte&s;t</HI> it. There is but <HI>one truth,</HI> but there are many <HI>errours;</HI> there is but <HI>one Chri&s;t,</HI> but there are <HI>many Antichri&s;ts. Fal&s;e Teach|ers</HI> are compared by S^t. <HI>John</HI> to <HI>Locu&s;ts,</HI> a &s;ort of crea|tures<NOTE PLACE="marg">Revel. 9. 3. Prov. 30. 27.</NOTE> of which <HI>Salomon</HI> ob&s;erveth, that they <HI>goe forth by bands,</HI> yea the Hebrew word <GAP DESC="foreign"> which &s;ignifieth a <HI>Locu&s;t,</HI> is derived from <GAP DESC="foreign"> that &s;ignifieth to <HI>multiply,</HI> intimating the great <HI>multitudes</HI> of <HI>Locu&s;ts,</HI> in which re&s;pect they are a fit <HI>embleme</HI> of <HI>fal&s;e Prophets.</HI> Our<NOTE PLACE="marg">Mat. 7. 15, 16</NOTE> ble&s;&s;ed <HI>Saviour</HI> &s;peaking of <HI>&s;uch,</HI> implicitly, re&s;embleth them to <HI>thorns</HI> and <HI>thi&s;tles,</HI> and the <HI>&s;imilitude</HI> holds in this, that as <HI>thorns</HI> and <HI>thi&s;tles</HI> grow every where in <HI>great numbers,</HI> &s;o doe <HI>the&s;e</HI> abound in every place; of old there were <HI>four hundred</HI> lying Prophets which de|ceived <HI>Ahab,</HI> to one <HI>Micaiah</HI> that told him truth&punc; <HI>four</HI><NOTE PLACE="marg">2 King. 18, 19. 22. 6.</NOTE> <HI>hundred and fifty Prophets of Baal&punc;</HI> to one <HI>El<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">jab;</HI> in the Primitive times, there were a <HI>multitude</HI> of <HI>A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rian Bi|&s;hops</HI> to one <HI>Athana&s;ius,</HI> and thus &s;til, <HI>numerous pejor major,</HI> The <HI>Antichri&s;tian party</HI> is the <HI>greate&s;t.</HI></P>
<P>Take we <HI>heed then</HI> how we doe, <GAP DESC="foreign"> (according to <HI>Gregory Nazianzens</HI> phra&s;e) <HI>define</HI> the <HI>Church</HI> of <HI>Chri&s;t</HI> by <HI>multitude,</HI> certainly if <HI>number</HI> may carry the cau&s;e, <HI>Antichri&s;ts Synag<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gue</HI> will farre out-vie the <HI>Chri&s;tian</HI> Churches, and therefore it is S^t. <HI>Hieroms</HI> &s;aying to a <HI>Pelagian Heretick. Multitudo</HI><NOTE PLACE="marg"><HI>Hier</HI> l, 3. adv. <HI>Pelag.</HI></NOTE> <HI>&s;ociorum nequaquam te Catholicum &s;ed Hereticum e&s;&s;e mon&s;trabit,</HI> The <HI>multitude of thy fellows</HI> doth not <HI>prove</HI> you a <HI>Catholick,</HI> but rather an <HI>Heretick;</HI> that <HI>way</HI> in
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which the <HI>mo&s;t walk</HI> is for the mo&s;t part, to be &s;u&s;pected as a <HI>fal&s;e</HI> path, for <HI>wide is the gate, and broad is the way</HI> (&s;aith<NOTE PLACE="marg">Matth. 7. 10.</NOTE> our ble&s;&s;ed Saviour) <HI>which leadeth to de&s;truction,</HI> and <HI>many</HI> there be that <HI>goe in there at.</HI> Indeed, when the <HI>number</HI> of the <HI>Orthodox increa&s;eth,</HI> and prevaileth, it &s;hould be our <HI>joy,</HI> but if the <HI>number</HI> of the <HI>Heterodox</HI> be <HI>greater,</HI> it need not be our wonder, only let our care bee, that as (accor|ding to <HI>Mo&s;es</HI> his precept) we doe not <HI>follow a multi|tude to doe what is evil,</HI> &s;o neither to <HI>beleeve what is fal&s;e;</HI> and &s;o much for the &s;econd particular.</P>
<P>3 La&s;tly, by the <HI>coming</HI> of the&s;e <HI>Antichri&s;ts,</HI> accor|ding as they had <HI>heard,</HI> they might know it was the <HI>la&s;t hour,</HI> and that <HI>Jeru&s;alems</HI> de&s;truction was then at <HI>hand.</HI> To <HI>illu&s;trate</HI> this briefly, know that there are <HI>three</HI> &s;orts of <HI>Signs.</HI> Some are <HI>memorative,</HI> to <HI>mind</HI> us of what was long ago <HI>accompli&s;ht,</HI> for which end <HI>God hath &s;et his Bow in the clouds;</HI> &s;ome are <HI>demon&s;trative,</HI> to <HI>di&s;cover</HI> &s;omething that is <HI>newly exi&s;tent,</HI> &s;uch was that of a <HI>Child</HI> lying in a <HI>Manger</HI> to the <HI>Shepheards,</HI> in reference to the <HI>Me&s;|&s;iahs birth;</HI> finally, &s;ome are <HI>Progno&s;tick<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> to fore|tell &s;omething which is <HI>to come</HI> to pa&s;&s;e; now of this &s;ort &s;ome are only <HI>probable,</HI> as a <HI>red evening</HI> of a <HI>fair day;</HI> others are <HI>certain,</HI> as <HI>Jonahs</HI> coming out after hee had lain <HI>three days</HI> and <HI>three nights</HI> in the <HI>Whales belly,</HI> of <HI>Chri&s;ts Re&s;urrection;</HI> by <HI>tho&s;e</HI> we only <HI>think and ima|gine,</HI> by <HI>the&s;e</HI> we <HI>know and are &s;ure</HI> that the thing &s;hall be effected. Again, &s;ome are <HI>remote</HI> and at a <HI>great</HI> di|&s;tance, &s;uch was that which <HI>God</HI> gave <HI>Abraham,</HI> of de|livering<NOTE PLACE="marg">Gen. 15. 6.</NOTE> his &s;eed above <HI>four hundred years</HI> after out of <HI>Aegypt.</HI> Some are <HI>nearer</HI> hand, and <HI>immediately</HI> pre|ceding that whereof they are <HI>&s;igns,</HI> as that to <HI>Heze|kiah</HI> of his recovery; by <HI>tho&s;e</HI> we &s;ee it <HI>&s;hall be,</HI> but<NOTE PLACE="marg">I&s;a 38. 7.</NOTE> not <HI>yet,</HI> by the&s;e that it &s;hall be <HI>ere long;</HI> of this <HI>latter</HI> &s;ort was the coming of the&s;e <HI>Antichri&s;ts</HI> in reference to <HI>Je|ru&s;alems</HI> ruine, for &s;ince <HI>Chri&s;t</HI> had fore-told it, as that which &s;hould <HI>a little precede</HI> that great <HI>de&s;olation,</HI> it
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(being now come to pa&s;&s;e) became not a <HI>probable,</HI> but a <HI>certain,</HI> not a <HI>remote,</HI> but an <HI>immediate</HI> &s;ign, by which they did not only <HI>rationally conjecture,</HI> but <HI>infallibly</HI> know, and that not only that there would <HI>bee</HI> &s;uch an <HI>hour,</HI> but that then it <HI>was</HI> Jeru&s;alems <HI>la&s;t hour.</HI></P>
<P>To <HI>wind</HI> it up, It is no &s;mall <HI>mercy</HI> of <HI>God</HI> to a <HI>people,</HI> that when as he <HI>intends</HI> to bring <HI>ruine</HI> on them, <HI>before</HI> hand he giveth them <HI>warning.</HI> Among his many <HI>waies</HI> of <HI>warning,</HI> this is <HI>one,</HI> that hee <HI>fore-tells,</HI> and accordingly &s;ends &s;uch <HI>&s;igns</HI> which are <HI>fore-runners</HI> of their <HI>de&s;olati|on,</HI> his <HI>de&s;ign</HI> in which is, partly in regard of the <HI>wicked,</HI> that if po&s;&s;ible their <HI>&s;leepy</HI> Con&s;ciences may bee <HI>awake|ned</HI> to <HI>&s;ee,</HI> and by repentance to <HI>prevent</HI> that approaching <HI>ruine;</HI> and oh how <HI>happy</HI> might <HI>Jeru&s;alem</HI> have been, had they made <HI>u&s;e</HI> of the&s;e <HI>&s;igns,</HI> partly in regard of the <HI>good,</HI> that they being hereby <HI>admoni&s;hed</HI> might bee the better fitted to <HI>undergoe</HI> the temporal <HI>calamity,</HI> or (if <HI>Godopen</HI> a way) provide for their own <HI>&s;afety,</HI> as the <HI>Sto|ry</HI> tells us, many of the <HI>godly</HI> Jewes did, by <HI>flying</HI> to<NOTE PLACE="marg"><HI>Jo&s;eph.</HI> Antiq.</NOTE> <HI>Pella,</HI> before the <HI>City</HI> was <HI>&s;acked</HI> by the <HI>Romans.</HI></P>
<P>And now (my <HI>Brethren</HI>) though we <HI>have not,</HI> nor mu&s;t <HI>expect</HI> particular <HI>Predictions,</HI> or <HI>Signs</HI> given us of <HI>de&s;tru|ctive</HI> Judgements, yet a <HI>wi&s;e</HI> ob&s;erver and comparer of <HI>Gods Word</HI> and <HI>works</HI> together, may bee <HI>able</HI> to di&s;cern what is <HI>likely</HI> to come upon the <HI>place</HI> wherein he liveth, it is <HI>Solomons</HI> general a&s;&s;ertion, <HI>The prudent man fore|&s;eeth</HI><NOTE PLACE="marg">Prov. 22. 3.</NOTE> <HI>the evil,</HI> this being that which every Spiritually <HI>wi&s;e</HI> man may <HI>attain</HI> to in &s;ome <HI>mea&s;ure,</HI> and accor|dingly ought to <HI>endeavour</HI> after. Now the <HI>best</HI> means of obtaining this <HI>fore-&s;ight</HI> is to <HI>ob&s;erve</HI> what have been the <HI>&s;igns</HI> and <HI>fore-runners</HI> of <HI>Gods Judgements</HI> on <HI>other</HI> Na|tions, e&s;pecially <HI>tho&s;e</HI> in <HI>Holy</HI> Writ, as in particular concerning <HI>Jeru&s;alem,</HI> and if we <HI>finde</HI> the <HI>like</HI> to befall in <HI>our dayes,</HI> we may thence, if not <HI>undoubtedly,</HI> yet <HI>ra|tionally,</HI> conclude our <HI>own de&s;truction</HI> to bee at <HI>hand.</HI> A|mong <HI>others,</HI> there were <HI>two</HI> very ob&s;ervable &s;igns of
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<HI>Jeru&s;alems</HI> de&s;truction, the <HI>one</HI> great <HI>warrs</HI> and <HI>rumours</HI> of warres, the other <HI>multitudes</HI> of <HI>fal&s;e</HI> Chri&s;ts, and <HI>fal&s;e</HI> Prophets; and as we have for <HI>many</HI> years felt the <HI>one,</HI> &s;o who doth not <HI>&s;ee</HI> the <HI>other?</HI> wee need not goe to <HI>Rome</HI> to find out <HI>Antichri&s;t,</HI> wee have <HI>&s;warms</HI> of <HI>Anti|chri&s;ts</HI> among our &s;elves, &s;o that this <HI>Age,</HI> and <HI>Land,</HI> and <HI>City</HI> of ours, is become a <HI>&s;ink</HI> of <HI>filthy</HI> and <HI>loath&s;ome Here&s;ies,</HI> yea which is the <HI>wor&s;t</HI> kind of <HI>Antichri&s;tia|ni&s;m, P&s;eudochri&s;tiani&s;m</HI> is the <HI>brand</HI> of our <HI>Times,</HI> whil&s;t all the&s;e <HI>Antichri&s;ts pretend</HI> them&s;elves to bee the <HI>only Chri&s;tians,</HI> yea <HI>&s;ome</HI> of them a&s;&s;ert them&s;elves to be <HI>Chri&s;tified</HI> and <HI>Deified,</HI> nay <HI>one</HI> of them is &s;o <HI>&s;acrile|giou&s;ly</HI> impudent, as to <HI>&s;tile</HI> him&s;elf the <HI>Chri&s;t.</HI> What <HI>Chri&s;tian</HI> heart <HI>bleeds</HI> not to <HI>hear</HI> of the&s;e <HI>Here&s;ies, Bla&s;|phemies?</HI><NOTE PLACE="marg">James Nayler.</NOTE> and that as <HI>chiefly</HI> becau&s;e of the <HI>di&s;honour</HI> done to <HI>Chri&s;t,</HI> &s;o <HI>&s;econdarily</HI> of that <HI>&s;ad pre&s;age</HI> which they give of the mournful <HI>down-fall</HI> of this once flouri&s;hing <HI>Church, Kingdome,</HI> and <HI>City;</HI> But I would not bee a <HI>Prophet</HI> of <HI>mi&s;ery</HI> to my <HI>Native Country,</HI> yea I &s;hould be <HI>glad</HI> to prove a <HI>fal&s;e Prophet,</HI> and therefore in&s;tead of a <HI>doleful Prediction,</HI> I &s;hall clo&s;e up with an <HI>earne&s;t &s;up|plication,</HI> that all <HI>the&s;e Antichri&s;ts</HI> may be either <HI>reclai|med,</HI> or <HI>&s;uppre&s;&s;ed,</HI> that the <HI>Orthodox</HI> Faith may be <HI>main|tained,</HI> the <HI>Church re&s;tored,</HI> our <HI>warres ended,</HI> our <HI>&s;ins reformed,</HI> and &s;o our <HI>ruine prevented.</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="25" TYPE="lecture">
<PB N="503" REF="262">
<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 19.</BIBL>
<Q>They went out from us, but they were not of us, for if they had been of us, they would no doubt have con|tinued with us, but they went out, that they might be made manife&s;t that they were not all of us.</Q>
</EPIGRAPH>
<P>_THe <HI>Gospel</HI> had no &s;ooner <HI>a&s;cended</HI> the <HI>hori|zon</HI> of the <HI>Gentiles,</HI> and di&s;pelled that uni|ver&s;al <HI>&s;hade</HI> wherin they had been <HI>be night|ed,</HI> but the <HI>Prince</HI> of the <HI>Air</HI> rai&s;ed the <HI>clouds,</HI> or rather <HI>fogs</HI> and <HI>mists,</HI> of <HI>here&s;y,</HI> to ob&s;cure the lu&s;tre thereof. No &s;ooner had tho&s;e <HI>Apo&s;tolical Merchants</HI> erected <HI>factories</HI> in &s;everal parts of the <HI>World</HI> for the advancement of <HI>Chri&s;tian Religion,</HI> but the <HI>Devil</HI> had his <HI>Emi&s;&s;aries</HI> in all places to <HI>interrupt</HI> the <HI>trade</HI> of truth. This our <HI>Apo&s;tle</HI> well <HI>knew,</HI> and therefore <HI>armeth</HI> tho&s;e to whom hee wrote, both again&s;t the <HI>peril,</HI> and the <HI>&s;candal</HI> of <HI>Antichri&s;tian</HI> Teach|ers: when the <HI>Market</HI> is full of <HI>Adulterous</HI> wares, <HI>counterfeit</HI> coines, <HI>specious</HI> fal&s;hoods, there is great <HI>dan|ger</HI> of being <HI>deceived,</HI> and therefore it concerneth us to
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be &s;o much the more <HI>careful</HI> what <HI>wares</HI> and commodi|ties wee take, what <HI>Doctrins</HI> wee receive as <HI>true;</HI> when the <HI>brats</HI> of ugly <HI>errours</HI> are laid at the door of the <HI>Chri&s;tian</HI> Church, <HI>Satans</HI> de&s;ign is to <HI>bring</HI> her in <HI>di&s;grace,</HI> and men are too apt to <HI>fancy</HI> her the <HI>mother</HI> of &s;uch <HI>mon|&s;ters;</HI> great <HI>rea&s;on</HI> there is to take <HI>heed</HI> we be not offended, yea, through our <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">incogitant precipitancy <HI>&s;tumble</HI> and <HI>fall</HI> at this block. The <HI>prevention</HI> of the <HI>former</HI> of the&s;e, namely, the <HI>danger,</HI> is the <HI>de&s;ign</HI> of our <HI>Apo&s;tle</HI> in the <HI>pre|cedent</HI> ver&s;e, and now in <HI>this</HI> ver&s;e hee goeth on to <HI>re|move</HI> the <HI>&s;candal,</HI> letting the Chri&s;tians <HI>know, That they went out from, but they were not of</HI> them, <HI>for if they had been,</HI> &amp;c.</P>
<P>In the words the&s;e <HI>two</HI> particulars are plainly con&s;i|derable.</P>
<P>The <HI>occa&s;ion,</HI> and the <HI>remotion</HI> of the <HI>&s;candal.</HI></P>
<P>The <HI>occa&s;ion</HI> of <HI>offence,</HI> &s;et down in the&s;e words, <HI>They went out from us.</HI></P>
<P>The <HI>Remotion</HI> of this, as being <HI>no ju&s;t</HI> cau&s;e, in the <HI>re&s;t</HI> of the words, <HI>But they were not of us,</HI> &amp;c.</P>
<P><HI>Begin</HI> wee with that which <HI>fir&s;t</HI> occurreth, to wit, the<NOTE PLACE="marg">Gen. 1.</NOTE> <HI>occa&s;ion</HI> of the <HI>offence, They went out from us;</HI> in which <HI>words</HI> there is &s;omething <HI>implyed,</HI> and &s;omething <HI>expre&s;|&s;ed.</HI></P>
<P>1 <HI>That</HI> which the&s;e words <HI>imply,</HI> as <HI>Calvin, Danaeus,</HI> with others ob&s;erve, is, that tho&s;e <HI>Antichri&s;tian</HI> Impo|&s;tors,<NOTE PLACE="marg"><HI>Calv&punc;</HI> in loc. <HI>Dan.</HI> in loc.</NOTE> had been in the <HI>bo&s;ome</HI> of the <HI>Church,</HI> and imbra|ced the <HI>Chri&s;tian</HI> profe&s;&s;ion. Thus wee read of <HI>Simon Magus,</HI> one of the chief Ring-leaders, that hee <HI>beleeved</HI><NOTE PLACE="marg">Act 8. 6.</NOTE> and was <HI>baptized;</HI> and <HI>Nicolaus</HI> was one of tho&s;e <HI>&s;even Deacons</HI> upon whom the <HI>Apo&s;tles laid hands;</HI> and <HI>Epipha|nius</HI><NOTE PLACE="marg"><HI>Epiph.</HI> Haer. 28.</NOTE> affirmeth <HI>Cerinthus</HI> to have been very <HI>conver&s;ant</HI> with the <HI>Apostles</HI> and <HI>Elders</HI> at <HI>Jeru&s;alem;</HI> and <HI>S. Paul</HI> tells the <HI>Pa&s;tors</HI> of <HI>Ephe&s;us,</HI> that <HI>men speaking perver&s;e</HI><NOTE PLACE="marg">Act. 20. 30.</NOTE> <HI>things &s;hould ari&s;e of their own &s;elves:</HI> &s;o that in this <HI>ca&s;e</HI> that often <HI>falls</HI> out, <HI>a mans enemies are tho&s;e of his own</HI>
<PB N="505" REF="263">
<HI>hou&s;hold.</HI> The <HI>Churches &s;eeming members</HI> prove her <HI>wor&s;t enemies. As a lilly among thorns&punc; &s;o is my love among the</HI><NOTE PLACE="marg"><HI>C<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nt&punc; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 2.</HI> Non dictum e&s;t in medio aliena|rum &s;ed in me|dio filiarum. Aug. <HI>in P&s;a. 59.</HI></NOTE> <HI>Daughters,</HI> &s;aith <HI>Chri&s;t</HI> of his <HI>Spou&s;e,</HI> where it is <HI>ob&s;erved</HI> by St. <HI>Au&s;tin,</HI> that it is not &s;aid among <HI>&s;trangers,</HI> that were no great <HI>wonder,</HI> but among her <HI>Daughters,</HI> even <HI>they</HI> who <HI>profe&s;s</HI> the <HI>Church</HI> to bee their <HI>mother,</HI> prove <HI>thornes</HI> to <HI>vex</HI> her, not onely <HI>they</HI> who are <HI>without</HI> (to wit, the <HI>pale</HI> of the <HI>Church</HI>) as having never received the <HI>Chri|&s;tian Faith,</HI> &s;uch as were <HI>Jews</HI> and <HI>Pagans,</HI> but many who are <HI>within,</HI> become <HI>fal&s;e brethren;</HI> not only the <HI>wild Boar</HI> out of the <HI>forre&s;t</HI> endeavours to lay <HI>wa&s;te</HI> Gods vine|yard, but there are <HI>foxes</HI> within to pluck off, and <HI>spoil</HI> its <HI>grapes;</HI> nay, as St. <HI>Au&s;tin</HI> well ob&s;erves, <HI>multae foris</HI><NOTE PLACE="marg">Aug. in Joh. tr. 45.</NOTE> <HI>oves, multi intus lupi, many without are &s;heep,</HI> &s;uch as be|long to, and are at la&s;t brought into the <HI>fold,</HI> whiles <HI>many within are wolves,</HI> though in <HI>&s;heeps clothing,</HI> who&s;e <HI>aim</HI> is to <HI>deceive</HI> and <HI>de&s;troy.</HI> Even in <HI>Jeru&s;alem,</HI> that is, the <HI>Church</HI> (&s;aith <HI>Origon</HI>) are many <HI>Jebu&s;ites;</HI> in <HI>Gods field,</HI><NOTE PLACE="marg">Orig. in Jo&s;h. hom. 2.</NOTE> there want not <HI>tares</HI> &s;own by the <HI>envious</HI> man. The <HI>vi|&s;ible Church</HI> is as a <HI>net,</HI> wherein are <HI>bad</HI> as well as <HI>good</HI><NOTE PLACE="marg">Aug. quae&s;t. &s;uper Ge<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 73. et Ser. de Temp. 78.</NOTE> <HI>fi&s;h;</HI> a <HI>garden,</HI> wherein are <HI>weeds</HI> as well as <HI>flowers;</HI> as <HI>Rebecca's wombe,</HI> in which are two <HI>&s;orts</HI> of <HI>people</HI> &s;trug|ling, to wit, (as St. <HI>Au&s;tin</HI> moralizeth it) <HI>spiritual</HI> and <HI>carnal.</HI> In one word, to u&s;e St. <HI>Pauls</HI> compari&s;on, in this<NOTE PLACE="marg">2 Tim. 2. 17&punc; 20</NOTE> <HI>hou&s;e</HI> of the <HI>Church,</HI> there are as <HI>golden</HI> and <HI>&s;ilver,</HI> &s;o <HI>earthen</HI> and <HI>wooden ve&s;&s;els,</HI> of which &s;ort were <HI>Hymineus</HI> and <HI>Philetus.</HI></P>
<P>To <HI>end</HI> this therefore, It is a <HI>con&s;ideration</HI> which in|deed may bee matter of <HI>&s;orrow,</HI> that there &s;hould bee &s;uch <HI>chaff</HI> among the <HI>Wheat,</HI> &s;uch <HI>Canaanites</HI> among the <HI>people</HI> of <HI>I&s;rael,</HI> &s;uch <HI>vipers</HI> in the <HI>bowels</HI> of the <HI>Church,</HI> but yet it is no more than what <HI>hath been</HI> in <HI>all ages. God</HI> in <HI>wi&s;dom permits</HI> it, the <HI>Devil</HI> in <HI>malice contriveth it&punc;</HI> that <HI>Antichristian</HI> teachers &s;hould grow up among the <HI>Chri|&s;tians, non mirandum quod exurgant &s;ed vigilandum, ne no|ceant,</HI> is St. <HI>Austins</HI> excellent advice, <HI>wonder not that they</HI>
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<HI>do ari&s;e, beware that they do not hurt,</HI> and though they are <HI>mingled with us,</HI> let us take heed wee bee not <HI>partakers with,</HI> and &s;o <HI>infected</HI> by <HI>them.</HI></P>
<P>2 But that which is here <HI>expre&s;&s;ed,</HI> and would chiefly bee <HI>con&s;idered,</HI> is, that the&s;e <HI>Antichri&s;tian</HI> teachers <HI>went out from the Apo&s;tles;</HI> for the <HI>unfolding</HI> whereof I &s;hall di&s;cu&s;s the&s;e two things.</P>
<P><HI>What this going out imports?</HI></P>
<P><HI>Whence it comes to pa&s;s?</HI></P>
<P>1 The <HI>fir&s;t</HI> Que&s;tion to be re&s;olved is, <HI>what this going out imports?</HI> to which end <HI>ob&s;erve,</HI></P>
<P>1 It is <HI>one</HI> thing to <HI>go out</HI> by vertue of a <HI>Commi&s;&s;ion,</HI> and <HI>another</HI> to <HI>go out</HI> in a way of <HI>de&s;ertion.</HI> Wee read of the <HI>King,</HI> that hee <HI>&s;ent his &s;ervants,</HI> and bid them <HI>go out into</HI><NOTE PLACE="marg">Mat 22. 9.</NOTE> <HI>the high waies,</HI> to wit, to <HI>invite gue&s;ts</HI> to the wedding, thus did the <HI>Apo&s;tles</HI> go forth from <HI>Chri&s;t</HI> as being <HI>&s;ent</HI> by him to <HI>Preach the Gospel:</HI> but in this &s;en&s;e it cannot bee here <HI>under&s;tood,</HI> as if the&s;e <HI>Antichri&s;ts;</HI> went forth <HI>Com|mi&s;&s;ioned</HI> from the <HI>Apo&s;tles,</HI> becau&s;e that to the&s;e words, <HI>they went out from us,</HI> are oppo&s;ed tho&s;e, <HI>They would have continued with us.</HI> Now <HI>continuing</HI> with the <HI>Apo&s;tles</HI> if ta|ken in <HI>oppo&s;ition</HI> to <HI>going out</HI> from them with <HI>Commi&s;&s;ion,</HI> had been a <HI>crime,</HI> and would have de&s;erved that <HI>check, why stand you idle?</HI> whereas nothing <HI>clearer</HI> than that this <HI>continuing</HI> with them is here <HI>intended,</HI> as that which was their <HI>duty</HI> to have done, and con&s;equently the <HI>going out</HI> can bear no other &s;en&s;e than their <HI>for&s;aking</HI> the <HI>Apo|&s;tles.</HI></P>
<P>2 It is <HI>one</HI> thing to bee <HI>ca&s;t out,</HI> and <HI>another</HI> to <HI>go out,</HI> the former is a <HI>puni&s;hment</HI> or <HI>cen&s;ure</HI> of the <HI>Church,</HI> con&s;i&s;ting of <HI>various</HI> degrees, according to the <HI>quality</HI> of <HI>offences,</HI> &s;ome being <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a&s;t out &egrave; coetu participantium,</HI> of the <HI>number</HI> of the <HI>communicants;</HI> others not only &s;o, but <HI>&egrave; coetu procumbentium,</HI> from <HI>prayers,</HI> as well as <HI>Sacraments:</HI> others <HI>&egrave; coetu audi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ntium,</HI> nay <HI>fidelium,</HI> not <HI>&s;uffered</HI> &s;o much as <HI>to hear the Word,</HI> or to <HI>conver&s;e</HI> with the <HI>faithful.</HI> The&s;e <HI>Cen|&s;ures</HI>
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(though none more <HI>de&s;erve</HI> them than tho&s;e my <HI>text</HI> &s;peaks of) may for &s;ome gro&s;s <HI>mi&s;-demeanours</HI> be <HI>in|flicted</HI> on tho&s;e who yet are <HI>true</HI> members o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> the <HI>Church;</HI> indeed this <HI>judicial</HI> ca&s;ting out is that which is done by the <HI>governours</HI> of the <HI>Church,</HI> not onely as an <HI>act</HI> of <HI>Ju|&s;tice,</HI> but <HI>mercy,</HI> with <HI>charitable</HI> and <HI>compa&s;&s;ionate</HI> intenti|ons, that the <HI>casting</HI> out may prove the <HI>ca&s;ting down</HI> of the <HI>delinquent;</HI> and that <HI>ca&s;ting down</HI> may tend to the <HI>rai&s;ing</HI> up, and receiving in again of the <HI>penitent.</HI> But this <HI>going</HI> out is the <HI>act</HI> of wicked <HI>Apo&s;tates, a &s;in</HI> of a very deep <HI>dye,</HI> and hainous nature, nor can they who thus <HI>ca&s;t</HI> them&s;elves <HI>out,</HI> ever <HI>call</HI> them&s;elves <HI>in,</HI> yea, they are &s;eldome, if ever, <HI>called</HI> in again.</P>
<P>3 This <HI>&s;in</HI> of <HI>Apo&s;tacy</HI> in <HI>going out</HI> from the <HI>Church is</HI><NOTE PLACE="marg">Pelluntur ex|communicati, &s;chi&s;matici di&s;ce|du<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t, <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">retici exeunt. <HI>Lor.</HI></NOTE> committed <HI>two</HI> waies, <HI>viz.</HI> by <HI>Here&s;y</HI> and <HI>Schi&s;m,</HI> a <HI>go|ing out</HI> from the <HI>faith,</HI> and from the <HI>fellow&s;hip</HI> of the <HI>Church.</HI> Indeed <HI>Here&s;y</HI> and <HI>Schi&s;m</HI> like <HI>abortive twins</HI> in many particulars are coincident, and like <HI>Jacob</HI> and <HI>E&s;au</HI> one holds fa&s;t by the others <HI>heels. Haere&s;ies</HI> in point of faith do ea&s;ily <HI>produce a &s;eparation</HI> in the u&s;e of Ordi|nances, and formes of wor&s;hip. So the <HI>Arrian</HI> Here&s;y brought in a different <HI>doxology:</HI> and <HI>&s;chi&s;m</HI> in point of communion, frequently <HI>induceth</HI> into Heretical Doctrins, <HI>ut rect&egrave; ab eccle&s;i&acirc; di&s;ce&s;&s;i&s;&s;e videantur,</HI> as St. <HI>Hierom</HI> excel|lently, that the <HI>Schi&s;matick</HI> may thereby the better <HI>main|tain</HI> his <HI>unlawful</HI> &s;eparation; and by both the&s;e waies did the <HI>Antichri&s;t</HI> go out.</P>
<P>1 They <HI>went out,</HI> that is, they <HI>Apostatized</HI> from the<NOTE PLACE="marg">Act. 14. 27</NOTE> <HI>faith</HI> which was once delivered, and had been by them <HI>profe&s;&s;ed.</HI> That expre&s;&s;ion of the <HI>Apo&s;tle, The door of Faith,</HI> intimateth that <HI>faith</HI> is the <HI>door</HI> of the <HI>Church;</HI> &s;o that by <HI>embracing,</HI> we enter <HI>in,</HI> by <HI>de&s;erting</HI> the faith we<NOTE PLACE="marg">1 Tim. 1. 19. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">0.</NOTE> <HI>go out</HI> of the <HI>Church.</HI> Thus St. <HI>Paul</HI> &s;aith of <HI>Hymeneus</HI> and <HI>Philetus,</HI> that <HI>concerning the faith they made &s;hipwrack,</HI> that is, as <HI>Marriners</HI> in a <HI>&s;torm</HI> ca&s;t their <HI>wares</HI> over board, &s;o did they ca&s;t away the <HI>Orthodox</HI> Doctrine of <HI>Christia|nity;</HI>
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&s;uch were tho&s;e whom the <HI>Apo&s;tle Peter</HI> chargeth for <HI>bringing in damnable Here&s;ies,</HI> de&s;tructive to the <HI>founda|mentals</HI><NOTE PLACE="marg">2 Pet. 2. 1</NOTE> of Religion, and the <HI>&s;alvation</HI> of the <HI>people,</HI> a|gain&s;t whom therefore the <HI>Apo&s;tle Jude</HI> exhorteth &s;incere<NOTE PLACE="marg">Jud. <HI>ver&s;.</HI> 3</NOTE> Chri&s;tians to <HI>contend</HI> earne&s;tly.</P>
<P>2 They <HI>went out,</HI> that is, they <HI>departed</HI> from the <HI>fel|low&s;hip</HI><NOTE PLACE="marg">Hierom ad Tit. c&punc; 3.</NOTE> of the <HI>Apo&s;tles,</HI> with whom they had held <HI>commu|nion</HI> before. Having endeavoured to <HI>deprave</HI> the Churches <HI>Truth</HI> by <HI>Here&s;y,</HI> they <HI>di&s;turb</HI> the <HI>peace</HI> by <HI>&s;chi&s;m, rending</HI> them&s;elves from that <HI>body</HI> of which they profe&s;&s;ed them|&s;elves <HI>members,</HI> &s;uch were tho&s;e <HI>&s;ome</HI> who&s;e manner<NOTE PLACE="marg">Heb. 10&punc; 25</NOTE> St. <HI>Paul</HI> tells us, was to <HI>for&s;ake the a&s;&s;embly,</HI> and this is <HI>one</HI> of tho&s;e <HI>brands</HI> which St. <HI>Jude</HI> marketh the <HI>fal&s;e</HI><NOTE PLACE="marg">Jude 19.</NOTE> <HI>teachers</HI> with, that they did <HI>&s;eparate them&s;elves,</HI> not wil|ling to bee <HI>confined</HI> within the <HI>limits</HI> and <HI>bounds</HI> of the <HI>Churches Communion.</HI></P>
<P>4 Once more, this <HI>phra&s;e</HI> they <HI>went out from us</HI> is a <GAP DESC="foreign">, <HI>more</HI> being <HI>intended</HI> than is <HI>expre&s;&s;ed,</HI> not only that they <HI>went out from,</HI> but that being gone out they did <HI>&s;et them&s;elves</HI> again&s;t the <HI>Church,</HI> and therefore hee calls them in the <HI>former</HI> ver&s;e <HI>Antichri&s;ts,</HI> which is far <HI>more</HI> than <HI>Apo&s;tates:</HI> their <HI>&s;eparation</HI> was not onely <HI>negatively</HI> a <HI>nen-communion,</HI> but <HI>po&s;itively</HI> a direct <HI>oppo&s;ition,</HI> gathe|ring to them&s;elves <HI>parties,</HI> erecting, as it were, a <HI>Church</HI> a|gain&s;t a <HI>Church,</HI> an <HI>Altar</HI> again&s;t an <HI>Altar,</HI> they did not onely <HI>for&s;ake</HI> their <HI>colours,</HI> but did <HI>fight</HI> under the <HI>enemies banner,</HI> and charge <HI>de&s;perately</HI> in their <HI>forlorn;</HI> in one word, not onely a <HI>falling from</HI> the <HI>doctrine</HI> and <HI>commu|nion,</HI> but a <HI>ri&s;ing again&s;t</HI> both, through an internal <HI>mali|cious d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">te&s;tation,</HI> is that which is the <HI>extent</HI> of the <HI>accu|&s;ation,</HI> which our <HI>Apo&s;tle</HI> intends by the&s;e words, <HI>They went out from us.</HI></P>
<P>2 The next <HI>que&s;tion</HI> which would bee <HI>re&s;olved,</HI> is, how <HI>this came to pa&s;s that the&s;e &s;chi&s;matical Hereticks went out from the Church?</HI> nor need we goe <HI>further</HI> for an <HI>an&s;wer,</HI> than the <HI>fore-going</HI> ver&s;es, where the <HI>Apostle</HI> fir&s;t <HI>dehorts</HI>
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in general from the <HI>love of the world,</HI> and particularly from the <HI>lu&s;t of the fle&s;h,</HI> the <HI>lu&s;t of the eyes,</HI> and the<NOTE PLACE="marg">Ver&s;. 15, 16.</NOTE> <HI>pride of life; all</HI> of which wee &s;hall find to have a great <HI>influence</HI> upon <HI>Antichri&s;tian</HI> Apo&s;tates.</P>
<P>1 They <HI>went out</HI> from the <HI>Church,</HI> becau&s;e they <HI>loved the world;</HI> it was S^t. <HI>Pauls</HI> charge again&s;t <HI>Demas, hee</HI><NOTE PLACE="marg">2 Tim&punc; 4. 10.</NOTE> <HI>hath for&s;aken us, having loved this pre&s;ent world.</HI> That <HI>heart</HI> which is <HI>tenacious</HI> of the <HI>world,</HI> will ea&s;ily <HI>let goe</HI> its hold of <HI>truth.</HI> Our <HI>Apo&s;tle</HI> &s;aith a little before, <HI>If any man love the world, the love of the Father is not in him;</HI> it is as true, <HI>the love of his Mother</HI> (the <HI>Church</HI>) is not in him. Indeed in the <HI>Primitive</HI> times, it &s;o fell out, that by rea&s;on of <HI>Per&s;ecution,</HI> they could not <HI>cleave</HI> to the <HI>Church,</HI> unle&s;s they were willing to <HI>leave</HI> the <HI>world:</HI> and no wonder if the <HI>love of the world</HI> cau&s;ed many of them to <HI>leave the Church.</HI></P>
<P>2 But more particularly.</P>
<P>1 The <HI>lu&s;t of the fle&s;h</HI> was a &s;pecial cau&s;e of their <HI>Apo&s;tacy,</HI> the <HI>Churches bounds</HI> were too <HI>narrow,</HI> her <HI>Lawes</HI> too <HI>&s;trict</HI> for tho&s;e <HI>licentious Antichri&s;ts.</HI> In|deed it is frequently ob&s;ervable, that the great <HI>Rabbies</HI> again&s;t the <HI>Church,</HI> are extraordinary Chaplaines to the<NOTE PLACE="marg">Rom. 16. 18. Phil. 3. 17.</NOTE> <HI>Trencher.</HI> S^t. <HI>Paul</HI> de&s;cribing tho&s;e <HI>fal&s;e Teachers</HI> &s;aith, they were &s;uch as did <HI>&s;erve their owne bellies;</HI> nay more, who&s;e <HI>God is their belly:</HI> S^t. <HI>Peter</HI> characterizeth them<NOTE PLACE="marg">2 Pet. 2. 10&punc; 13, 14, 18&punc;</NOTE> to bee &s;uch as did <HI>count it a plea&s;ure to ryot in the day time, having eyes full of adultery, that cannot cea&s;e from &s;in,</HI> &s;uch as did <HI>allure through the lu&s;t of the fle&s;h,</HI> through much wantonne&s;&s;e; in a word, hee <HI>compareth</HI> them to <HI>Doggs</HI> and <HI>Swine,</HI> and calls them, the <HI>Servants of cor|ruption.</HI> Finally, S^t. <HI>Jude</HI> affirmeth of tho&s;e Separa|ti&s;ts, that they were <HI>&s;en&s;ual,</HI> &s;o great <HI>affinity</HI> hath <HI>Epi|curi&s;me</HI> with <HI>Antichri&s;tiani&s;me,</HI> and <HI>Sen&s;uality</HI> with<NOTE PLACE="marg">Jude, v. 19.</NOTE> <HI>Here&s;ie.</HI></P>
<P>2 <HI>The lu&s;t of the eyes</HI> (and that in both <HI>notions</HI>) is no le&s;s an <HI>incentive</HI> of this &s;inful <HI>departure.</HI> For,</P>
<P><PB N="510" REF="266">1 <HI>Curio&s;ity</HI> hath ever been a <HI>nur&s;e</HI> of <HI>error, Prurigo &s;ciendi &s;cabies eccle&s;iae,</HI> the <HI>itch</HI> of <HI>knowing more</HI> than wee &s;hould, proveth too often an <HI>Heretical &s;cab;</HI> when men are not <HI>content</HI> with <HI>truths revealed,</HI> no wonder if they <HI>wander</HI> into <HI>by-paths,</HI> and <HI>lo&s;e</HI> them&s;elves in a <HI>maze</HI> of<NOTE PLACE="marg"><HI>P. Lomb.</HI> l. 1. Di&s;t. 41.</NOTE> <HI>folly. Melior e&s;t fidelis ignorantia quam temeraria &s;ci|entia,</HI> was a good &s;aying of the <HI>Ma&s;ter of the Sentences,</HI> a <HI>mode&s;t ignorance</HI> is better than a <HI>pre&s;umptuous knowledge;</HI> as we mu&s;t not be <HI>too credulous</HI> in <HI>receiving</HI> what is <HI>de|livered,</HI> &s;o neither <HI>curious</HI> in <HI>prying</HI> into what is <HI>con|cealed;</HI> it is not &s;eldome &s;een, that as <HI>Thales</HI> gazing on the <HI>Starres</HI> fell into a <HI>pit,</HI> &s;o men that <HI>meddle</HI> with Di|vine <HI>&s;ecrets,</HI> fall into the <HI>pit</HI> of <HI>errour.</HI></P>
<P>2 But that which hath ever proved the mo&s;t u&s;ual <HI>&s;ource</HI> of <HI>Apo&s;tacy,</HI> is <HI>Avarice;</HI> ob&s;erve the <HI>Apo&s;tolical</HI> character of the <HI>Antichri&s;tian</HI> Teachers, and you &s;hall &s;till finde <HI>this</HI> to be <HI>one, they are de&s;titute of the truth,</HI> (&s;aith St. <HI>Paul</HI> to <HI>Timothy) &s;uppo&s;ing that gain is godli|ne&s;&s;e;</HI><NOTE PLACE="marg">1 Tim. 6. 8. 5. 10.</NOTE> and again, the <HI>love of money is the root of all evil, which while &s;ome have coveted after, they have erred from the faith. They teach things which they ought not</HI> (&s;aith the &s;ame <HI>Apo&s;tle</HI> to <HI>Titus) for filthy Lucres &s;ake.</HI><NOTE PLACE="marg">Tit. 1. 11.</NOTE> <HI>Through covetou&s;ne&s;&s;e, they with feigned words make Mer|chandize of you</HI> (&s;aith the Apo&s;tle <HI>Peter</HI>) and again,<NOTE PLACE="marg">2 Pet. 2. 3. 14. 15.</NOTE> <HI>an heart they have exerci&s;ed with covetous practices, which have for&s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">k the right way, and are gone astray, fol|lowing the way of</HI> Balaam <HI>the Son of</HI> Beor, <HI>who loved the wages of unrighteou&s;ne&s;&s;e.</HI> Thus <HI>Ignatius,</HI> St. <HI>Johns</HI> con|temporary complained of &s;ome, that they were <GAP DESC="foreign">,<NOTE PLACE="marg"><HI>Ignat.</HI> Ep. ad Trall.</NOTE> <HI>rather Merchants of Chri&s;t than Chri&s;tians indeed</HI> carrying about the <HI>name</HI> of <HI>Chri&s;t fraudulently,</HI> handling the <HI>Word of Chri&s;t deceitfully,</HI> mingling with <HI>&s;mooth words poy&s;onous errours.</HI> Thus St. <HI>Cyprian</HI> accu&s;ed that Apo&s;tatizing Heretick <HI>Novatus,</HI><NOTE PLACE="marg"><HI>Cypr.</HI> ad Novat.</NOTE> of whom he &s;aith, that hee was <HI>avaritiae inexplebili ra|pacitate furibundus,</HI> not only <HI>covetous</HI> but <HI>ravenous,</HI> and
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in&s;atiably greedy of gain. And <HI>I&s;idorus</HI> ob&s;erving, that the <HI>Novatians</HI> &s;tiled them&s;elves <HI>the pure,</HI> &s;aith, <HI>Munda|ms</HI><NOTE PLACE="marg"><HI>I&s;i.</HI> Orig. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 8.</NOTE> <HI>&s;e potius quam mundos vocarent,</HI> they &s;hould have called them&s;elves not <HI>Puritans,</HI> but <HI>Mammoni&s;ts.</HI> And however the <HI>Antichri&s;tian</HI> Apo&s;tates of our age have other <HI>pretences,</HI> to wit, of <HI>purity</HI> and <HI>godline&s;&s;e,</HI> yet who &s;o diveth into the <HI>bottome</HI> of their <HI>departure</HI> from the <HI>Church,</HI> &s;hall finde it to be the <HI>enriching</HI> them&s;elves, e&s;pecially with the <HI>Sacrilegious &s;poyls</HI> of her <HI>Lands</HI> and<NOTE PLACE="marg">Avaritia fidem &amp; probitatem &s;ubvertit ac De|um negligere &amp; omnia venalia habere docuit. <HI>Sal. de conj. Catil.</HI></NOTE> <HI>Revenues.</HI> It is a notable <HI>&s;aying</HI> of <HI>Salu&s;t</HI> concerning <HI>avarice,</HI> that it <HI>&s;ubverts fidelity and hone&s;ty, it teacheth men to neglect God, and make &s;ale of every thing;</HI> and what he found <HI>true</HI> in the <HI>Common-wealth,</HI> we may in the <HI>Church,</HI> that the <HI>love of gain</HI> cau&s;eth men to <HI>re|nounce the faith,</HI> and they &s;tick not to <HI>&s;ell</HI> their <HI>Religion,</HI> their <HI>Con&s;ciences,</HI> their <HI>Souls</HI> for <HI>money.</HI></P>
<P>3 Adde to the <HI>two</HI> former, that which mu&s;t by no<NOTE PLACE="marg">Mater omnium b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">retico<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um &s;u|perbia. Aug. <HI>Epi. 165.</HI></NOTE> means in this ca&s;e be <HI>left out,</HI> as having a <HI>great hand</HI> in it, namely, <HI>The pride of life,</HI> and that double.</P>
<P>1 An <HI>arrogant &s;elf-conceit</HI> too often cau&s;eth men to <HI>depart</HI> from the <HI>Church; one</HI> &s;ort of the <HI>Hereticks</HI> in the <HI>Apo&s;tles</HI> time were the <HI>Gno&s;ticks,</HI> who were &s;o called from their vain <HI>affectation,</HI> and opinion of their owne <HI>knowledge;</HI> no wonder if St. <HI>Pauls</HI> advi&s;e is not to<NOTE PLACE="marg">Rom. 12. 3.</NOTE> <HI>think of our own&s;elves more highly than wee ought.</HI> It is the <HI>ob&s;ervation</HI> of the <HI>Reverend</HI> and Learned <HI>Hooker,</HI><NOTE PLACE="marg"><HI>Hook.</HI> Eccle&s;. pol&punc; 5. c. 9.</NOTE> that the <HI>chief</HI> cau&s;e of tho&s;e <HI>Here&s;ies</HI> which infected the <HI>Ea&s;terne Church,</HI> was the <HI>re&s;tle&s;&s;e wits</HI> of the <HI>Graecians&punc;</HI> ever more <HI>proud</HI> of their owne <HI>curious</HI> and &s;ubtile <HI>in|ventions,</HI> which having once <HI>contrived,</HI> they knew how plau&s;ibly to <HI>vent:</HI> and <HI>Eu&s;ebius</HI> informeth us of that<NOTE PLACE="marg"><HI>Eu&s;eb</HI> Hi&s;to<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. l. 2. c. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> fore-mentioned Heretick <HI>Novatus,</HI> that he was a man <HI>blown up</HI> with <HI>pride</HI> and <HI>&s;elf-conceit,</HI> and <HI>Vincentius Ly|rinen&s;is</HI> of <HI>Ne&s;torius,</HI> that &s;uch was his <HI>&s;celerata pre&s;ump|tio, daring boldne&s;&s;e,</HI> as to <HI>boa&s;t</HI> him&s;elf the <HI>fir&s;t</HI> and<NOTE PLACE="marg">Vincent. Lyr. c. 4<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> only man. Thus doe <HI>Hereticks</HI> and <HI>Schi&s;maticks go</HI>
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<HI>out from,</HI> becau&s;e they account them&s;elves <HI>above o|thers,</HI> above <HI>Fathers, Councils, Antiquitie, Authority, Church, Scriptures,</HI> all, according to that proud &s;peech of <HI>Abailardus, Omnes alii &s;ic, ego autem non &s;ic, All o|thers</HI><NOTE PLACE="marg">Bern. Ep. 190</NOTE> <HI>think thus, but I think not &s;o.</HI></P>
<P>2 An <HI>haughty de&s;ire</HI> of <HI>Honour</HI> and <HI>greatne&s;&s;e,</HI> which becau&s;e they cannot <HI>obtain in</HI> the <HI>Church,</HI> they &s;eek af|ter by <HI>going out</HI> of it. That <GAP DESC="foreign"> (as <HI>Eu&s;ebi|us</HI><NOTE PLACE="marg"><HI>Eu&s;eb.</HI> l. <HI>d.</HI></NOTE> calls him) <HI>ring-leader of Here&s;y, Simon Magus,</HI> would bee <GAP DESC="foreign">, &s;ome <HI>great</HI> one, and therefore broach|ed<NOTE PLACE="marg">Act. 8. 10.</NOTE> tho&s;e <HI>helli&s;h</HI> doctrines; <HI>Diotrephes</HI> loved the <HI>prehemi|nence&punc;</HI> and that opens his <HI>mouth</HI> in <HI>prating against</HI> S. <HI>John.</HI> It were ea&s;y to in&s;tance in <HI>Donatus, Arrius,</HI> and others,<NOTE PLACE="marg">John Ep. 3. 10.</NOTE> who <HI>aspiring</HI> after <HI>dignities,</HI> and being <HI>di&s;contented,</HI> the <HI>one</HI> that <HI>Cecilian Bi&s;hop</HI> of <HI>Carthage,</HI> the other that <HI>Alexander Bi&s;hop</HI> of <HI>Alexandria,</HI> were <HI>preferred</HI> into tho&s;e <HI>&s;eats</HI> which they <HI>aimed</HI> at, did thereupon <HI>de&s;ert</HI> the <HI>Catholick</HI> Church; look, as through <HI>ambition</HI> it was that the <HI>Devil</HI> him&s;elf <HI>&s;tood not in the truth,</HI> &s;o hee &s;till carrieth his <HI>in&s;truments</HI> to this <HI>pinacle,</HI> whence hee throw|eth them <HI>down</HI> into <HI>errours.</HI></P>
<P>And thus I have given you a brief <HI>portraicture</HI> both of the <HI>crime</HI> and its <HI>cau&s;es,</HI> of which the&s;e <HI>Antichrists</HI> are <HI>accu&s;ed, They went out from us.</HI></P>
<P>This heinous <HI>charge</HI> is, that which the <HI>Papi&s;ts</HI> at this day <HI>draw</HI> up again&s;t <HI>us,</HI> becau&s;e wee have <HI>de&s;erted</HI> them, condemning us as <HI>Hereticks, Schi&s;maticks, Apostates,</HI> and &s;uch as have <HI>for&s;aken</HI> the <HI>communion</HI> of the <HI>Christian, Ca|tholick,</HI> and <HI>Apo&s;tolick Church:</HI> But how <HI>cau&s;le&s;s</HI> and <HI>un|just</HI> th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s <HI>accu&s;ation</HI> is, hath been both of <HI>old</HI> and <HI>latter</HI> daies fo abundanly <HI>di&s;covered</HI> by many <HI>learned</HI> pens, as that I &s;hall not need to <HI>inlarge,</HI> onely give mee leave in a <HI>few</HI> words, to let you &s;ee how va&s;t a <HI>difference</HI> there is between our <HI>going out from them,</HI> and the <HI>going out of the&s;e Hereticks from the Apostles.</HI></P>
<P>1 The&s;e <HI>Antichrists</HI> in <HI>going out</HI> from the <HI>Apostles,</HI>
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and their <HI>followers,</HI> went out from the <HI>whole Chri&s;tian Church,</HI> that had been <HI>planted</HI> by them in &s;everal <HI>parts,</HI> whereas <HI>wee</HI> in <HI>going out</HI> from the <HI>Roman,</HI> go out onely from <HI>a particular Church.</HI> I well know the <HI>Papi&s;ts</HI> proud|ly <HI>arrogate</HI> to them&s;elves the <HI>title</HI> of <HI>Catholike,</HI> but with|out the lea&s;t <HI>&s;how</HI> of <HI>rea&s;on;</HI> nay, it is with as great <HI>ab&s;ur|dity,</HI> as if a man &s;hould &s;ay, <HI>a part,</HI> nay a <HI>le&s;s part,</HI> is the <HI>whole:</HI> The <HI>number</HI> of <HI>Chri&s;tians</HI> being far <HI>greater</HI> which <HI>renounceth,</HI> than that which <HI>imbraceth</HI> the <HI>Popi&s;h Doctrin.</HI></P>
<P>2 The&s;e <HI>Antichrists,</HI> in <HI>going out</HI> from the <HI>Apo&s;tles,</HI> went out from tho&s;e <HI>Eccle&s;ia&s;tical governours,</HI> to whom they owed <HI>&s;ubjection:</HI> but wee owe no <HI>obedience</HI> to the Bi|&s;hop of <HI>Rome,</HI> and therefore have <HI>ju&s;tly</HI> ca&s;t off his <HI>yoak.</HI></P>
<P>Indeed hee mo&s;t <HI>pre&s;umptuou&s;ly</HI> a&s;&s;umeth to <HI>him&s;elf</HI> the <HI>title</HI> of <HI>Univer&s;al Bi&s;hop,</HI> and maketh him&s;elf the <HI>Vi|car of Christ,</HI> upon the account that hee is the <HI>&s;ucce&s;&s;or</HI> of St. <HI>Peter.</HI> But as it is no way to bee <HI>evinced</HI> from <HI>Scripture,</HI> that S. <HI>Peter</HI> had any more power commu|nicated to <HI>him</HI> than what the <HI>other Apostles</HI> had, &s;o nei|ther can any <HI>rea&s;on</HI> bee given, why this <HI>power</HI> (if granted to S. <HI>Peter</HI>) &s;hould bee derived to his <HI>&s;ucce&s;&s;or</HI> at <HI>Rome,</HI> rather than at <HI>Antioch;</HI> nay, why it &s;hould not have <HI>devolved</HI> from <HI>him</HI> to the <HI>Apo&s;tle</HI> S. <HI>John,</HI> who out-liv|ed him, and &s;o to his <HI>&s;ucce&s;&s;ors;</HI> that this <HI>univer&s;al power</HI> therefore belongs not to him of <HI>right,</HI> is <HI>manife&s;t,</HI> and it is no le&s;s clear, that, <HI>defacto,</HI> it was never <HI>exerci&s;ed</HI> by any <HI>Roman Bi&s;hop,</HI> for more than <HI>&s;ix hundred</HI> years after <HI>Christ, Boniface</HI> the <HI>third</HI> being the <HI>fir&s;t</HI> who obtained of<NOTE PLACE="marg"><HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a&s;&s;on&punc;</HI> in vit. Bonif.</NOTE> that wicked Emperor <HI>Phocas,</HI> the title of <HI>Univer&s;al Bi&s;hop.</HI></P>
<P>And whereas the <HI>Pope</HI> claimeth a peculiar <HI>right</HI> to our <HI>obedience,</HI> upon the <HI>&s;core</HI> of having planted <HI>Chri&s;tianity</HI> among&s;t us, and having had a <HI>conce&s;&s;ion</HI> of it from &s;ome <HI>Kings.</HI> To the <HI>former</HI> it is <HI>an&s;wered,</HI> that this <HI>I&s;land</HI>
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was <HI>converted</HI> to the <HI>faith of Chri&s;t</HI> long before <HI>Augu&s;tines,</HI> preaching to the <HI>Saxons,</HI> either by <HI>Jo&s;eph</HI> of <HI>Arima|thea,</HI> or <HI>Simon Zelotes,</HI> as our <HI>Annals</HI> tell us; and &s;e|condly, that though <HI>Augustine</HI> whom the <HI>Pope</HI> &s;ent over, had been the means of our <HI>conver&s;ion,</HI> yet that is no <HI>argument</HI> for our <HI>&s;ubjection</HI> to the <HI>Pope;</HI> for by the &s;ame rea&s;on all the <HI>Nations</HI> converted by S. <HI>Paul</HI> and his mi|ni&s;try, are in all ages obliged to bee <HI>&s;ubject</HI> to that <HI>chair</HI> where S. <HI>Paul</HI> &s;ate at the <HI>time</HI> of his <HI>&s;ending out,</HI> or <HI>going him&s;elf</HI> to <HI>convert them;</HI> which as it hath no <HI>truth</HI> in it &s;elf, &s;o would it bee very prejudicial to S. <HI>Peters</HI> Pa&s;tor-&s;hip. To the <HI>latter</HI> it is returned, that either this <HI>power</HI> of that <HI>conce&s;&s;ion,</HI> was &s;o originally <HI>ve&s;ted</HI> in our <HI>Kings,</HI> that they might <HI>lawfully</HI> grant it to whom they <HI>plea&s;ed,</HI> and then as <HI>one</HI> King conceded it, another may <HI>recall</HI> it; or el&s;e, if it were <HI>not,</HI> then was the <HI>grant invalid,</HI> &amp; being but a <HI>robbery</HI> in the <HI>giver,</HI> can devolve no <HI>right</HI> to the <HI>receiver.</HI> By all which it <HI>appeareth,</HI> that we have made no <HI>&s;chi&s;m</HI> in with-holding <HI>obedience</HI> from the <HI>Pope.</HI></P>
<P>3 Chiefly the&s;e <HI>Antichrists</HI> in <HI>going out</HI> from the <HI>Apostolical,</HI> went out from a <HI>pure Church,</HI> in which there neither wanted <HI>&s;ound doctrin,</HI> nor good <HI>di&s;|cipline:</HI> but wee in <HI>going out</HI> from the <HI>Papists,</HI> go out from a <HI>Church degenerated,</HI> and <HI>polluted</HI> with damnable here&s;ies. To clear this, know</P>
<P>1 That when any <HI>Church</HI> or <HI>number</HI> of <HI>Christians</HI> are grown &s;o <HI>corrupt</HI> a <HI>body,</HI> and &s;o far <HI>infected,</HI> that wee can|no <HI>communicate</HI> with it, without <HI>manife&s;t &s;in,</HI> wee not onely <HI>may,</HI> but <HI>ought</HI> to <HI>go out</HI> from them. Indeed&punc; it is <HI>nece&s;&s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y</HI> both by <HI>vertue</HI> of that <HI>precept</HI> which calls upon <HI>Gods people</HI> to <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ome out from Babylon,</HI> and likewi&s;e as a <HI>means</HI> of <HI>pre&s;ervation</HI> from that <HI>contagion,</HI> wee other|wi&s;e mu&s;t needs <HI>receive:</HI> &s;o that it is as <HI>needful</HI> to <HI>&s;epa|rate</HI> from &s;uch a <HI>Church</HI> in order to the <HI>&s;ouls &s;afety,</HI> as it is for a man to <HI>go out</HI> of an <HI>infected hou&s;e,</HI> or <HI>ab&s;tai<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> from a <HI>Lepers</HI> company, in order to his <HI>bodily health.</HI></P>
<P><PB N="515" REF="268">2 That the <HI>Church</HI> of <HI>Rome</HI> at that <HI>time,</HI> when we <HI>went out from her, was,</HI> and <HI>still continueth,</HI> a very <HI>corrupt Church. Many</HI> of her <HI>Doctrines</HI> directly <HI>contrary</HI> to the <HI>Scriptures,</HI> not <HI>heard</HI> of in the <HI>primitive</HI> Church, yet <HI>impo&s;ed</HI> as articles of <HI>faith;</HI> Her <HI>Wo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;hip &s;uper&s;titious, Ridiculous, Incongruous</HI> to right <HI>Rea&s;on, Apo&s;tolical Pra|ctice,</HI> yea, <HI>D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">vine precept,</HI> and yet <HI>pre&s;sed</HI> as <HI>nece&s;&s;ary</HI> to bee <HI>performed;</HI> by which means it is, that they <HI>put</HI> upon us the &s;ad <HI>dilemma</HI> of <HI>going from</HI> their <HI>communion,</HI> or <HI>going</HI> again&s;t the clear <HI>light</HI> of <HI>Divine Truth</HI> &s;hining from <HI>Gods Word</HI> upon our <HI>con&s;ciences,</HI> in which re&s;pect wee ju&s;tly &s;ay, <HI>they,</HI> not <HI>wee,</HI> have <HI>made the &s;eparation,</HI> and &s;o the <HI>&s;chi&s;m</HI> lyeth at their <HI>door.</HI></P>
<P>To <HI>&s;hut</HI> it <HI>up,</HI> what S. <HI>Au&s;tin</HI> &s;aid to the <HI>Donati&s;ts,</HI> wee &s;ay to the <HI>Romanists, Tollatur paries erroris, &s;imul &s;umus,</HI> let the <HI>partition wall</HI> of <HI>impo&s;ing unrea&s;onable opini|ons</HI> and <HI>practices</HI> upon us, bee <HI>taken away;</HI> and <HI>wee</HI> are <HI>ready</HI> to <HI>unite</HI> with them; wee <HI>divide</HI> not from <HI>them</HI> as they are a <HI>part</HI> of, but &s;o f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r as they are <HI>divided</HI> from the <HI>Catholike</HI> Church; wee have done <HI>our part</HI> in <HI>re|forming</HI> our &s;elves, and it is their <HI>fault,</HI> that upon this followeth a <HI>breach</HI> of <HI>communion</HI> with <HI>them,</HI> who will not <HI>reform. They,</HI> not <HI>wee,</HI> are <HI>gone out</HI> from the <HI>Anci|ent Primitive</HI> and <HI>Apo&s;tolical Church,</HI> in which re&s;pect they are ju&s;tly termed <HI>Antichri&s;tian;</HI> nor do we any fur|ther <HI>go out</HI> from <HI>them,</HI> than in <HI>tho&s;e things</HI> wherein they are <HI>gone forth</HI> from the <HI>Apo&s;tles.</HI> When <HI>Jeroboam</HI> with <HI>others</HI> of the <HI>children</HI> of <HI>I&s;rael revolted</HI> from their <HI>Law|ful King,</HI> and <HI>Gods in&s;tituted</HI> wor&s;hip, &s;ome of the <HI>P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ie&s;ts, L<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">vits,</HI> and <HI>others,</HI> left their <HI>habitation,</HI> and went to <HI>Ju|dah,</HI> that they might <HI>&s;erve God,</HI> and their <HI>King,</HI> &s;urely, not <HI>tho&s;e</HI> who <HI>went,</HI> but <HI>tho&s;e</HI> who <HI>stayed,</HI> were the <HI>Rebels</HI> and the <HI>Schi&s;maticks:</HI> thus are the <HI>Romani&s;ts</HI> guil|ty for <HI>leaving</HI> the <HI>footsteps</HI> of the <HI>Apo&s;tles,</HI> not wee, for <HI>leaving theirs</HI> to <HI>follow</HI> the <HI>Apo&s;tles.</HI> Finally, wee &s;till hold <HI>communion</HI> with them <HI>in votis,</HI> earne&s;tly <HI>de&s;iring</HI> that
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tho&s;e <HI>ju&s;t</HI> cau&s;es they have given of our <HI>Non-communion</HI> with them, by their <HI>Popes u&s;urpation</HI> of <HI>Supremacy</HI> and <HI>infallibility,</HI> by their <HI>&s;uper&s;titious innovations,</HI> both in matters of <HI>Doctrine</HI> and <HI>practice,</HI> may bee <HI>removed,</HI> and to this <HI>end,</HI> that a <HI>general Council</HI> might bee <HI>lawfully called,</HI> and <HI>freely act,</HI> to who&s;e <HI>determination</HI> wee are willing to <HI>&s;ubmit,</HI> and therefore can <HI>acquit</HI> our &s;elves from <HI>Schi&s;m,</HI> in the <HI>&s;ight</HI> of <HI>God and man.</HI></P>
<P>But whil&s;t the <HI>Papi&s;ts</HI> unju&s;tly <HI>revile</HI> the <HI>Church</HI> of <HI>England,</HI> I am &s;ure <HI>&s;hee</HI> hath had cau&s;e of <HI>weeping</HI> over the <HI>multitudes</HI> of tho&s;e who in this <HI>Apo&s;tatizing</HI> age have <HI>gone out from her;</HI> how ju&s;tly may <HI>&s;hee</HI> take up a<NOTE PLACE="marg">I&s;a. 1. 2.</NOTE> <HI>complaint</HI> in <HI>Gods</HI> owne language? <HI>Hear O Heavens, and give ear O Earth, I have nouri&s;hed and brought up chil|dren, and they have rebelled again&s;t me;</HI> They that have been <HI>baptized</HI> in her <HI>Font, educated</HI> by her <HI>Pa&s;tors,</HI> and <HI>&s;ucked</HI> what <HI>knowledge</HI> and grace they <HI>have</HI> (if yet they may be &s;aid to <HI>have</HI> any) from her <HI>brea&s;ts,</HI> have now <HI>for&s;aken</HI> her, yea are <HI>ri&s;en up</HI> again&s;t her, <HI>Viper-like</HI> ea|ting out her <HI>bowels.</HI> Oh what &s;ad <HI>breaches</HI> have been made in the <HI>Doctrine</HI> and <HI>Di&s;ciplins</HI> of the <HI>Church</HI> by tho&s;e <HI>wilde bea&s;ts (Socinians, Famili&s;ts, Anabapti&s;ts, Quakers,</HI> and <HI>&s;uch like</HI>) who being made to <HI>goe out</HI> of the <HI>field,</HI> have <HI>trampled down</HI> the <HI>hedge,</HI> endeavouring to lay all <HI>wa&s;te?</HI></P>
<P>And now, <HI>I would to God</HI> that all <HI>Sectaries</HI> would at length &s;adly <HI>con&s;ider</HI> the&s;e <HI>two</HI> things, how <HI>cau&s;ele&s;&s;e,</HI> yea how <HI>cur&s;ed</HI> this their <HI>departure</HI> from the <HI>Church</HI> of <HI>England</HI> is.</P>
<P>1 How <HI>cau&s;ele&s;&s;e</HI> their <HI>going out</HI> is, were <HI>ea&s;ie</HI> to make appear by an <HI>induction</HI> of the &s;everal <HI>particulars,</HI> which are <HI>alledged</HI> as <HI>pretences,</HI> &s;uch as are <HI>Infants Bapti&s;me, Epi&s;copal Ordination,</HI> and <HI>Juri&s;diction, Admini&s;tration of the Lords Supper to all baptized per&s;ons of age, not convicted of any &s;candalous offences</HI> (which they call <HI>mixt Communion</HI>) as al&s;o tho&s;e <HI>harmle&s;&s;e,</HI> yea <HI>u&s;eful,</HI> becau&s;e
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<HI>&s;ignificant Ceremonies,</HI> which our <HI>Church</HI> retained, all which (though by them <HI>declaimed</HI> again&s;t as <HI>Popi&s;h</HI>) will be found upon due <HI>inqniry, &s;ome</HI> of them <HI>Apo&s;toli|cal,</HI> all of them <HI>ancient in&s;titutions,</HI> and <HI>practices</HI> of the <HI>Catholick Chri&s;tian Church;</HI> though yet &s;hould wee <HI>grant &s;ome</HI> of them to bee <HI>pollutions,</HI> and <HI>&s;pots in</HI> our <HI>Church,</HI> it would only inferre a <HI>lawful de&s;ire</HI> and <HI>endea|vour</HI> of <HI>reformation,</HI> not warrant a <HI>Schi&s;matical &s;epara|tion,</HI> &s;ince no <HI>corruptions</HI> in any <HI>Church</HI> can give <HI>allow|ance</HI> of <HI>going out</HI> of it, unle&s;le they be <HI>&s;uch</HI> as &s;trike at the very <HI>foundation</HI> of <HI>Chri&s;tian Doctrine</HI> and <HI>Wor&s;hip.</HI> It may <HI>perhaps</HI> bee here <HI>pleaded,</HI> that as <HI>wee</HI> for&s;ook the <HI>communion</HI> of the <HI>Roman</HI> Church, becau&s;e we apprehen|ded it <HI>guilty</HI> of &s;uch <HI>erroneous</HI> Doctrines and practices with which wee could not <HI>communicate without &s;in,</HI> &s;o doe the <HI>Sectaries</HI> upon the &s;ame <HI>apprehen&s;ion</HI> of the <HI>like</HI> in our <HI>Church,</HI> for&s;ake ours, and therefore if <HI>their &s;epara|tion</HI> from <HI>us</HI> bee <HI>cau&s;ele&s;&s;e, ours</HI> from the <HI>Papi&s;ts</HI> may &s;eeme to be as <HI>unju&s;t.</HI></P>
<P>But to this we <HI>return,</HI> that neither have we <HI>given them</HI> the <HI>like cau&s;e,</HI> as the Church of <HI>Rome</HI> gave <HI>us,</HI> not have <HI>they</HI> the like <HI>rational conviction</HI> as <HI>wee</HI> had: <HI>Wee impo&s;e</HI> nothing to be <HI>beleeved</HI> in <HI>Doctrine</HI> as <HI>nece&s;&s;ary</HI> to <HI>Salva|tion,</HI> which wee doe not <HI>demon&s;trate</HI> to have been the <HI>Doctrine</HI> of <HI>Chri&s;t</HI> and his <HI>Apo&s;tles,</HI> and the <HI>Catholick Church,</HI> and &s;o ought to bee <HI>beleeved; wee require</HI> no|thing to be <HI>done</HI> in matter of <HI>practice</HI> which is not of <HI>an|cient u&s;age</HI> in the <HI>Chri&s;tian Church,</HI> and in its owne <HI>na|ture</HI> is at lea&s;t <HI>indifferent,</HI> and &s;o may bee done <HI>without &s;in;</HI> and therefore it is not a <HI>ju&s;t conviction,</HI> but at <HI>be&s;t</HI> a <HI>deceiving per&s;wa&s;ion,</HI> at <HI>wor&s;t</HI> a <HI>wilfulre&s;olution,</HI> which cau&s;eth <HI>their &s;eparation,</HI> and &s;o it is in truth <HI>cau&s;e|le&s;&s;e.</HI></P>
<P>2. Adde to this, that other <HI>con&s;ideration,</HI> namely how <HI>cur&s;ed</HI> it is, which is evident in <HI>&s;everal</HI> re&s;pects.</P>
<P>1 Of <HI>Chri&s;t</HI> and <HI>his Spirit,</HI> who is hereby <HI>grieved.</HI> It
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is very ob&s;ervable, that they who are &s;aid in this <HI>ver&s;e</HI> to <HI>goe out from the Apo&s;tles,</HI> are called in the ver&s;e before <HI>Antichri&s;ts;</HI> whil&s;t wee goe from <HI>Chri&s;ts Church,</HI> wee goe <HI>again&s;t Chri&s;t,</HI> and by <HI>rending</HI> from his <HI>Body,</HI> wee <HI>grieve</HI> his <HI>Spirit,</HI> and therefore S^t. <HI>Ambro&s;e</HI> calls Schi&s;m <HI>a &s;in again&s;t the Holy Gho&s;t.</HI></P>
<P>2 <HI>Of the Church</HI> which is hereby <HI>weakned;</HI> the <HI>taking</HI> of any <HI>&s;tones</HI> out of the <HI>building</HI> le&s;&s;eneth the <HI>&s;trength</HI> of the whole <HI>fabrick;</HI> if <HI>one Souldier break</HI> his <HI>rank</HI> the whole <HI>company</HI> is <HI>di&s;ordered</HI> by it: thus doe they who <HI>goe out of the Church, ruire</HI> the <HI>Church</HI> it &s;elf, <HI>interrup|ting</HI> her <HI>unity,</HI> which is at once her <HI>&s;trength</HI> and <HI>beauty:</HI> upon this <HI>account</HI> it is well ob&s;erved, that whereas <HI>other &s;ins</HI> are, <HI>contra &s;ngulos,</HI> again&s;t <HI>particular per&s;ons,</HI> this of <HI>Schi&s;me</HI> is, <HI>contra univer&s;os,</HI> again&s;t a <HI>generality;</HI> &s;o that as much as <HI>community</HI> is above a <HI>per&s;on,</HI> &s;o much is <HI>Schi&s;me</HI> above <HI>other &s;ins,</HI> yea, as much as a <HI>&s;acred</HI> is <HI>better</HI> than <HI>a civil</HI> command, &s;o much this <HI>&s;in</HI> is <HI>wor&s;e</HI> than that of <HI>Sedition.</HI></P>
<P>3 <HI>Of others,</HI> in as much as by this means,</P>
<P>1 Tho&s;e that are <HI>malicious enemies</HI> again&s;t the <HI>Church,</HI> have their <HI>mouthes opened</HI> to <HI>calumniate</HI> her, and all that are <HI>&s;trangers without</HI> the <HI>Church,</HI> are hindred from <HI>coming</HI> in to her. <HI>Clemens Alexandrinus</HI> repeateth the <HI>&s;aying</HI> of <HI>one</HI> to this purpo&s;e, who cryed out, <HI>You Chri&s;tians have &s;o many Sects, let my &s;oul bee</HI><NOTE PLACE="marg">Cl. Al. Padag.</NOTE> <HI>with the Philo&s;ophers.</HI></P>
<P>2 Tho&s;e who are <HI>within the Church,</HI> in as much as <HI>&s;ome</HI> (to wit, the <HI>weak</HI>) are <HI>&s;tagger'd,</HI> and ready to <HI>question</HI> which is the <HI>true Church,</HI> nay whether there be <HI>any Church at all;</HI> and <HI>others</HI> (to wit, the <HI>&s;trong</HI>) are <HI>&s;added,</HI> whil&s;t for the&s;e <HI>divi&s;ions of</HI> Ruben <HI>are great &s;earchings of heart.</HI></P>
<P>4. La&s;tly, <HI>of them&s;elves,</HI> who by their back-&s;liding <HI>&s;eparation</HI> ha&s;ten upon them&s;elves <HI>perdition;</HI> a <HI>branch plucked</HI> from the <HI>root</HI> mu&s;t needs <HI>wither,</HI> a <HI>member <GAP DESC="illegible" RESP="apex" EXTENT="3 letters"></HI>
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off from the <HI>body dyes,</HI> and tho&s;e that <HI>leave</HI> the <HI>Church,</HI> peri&s;h. <HI>Nos tentat D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">abolus ut lupus ovem a grege,</HI> &s;aith<NOTE PLACE="marg"><HI>Cypr.</HI> de Vnit. Eccle&s;.</NOTE> St. <HI>Cyprian, As the Wolf tempts the &s;heep from the Fold, &s;o doth the Devil men from the Church;</HI> and why this? but that he may <HI>worry</HI> and <HI>devour</HI> them, <HI>Di&s;cedentes <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> Eccle&s;i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> (&s;aith <HI>Ireneus) de fonte Spiritus &s;ancti non</HI><NOTE PLACE="marg"><HI>Iran.</HI> adv. Haer.</NOTE> <HI>p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tant, They that leave the garden of the Church cannot drink of the fountain of the Spirit.</HI> What became of tho&s;e who were <HI>out of the Ark</HI> when the <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">loud came?</HI> they mu&s;t needs <HI>peri&s;h</HI> in the <HI>waters;</HI> no le&s;&s;e <HI>mi&s;erable</HI> is their <HI>condition,</HI> who <HI>goe out of</HI> the <HI>Church.</HI></P>
<P>Yea, which renders their <HI>condition</HI> &s;o much the more <HI>de&s;perate</HI> is, that they who once <HI>goe out</HI> of the <HI>Church,</HI> doe <HI>&s;eldome return</HI> to it. That of the Poet, <HI>Quis pec|candi &s;ibi finem po&s;&s;uit,</HI> is as true <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rrandi, both <HI>&s;in</HI> and <HI>er|rours</HI> are <HI>boundle&s;&s;e;</HI> in this <HI>re&s;pect</HI> among <HI>others,</HI> the <HI>wandring,</HI> as of <HI>Sinners,</HI> &s;o <HI>Hereticks,</HI> is like that of a <HI>lo&s;t &s;heep,</HI> which <HI>&s;trayeth</HI> from <HI>pa&s;ture</HI> to <HI>pasture,</HI> but never of it &s;elf <HI>goeth back</HI> to the <HI>fold;</HI> the <HI>path</HI> of <HI>errour</HI> is a <HI>going down hill,</HI> in which men <HI>goe,</HI> nay <HI>run</HI> from <HI>errour</HI> to <HI>errour,</HI> till at la&s;t they <HI>fall</HI> into <HI>the pit of de&s;tru|ction.</HI></P>
<P>And now (my <HI>Brethren</HI>) think I <HI>be&s;eech</HI> you, that the <HI>Church</HI> of <HI>England</HI> be&s;peaketh you this day in tho&s;e<NOTE PLACE="marg">Joh. 6 67, 68.</NOTE> <HI>words</HI> of our <HI>Saviour</HI> upon a like occa&s;ion, <HI>Will you al&s;o goe away?</HI> nor can we return a <HI>better</HI> an&s;wer than that which St. <HI>Peter,</HI> in behalf of him&s;elf, and the re&s;t, <HI>gave</HI> to Chri&s;t, <HI>Whither &s;hall wee goe? thou ha&s;t the words of eternal life;</HI> in this <HI>Church</HI> is the <HI>Orthodox di&s;pen&s;ation</HI> of the <HI>Gospel,</HI> the <HI>faithful admini&s;tration</HI> of the <HI>Sacra|ments,</HI> and the <HI>Primitive Apo&s;tolical Di&s;cipline</HI> e&s;ta|bli&s;hed, and therefore <HI>whither &s;hall we goe?</HI> Here it is that <HI>Chri&s;t feedeth</HI> his <HI>Flock</HI> in <HI>green pa&s;tures,</HI> by <HI>&s;till</HI> wa|ters, <HI>why &s;hould we be as they that turn a&s;ide?</HI> Oh let us <HI>pitty</HI> the <HI>&s;educed</HI> multitude, who have left <HI>Churches</HI> for <HI>Conventicles; judicious preaching,</HI> for <HI>ignorant prating;</HI>
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their <HI>learned Pa&s;ters,</HI> for <HI>illiterate Mechanicks;</HI> and their <HI>true Bapti&s;me</HI> in the <HI>Font,</HI> for a <HI>vain dipping</HI> in a <HI>Pond,</HI> yea let us not only <HI>weep over,</HI> but <HI>pray for</HI> them, (as our <HI>Mother the Church</HI> hath <HI>taught</HI> us in her excel|lently compo&s;ed <HI>Letany</HI>) that God would <HI>bring into the way of truth all &s;uch as have erred, and are deceived.</HI> However (if they will not <HI>return to us</HI>) let us <HI>take heed</HI> we <HI>goe not forth</HI> to <HI>them;</HI> rather let us <HI>ble&s;&s;e God,</HI> that hath <HI>cau&s;ed</HI> our <HI>lot to fall</HI> within the <HI>bo&s;ome</HI> of &s;o <HI>pure</HI> a <HI>Church,</HI> and let us earne&s;tly <HI>be&s;eech</HI> him to <HI>&s;trengthen</HI> us by his <HI>grace,</HI> that we may <HI>continue</HI> in <HI>her communion</HI> to the <HI>end,</HI> &s;o may we <HI>confidently</HI> and <HI>comfortably</HI> take up tho&s;e <HI>words</HI> of the <HI>Author</HI> to the <HI>Hebrews, But wee are not of them who draw back unto perdition, but of them</HI><NOTE PLACE="marg">Heb. 10. 39.</NOTE> <HI>that beleeve, to the &s;aving of the &s;oul.</HI></P>
</DIV1>
<DIV1 N="26" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 19.</BIBL>
<Q>They went out from us, but they were not of us, for if they had been of us, they would no doubt have con|tinued with us, but they went out, that they might be made manife&s;t that they were not all of us.</Q>
</EPIGRAPH>
<P>_THat <HI>general a&s;&s;ertion</HI> of <HI>God him&s;elf</HI> by the Prophet <HI>I&s;aiah, My ways are not as your</HI><NOTE PLACE="marg">I&s;a. 55. 8.</NOTE> <HI>ways, neither are my thoughts as your thoughts,</HI> is not unfitly <HI>exemplified</HI> in the <HI>&s;tate</HI> of the <HI>militant Church;</HI> our <HI>thoughts</HI> are, That the <HI>Church</HI> of <HI>God</HI> even on <HI>earth</HI> &s;hould be without <HI>&s;pot</HI> or <HI>wrinkle,</HI> without <HI>fear</HI> of <HI>dan|ger;</HI> That <HI>Gods Hou&s;e</HI> &s;hould neither bee <HI>infected</HI> with the <HI>contagion</HI> of <HI>errour,</HI> nor <HI>infe&s;ted</HI> with the <HI>breach</HI> of <HI>Schi&s;me;</HI> That <HI>Chri&s;ts flock</HI> &s;hould bee &s;ecurely <HI>free</HI> from <HI>Wolves,</HI> or though the <HI>Sheep</HI> be among <HI>Wolves,</HI> yet that there &s;hould bee <HI>no Goats</HI> among the <HI>&s;heep.</HI> But &s;ee how <HI>farre di&s;tant Gods thoughts</HI> are from <HI>ours,</HI> who &s;o ordereth it, that the <HI>Churches &s;plendor</HI> here <HI>below</HI> &s;hall not be like that of the <HI>Sun,</HI> but the <HI>Moon, borrowed</HI> and
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<HI>imperfect,</HI> that her <HI>condition</HI> &s;hould bee like that of a <HI>&s;hip</HI> to&s;&s;ed with the <HI>waves</HI> of <HI>per&s;ecution,</HI> yea, &s;ometimes like the <HI>earth rent</HI> a&s;under with the <HI>winde</HI> of <HI>divi&s;ion;</HI> And &s;urely to u&s;e S. <HI>Pauls</HI> expre&s;&s;ion, <HI>The fooli&s;hne&s;&s;e</HI><NOTE PLACE="marg">1 Cor. 1. 25.</NOTE> <HI>of God is wi&s;er than the wi&s;dome of man,</HI> and therefore let us give him <HI>leave</HI> to <HI>know</HI> what is <HI>fitter</HI> for his <HI>Church,</HI> than <HI>wee;</HI> far bee it from <HI>us</HI> to <HI>repine</HI> at his purpo&s;es, be|cau&s;e they <HI>agree</HI> not with our <HI>projects,</HI> rather let us <HI>&s;ub|&s;eribe</HI> to the <HI>prudence</HI> of his <HI>determinations,</HI> as in <HI>governing</HI> the <HI>World,</HI> &s;o in <HI>ordering</HI> his <HI>Church,</HI> while&s;t for <HI>excel|lent</HI> and <HI>admirable</HI> ends, hee <HI>permitteth heretical</HI> and <HI>&s;chi&s;matical Apo&s;tates,</HI> to <HI>ob&s;cure</HI> her <HI>Doctrin,</HI> and <HI>di|sturb</HI> her <HI>peace; A</HI> pregnant <HI>in&s;tance</HI> whereof wee finde in the <HI>Primitive Church,</HI> even while&s;t S. <HI>John</HI> lived, by rea&s;on of tho&s;e many <HI>Antichri&s;ts</HI> which did <HI>ari&s;e;</HI> con|cerning whom hee &s;aith here, <HI>They went out from us, but they were not of us, &amp;c.</HI></P>
<P>Having di&s;patched the <HI>conce&s;&s;ion</HI> which intimateth what was the <HI>occa&s;ion</HI> of the <HI>&s;candal, They went out from us,</HI> pa&s;s wee on to the <HI>correction,</HI> which <HI>removeth</HI> that <HI>occa&s;ion,</HI> by di&s;covering it to bee no <HI>ju&s;t</HI> cau&s;e, and that <HI>two</HI> waies.</P>
<P>1 By a <HI>negation,</HI> in re&s;pect of the <HI>per&s;ons, who went out,</HI> that indeed <HI>they never were members of the Church,</HI> which is</P>
<P><HI>A&s;&s;erted</HI> in tho&s;e words <HI>but they were not of us.</HI></P>
<P><HI>Proved</HI> in tho&s;e, for <HI>if they had been of us, they would have continued with us.</HI></P>
<P>2 By an <HI>affirmation,</HI> which declareth that the <HI>going out</HI> of tho&s;e <HI>Antichri&s;ts</HI> was <HI>permitted</HI> by <HI>God</HI> for a very <HI>good end,</HI> to wit, that they might <HI>appear</HI> to bee but <HI>Hypo|crites, But they went out, that it might bee manife&s;t they were not all of us.</HI></P>
<P>1 Begin wee with the <HI>Negation.</HI> And before I enter upon the <HI>particulars,</HI> I cannot but take notice of that <HI>injurious</HI> interpretation, which <HI>Socinus</HI> puts upon this
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<HI>clau&s;e,</HI> on purpo&s;e to <HI>evade</HI> that <HI>Argument,</HI> which is drawn hence for the doctrin of <HI>per&s;everance,</HI> and a|mounts<NOTE PLACE="marg"><HI>Soein.</HI> in loc.</NOTE> to this &s;en&s;e, that whereas the&s;e <HI>Antichri&s;ts</HI> though <HI>gone out</HI> of the <HI>Church,</HI> might <HI>pretend,</HI> that they were &s;till of the <HI>&s;ame faith</HI> with the <HI>Apo&s;tles;</HI> S. <HI>John</HI> lets them <HI>know,</HI> that though they <HI>had been,</HI> yet <HI>now</HI> (to wit, a <HI>little before,</HI> or <HI>about</HI> the <HI>time</HI> of their <HI>going out</HI> from <HI>them</HI>) they were <HI>not of them,</HI> of which their <HI>leaving communion</HI> with them, was a <HI>&s;ufficient argument.</HI></P>
<P>In <HI>oppo&s;ition</HI> to which <HI>interpretation,</HI> I &s;hall offer the&s;e <HI>three</HI> things.</P>
<P>1 It doth not <HI>appear,</HI> nor is it <HI>probable,</HI> that the&s;e <HI>An|tichri&s;ts,</HI> when <HI>gone out</HI> from the <HI>Apo&s;tles,</HI> did &s;till <HI>pre|tend</HI> to the <HI>Orthodox faith,</HI> and therefore no <HI>need</HI> for the <HI>Apo&s;tle</HI> to make any <HI>provi&s;ion</HI> again&s;t it. Nay, it is plain|ly <HI>intimated</HI> by the following <HI>di&s;cour&s;e,</HI> that the&s;e <HI>An|tichri&s;ts</HI> being gone <HI>forth</HI> did &s;et them&s;elves <HI>expre&s;ly, di|rectly,</HI> again&s;t the <HI>Orthodox, denying</HI> that <HI>Je&s;us</HI> (whom they did profe&s;&s;e) <HI>to bee the Chri&s;t,</HI> and therefore the <HI>de|&s;ign</HI> of this <HI>clau&s;e</HI> is mo&s;t rationally <HI>conceived</HI> to bee the <HI>prevention</HI> of that &s;candal which their horrid <HI>Apo&s;tacy</HI> might give to <HI>weak</HI> Chri&s;tians, nor could any thing more effectually <HI>prevent,</HI> or <HI>remove</HI> it, than to let them know, that the&s;e <HI>Antichri&s;tian Apo&s;tates</HI> were never <HI>true Stars</HI> in the <HI>firmament</HI> of the <HI>Church,</HI> but onely <HI>blazing Comets,</HI> as their <HI>falling away</HI> did evidently <HI>demon&s;trate.</HI></P>
<P>2 That the words, <HI>they were not of us,</HI> import an <HI>ab&s;o|lute denial,</HI> &s;o that to put a <HI>limitation</HI> is to put a <HI>&s;ence</HI> up|on them, and if that which this <HI>interpretation</HI> offer|eth were the <HI>Apostles</HI> meaning, it had been more <HI>pro|per</HI> for him, to have &s;aid, becau&s;e they <HI>cea&s;ed to be of us,</HI> than to &s;ay, they <HI>were not of us;</HI> nor will that &s;lender <HI>Grammar prop</HI> of the <HI>preter-imperfect-ten&s;e</HI> &s;upport this <HI>glo&s;&s;e,</HI> nothing being more <HI>u&s;ual,</HI> than even by that <HI>ten&s;e</HI> to take in <HI>the whole time pa&s;t;</HI> and look as when a <HI>man &s;peaking</HI> of any <HI>place,</HI> &s;aith, <HI>I was not there, he is under|&s;tood,</HI>
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to mean not that hee <HI>was not there just before,</HI> or that <HI>when hee left the place hee was not there,</HI> but that hee <HI>was not there at all.</HI> So when our <HI>Apostle</HI> &s;aith, they <HI>were not of us,</HI> his meaning doubtle&s;&s;e is not, <HI>they were not of us at the time when they left us,</HI> but <HI>they were not at all of us.</HI></P>
<P>3 That if <HI>this</HI> which hee <HI>pretends</HI> were the <HI>Apo&s;tles meaning,</HI> the <HI>addition</HI> of <HI>a rea&s;on</HI> to <HI>confirm</HI> it were <HI>&s;u|pervacaneous,</HI> it being as <HI>needle&s;&s;e</HI> to <HI>prove</HI> that the&s;e <HI>Anti|chri&s;ts</HI> were not, <HI>about the time</HI> when they <HI>de&s;erted the A|po&s;tles,</HI> of the <HI>&s;ame spirit,</HI> and <HI>faith</HI> with them, as to <HI>prove,</HI> that they who <HI>run from</HI> their <HI>colours</HI> were not ju&s;t as they <HI>run away,</HI> of the &s;ame <HI>minde,</HI> and for the <HI>&s;ame cau&s;e</HI> with tho&s;e who <HI>valiantly fight.</HI></P>
<P>Having thus <HI>blown</HI> away that <HI>light</HI> and empty <HI>expo&s;iti|on,</HI> come wee now to <HI>handle</HI> the <HI>clau&s;e,</HI> as it is both <HI>gene|rally</HI> and <HI>rationally</HI> interpreted. To this <HI>end</HI> con&s;ider wee the <HI>negation.</HI></P>
<P>1 As <HI>a&s;&s;erted</HI> in tho&s;e words, <HI>But they were not of us.</HI></P>
<P>For the right <HI>under&s;tanding</HI> of which <HI>clau&s;e,</HI> it will not bee ami&s;s to make <HI>u&s;e</HI> of that <HI>di&s;tinction</HI> of <HI>Zanchy</HI><NOTE PLACE="marg"><HI>Zanc.</HI> in loc.</NOTE> between the&s;e <HI>two</HI> phra&s;es, <HI>E&s;&s;e in, et de Eccle&s;ia,</HI> to bee <HI>in the Church,</HI> and to bee <HI>of it,</HI> the <HI>former</HI> being of a far <HI>larger</HI> extent than the <HI>latter,</HI> &s;ince though <HI>all</HI> that are of the <HI>Church</HI> are in it: Yet all that are in the <HI>Church,</HI> are not&punc; of it. <HI>All</HI> that take upon them the <HI>profe&s;|&s;ion</HI> of the true Chri&s;tian <HI>faith,</HI> and <HI>communicate</HI> with the <HI>vi&s;ible Society</HI> of the <HI>faithful</HI> in Evangelical admini&s;trati|ons, are ju&s;tly &s;aid to bee in <HI>the Church,</HI> onely they, who being <HI>before</HI> all time <HI>graciou&s;ly elected,</HI> are in due <HI>time effectually called,</HI> and &s;o <HI>united</HI> to <HI>Chri&s;t</HI> by a <HI>lively faith</HI> to their <HI>fellow-Chri&s;tians</HI> by a <HI>cordial love,</HI> are truely &s;aid to be <HI>of the Church.</HI> This will the <HI>better</HI> appear by taking <HI>notice</HI> of <HI>another</HI> phra&s;e, which we <HI>meet</HI> with in this very <HI>Epi&s;tle,</HI> namely, to <HI>be of the world, Aliud e&s;t e&s;&s;e in mundo, aliud e&s;&s;e</HI><NOTE PLACE="marg"><HI>Serrar.</HI> in loc.</NOTE> <HI>de mundo;</HI> There is a va&s;t <HI>difference</HI> between the&s;e <HI>two,</HI> to <HI>be in the World,</HI> and <HI>of it all</HI> who <HI>live,</HI> and <HI>move,</HI> and <HI>have</HI>
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<HI>their being</HI> in the <HI>World,</HI> are &s;aid to be in <HI>in it,</HI> onely tho&s;e who <HI>delight</HI> in, and &s;et their <HI>hearts on the World,</HI> are &s;aid<NOTE PLACE="marg">Ver&s;. 15, 16.</NOTE> to bee <HI>of it:</HI> look then how <HI>good Chri&s;tians</HI> are &s;aid to bee in the <HI>World</HI> and yet <HI>not of it;</HI> So <HI>wicked</HI> Antichri&s;ts may bee &s;aid to bee <HI>in the Church,</HI> but not of <HI>it,</HI> no not even while&s;t they <HI>continue in it,</HI> for that no doubt is our <HI>Apo&s;tles</HI> de&s;ign, to acquaint us, that even <HI>before</HI> they <HI>went</HI><NOTE PLACE="marg"><HI>Aug.</HI> l. de Cor. et grat.</NOTE> <HI>out,</HI> while&s;t yet they were <HI>among,</HI> they were not of <HI>them,</HI> according as St. <HI>Austin</HI> excellently glo&s;&s;eth, <HI>quando vi|debantur in nobis non erant ex nobis, when they &s;eemed to be, they were not of us.</HI></P>
<P>Look as on the <HI>one hand</HI> it may bee &s;aid of <HI>many;</HI> who are not <HI>among us,</HI> they are yet <HI>of us,</HI> becau&s;e their <HI>names</HI><NOTE PLACE="marg">Gal. 1. 15</NOTE> are <HI>written in the book of life,</HI> in which &s;en&s;e <HI>Paul</HI> was of <HI>the Church,</HI> while&s;t a <HI>Per&s;ecutor</HI> again&s;t it, becau&s;e<NOTE PLACE="marg"><HI>Aug.</HI> l. de bono per&s;ever. c. 8.</NOTE> a <HI>cho&s;en ve&s;&s;el, &s;eparated</HI> (as hee &s;aith him&s;elf) <HI>from his Mothers womb.</HI> So on the <HI>other</HI> hand, it may bee &s;aid of <HI>many</HI> who are <HI>among</HI> us, they are not <HI>of us, Quia non e|rant in Chri&s;to electi ante mundi constitutionem,</HI> &s;aith S. <HI>Au&s;tin,</HI> becau&s;e they are not <HI>eternally elected,</HI> nor <HI>effectu|ally converted.</HI></P>
<P>Indeed to u&s;e <HI>Spalaten&s;is</HI> his phra&s;e, they may be &s;aid<NOTE PLACE="marg"><HI>Spalat.</HI> l. 7. c. 10</NOTE> to bee <HI>de eccle&s;i&aacute; prae&s;umptiv&egrave;, &s;ed non realiter, non veraci|ter,</HI> of the <HI>Church</HI> in their <HI>own</HI> and others <HI>opinion,</HI> but they are not &s;o <HI>really:</HI> So <HI>long</HI> as they outwardly <HI>profe&s;&s;e</HI> the <HI>true faith,</HI> without open <HI>Scandal, Charity</HI> pre&s;umeth them to be of the <HI>Church,</HI> but <HI>verity</HI> denyeth them to <HI>be &s;o.</HI></P>
<P>The Learned <HI>Davenant</HI> well argueth. <HI>Nothing is that truely and formally, which it is &s;aid to be with the addition of</HI><NOTE PLACE="marg"><HI>Daven.</HI> Deter.</NOTE> <HI>a term of diminution,</HI> as a dead <HI>man is</HI> not a <HI>man,</HI> but a <HI>carka&s;&s;e:</HI> now <HI>wicked</HI> men, while&s;t yer in the <HI>bo&s;ome</HI> of the <HI>Church,</HI> they are but <HI>dead members, branches</HI> in <HI>Chri&s;t, not bearing fruit,</HI> according to our <HI>Saviours</HI> expre&s;|&s;ion,<NOTE PLACE="marg">Joh. 15. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> they are not <HI>partes,</HI> but <HI>pe&s;tes;</HI> not <HI>membra,</HI> but <HI>ma|li humores.</HI> (So S. <HI>Au&s;tin,</HI>) not <HI>parts,</HI> but <HI>pe&s;ts</HI> of the<NOTE PLACE="marg"><HI>Aug</HI> in loc.</NOTE> <HI>Church,</HI> not <HI>members</HI> of, but <HI>ill-humores</HI> in the <HI>body.</HI> Very
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apt to this purpo&s;e is that <HI>Similitude</HI> which the &s;ame <HI>Fa|ther</HI> borroweth from an <HI>hou&s;e,</HI> in which there are <HI>rub|bi&s;h</HI> and <HI>Cobwebs,</HI> but they are none of the <HI>materials</HI><NOTE PLACE="marg"><HI>Aug.</HI> de bapt&punc; contra. <HI>Donat.</HI> l. 7. c. 10. <HI>Aug.</HI> tr. 21 in <HI>Johan.</HI></NOTE> which con&s;titute the <HI>fabrick</HI> of it. In one word, what St. <HI>Au&s;tine</HI> &s;aith concerning <HI>Judas, Un<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> erat numero non merito, &s;pecie non virtute, commixione corporali non vinculo Spirituali,</HI> he was one of the <HI>Apostles</HI> in number, not merit, by <HI>corporal conver&s;ation,</HI> not <HI>&s;piritual con|junction;</HI> that may no le&s;&s;e ju&s;tly bee <HI>a&s;&s;erted</HI> of all <HI>Hy|pocrites,</HI> of whom <HI>Bellarmine</HI> him&s;elf &s;aith in St. <HI>Au|&s;tines</HI><NOTE PLACE="marg"><HI>Bellarm.</HI> de Gem. col. l. 1. c. 2.</NOTE> language, <HI>Adeccle&s;iam pertinent numero non me|rito,</HI> they fill up the <HI>number</HI> of <HI>vi&s;ible</HI> Profe&s;&s;ors, but want the <HI>reality</HI> of true <HI>beleevers.</HI> Thus as the <HI>Romans</HI> &s;aid of that <HI>Traytor</HI> to the City, <HI>I&s;te non e&s;t no&s;ter, non e&s;t Romanus, &s;ed Paenus,</HI> hee is <HI>none of ours,</HI> hee is not a <HI>Roman,</HI> but a <HI>Carthaginian,</HI> or as <HI>Homer</HI> of the co|wardly <HI>Grecians</HI> <GAP DESC="foreign">, <HI>oh Gracians, you are not Gracians;</HI> &s;o here the <HI>Apo&s;tle</HI> of <HI>degenerate</HI> Chri&s;tians, they were <HI>no Chri&s;tians,</HI> they were not <HI>of us,</HI> as being de&s;titute of a <HI>true</HI> and <HI>genuine faith.</HI> And now what &s;hould the <HI>con&s;ideration</HI> hereof teach us, but,</P>
<P>1 Not to <HI>content</HI> our &s;elves that wee are <HI>received</HI> into the <HI>Church</HI> by <HI>Bapti&s;me,</HI> and <HI>partake</HI> of its <HI>external</HI> priviledges, <HI>Multi qui non ex nobis recipiunt Sacramen|tum, &amp;c.</HI> &s;aith S^t. <HI>Au&s;tin</HI> upon the <HI>place,</HI> many that<NOTE PLACE="marg"><HI>Aug.</HI> in Loc.</NOTE> are <HI>not of us</HI> doe yet <HI>communicate</HI> with us; S^t. <HI>Paul</HI> &s;aith of a Jew, <HI>He is not a Jew that is one outwardly, nor is</HI><NOTE PLACE="marg">Rom. 2. 28.</NOTE> <HI>that Circumci&s;ion which is outward in the fle&s;h.</HI> The <HI>like</HI> may I &s;ay of a <HI>Chri&s;tian,</HI> he is not a <HI>Chri&s;tian</HI> that is <HI>one outwardly,</HI> nor is that <HI>Bapti&s;me</HI> which is <HI>outward</HI> in the body, <HI>Fru&s;tra mi&s;cetur caetui Sanctorum in Temple ma|nufact<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> qui &s;ubmotus e&s;t &agrave; con&s;ortio Dei &amp; ab univer&s;o corpore my&s;tico Chri&s;ti,</HI> &s;aith S^t. <HI>Cyprian</HI> excellently, <HI>in</HI><NOTE PLACE="marg"><HI>Cypr.</HI> de duplici Matryr&punc;</NOTE> <HI>vain</HI> is he <HI>joyned</HI> to the <HI>&s;ociety</HI> of <HI>vi&s;ible Profe&s;&s;ors,</HI> who is <HI>di&s;-joyned</HI> from <HI>Chri&s;ts my&s;tical body,</HI> and hath not <HI>com|munion with God.</HI></P>
<P><PB N="527" REF="274">2 Not to be <HI>much offended,</HI> when we <HI>&s;ee</HI> &s;ome <HI>with|in</HI> the <HI>Church</HI> going out of it. Indeed it &s;hould bee <HI>our grief,</HI> but not our <HI>&s;candal,</HI> mourn wee ought for their <HI>&s;in in going out</HI> from the <HI>Church,</HI> but &s;till &s;o as to <HI>com|fort</HI> our &s;elves with this <HI>meditation,</HI> they never were <HI>true members</HI> of the Church. <HI>Avolent quantum volent pa|leae</HI><NOTE PLACE="marg"><HI>Tertul.</HI> de pre|&s;cript. c. 3.</NOTE> <HI>leves, e&ograve; purior ma&s;&s;a frumenti, in herdeum domini re|ponetur,</HI> &s;o <HI>Tertullian,</HI> let the <HI>light chaffe fly away</HI> whi|ther it will, the <HI>good corn</HI> will bee layed up &s;o much the <HI>purer</HI> in Gods Barn; <HI>Quand<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> evomuntur mali humores relevatur corpus,</HI> &s;o S^t. <HI>Au&s;tin,</HI> when the <HI>ill humours</HI><NOTE PLACE="marg"><HI>Aug.</HI> in Loc.</NOTE> are <HI>vomited</HI> up, the <HI>&s;tomack</HI> is ea&s;ed, and the <HI>body relee|ved.</HI> The <HI>departure</HI> of <HI>wicked men</HI> from the <HI>Church,</HI> is like the <HI>flying away</HI> of the <HI>chaffe,</HI> and the <HI>ca&s;ting out</HI> of <HI>bad humours,</HI> and though it bee a <HI>woeful dece&s;&s;ion</HI> to <HI>them,</HI> it is a <HI>good riddance</HI> to the <HI>Church,</HI> nor doth &s;he <HI>lo&s;e</HI> any <HI>from</HI> her, but tho&s;e who were <HI>never of her;</HI> the <HI>truth</HI> of which will more evidently <HI>appear,</HI> if you take a <HI>view</HI> of</P>
<P>2 The <HI>argument annexed,</HI> whereby this <HI>Negation</HI> is <HI>proved,</HI> in tho&s;e words, <HI>For if they had been of us, they would no doubt have continued with us.</HI> The <HI>&s;trength</HI> of the <HI>proof</HI> is <HI>obvious</HI> to every <HI>capacity,</HI> that there will bee no need to <HI>in&s;i&s;t</HI> upon it, for <HI>if they who are of the Church doe continue in it, it mu&s;t nece&s;&s;arily follow that they who doe not continue, but goe out of the Church, were never of it.</HI> That <HI>therefore</HI> which we are a little to <HI>inquire</HI> into is the <HI>truth</HI> of the point, <HI>That they who are of the Church, doe undoubtedly continue in it.</HI> It is a <HI>Doctrine</HI> I &s;hall have <HI>frequent</HI> occa&s;ion to <HI>di&s;cu&s;&s;e</HI> in <HI>my progre&s;&s;e</HI> through this <HI>Epi&s;tle,</HI> and therefore I &s;hall &s;o <HI>handle</HI> it, as to <HI>re|&s;erve</HI> &s;omething to bee <HI>&s;aid hereafter.</HI> For the <HI>pre&s;ent</HI> I &s;hall <HI>propo&s;e</HI> and <HI>re&s;olve</HI> the&s;e <HI>two Queries.</HI></P>
<P><HI>How farre, or in what &s;en&s;e, this is verified?</HI></P>
<P><HI>&V;pon what ground the truth of it is founded?</HI></P>
<P>1 To <HI>unfold the meaning</HI> of the <HI>Po&s;ition, know,</HI></P>
<P><PB N="512" REF="275">1 That <HI>continuing with us</HI> is here to bee <HI>con&s;trued</HI> in <HI>oppo&s;ition,</HI> not to all <HI>going out,</HI> but that which is <HI>malici|ous</HI> and <HI>impenitent,</HI> for &s;uch was the <HI>apo&s;tacy</HI> of tho&s;e <HI>Antichri&s;ts.</HI> They who are of <HI>the Church</HI> may bee for a time <HI>&s;educed</HI> from the <HI>Church,</HI> from her <HI>truth</HI> to <HI>errour,</HI> from her <HI>unity</HI> to <HI>Schi&s;me;</HI> but,</P>
<P>1 They <HI>goe not out totally,</HI> though <HI>from</HI> a <HI>particular,</HI> yet not from the <HI>Catholick Church,</HI> though from &s;ome <HI>truths</HI> which are as <HI>&s;uper&s;tructures,</HI> yet not from tho&s;e which are at lea&s;t <HI>fundamentally,</HI> and ab&s;olutely nece&s;|&s;ary to <HI>&s;alvation;</HI> and though perhaps <HI>&s;ometimes</HI> they may <HI>doubt</HI> of them, yet not &s;o as to <HI>deny</HI> them, or if &s;ometimes out of <HI>fear</HI> and <HI>infirmity</HI> to deny, yet not <HI>wilfully</HI> and <HI>re&s;olvedly</HI> to <HI>oppo&s;e</HI> them. Tho&s;e <HI>in&s;tances</HI> of <HI>Peter</HI> and <HI>Judas</HI> doe very well <HI>illu&s;trate</HI> the <HI>difference</HI> in this particular, between the <HI>departure</HI> which is inci|dent to a <HI>true Chri&s;tian,</HI> and an <HI>Hypocrite. Peter</HI> indeed &s;adly <HI>Apo&s;tatized,</HI> when he not only <HI>for&s;ook,</HI> but <HI>de|nied</HI> his <HI>Ma&s;ter,</HI> but it was again&s;t the <HI>bent</HI> of his <HI>heart,</HI> which was to <HI>profe&s;&s;e Chri&s;t, though all others for&s;ooke him,</HI> as appeareth by his owne <HI>expre&s;&s;ion,</HI> in which re|gard <HI>Tertullian</HI> &s;aith of him, <HI>Fidei robur fuit concu&s;&s;um</HI><NOTE PLACE="marg">Tertul.</NOTE> <HI>non excu&s;&s;um, fides mota, non amota,</HI> the &s;trength of his <HI>faith</HI> was <HI>moved</HI> and <HI>&s;haken,</HI> but not the <HI>truth</HI> of it <HI>re|moved</HI> and <HI>thrown down;</HI> and S^t. <HI>Gregory,</HI> that his <HI>faith</HI><NOTE PLACE="marg"><HI>Greg</HI> Hom. 15. in Ezek. <GAP DESC="foreign">. <HI>Theoph.</HI> in Luc.</NOTE> that <HI>herb of Grace</HI> was not <HI>withered,</HI> but rather <HI>trodden down</HI> with the <HI>foot</HI> of <HI>fear;</HI> and to the <HI>&s;ame</HI> purpo&s;e the <HI>Greek Father,</HI> though the <HI>wind</HI> of <HI>Satans a&s;&s;ault</HI> had blown down the <HI>leaves,</HI> the <HI>root</HI> was alive; whereas <HI>Judas</HI> betrayed his <HI>Ma&s;ter,</HI> out of a <HI>deliberate</HI> and wil|ful <HI>re&s;olution,</HI> as appeareth by the <HI>contract</HI> hee made a|bout it <HI>before hand;</HI> thus whil&s;t <HI>Hypocrites</HI> wilfully make <HI>&s;hipwrack of the faith,</HI> true <HI>beleevers</HI> are again&s;t their <HI>wills,</HI> through the <HI>violence</HI> of <HI>temptation,</HI> da&s;hed upon a <HI>rock.</HI></P>
<P>2 They <HI>goe not out finally,</HI> &s;o as <HI>never to return</HI> to the
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<HI>truth</HI> and <HI>unity</HI> of the <HI>Church, vel rar&ograve; cadunt, vel dei beneficio re&s;urgunt,</HI> &s;aith <HI>Daneus,</HI> they <HI>&s;eldome fall</HI> into<NOTE PLACE="marg"><HI>Dan.</HI> in loc.</NOTE> <HI>gro&s;&s;e errors,</HI> and when they do, they ri&s;e <HI>again</HI> by repen|tance; though the&s;e <HI>&s;heep</HI> may &s;ometimes <HI>wander</HI> out of the <HI>fold,</HI> the <HI>&s;hepheard</HI> brings them <HI>back</HI> again. Ve|ry &s;uitable to this purpo&s;e, is that allu&s;ion of S. <HI>Cy|prian,</HI><NOTE PLACE="marg"><HI>Cypr. adv. novat.</HI> Gen. 8. 7, 8</NOTE> to the <HI>Dove</HI> and the <HI>Crow,</HI> both of which went forth from the <HI>Ark,</HI> but the <HI>Dove returned,</HI> whereas the <HI>Crow never did.</HI> The <HI>Ark</HI> is a fit <HI>embleme</HI> of the <HI>Church,</HI> the <HI>Dove</HI> of a <HI>&s;educed Catholick,</HI> and the <HI>Crow</HI> of an <HI>ob&s;tinate Heretick</HI> and whereas the <HI>Heretick</HI> having <HI>left</HI> the <HI>Church,</HI> goeth &s;till <HI>downward</HI> to the <HI>gates</HI> of <HI>destruction,</HI> the <HI>Catholick,</HI> though he may <HI>go out,</HI> returneth with <HI>pray|ers</HI> and <HI>tears.</HI> In this re&s;pect that ob&s;ervation of <HI>Cicero,</HI><NOTE PLACE="marg">Cic. Tu&s;cul. 1</NOTE> concerning the <HI>Corinthian</HI> bra&s;s, that it doth not gather ru&s;t &s;o &s;oon as other, and is more ea&s;ily &s;coured than other, is fitly applicable to the true members of the Church, who are not pre&s;ently with-drawn, and &s;peedi|ly recalled.</P>
<P>2 That <HI>continuing</HI> with us, which is here <HI>a&s;&s;erted,</HI> is to bee <HI>under&s;tood,</HI> not in reference to their <HI>own &s;trength,</HI> but <HI>Divine power;</HI> they that are <HI>of the Church</HI> (if left to <HI>them|&s;elves</HI>) would &s;oon <HI>leave her. Temptations</HI> from the <HI>World</HI> and the <HI>Devil,</HI> are &s;o <HI>frequent</HI> and <HI>violent, grace</HI> in the <HI>be&s;t,</HI> &s;o <HI>weak</HI> and <HI>defective,</HI> that were is not for that <HI>manutenentia Dei, Gods upholding mercy,</HI> it were <HI>impo&s;&s;ible</HI> they &s;hould not bee <HI>drawn a&s;ide;</HI> &s;urely if the <HI>Angels</HI> and <HI>Adam</HI> (who yet had no inherent cortuption to <HI>by as</HI> them) &s;oon <HI>left</HI> that <HI>&s;tate</HI> of <HI>integrity</HI> in which God created them, the be&s;t <HI>Chri&s;tians</HI> (having the re|mainder of <HI>&s;in</HI>) mu&s;t needs bee <HI>more apt</HI> to turn a&s;ide from <HI>God;</HI> but &s;aith the <HI>Apo&s;tle</HI> Peter, <HI>wee are kept by</HI><NOTE PLACE="marg">1 Pet. 1. 5.</NOTE> <HI>the power of God through faith unto &s;alvation,</HI> that <HI>effectual</HI><NOTE PLACE="marg">Aug. de bono per&s;ever. <HI>c. 12.</HI></NOTE> grace &s;aith <HI>Au&s;tin, quae facit ut accedamus, facit ne di&s;ceda|mus,</HI> which <HI>cau&s;eth</HI> us to <HI>draw neer, keepeth</HI> us from <HI>drawing back,</HI> &s;o that as in regard of our <HI>own weakne&s;&s;e,</HI> it
<PB N="530" REF="276">
is <HI>impo&s;&s;ible</HI> wee &s;hould <HI>continue</HI> of our &s;elves; &s;o in re|gard of <HI>divine power,</HI> it is <HI>impo&s;&s;ible</HI> but we &s;hould <HI>continue.</HI> By all <HI>which,</HI> the <HI>meaning</HI> of our <HI>Apo&s;tle</HI> in the&s;e words, appeareth to bee briefly <HI>this,</HI> that <HI>they who are true mem|bers of the Church, are undoubtedly &s;o far pre&s;erved by Gods power, that either they &s;hall not go out, or if they do, they &s;hall return, and &s;o continue to the end.</HI></P>
<P>This is that <HI>truth</HI> which is <HI>&s;hadowed</HI> forth in the <HI>P&s;al|mi&s;t,</HI> by the <HI>re&s;emblance</HI> of a <HI>tree planted by the Rivers of waters, which bringeth forth fruit in its &s;ea&s;on, who&s;e leaf</HI><NOTE PLACE="marg">P&s;a. 1. 3</NOTE> <HI>&s;hall not fade;</HI> in the <HI>Gospel,</HI> by the <HI>&s;imilitude</HI> of an <HI>hou&s;e built upon the rock, which falls not, though the winds blow, &s;torms</HI><NOTE PLACE="marg">Mat. 7. la&s;t.</NOTE> <HI>rage, and the waves beat again&s;t it.</HI> We read concerning the <HI>Temple</HI> of <HI>Solomon,</HI> that it was made of the <HI>wood</HI> of <HI>Lebanon,</HI> which (they &s;ay) <HI>never corrupts;</HI> upon which S. <HI>Gregory</HI> thus <HI>moralizeth, &s;ecundum prae&s;cientiae &s;uae gra|tiam</HI><NOTE PLACE="marg">Greg M. in. l. 1 Reg.</NOTE> <HI>&s;anctam eccle&s;iam de in aeternum perman&s;uris &s;anctis con&s;tituit;</HI> the <HI>materials</HI> of the <HI>spiritual Temple are per&s;e|vering Saints,</HI> according to which, is the <HI>promi&s;e</HI> of <HI>Christ</HI> to every true beleever, under the title of a <HI>Con|querour, Him that overcommeth will I make a pillar in the</HI><NOTE PLACE="marg">Rev. 3. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> <HI>Temple of my God, and hee &s;hall go no more out.</HI></P>
<P>2 Having unfolded the <HI>genuine</HI> &s;en&s;e of this <HI>po&s;ition,</HI> it now <HI>remaineth</HI> that wee inquire into the <HI>grounds</HI> upon which the <HI>truth</HI> of it is <HI>e&s;tabli&s;hed,</HI> which wee &s;hall find to bee <HI>four, Two</HI> in regard of <HI>God,</HI> and <HI>two</HI> in regard of <HI>Chri&s;t.</HI></P>
<P>1 In regard of <HI>God,</HI> the certain <HI>continuance</HI> of the <HI>true members</HI> of the <HI>Church,</HI> depends upon the <HI>love</HI> of his <HI>Election,</HI> and the <HI>fidelity</HI> of his <HI>Covenant.</HI></P>
<P>1 It is <HI>impo&s;&s;ible</HI> that <HI>any</HI> of tho&s;e whom <HI>God</HI> hath from all <HI>eternity cho&s;en</HI> to <HI>&s;alvation,</HI> &s;hould <HI>peri&s;h;</HI> now out of the <HI>Church,</HI> there is no <HI>&s;alvation,</HI> and therefore it is <HI>im|po&s;&s;ible,</HI> they who are of the <HI>number</HI> of the <HI>faithful,</HI> and <HI>cho&s;en of God,</HI> &s;hould utterly <HI>go out</HI> of the <HI>Church,</HI> this is that which our <HI>Saviour</HI> him&s;elf, &s;peaking of tho&s;e <HI>fal&s;e</HI>
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<HI>Chri&s;ts,</HI> and <HI>fal&s;e Prophets,</HI> which &s;hould ari&s;e, <HI>and &s;hew great &s;igns and wonders,</HI> intimateth, as that, which <HI>&s;ecureth</HI><NOTE PLACE="marg">Mat. 24. 24</NOTE> true <HI>beleevers</HI> from being <HI>&s;educed</HI> by them, becau&s;e they are <HI>elected;</HI> for when hee &s;aith, <HI>in&s;omuch, that if it were po&s;&s;ible, they &s;hould deceive the very Elect,</HI> hee manife&s;tly implyeth, that &s;ince they are <HI>elected,</HI> it is <HI>impo&s;&s;ible</HI> that they &s;hould bee <HI>deceived,</HI> to wit, &s;o as <HI>utterly</HI> to <HI>renounce</HI> the <HI>Chri&s;tian</HI> faith. Indeed, look as the pa&s;&s;ing of that <HI>bitter</HI> cup of the <HI>pa&s;&s;ion,</HI> was <HI>impo&s;&s;ible,</HI> not <HI>&s;imply</HI> in it<NOTE PLACE="marg">Mat. 26 29</NOTE> &s;elf, but in re&s;pect of <HI>Gods Decree,</HI> &s;o the <HI>&s;eduction</HI> of the <HI>elect</HI> to a <HI>total</HI> and <HI>final</HI> apo&s;tacy, is, though very <HI>po&s;&s;i|ble</HI> in re&s;pect of the <HI>Devils power</HI> and <HI>policy,</HI> of the elects <HI>infirmities</HI> and <HI>corruptions,</HI> yet is <HI>impo&s;&s;ible</HI> in regard of <HI>Gods decree</HI> to <HI>glorify</HI> them, and in order to that to <HI>pre|&s;erve</HI> them. To this purpo&s;e is that of St. <HI>Paul,</HI> who having mentioned the woful <HI>Apo&s;tacy</HI> of <HI>Hymeneus</HI> and<NOTE PLACE="marg">2 Tim. 2. 18. 19</NOTE> <HI>Philetus,</HI> pre&s;ently addeth for the <HI>comfort</HI> of &s;incere Be|leevers, <HI>Neverthele&s;s, The foundation of God &s;tandeth &s;ure, having this &s;eal, The Lord knoweth them that are his,</HI> where by <HI>foundation</HI> is not improbably <HI>under&s;tood,</HI> that de|cree of <HI>election</HI> which is <HI>unchangeable,</HI> and they who are <HI>his,</HI> that is, in a <HI>peculiar</HI> manner, as being <HI>cho&s;en</HI> by <HI>him,</HI> are <HI>known</HI> to him, to wit, by a <HI>special</HI> knowledge, &s;o as to <HI>take care</HI> of them, that they &s;hall not make &s;uch a <HI>&s;hip-wrack</HI> of their <HI>faith</HI> as to <HI>&s;ink</HI> into <HI>perdi|tion.</HI></P>
<P>2 The <HI>Covenant</HI> which <HI>God</HI> hath made with the <HI>elect</HI> in <HI>Chri&s;t,</HI> doth not only <HI>promi&s;e</HI> a <HI>reward</HI> to them which <HI>continue,</HI> but the <HI>grace</HI> of <HI>continuance,</HI> and not onely the <HI>grace</HI> whereby they may <HI>continue</HI> (if they <HI>will</HI>) but that <HI>grace</HI> whereby they <HI>&s;hall,</HI> at once bee both <HI>able and wil|ling</HI> to <HI>continue;</HI> what can bee <HI>clearer</HI> to this purpo&s;e than that of <HI>God</HI> by the <HI>Prophet Jeremy,</HI> to the <HI>Elect Jews,</HI> and in them to all his <HI>cho&s;en? I will make an everla&s;ting cove|nant</HI><NOTE PLACE="marg">Jerem. 32. 40</NOTE> <HI>with them, that I will not turn away from them to do them good, but I will put my fear into their hearts, that they</HI>
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<HI>&s;hall not depart from me.</HI> Indeed the&s;e <HI>la&s;t words</HI> they <HI>&s;hall</HI> not, are not directly according to the <HI>Hebrew,</HI> yet they expre&s;&s;e the <HI>&s;en&s;e,</HI> which can <HI>amount</HI> to no le&s;&s;e than a certainty of the <HI>event,</HI> for &s;ince the grace of <HI>fear</HI> promi&s;ed is a <HI>&s;ufficient means</HI> of not departing, and the promi&s;e of <HI>putting</HI> his <HI>fear</HI> into them for that end, <HI>argu|eth,</HI> that it was his <HI>intention</HI> they &s;hould <HI>not depart,</HI> this <HI>event</HI> could not but infallibly be <HI>produced,</HI> in as much as <HI>Divine intention,</HI> &s;econded with <HI>&s;ufficient means</HI> to pro|duce the <HI>effect,</HI> cannot po&s;&s;ibly <HI>mi&s;carry.</HI></P>
<P>2 In regard <HI>of Chri&s;t,</HI> the certain <HI>continuance</HI> of all the <HI>true members</HI> of the <HI>Church</HI> depends upon the <HI>e|nergie</HI> of his <HI>death,</HI> and the <HI>efficacy</HI> of <HI>his interce&s;|&s;ion.</HI></P>
<P>1 Though the <HI>de&s;ign</HI> of <HI>Chri&s;ts death</HI> was in &s;ome re&s;pect <HI>general,</HI> namely to purcha&s;e a <HI>po&s;&s;ibility</HI> of <HI>Sal|vation</HI> for <HI>all,</HI> upon the <HI>conditions</HI> of <HI>faith</HI> and <HI>repen|tance,</HI> yet I doubt not to <HI>a&s;&s;ert,</HI> that be&s;ides <HI>this,</HI> there was a <HI>particular</HI> de&s;ign of his <HI>death,</HI> which was to <HI>pur|cha&s;e</HI> a certainty of <HI>Salvation</HI> by <HI>faith</HI> and <HI>repentance</HI> for &s;ome, to wit the <HI>elect,</HI> this being the mo&s;t <HI>rational</HI> way of <HI>reconciling</HI> tho&s;e <HI>Scriptures</HI> which doe <HI>enlarge Chri&s;ts death</HI> to the <HI>whole world,</HI> with <HI>tho&s;e</HI> that <HI>re&s;train it</HI> to his <HI>Church.</HI></P>
<P>Indeed, if there be not <HI>&s;ome</HI> who &s;hall be <HI>actually &s;aved</HI> by <HI>Chri&s;ts death,</HI> his <HI>death</HI> will be in <HI>vain:</HI> if there bee not <HI>&s;ome</HI> for whom <HI>Chri&s;t</HI> hath purcha&s;ed more than a <HI>po&s;&s;ibility</HI> of Salvation, upon <HI>condition,</HI> it is <HI>po&s;&s;ible</HI> none &s;hould bee <HI>actually &s;aved</HI> by it, e&s;pecially if (as <HI>tho&s;e</HI> who deny this peculiar intention <HI>affirm</HI>) the perfor|ming of the <HI>condition</HI> depends &s;o on the <HI>liberty</HI> of our will, that notwith&s;tanding the <HI>influence</HI> of <HI>grace,</HI> a man may <HI>chu&s;e</HI> or <HI>refu&s;e</HI> to doe it, for then it is as <HI>po&s;&s;ible</HI> that every man may not <HI>beleeve,</HI> as that <HI>he may,</HI> and con&s;e|quently it is po&s;&s;ible <HI>no man</HI> may bee &s;aved by <HI>Chri&s;ts death,</HI> and &s;o <HI>Chri&s;ts death</HI> in vain, as to that which
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was its <HI>primary end,</HI> and con&s;equently his <HI>intention</HI> fru|&s;trated; it remaineth then, that as <HI>Chri&s;t intended</HI> his <HI>death</HI> to be &s;ufficient for <HI>all,</HI> &s;o that it might bee <HI>effici|ent</HI> to &s;ome, in order to which it was <HI>nece&s;&s;ary,</HI> that for tho&s;e per&s;ons hee &s;hould purcha&s;e <HI>grace,</HI> yea not only <HI>grace,</HI> but <HI>per&s;everance</HI> in grace till they come to <HI>glory.</HI></P>
<P>2 Among tho&s;e <HI>many things</HI> for which <HI>Chri&s;t inter|cedeth</HI> with the <HI>Father</HI> in behalf of his <HI>members,</HI> this is not the <HI>lea&s;t,</HI> that they may be <HI>pre&s;erved to his heavenly Kingdom,</HI> and to that end that the <HI>Holy Spirit</HI> may be <HI>con|ferd</HI> on them. That Prayer of <HI>Chri&s;t on earth</HI> is gene|rally acknowledged as the <HI>&s;umme</HI> of what he <HI>intercedeth</HI> for in <HI>Heaven,</HI> and if you <HI>peru&s;e</HI> it, you &s;hall finde him praying, not only for the <HI>Apo&s;tles,</HI> but <HI>all that &s;hall be|leeve</HI><NOTE PLACE="marg">Joh. 17. 11. 15. 20. 24.</NOTE> <HI>through their word,</HI> that the <HI>Father would keep them through his owne name,</HI> from the <HI>evil</HI> (to wit, of <HI>this world</HI>) &s;o as they may be <HI>with him where he is</HI> (to wit in <HI>Heaven) and behold his glory.</HI> That <HI>promi&s;e</HI> which <HI>Chri&s;t</HI> made to his <HI>Di&s;ciples</HI> on <HI>earth,</HI> hee made good in Heaven, <HI>I will pray to the Father, and hee &s;hall</HI><NOTE PLACE="marg">Joh. 14. 16.</NOTE> <HI>give you another Comforter, that hee may abide with you for ever;</HI> nor is this prayer made only for the <HI>Apo&s;tles,</HI> but for the <HI>whole Church,</HI> and every particular <HI>member,</HI> on whom by vertue of <HI>Chri&s;ts interce&s;&s;ion,</HI> the <HI>Spirit</HI> is in &s;ome mea&s;ure be&s;towed, and that for this <HI>end,</HI> to bee an <HI>exhorter,</HI> a <HI>comforter,</HI> an <HI>in&s;tructer,</HI> an <HI>upholder</HI> of them in the <HI>way,</HI> till they come to the <HI>de&s;ired end;</HI> &s;o that now <HI>put all</HI> together, &s;ince all &s;incere <HI>members</HI> of the <HI>Church</HI> are &s;uch, whom <HI>God</HI> hath freely prede&s;tinated to <HI>Salvation</HI> by <HI>Sanctification,</HI> and with whom he hath made a gracious Covenant in <HI>Chri&s;t</HI> to give them <HI>grace</HI> and <HI>glory;</HI> &s;ince they are a purcha&s;ed people, for whom <HI>Chri&s;t</HI> hath given him&s;elf to <HI>redeeme them from all iniquity,</HI> to bring them to <HI>felicity</HI> and <HI>glory;</HI> to which <HI>end,</HI> as he <HI>once &s;hed his bloud,</HI> &s;o <HI>&s;till</HI> hee <HI>maketh</HI>
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interce&s;&s;ion for them, and <HI>communicateth</HI> his <HI>Spirit</HI> to them; well might the <HI>Apostle</HI> a&s;&s;ert that, <HI>if they had been of us, they would</HI> no <HI>doubt have continued with us.</HI></P>
<P>To <HI>apply</HI> this.</P>
<P>1 Doe we <HI>&s;ee any</HI> who having <HI>made</HI> (though never &s;o <HI>glorious) profe&s;&s;ion</HI> of the truth, <HI>degenerate</HI> into bla&s;|phemous <HI>Here&s;ies,</HI> and <HI>impieties,</HI> and utterly <HI>fall away,</HI> we need not fear to <HI>conclude,</HI> that they <HI>never were</HI> what they <HI>&s;eemed</HI> to bee; if the <HI>&s;eed</HI> which is ca&s;t into the <HI>ground</HI> doe not <HI>fructifie,</HI> we may &s;afely inferre it is not <HI>the good ground;</HI> if the <HI>hou&s;e</HI> fall through the <HI>violence</HI> of the <HI>&s;torms,</HI> we may truly <HI>deny</HI> that it was ever <HI>built</HI> upon the <HI>rock;</HI> if when the <HI>wind</HI> of <HI>Per&s;ecution</HI> cometh, any Profe&s;&s;ors <HI>vani&s;h</HI> by an <HI>utter Apo&s;tacy,</HI> wee may ju&s;tly a&s;&s;ert they were not <HI>Wheat,</HI> but <HI>Chaffe.</HI> It was our ble&s;|&s;ed <HI>Saviours</HI> plain a&s;&s;ertion, <HI>If you continue in my word,</HI><NOTE PLACE="marg">Tentatio probat quia non &s;unt ex nobis quand<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> illis tentatio venerit velut occa&s;ione venti volant foras quia grana non erant. <HI>Aug. in loc.</HI> Nemo ae&s;timer b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nos de Ec|cle&s;ia po&s;&s;e di&s;|cedere, Triti|cum non rapit ventu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, nec ar|borem &s;olida radice funda|tam procella &s;ubvertit. Inanes paleae tempe&s;tate jactantur, invalidae arbores turbinis incur&s;ione evertu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tur, ex nobis exierunt &s;ed non fue|rint ex nobis, &amp;c. <HI>Cypr. l de &s;implic. Praelat.</HI></NOTE> <HI>then are you my Di&s;ciples indeed;</HI> whereby is <HI>implyed,</HI> that <HI>total</HI> and <HI>final Apo&s;tacy</HI> is an argument of <HI>Hypo|cri&s;ie,</HI> and therefore whereas it it &s;aid, <HI>many of his Di|&s;ciples went away from him,</HI> S^t. <HI>Au&s;tine</HI> &s;aith, <HI>Di&s;cipuli appellan<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ur, &amp; tamen non erant ver&egrave; di&s;cipuli; quia non man&s;erunt in verbo ejus, &s;ecundum id quod ait, &s;i man&s;eritis in verbo meo ver&egrave; di&s;cipuli mei e&s;tis, Though they were called Di&s;ciples, they were not &s;o indeed, becau&s;e they did not continue in Chri&s;ts word, according to that in the Go&s;|pel, If you continue in my word, you are my Di&s;ciples in|deed,</HI> in <HI>reference</HI> to <HI>which</HI> it is, that he &s;aith a little af|ter, <HI>Tune ver&ograve; &s;unt quod appellantur, &s;i man&s;erint in eo propter quod <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ic appellantur,</HI> then, <HI>and then only are they that which they are called, Chri&s;ts Di&s;ciples, if they a|bide in that for which they are &s;o called.</HI></P>
<P><PB N="535" REF="278">2 Let all true members of the <HI>Church rejoyce</HI> in this <HI>comfortable Doctrin;</HI> that <HI>phra&s;e</HI> of St. <HI>Paul, The grace of God wherein wee &s;tand,</HI> is taken notice of by S. <HI>Chry&s;o|&s;tome,</HI> as very <HI>emphatical,</HI> <GAP DESC="foreign">, <HI>very aptly</HI><NOTE PLACE="marg">Ioh. 8. 31. 6. 54.</NOTE> <HI>it is &s;aid, wee stand, for the grace of God knoweth no li|mits, hath no end, and whereas earthly dignities are quick|ly lost, becau&s;e the favour of Princes is changeable, yea,</HI><NOTE PLACE="marg"><HI>Aug.</HI> de Cor. et grat. c. 9. Rom. 5. 2 <HI>Chry&s;o&s;t.</HI> ibid.</NOTE> <HI>however, though none el&s;e, death will put a man out of the highe&s;t Office; by the Grace and Favour of God wee stand &s;o fast, that nothing can wholly divest us of this glorious priviledge to bee a member of the Church.</HI> Herein it is that our <HI>estate</HI> by <HI>conver&s;ion,</HI> is far better than <HI>Adams</HI> by <HI>creation,</HI> hee indeed was in a <HI>&s;tate</HI> of <HI>perfect purity,</HI> but with all in a &s;tate of <HI>mutability,</HI> and though <HI>placed</HI> in <HI>Paradi&s;e,</HI> yet &s;o as that hee <HI>might,</HI> nay, <HI>did</HI> forfeit it to the utter <HI>ejection</HI> of him&s;elf, and his <HI>Po&s;terity;</HI> wee be|ing through regeneration <HI>grafted</HI> into <HI>Christ,</HI> attain by his <HI>grace,</HI> though not <HI>exact innocency,</HI> yet a kinde of <HI>immutability,</HI> and are &s;o <HI>planted</HI> in the <HI>garden</HI> of the <HI>Church,</HI> that wee cannot be <HI>plucked up.</HI></P>
<P>This <HI>con&s;ideration</HI> is that which &s;hould inlarge our <HI>spiritual joy,</HI> but yet not <HI>dimini&s;h</HI> our <HI>prudential fear,</HI> and therefore wee &s;hould <HI>do well</HI> (according to the <HI>P&s;almi&s;ts</HI> advice) <HI>to rejoyce with trembling.</HI> It is not<NOTE PLACE="marg">P&s;a. 2. 9</NOTE> to bee <HI>denyed,</HI> but that this <HI>Doctrin</HI> being <HI>abu&s;ed</HI> may become to &s;ome an <HI>occa&s;ion</HI> of <HI>&s;ecurity,</HI> but withall, it is onely &s;o <HI>to them</HI> whom it <HI>concerneth not,</HI> the <HI>fal&s;e,</HI> not the <HI>true members</HI> of the <HI>Church,</HI> and it is onely &s;o, be|cau&s;e <HI>mi&s;-under&s;tood,</HI> not in its <HI>own nature.</HI> Indeed, were this <HI>the Doctrin,</HI> that <HI>they who are of the Church &s;hall con|tinue in it, though they live never &s;o loo&s;ely, and go on in their &s;in impenitently,</HI> it would bee not onely an <HI>occa&s;ion,</HI> but a <HI>cau&s;e</HI> of <HI>pre&s;umptuous</HI> &s;ecurity, but the <HI>intent</HI> of this <HI>Doctrin</HI> is onely to <HI>a&s;&s;ure</HI> tho&s;e who are <HI>of the</HI> Church, that through the <HI>spirit</HI> of <HI>Chri&s;t,</HI>
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by the <HI>u&s;e</HI> of tho&s;e <HI>means God</HI> affordeth, and <HI>exer|ci&s;e</HI> of tho&s;e <HI>duties</HI> hee requireth, they &s;hall bee &s;o <HI>far pre&s;erved,</HI> as that either they &s;hall not at all <HI>go out of,</HI> or if through the <HI>Enemies</HI> &s;ubtilty, and their <HI>own in|firmitie,</HI> and inanimadvertency, they are <HI>&s;educed,</HI> they &s;hall at <HI>length</HI> return by <HI>weeping-cro&s;s</HI> into the <HI>bo&s;ome</HI> of the <HI>Church,</HI> and what <HI>place</HI> is here left for <HI>&s;loth</HI> and <HI>negligence,</HI> for <HI>pre&s;umption</HI> and <HI>&s;ecurity?</HI></P>
<P>1 The truth is, it is no <HI>ea&s;y matter,</HI> on <HI>good ground</HI> to <HI>a&s;&s;ure</HI> our &s;elves, that we are <HI>of the Church; many</HI> not only in <HI>others,</HI> but their <HI>own</HI> opinion are of the <HI>Church,</HI> and yet are <HI>not</HI> in <HI>reality,</HI> and if wee bee not <HI>indeed</HI> of the <HI>Church,</HI> wee cannot <HI>continue.</HI> In this re&s;pect that <HI>coun&s;el</HI> of St. <HI>Paul</HI> is very <HI>needful, examine, prove your &s;elves, whether you bee in the faith,</HI> u&s;e all <HI>diligence</HI> and<NOTE PLACE="marg">2 Cor. 13. 5</NOTE> <HI>faithfulne&s;&s;e</HI> in &s;earching out your <HI>spiritual e&s;tate.</HI></P>
<P>2 If wee <HI>bee of the Church,</HI> wee are not &s;o &s;ecured, but that wee may <HI>fall &s;candalou&s;ly,</HI> and for a time <HI>go out</HI> from her <HI>communion;</HI> &s;ad <HI>experience</HI> maketh it good at this day in <HI>many,</HI> who have wretchedly <HI>for&s;aken</HI> the <HI>truth,</HI> and the <HI>Church,</HI> for who&s;e <HI>return</HI> wee <HI>pray,</HI> and of which wee are not <HI>altogether without hope,</HI> &s;ince wee tru&s;t, <HI>&s;ome</HI> of them are gone <HI>astray,</HI> not through <HI>wilfulne&s;&s;e</HI> and <HI>contempt,</HI> but <HI>ignorance</HI> and <HI>weakne&s;&s;e,</HI> and therefore <HI>not onely hee that thinketh hee &s;tandeth,</HI> but <HI>hee that doth &s;tand, had need to take heed le&s;t hee fall.</HI></P>
<P>3 Finally, There is no <HI>a&s;&s;urance</HI> of <HI>continuance</HI> to the <HI>true members</HI> of the <HI>Church,</HI> but in the <HI>u&s;e of means; wee are kept by Gods power to &s;alvation,</HI> but it is <HI>through faith,</HI> and &s;o likewi&s;e <HI>through fear and watchfulne&s;&s;e,</HI> and <HI>humi|lity,</HI> and <HI>obedience,</HI> and <HI>prayer,</HI> and <HI>attending on the word,</HI> and <HI>Sacraments,</HI> and therefore <HI>they</HI> who are <HI>real Chri&s;ti|ans,</HI> will not <HI>dare</HI> to <HI>neglect</HI> their <HI>duty</HI> in a fond <HI>pre&s;ump|tion</HI> of <HI>Gods upholding</HI> mercy.</P>
<P>The <HI>&s;umme</HI> of all is, our <HI>first work&punc;</HI> mu&s;t bee to <HI>make it &s;ure</HI> on good grounds, that wee are <HI>indeed members</HI>
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of the <HI>Church,</HI> being in &s;ome mea&s;ure <HI>a&s;&s;ured</HI> of that, our <HI>next care</HI> mu&s;t bee to <HI>apply</HI> our &s;elves to a <HI>con&s;cientious u&s;e</HI> of all the <HI>waies</HI> and <HI>helps</HI> which may <HI>pre&s;erve</HI> us in it; and then though &s;till wee mu&s;t bee <HI>diffident</HI> in regard of our <HI>&s;elves,</HI> as being <HI>con&s;cious</HI> of our own <HI>impotency,</HI> yet in regard of <HI>God,</HI> wee may, wee ought to bee <HI>confident,</HI> that hee <HI>who hath begun his good work in us, will perfect it to the day of Je&s;us,</HI> and having <HI>effectually</HI> called us into<NOTE PLACE="marg">Phil. 1. 3</NOTE> his <HI>Church militant,</HI> that he will <HI>mercifully conduct</HI> us to his <HI>Church triumphant.</HI></P>
<P>2 Having <HI>dispatched</HI> the <HI>Negative,</HI> it now <HI>remaineth</HI> that wee <HI>proceed</HI> to the other <HI>way</HI> of <HI>removing</HI> the <HI>&s;candal</HI> taken at the <HI>Apostacy</HI> of the&s;e <HI>Antichrists,</HI> to wit, the <HI>affirmative,</HI> which <HI>a&s;&s;igneth</HI> the <HI>end,</HI> for which God <HI>permitted</HI> it, <HI>But they went out from us, that it might be ma|nife&s;ted that they were not all of us.</HI></P>
<P>The&s;e <HI>words, They went out from us,</HI> are not <HI>expre&s;sed</HI> in the <HI>Original,</HI> but are <HI>nece&s;sarily</HI> implyed, and there|fore <HI>fitly &s;upplyed</HI> by the <HI>Tran&s;lator.</HI></P>
<P>The&s;e words, <HI>They were not all of us,</HI> &s;eeme to <HI>intimate,</HI> that <HI>&s;ome</HI> of the&s;e <HI>Antichrists</HI> who <HI>went out</HI> were <HI>of us,</HI> but the true <HI>&s;en&s;e</HI> of that <HI>clau&s;e</HI> will bee <HI>ea|&s;ily</HI> under&s;tood, if either according to the <HI>Hebrew</HI> man|ner of &s;peaking, wee read <HI>non omnis, nullus, they were not all,</HI> that is, <HI>none of us,</HI> &s;uitable to which, is that of St. <HI>Paul</HI><NOTE PLACE="marg">Rom. 3. 20.</NOTE> to the <HI>Romans&punc;</HI> fetched from <HI>Davids P&s;alms, All fle&s;h &s;hall not bee ju&s;tified&punc;</HI> that is, <HI>no fle&s;h;</HI> or if after, <HI>they,</HI> wee adde, <HI>who were among us&punc;</HI> for &s;o it <HI>amounts</HI> to this, that <HI>all who are joyned to the &s;ociety, are not of the number of the faithful,</HI> and that <HI>they</HI> who <HI>were not &s;o,</HI> might bee <HI>di&s;covered,</HI> was the <HI>rea&s;on</HI> why God <HI>&s;uffered</HI> them to <HI>go out. Congruous</HI> to this, is St. <HI>Austins</HI> glo&s;s upon this text, <HI>intus cum &s;int, non ex nobis &s;unt, non tamen manife&s;ti, &s;ed ex|eundo manife&s;tantur, whil&s;t they were among us&punc; they were not of us, but they were not manife&s;ted till they went out;</HI> &s;o that by their going out, they did not &s;o much <HI>fall</HI>
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<HI>away</HI> from what <HI>they were,</HI> as <HI>make known</HI> what they <HI>were not,</HI> and that they <HI>were far otherwi&s;e</HI> than what they <HI>&s;eemed to be.</HI></P>
<P>Indeed, there is a <HI>double manife&s;tation</HI> which <HI>God aim|eth</HI> at in <HI>permitting</HI> the <HI>Apo&s;tacy of Hypocrites.</HI></P>
<P>1 The one of the <HI>&s;incere-hearted,</HI> that their <HI>integrity</HI> and <HI>con&s;tancy</HI> may the better appear; this S. <HI>Paul</HI> a&s;&s;erts, where hee &s;aith, <HI>There mu&s;t bee Here&s;ies, that they which</HI><NOTE PLACE="marg">1 Cor. 11. 19.</NOTE> <HI>are approved may bee made manife&s;t.</HI> That <HI>Que&s;tion</HI> of our <HI>Saviour</HI> to <HI>Peter,</HI> and the re&s;t, Will you <HI>al&s;o go away?</HI> &s;eemeth to <HI>intimate,</HI> that then when <HI>&s;o many went from him,</HI> was a <HI>time</HI> of <HI>di&s;covering</HI> what <HI>metal</HI> they were <HI>made</HI> of, and then their <HI>true-heartedne&s;&s;e</HI> to their <HI>ma&s;ter</HI> had an <HI>opportunity</HI> to <HI>&s;how</HI> it &s;elf. Had it not been for tho&s;e <HI>Heretical</HI> and <HI>Schi&s;matical</HI> Apo&s;tates of <HI>Old,</HI> tho&s;e <HI>Ancient Fathers,</HI> both of the <HI>Greek</HI> and <HI>Latine</HI> Church, had not been &s;uch <HI>illu&s;trious</HI> &s;tars in the <HI>firmament</HI> of the <HI>Church;</HI> were it not for <HI>tho&s;e</HI> of our <HI>latter daies&punc;</HI> and here among us, our <HI>Church</HI> would not have had &s;o much to <HI>glory</HI> of her <HI>Cranmer, Latimer, Ridley, Jewel, Whitaker, Whit|gift,</HI> and the re&s;t, who were &s;o famous in their Generation, for their <HI>magnanimity</HI> in maintaining the truth again&s;t <HI>Apo&s;tatical</HI> oppo&s;ers.</P>
<P>2 The <HI>other</HI> of the <HI>fal&s;e-hearted,</HI> who by going <HI>out</HI> &s;hew them&s;elves in their <HI>colours;</HI> This is that which <HI>di|vine Providence</HI> bringeth about for a <HI>double</HI> end.</P>
<P>1 For the <HI>&s;hame of them&s;elves, ut quod occultave|runt ingenium nudarent,</HI> &s;o <HI>Lorinus,</HI> that their <HI>evil dispo|&s;ition,</HI><NOTE PLACE="marg"><HI>Lor.</HI> in loc.</NOTE> <HI>which before lay hid, may bee laid open to their di&s;|grace;</HI> while&s;t the&s;e <HI>men</HI> are in the <HI>Church</HI> as <HI>gilded po&s;tes, painted &s;epulchers, whited walls,</HI> they &s;eem <HI>beau|tiful,</HI> but when they <HI>go out,</HI> the <HI>gilt,</HI> and <HI>paint,</HI> and <HI>white,</HI> are <HI>as</HI> it were <HI>wa&s;hed off,</HI> whereby their <HI>&s;hameful rottenne&s;s</HI> appeareth, and according to S. <HI>Pauls</HI> phra&s;e, <HI>Their folly is made manifest to all men.</HI> This is that<NOTE PLACE="marg">2 Tim. 3. 9</NOTE> which mu&s;t <HI>fully</HI> bee <HI>accompli&s;hed</HI> at the la&s;t day, when
<PB N="539" REF="280">
the <HI>&s;eparation</HI> between the <HI>&s;heep</HI> and the <HI>goats,</HI> the <HI>Or|thodox</HI> and the <HI>Here tick, godly</HI> and <HI>wicked,</HI> &s;hall be mo&s;t <HI>per&s;picuous;</HI> and <HI>&s;hame</HI> &s;hall cover the <HI>faces</HI> of all <HI>Apo&s;tates,</HI><NOTE PLACE="marg">Separatio per&s;pi|cu&egrave; in die judicii futura e&s;t. <HI>Aug.</HI></NOTE> but &s;ometimes it is that which <HI>divine providence</HI> ordereth to <HI>fall out</HI> in this <HI>World,</HI> and that as for their greater <HI>ig|nominy:</HI> So</P>
<P>2 For the <HI>&s;afety</HI> of <HI>others, ut &agrave; fidelibus vita|ri</HI><NOTE PLACE="marg"><HI>Dan</HI> in loc. <HI>E&s;t.</HI> in loc.</NOTE> <HI>po&s;&s;int,</HI> &s;o <HI>Estius; ne alios corrumpant,</HI> &s;o <HI>Daneus;</HI> that being <HI>di&s;covered</HI> they may bee <HI>avoided,</HI> and their <HI>infecti|on prevented;</HI> while&s;t the <HI>wolf</HI> is <HI>covered</HI> with a <HI>&s;heep skin,</HI> hee is not &s;o ea&s;ily <HI>di&s;cerned,</HI> but when the <HI>skin</HI> is pluc|ked over his <HI>ears,</HI> the <HI>true &s;heep</HI> can far better <HI>beware</HI> him.</P>
<P>To <HI>winde</HI> up this, <HI>learn</HI> wee hence,</P>
<P>1 To <HI>adore, admire,</HI> and <HI>extol</HI> the <HI>Wi&s;dome, Mer|cy,</HI> and <HI>Ju&s;tice</HI> of our <HI>God,</HI> in <HI>di&s;covering Hypocrites</HI> by their <HI>Apo&s;tacy.</HI> It is that wee have &s;o much the more <HI>rea&s;on</HI> to take notice of, becau&s;e wee <HI>&s;ee it</HI> &s;o much <HI>fulfilled</HI> in our <HI>daies.</HI> The <HI>times</HI> wee live in have been <HI>times</HI> of <HI>Tryal, God</HI> hath as it were by a <HI>fan winnowed</HI> us, whereby the <HI>chaffe</HI> is di&s;covered, as by <HI>a winde &s;haken</HI> us, &s;o that the rotten <HI>boughs,</HI> and <HI>fruit, fall off.</HI> How <HI>many,</HI> who while&s;t the <HI>Church</HI> had the <HI>reigns</HI> of <HI>government</HI> in her <HI>hands, embraced</HI> her <HI>doctrin, reverenced</HI> her <HI>Clergy, conformed</HI> to her <HI>di&s;ci|pline,</HI> have now made <HI>manife&s;t,</HI> that though among, they were not <HI>of us?</HI> their <HI>factious &s;chi&s;matical spi|rits,</HI> which <HI>fear</HI> then <HI>bridled</HI> having now had an <HI>opportunity,</HI> &s;how them&s;elves <HI>openly.</HI> Oh let us ble&s;&s;e that <HI>divine</HI> providence which hath <HI>&s;uffered</HI> it thus to be, as in <HI>ju&s;tice</HI> to them for their <HI>detection,</HI> &s;o in <HI>mercy</HI> to the <HI>Church</HI> for her <HI>purgation.</HI></P>
<P>2 To <HI>beware</HI> how wee <HI>plea&s;e</HI> our <HI>&s;elves</HI> with <HI>hypo|critical &s;hows; Nemo diu ingenium ab&s;condit, wee cannot long conceale our temper;</HI> though the <HI>Ape</HI> bee dre&s;&s;ed up in a mans <HI>habit,</HI> it will upon any <HI>opportunity</HI> di&s;cover
<PB N="540" REF="281">
its <HI>api&s;h nature, cito ad naturam ficta redierunt,</HI> what is <HI>feigned is forced,</HI> and cannot bee <HI>la&s;ting;</HI> be&s;ides, it is <HI>the just judgement of God</HI> on all <HI>Hypocrites,</HI> &s;ooner or <HI>later</HI> to <HI>di&s;cover</HI> them; they may for a time <HI>couzen men,</HI> but <HI>God cannot bee deceived,</HI> while&s;t yet they <HI>remain</HI> in the <HI>Church,</HI> they are <HI>known</HI> to him, as <HI>Judas</HI> was to <HI>Chri&s;t,</HI> and though hee <HI>wink</HI> at them for a time, yet in due time hee will pluck off their <HI>mask,</HI> and &s;o order it, that they &s;hall be <HI>made manife&s;t:</HI> for &s;o it <HI>fell</HI> out here with the&s;e <HI>An|tichrists,</HI> who (&s;aith the <HI>Apo&s;tle) went away from us, that it might be manife&s;t they were not of us.</HI></P>
</DIV1>
<DIV1 N="27" TYPE="lecture">
<PB N="541" REF="281">
<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 20, 21. VERS.</BIBL>
<BIBL>20</BIBL>
<Q>But yee have an unction from the holy One, and yee know all things.</Q>
<BIBL>21</BIBL>
<Q>I have not written unto you, becau&s;e yee know not the truth, but becau&s;e ye know it, and that no lye is of the truth.</Q>
</EPIGRAPH>
<P>_IT is not unfitly <HI>ob&s;erved,</HI> that in tho&s;e <HI>col|der</HI> and <HI>fro&s;ty</HI> Countries of the <HI>East,</HI> there are plenty of <HI>Bea&s;ts,</HI> which afford <HI>furrs</HI> to keep mens bodies <HI>warm;</HI> That in the beginning of the <HI>spring,</HI> when <HI>Serpents</HI> peep out of their <HI>holes,</HI> the <HI>a&s;h</HI> puts forth, which is a pre&s;ent <HI>remedy</HI> again&s;t their <HI>&s;ting</HI> and <HI>teeth:</HI> no le&s;&s;e, yea, far more <HI>con&s;iderable</HI> is the <HI>care</HI> of <HI>God</HI> in reference to his <HI>Church,</HI> who as hee permits <HI>Here&s;ies</HI> and <HI>Schi&s;mes</HI> to <HI>di&s;turb</HI> her, &s;o hee hath provided <HI>helps</HI> to <HI>per&s;erve</HI> her. For this <HI>end</HI> hee hath <HI>appointed</HI> her his <HI>written word,</HI> as a &s;ure <HI>canon,</HI> a &s;afe <HI>guide,</HI> and an unerring <HI>rule;</HI> for this cau&s;e hee hath given &s;ome <HI>Apo&s;tles,</HI> and &s;ome <HI>Prophets,</HI> and &s;ome <HI>Evangeli&s;ts,</HI> and &s;ome <HI>Pastors</HI> and <HI>Teachers,</HI>
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to <HI>build</HI> her up in the <HI>Orthodox</HI> faith. Finally, to this <HI>end,</HI> above all, he hath given her his <HI>holy Spirit,</HI> who&s;e <HI>illumi|nating</HI> and <HI>&s;anctifying</HI> grace, is <HI>&s;ufficient</HI> for her; of which it is our <HI>Apostle</HI> here mindeth the <HI>Chri&s;tians.</HI></P>
<P><HI>But you have an unction from the holy One, &amp;c.</HI></P>
<P>In the&s;e <HI>two</HI> ver&s;es, we have <HI>two</HI> Generals.</P>
<P>A <HI>Remedy pre&s;cribed,</HI> or rather <HI>de&s;cribed</HI> again&s;t the <HI>Antichristian</HI> poy&s;on, <HI>But you have an unction from the ho|ly One, and know all things.</HI></P>
<P><HI>An Apology annexed,</HI> whereby an objection is pre|vented, which otherwi&s;e might have been made, <HI>I have not written unto you, becau&s;e yee know not the truth, but be|cau&s;e you know it, and that no lye is of the truth.</HI></P>
<P>Begin wee with the <HI>Remedy,</HI> as it is &s;et down in the<NOTE PLACE="marg">Gener. 1.</NOTE> <HI>twentieth</HI> ver&s;e; concerning which wee may take notice of <HI>four</HI> particulars.</P>
<LIST>
<ITEM>The <HI>Quality,</HI> what it is, an <HI>unction.</HI></ITEM>
<ITEM>The <HI>Community,</HI> who&s;e it is, <HI>you have an unction.</HI></ITEM>
<ITEM>The <HI>Originality,</HI> whence it is, <HI>from the Holy One.</HI></ITEM>
<ITEM>The <HI>efficacy,</HI> what it doth, and <HI>you know all things.</HI></ITEM>
</LIST>
<P>If you plea&s;e to reduce the four to three, take no|tice of,</P>
<LIST>
<ITEM>The <HI>Nature</HI> of the <HI>Antidote,</HI> it is an <HI>unction.</HI></ITEM>
<ITEM>The <HI>Author</HI> of it, who is called the <HI>Holy One.</HI></ITEM>
<ITEM>The <HI>worth</HI> of it, by it <HI>wee know all things.</HI></ITEM>
</LIST>
<P>Once more, <HI>reduce</HI> the <HI>three</HI> to <HI>two,</HI> and then here is ob&s;ervable,</P>
<P><HI>Doni collatio, A gift conferred, You have an unction from the Holy One.</HI></P>
<P><HI>Beneficii illatio, A benefit inferred,</HI> and <HI>you know all things.</HI></P>
<P>In the <HI>handling</HI> of the former of the&s;e, wee &s;hall con|&s;ider<NOTE PLACE="marg">Part. 1</NOTE> the&s;e <HI>three</HI> things.</P>
<LIST>
<ITEM>The <HI>matter,</HI> or thing given, an <HI>unction.</HI></ITEM>
<ITEM>The <HI>Recipients,</HI> to whom it is given, <HI>you have.</HI></ITEM>
<ITEM>The <HI>Donor,</HI> by whom it is given, <HI>the Holy One.</HI></ITEM>
</LIST>
<P><PB N="543" REF="282">1 The thing given as an <HI>Antidote</HI> or remedy again&s;t the <HI>poy&s;on</HI> of <HI>Antichri&s;tian</HI> Doctrin, is <HI>an &V;nction;</HI> A <HI>Metaphorical</HI> and allu&s;ive expre&s;&s;ion. <HI>Annoynting</HI> mo&s;t properly is with <HI>oyl,</HI> or el&s;e with <HI>Oyntments,</HI> in which u&s;ually <HI>oyl</HI> is the chief <HI>ingredient;</HI> but <HI>metaphorically</HI> an|noynting is with the <HI>Spirit,</HI> which is as <HI>oyl</HI> and <HI>oynt|ment.</HI> Thus wee finde the <HI>Prophet</HI> &s;aying, concerning <HI>him&s;elf</HI> literally, and <HI>Chri&s;t</HI> my&s;tically, <HI>The Spirit of</HI><NOTE PLACE="marg">I&s;a. 61. 1.</NOTE> <HI>the Lord is upon me, becau&s;e the Lord hath annoynted me,</HI> to wit, with his <HI>Spirit;</HI> more plainly the Apo&s;tle <HI>Peter,</HI><NOTE PLACE="marg">Acts 10. 48</NOTE> <HI>God annoynted Je&s;us of Nazareth with the Holy Gho&s;t;</HI> and S^t. <HI>Paul</HI> &s;ufficiently intimateth it, when hee &s;aith<NOTE PLACE="marg">2 Cor. 1. 21, 22</NOTE> concerning Chri&s;tians, <HI>God hath annoynted, and &s;ealed us, and given us the earne&s;t of his Spirit in our hearts,</HI> the Spirit being as the <HI>earne&s;t,</HI> &s;o the <HI>&s;eal</HI> and the <HI>oyntment:</HI> and accordingly the generality of <HI>Expo&s;itors</HI> doe here interpret the <HI>Spirit</HI> of <HI>God,</HI> with his <HI>gifts</HI> and <HI>graces</HI> to be this <HI>Unction.</HI> S^t. <HI>Au&s;tine</HI> among many others is ex|pre&s;&s;e,<NOTE PLACE="marg"><HI>Aug.</HI> in Loc.</NOTE> <HI>Unctio &s;piritualis ip&s;e &s;piritus &s;anctus,</HI> the <HI>Spi|rit</HI> of <HI>God</HI> is the <HI>&s;piritual unction.</HI> And accordingly this is <HI>one</HI> of the titles which are given to the <HI>Holy Gho&s;t</HI> in that Divine <HI>Hymn,</HI></P>
<LG>
<L>The Fountain, and the lively Spring, of joy cele&s;tial,</L>
<L>The Fire &s;o bright, the Love &s;o clear, and Unction spiritual.</L>
</LG>
<P>That the <HI>fragrancy</HI> of this Metaphor may the better <HI>appear,</HI> give me leave to <HI>break</HI> the <HI>Box,</HI> and let you &s;ee how fitly it is <HI>applicable</HI> to the ble&s;&s;ed Spirit; to this <HI>end</HI> it will not be ami&s;&s;e to confider the <HI>Properties,</HI> and the <HI>U&s;es</HI> of <HI>oyl</HI> and <HI>oyntment.</HI></P>
<P>1 There are <HI>three</HI> eminent <HI>properties</HI> of <HI>oyl,</HI> which ful|ly agree to the <HI>Holy Gho&s;t, Purity, Permanency,</HI> and <HI>Excellency&punc;</HI></P>
<P>1 <HI>Oyl</HI> is of &s;uch a <HI>nature</HI> as that it will hardly <HI>mingle</HI>
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with other <HI>Liquors,</HI> and what&s;oever <HI>liquor</HI> you mixe it with, it &s;till is <HI>uppermost.</HI> In this a fit <HI>embleme</HI> of the <HI>Spi|rit,</HI> e&s;pecially in re&s;pect of its <HI>&s;anctifying grace,</HI> which will not <HI>mixe</HI> it &s;elf with any <HI>&s;in,</HI> and where-ever it is, keepeth <HI>corruption under.</HI> Indeed <HI>wine</HI> and <HI>water</HI> will ea&s;ily <HI>incorporate,</HI> but <HI>oyl</HI> will not; <HI>natural</HI> and <HI>acqui|red</HI> habits may con&s;i&s;t with the <HI>predominancy</HI> of &s;ome <HI>lu&s;t,</HI> and therefore it is, that <HI>acutene&s;&s;e</HI> of <HI>wit, &s;trength</HI> of <HI>memory, depth</HI> of <HI>judgement, readine&s;&s;e</HI> of <HI>elocution, skill</HI> in <HI>Arts</HI> and <HI>Sciences,</HI> and &s;uch like <HI>excellencies</HI> are to be found in <HI>wicked</HI> men, but tho&s;e Spiritual infu&s;ed <HI>habits</HI> of <HI>grace</HI> will not admit the <HI>dominion</HI> of any <HI>&s;in,</HI> &s;o that though <HI>&s;in</HI> &s;till <HI>remain,</HI> yet it doth not, cannot <HI>rule</HI> in the <HI>regenerate.</HI></P>
<P>2 <HI>Oyl</HI> is of a <HI>la&s;ting durance,</HI> it is not as the <HI>water, evaporated</HI> by the &s;corching <HI>heat,</HI> or <HI>congealed</HI> by the freezing <HI>cold;</HI> whereby is &s;hadowed the <HI>perpetuity</HI> of the <HI>Spirits renewing</HI> grace, notwith&s;tanding the heat of <HI>per|&s;ecution,</HI> and the <HI>cold</HI> of <HI>temptation;</HI> The hypocrites <HI>fruit</HI> withereth, when the <HI>Sun</HI> &s;corcheth; like the <HI>&s;tanding Pool,</HI> he is <HI>dry</HI> in the <HI>heat</HI> of <HI>Summer,</HI> his courage <HI>faileth,</HI> grace <HI>decayeth;</HI> whereas the true <HI>Chri&s;tian</HI> retaineth his <HI>integrity</HI> in the wor&s;t <HI>adver&s;ity;</HI> when the Northern wind of <HI>Diabolical temptation</HI> bloweth upon an <HI>Hypo|crite,</HI> his <HI>zeal cooleth,</HI> his <HI>grace freezeth;</HI> whereas <HI>&s;an|ctifying grace</HI> in the heart of the <HI>regenerate</HI> keepeth its <HI>vertue.</HI></P>
<P>3 <HI>Oyl</HI> is of <HI>great worth,</HI> it is reckoned up as <HI>one</HI> of tho&s;e <HI>choi&s;e</HI> ble&s;&s;ings which God confer'd upon <HI>I&s;rael, I gave her Corn, and Wine, and Oyl, and multiplied her</HI><NOTE PLACE="marg">Ezek. 16. 19</NOTE> <HI>&s;ilver and gold;</HI> it was one of the precious things in <HI>He|zekiahs</HI> Trea&s;ury which he <HI>&s;hewed</HI> to the <HI>King</HI> of <HI>Baby|lons</HI> me&s;&s;enger, <HI>The Silver, the Gold, the Spices, and</HI><NOTE PLACE="marg">E&s;a&punc; 39. 2</NOTE> <HI>the precious Oyntment,</HI> where it is ob&s;ervable, that be|&s;ides it is numbred among the <HI>precious</HI> things, it hath al&s;o the Epithite of <HI>precious</HI> in particular <HI>annexed</HI> to it&punc;
<PB N="545" REF="283">
as al&s;o by <HI>Salomon,</HI> where he &s;aith, <HI>A good name is better than precious oyntment.</HI> But &s;urely as there the <HI>Wi&s;e man</HI> preferres a <HI>good name,</HI> &s;o much more is the <HI>Spirit</HI> and his <HI>grace</HI> to be preferred <HI>before</HI> it, <GAP DESC="foreign">, &s;aith the Greek Father; <HI>In very deed the holy Spirit is a precious thing;</HI> this <HI>Oyl</HI> is <HI>invaluable,</HI> this<NOTE PLACE="marg"><HI>Cy<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> catech. 16.</NOTE> <HI>Jewel incomparable,</HI> and if the <HI>Soul</HI> which dwelleth in our <HI>bodies</HI> be more <HI>worth</HI> than an <HI>whole world,</HI> this <HI>Spi|rit</HI> which dwelleth in our <HI>&s;ouls</HI> mu&s;t needs be of an <HI>infi|nite</HI> and tran&s;cendent <HI>value.</HI></P>
<P>2 Be&s;ides the&s;e <HI>properties,</HI> there is a double <HI>u&s;e</HI> of <HI>oyl,</HI> to wit, for <HI>eating,</HI> and <HI>annointing,</HI> and the <HI>operation</HI> of <HI>oyl</HI> in both the&s;e u&s;es, aptly &s;ets forth the <HI>Spirits efficacy.</HI></P>
<P>1 <HI>Oyle,</HI> being eaten is &s;weet to the palate, and there|fore<NOTE PLACE="marg">Ezek. 16. 13</NOTE> <HI>manna,</HI> for its <HI>plea&s;ant ta&s;te,</HI> is compared to it; <HI>whole|&s;ome</HI> and <HI>nouri&s;hing</HI> to the <HI>body,</HI> and therefore joyned<NOTE PLACE="marg">Numb 11. 8 1 King. 17. 12</NOTE> with <HI>fine flour</HI> and <HI>honey;</HI> it was by <HI>meal</HI> and <HI>oyle,</HI> that the <HI>widow</HI> was pre&s;erved <HI>alive</HI> in famine: be&s;ides, it <HI>hel|peth dige&s;tion</HI> of other meats, and therefore it is <HI>eaten</HI> with <HI>raw herbs,</HI> and &s;uch like <HI>cool</HI> things; nay, more than &s;o, though a man have &s;wallowed <HI>poy&s;on,</HI> being <HI>taken</HI> into the <HI>stomack,</HI> it will <HI>expell</HI> it, and <HI>pre&s;erve</HI> the body from <HI>death.</HI> All which are true of the <HI>Spirits graces,</HI> by which wee are <HI>enabled</HI> to <HI>dige&s;t</HI> the <HI>word</HI> of <HI>God,</HI> not on|ly its <HI>promi&s;es,</HI> but <HI>threatnings,</HI> the <HI>poy&s;on</HI> of <HI>&s;in</HI> is <HI>expelled</HI> out of the <HI>heart,</HI> &s;o far as it &s;hall not <HI>hurt</HI> us, our &s;piri|tual <HI>ta&s;te</HI> is <HI>delighted,</HI> yea, our <HI>&s;oul</HI> is <HI>nouri&s;hed</HI> to <HI>eter|nal life.</HI></P>
<P>2 But I mu&s;t remember the <HI>Word</HI> in my text is <HI>uncti|on,</HI> and therefore it is mo&s;t &s;uitable to con&s;ider <HI>Oyl,</HI> as it is of u&s;e in <HI>annointing,</HI> and thus the <HI>Parallel</HI> will hold in <HI>&s;everal</HI> re&s;pects, <HI>&s;ome</HI> whereof are more <HI>general,</HI> and <HI>others</HI> more <HI>special,</HI> both very <HI>&s;ignificant</HI> to our <HI>pre&s;ent</HI> purpo&s;e.</P>
<P>1 The more <HI>general</HI> u&s;es of <HI>annointing</HI> with <HI>Oyle,</HI> are the&s;e <HI>&s;ix.</HI></P>
<P><PB N="546" REF="284">1 <HI>Annointing wounds with Oyle healeth them,</HI> upon which account the <HI>Samaritan</HI> poured in, as <HI>wine</HI> for <HI>clean&s;ing,</HI> &s;o<NOTE PLACE="marg">Luk. 10. 25.</NOTE> <HI>Oyle</HI> for <HI>healing</HI> the wounded man; nothing more fre|quently u&s;ed by <HI>Apothecaries</HI> and <HI>Chirurgions,</HI> than <HI>oyles,</HI> and <HI>oyntments:</HI> This is the <HI>Spirits efficacy,</HI> who is therefore called the <HI>comforter, viz.</HI> again&s;t all tho&s;e <HI>di&s;quiet|ments,</HI> which un&s;ettle the minde, and <HI>wound</HI> the <HI>Con|&s;cience.</HI> The <HI>Prophet I&s;aiah,</HI> &s;peaking in the per&s;on<NOTE PLACE="marg">I&s;a. 61. 3.</NOTE> of <HI>Chri&s;t,</HI> &s;aith, <HI>The Spirit of the Lord was upon him, to heal the broken-hearted;</HI> indeed, in regard of the <HI>wicked,</HI> hee is a <HI>reprover,</HI> to <HI>wound,</HI> but in regard of the <HI>weak,</HI> hee is a <HI>comforter,</HI> to <HI>heal.</HI></P>
<P>2 <HI>Annointing tumours with Oyle &s;ofteneth them;</HI> to this, the <HI>Prophet</HI> alludeth, where &s;peaking of the <HI>di&s;ea&s;es</HI> of<NOTE PLACE="marg">I&s;a. 1. 6&punc;</NOTE> <HI>I&s;raels Common-wealth,</HI> hee &s;aith, <HI>They have not been mol|lified with oyntment:</HI> This is <HI>the Spirits operation,</HI> to <HI>&s;often</HI> the <HI>obdurate,</HI> and proud &s;inner, and therefore when <HI>Almighty God</HI> promi&s;eth to take away the <HI>&s;tony-heart,</HI> and<NOTE PLACE="marg">Ezek. 36. 26, 27</NOTE> <HI>give an heart of fle&s;h,</HI> he pre&s;ently addeth, <HI>I will put my Spi|rit within you.</HI></P>
<P>3 <HI>Annointing the joynts with oile &s;uppleth them,</HI> whereby they are <HI>nimble</HI> and <HI>active;</HI> for which cau&s;e it is, that <HI>Run|ners</HI> and <HI>Wrastlers,</HI> were u&s;ed to <HI>annoint</HI> them&s;elves be|fore hand: Thus doth the <HI>Spirit</HI> by his graces, &s;trengthen us with all <HI>might,</HI> to <HI>run the way of Gods Commande|ments,</HI><NOTE PLACE="marg">P&s;al. 51. 9</NOTE> and to <HI>wra&s;tle</HI> with our <HI>Corruptions.</HI> It is the prayer of <HI>David, E&s;tabli&s;h mee with thy free Spirit,</HI> whom hee calls by that <HI>Epithite,</HI> no doubt, for this rea&s;on, be|cau&s;e it is the <HI>Spirits work to &s;et us free from the &s;etters of &s;in.</HI> Upon the &s;ame account, hee is called by the <HI>Prophet, the Spirit of &s;trength,</HI> and by the <HI>Apo&s;tle,</HI> the <HI>Spirit of Life,</HI><NOTE PLACE="marg">I&s;a 11. 2. Rom&punc; 8. 2</NOTE> in as much as hee <HI>&s;trengthens</HI> us in our Chri&s;tian <HI>race,</HI> and <HI>quickens</HI> us to &s;piritual performances, <HI>unctio spiritu|alis gratiae adjuvat infirmitatem nostram,</HI> &s;aith the <HI>Latine</HI><NOTE PLACE="marg">Bern.</NOTE> Father, the <HI>oyntment</HI> of the <HI>Spirits grace</HI> helpeth the <HI>weakne&s;&s;e</HI> of our <HI>fle&s;h,</HI> and the <HI>Greek</HI> Father aptly, <HI>wee</HI>
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<HI>are inabled, not onely to do, but to &s;uffer,</HI> <GAP DESC="foreign">, <HI>by the efficacy of the Holy Gho&s;t.</HI><NOTE PLACE="marg"><HI>Cyr.</HI> Cat 16</NOTE></P>
<P>4 <HI>Annointing the face with Oyle, puts as it were a glo&s;s and beauty on it;</HI> of this the <HI>P&s;almi&s;t</HI> taketh notice, where<NOTE PLACE="marg">P&s;al. 104. 15 Ruth 3. 3</NOTE> hee &s;aith, <HI>Oyle to cau&s;e the face to &s;hine; Naomi</HI> bids <HI>Ruth,</HI> before &s;hee went to <HI>Boaz,</HI> to <HI>annoint</HI> her &s;elf; and tho&s;e <HI>virgins</HI> which were prepared for the <HI>Per&s;ian King,</HI> did<NOTE PLACE="marg">E&s;th. 2. 12</NOTE> u&s;e <HI>Oyle</HI> of <HI>myrrhe,</HI> which hath an <HI>ab&s;ter&s;ive</HI> vertue, get|ting <HI>wrinkles</HI> out of the <HI>skin,</HI> and <HI>beautifying</HI> the <HI>face:</HI> &s;o doth the <HI>Spirit</HI> by his graces, put a beauty upon the <HI>&s;oul,</HI> whereby it becommeth <HI>amiable</HI> in <HI>Gods eies; Thou</HI><NOTE PLACE="marg">Cant. 1. 15</NOTE> <HI>art fair</HI> (&s;aith Chri&s;t of his Spou&s;e) which as it is true <HI>chiefly</HI> in regard of his <HI>imputed,</HI> &s;o <HI>&s;econdarily,</HI> in regard of the Spirits <HI>imparted righteou&s;ne&s;s. All</HI> the <HI>wrinkles</HI> of &s;in <HI>spots</HI> of the <HI>&s;oul,</HI> are in <HI>part,</HI> and <HI>&s;hall</HI> bee <HI>fully</HI> done away by this <HI>oyntment,</HI> which can turn <HI>Ethiopians</HI> into <HI>Nazarites.</HI></P>
<P>5 <HI>Annointing the body, especially the head with Oyle, is a great refre&s;hment,</HI> in as much as it maketh <HI>way</HI> for the <HI>e|mi&s;&s;ion</HI> of noxious <HI>vapours,</HI> and the <HI>free</HI> pa&s;&s;age of the <HI>Spirits.</HI> There are three qualities of oyle, <HI>laevor, nitor, odor,</HI> a <HI>&s;moothne&s;&s;e</HI> to the <HI>touch, brightne&s;&s;e</HI> to the <HI>&s;ight, fragrancy</HI> to the <HI>&s;mell,</HI> and &s;o <HI>gratifying</HI> the <HI>&s;en&s;es,</HI> it mu&s;t needs <HI>cau&s;e</HI> delight to tho&s;e who are <HI>annointed</HI> with it. Upon this <HI>account,</HI> do doubt it was u&s;ed in <HI>fea&s;ts</HI> and <HI>ban|quets;</HI> &s;o much <HI>David</HI> intimateth, when hee joyneth<NOTE PLACE="marg">P&s;al. 23. 5</NOTE> <HI>annointing his head,</HI> with <HI>preparing his table;</HI> and our <HI>Sa|viour,</HI><NOTE PLACE="marg">Mat. 6. 17</NOTE> when hee joyneth <HI>wa&s;hing the face,</HI> and <HI>annointing the Head.</HI> To this <HI>Solomon</HI> alludeth, when per&s;wading<NOTE PLACE="marg">Eccl. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 8</NOTE> to a <HI>chearful</HI> life hee &s;aith, <HI>Let thy head want no oyntment;</HI> and the Prophet <HI>Amos,</HI> when de&s;cribing the <HI>jollity</HI> of<NOTE PLACE="marg">Amos 6. 6</NOTE> tho&s;e <HI>Epicures,</HI> hee &s;aith, <HI>They annoint them&s;elves with the chief oyntments:</HI> to which agreeth that of <HI>wi&s;dome,</HI><NOTE PLACE="marg">Wi&s;d. 2. 7.</NOTE> <HI>Come, let us fill our &s;elves with wine and oyntment.</HI> How <HI>fitly</HI> doth this <HI>repre&s;ent</HI> the <HI>Spirits unction,</HI> which alone can <HI>rejoyce</HI> and <HI>exhilarate</HI> the <HI>&s;oul?</HI> for this rea&s;on it is, that the<NOTE PLACE="marg">P&s;al. 45. 7</NOTE>
<PB N="548" REF="285">
<HI>Holy Gho&s;t</HI> is called the <HI>Oyle of Gladne&s;&s;e,</HI> and <HI>joy</HI> is called the <HI>Joy of the Holy Gho&s;t,</HI> and is reckoned up as<NOTE PLACE="marg">Rom 14. 17 Gal 5. 22</NOTE> <HI>one</HI> of the <HI>fruits of the Spirit;</HI> that <HI>joy</HI> which doth not proceed from <HI>him,</HI> is a <HI>worldly madne&s;&s;e,</HI> not <HI>true joy;</HI> the <HI>heart</HI> cannot bee really <HI>merry,</HI> till it is <HI>annointed</HI> with the <HI>grace</HI> and <HI>comfort</HI> of the <HI>Spirit.</HI></P>
<P>6 <HI>La&s;tly,</HI> and mo&s;t &s;uitably to the text in hand, <HI>An|nointing the eies cleareth them,</HI> &s;o much is intimated in the <HI>Coun&s;el</HI> of <HI>Christ</HI> to the <HI>Laodicean</HI> Church, <HI>annoint</HI><NOTE PLACE="marg">Rev. 3. 17</NOTE> <HI>thine eies with eie-&s;alve, that thou maie&s;t &s;ee:</HI> &s;o doth this &s;piritual <HI>unction</HI> inable the minde to <HI>di&s;cern spiritual ob|jects;</HI> and whereas other <HI>ointments</HI> may help the <HI>dimme &s;ight,</HI> this <HI>opens</HI> the <HI>blinde eies;</HI> this is that which is <HI>illust|rated</HI> by the <HI>penetrating vertue</HI> of <HI>oile,</HI> when applyed to any <HI>part</HI> of the body, which is by <HI>opening</HI> the <HI>pores;</HI> what other is the <HI>Spirits illumination,</HI> but a <HI>&s;acred penetration,</HI> by <HI>opening</HI> the under&s;tanding? To this <HI>purpo&s;e</HI> is that <HI>allu|&s;ion</HI> concerning <HI>Oile,</HI> that it <HI>feedeth</HI> the <HI>Lamp,</HI> and &s;o <HI>maintaineth</HI> the <HI>light,</HI> which otherwi&s;e would <HI>go out,</HI> for which rea&s;on, <HI>Oile</HI> was prepared for the <HI>Light</HI> of the<NOTE PLACE="marg">Exod. 25. 6.</NOTE> <HI>Sanctuary:</HI> Thus doth the <HI>ble&s;&s;ed Spirit,</HI> fir&s;t <HI>cau&s;e</HI> (which <HI>Oil cannot do</HI>) and then <HI>pre&s;erve</HI> a Divine <HI>light,</HI> in the <HI>Soul,</HI> to guide its <HI>feet into the way of peace.</HI> Wee finde in the <HI>Ancient Hieroglyphicks,</HI> the <HI>Olive</HI> to have been an <HI>embleme</HI> of <HI>Wi&s;dome,</HI> true <HI>Wi&s;dome</HI> is from above, and <HI>drops</HI> down from that <HI>Olive tree,</HI> the &s;acred <HI>Spirit.</HI> In one word, as the <HI>Dove</HI> bringing an <HI>Olive</HI>-branch to <HI>Noah, a&s;&s;ured</HI> him that the <HI>waters</HI> were abated; So the <HI>Spirit</HI> bringing an <HI>Olive</HI>-branch of <HI>peace</HI> to the <HI>Soul,</HI> enableth it to <HI>know,</HI> that the waters of <HI>Gods wrath</HI> are <HI>abated,</HI> than which, no <HI>knowledge</HI> more <HI>de&s;irable.</HI></P>
<P>2 The more <HI>special</HI> u&s;e of <HI>annointing with Oile,</HI> is for the <HI>con&s;ecration,</HI> or <HI>&s;etting per&s;ons</HI> apart for &s;ome <HI>eminent office;</HI> more particularly, there were <HI>three Offices</HI> to which <HI>men</HI> were with <HI>Oile annointed,</HI> to wit, that of a <HI>King,</HI> a <HI>Prie&s;t,</HI> and a <HI>Prophet.</HI> We read in the <HI>Ceremonial</HI><NOTE PLACE="marg">Exod. 29. 7</NOTE>
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<HI>Law,</HI> of an <HI>Oile,</HI> which by Gods <HI>direction,</HI> was fir&s;t to bee <HI>made,</HI> and then <HI>poured</HI> on <HI>Aaron,</HI> and his <HI>Sons</HI> the <HI>Prie&s;ts;</HI> it was the <HI>command</HI> of <HI>God</HI> to <HI>Samuel,</HI> that hee<NOTE PLACE="marg">1 Sam&punc; 15. 1</NOTE> &s;hould take an <HI>horn of Oile,</HI> and annoint <HI>David King,</HI> The like <HI>Ceremony</HI> wee finde u&s;ed in <HI>Solomons inauguration,</HI><NOTE PLACE="marg">1 King. 19. 16.</NOTE> <HI>God</HI> bid <HI>Elijah,</HI> to <HI>annoint Eli&s;ha the Son of</HI> Shaphat <HI>to be Pro|phet</HI> in his room. To this practice <HI>Calvin</HI> conceiveth that<NOTE PLACE="marg"><HI>Calv.</HI> in loc.</NOTE> the Apo&s;tle <HI>alludeth</HI> in this place; Indeed, by this <HI>uncti|on</HI> it is, that wee are <HI>con&s;ecrated Kings,</HI> to <HI>captivate</HI> our <HI>lu&s;ts, moderate</HI> our <HI>Pa&s;&s;ions,</HI> and <HI>order</HI> our <HI>conver&s;ations; Prie&s;ts,</HI> to <HI>keep</HI> our &s;elves <HI>unspotted of the World,</HI> to <HI>&s;acri|fize</HI> our <HI>be&s;tiallu&s;ts,</HI> and to <HI>offer</HI> up <HI>prayers</HI> and <HI>prai&s;es to God;</HI> finally&punc; (and mo&s;t <HI>congruou&s;ly,</HI> to our <HI>Apostles</HI> &s;cope) <HI>Prophets,</HI> to <HI>understand</HI> in &s;ome mea&s;ure the <HI>&s;pi|ritual mysteries</HI> of <HI>&s;alvation.</HI></P>
<P>What now <HI>remaineth</HI> for the <HI>clo&s;ing</HI> of this <HI>particular,</HI> but that wee <HI>look</HI> upon this word <HI>Unction,</HI> as a <HI>word</HI> of <HI>Security,</HI> of <HI>Humility,</HI> of <HI>Dignity,</HI> of <HI>Hilarity,</HI> of <HI>Fae|licity,</HI> and of <HI>Duty?</HI></P>
<P>It is a <HI>word</HI></P>
<P>1 Of <HI>Securitie.</HI> Indeed, that is the <HI>de&s;ign</HI> of our <HI>A|postle,</HI> to point out to us, what is our be&s;t <HI>&s;afeguard</HI> a|gain&s;t the <HI>blows, refuge</HI> from the <HI>storm,</HI> &amp; <HI>antidote</HI> again&s;t the <HI>poy&s;on,</HI> e&s;pecially, of <HI>Hereticks</HI> and <HI>here&s;ies,</HI> &s;o much the <HI>adver&s;ative</HI> particle, <HI>But,</HI> intimateth, that this <HI>Uncti|on</HI> is oppo&s;ed as a <HI>pre&s;ervative</HI> again&s;t <HI>here&s;ie.</HI> That <HI>Pro|mi&s;e</HI> of God to his <HI>People,</HI> concerning the <HI>A&s;&s;yrian, his burden &s;hall bee taken from thy &s;houlder, and his yoak from</HI><NOTE PLACE="marg">I&s;a. 10. 27</NOTE> <HI>off thy neck, becau&s;e of the annointing,</HI> is no le&s;s true of this <HI>Unction,</HI> by which our <HI>necks</HI> are <HI>freed</HI> from the <HI>yoak</HI> of de&s;troying <HI>errours. Warriours</HI> of <HI>Old,</HI> that they might <HI>make</HI> their <HI>Armour</HI> gli&s;ter, and render <HI>them&s;elves formidable</HI> to their enemies, u&s;ed to <HI>annoint</HI> it with <HI>Oile,</HI> to this the <HI>Prophet</HI> alludeth, where hee &s;aith, <HI>Ari&s;e you Princes, and annoint the &s;hield.</HI> Loe<NOTE PLACE="marg">I&s;a. 21. 5&punc;</NOTE> here an <HI>annointing,</HI> which is our <HI>&s;hield,</HI> whereby wee be|come
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terrible to <HI>Satan</HI> and his in&s;truments; &s;o that in vain do <HI>Antichri&s;ts</HI> &s;et them&s;elves again&s;t tho&s;e who are guarded with this <HI>unction.</HI></P>
<P>2 Of <HI>humility,</HI> letting us &s;ee what wee are, <HI>in,</HI> and of <HI>our&s;elves,</HI> how <HI>hard</HI> our <HI>hearts, dead</HI> our <HI>affections, blind</HI> our <HI>uderstandings,</HI> how <HI>de&s;titute</HI> of <HI>grace</HI> and <HI>peace,</HI> and <HI>joy,</HI> yea, all <HI>heavenly</HI> good; el&s;e what need were there of this <HI>Unction,</HI> to <HI>&s;often, enlighten,</HI> and <HI>inliven</HI> us? The truthis, as the <HI>box</HI> hath no <HI>fragrancy</HI> in it &s;elf, but what it <HI>receiveth</HI> from the <HI>Ointment</HI> that is in it, no more have <HI>wee</HI> any <HI>excellency,</HI> but what wee <HI>receive</HI> from the <HI>Spirit; Abrahams faith, Solomons Wi&s;dome, Jobs Patience, Davids Zeal, Noahs Obedience,</HI> were all but as &s;o ma|ny drops of this <HI>Oile;</HI> and therefore let us learn to bee <HI>vile</HI> in our own <HI>eies,</HI> taking nothing to our &s;elves, but <HI>ig|norance,</HI> and <HI>f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lly,</HI> and <HI>wickedne&s;&s;e.</HI></P>
<P>3 Of <HI>dignity. Glorious things</HI> are &s;poken of <HI>beleevers</HI> by the <HI>Apo&s;tle Peter,</HI> where he &s;aith, <HI>They are a cho&s;en Generati|on,</HI><NOTE PLACE="marg">1 Pet. 2. 9</NOTE> <HI>a Royal Prie&s;thood, an holy Nation, a peculiar people,</HI> and the&s;e <HI>priviledges</HI> they partake of by vertue of this <HI>unction. Greater honour</HI> there cannot bee, than tho&s;e of <HI>Royalty</HI> and <HI>Priesthood; Kings</HI> are honourable, and <HI>Priests</HI> are <HI>venerable, Kings</HI> are the <HI>greate&s;t</HI> of <HI>men, Prie&s;ts</HI> are <HI>men</HI> of <HI>God;</HI> &s;uch <HI>honour have all</HI> they to whom this <HI>&s;acred Unction</HI> is <HI>given. Wicked</HI> men have <HI>low</HI> thoughts of <HI>beleevers,</HI> it is becau&s;e they <HI>perceive</HI> not this <HI>Unction;</HI> but it <HI>matters</HI> not to bee <HI>despicable</HI> in the <HI>worlds,</HI> while&s;t wee are <HI>honourable</HI> in <HI>Gods eies.</HI></P>
<P>4 Of <HI>Hilarity.</HI> Indeed this <HI>Oile</HI> is called by the <HI>P&s;al|mi&s;t, The Oile of gladne&s;&s;e,</HI> in as much as it fills the <HI>heart</HI> with &s;piritual <HI>joy.</HI> There is as <HI>Bellarmine</HI> well ob|&s;erveth, an <HI>Oile</HI> of <HI>Sadne&s;&s;e,</HI> which is u&s;ed at <HI>Funerals,</HI><NOTE PLACE="marg"><HI>Bel.</HI> cone. 31.</NOTE> and there is an <HI>Oile</HI> of <HI>gladne&s;&s;e,</HI> which is u&s;ed at <HI>Fe&s;tivals,</HI> and to this is the <HI>Spirit</HI> compared; none are more <HI>chearful</HI> in all conditions, than the <HI>annointed</HI> ones; this <HI>oile</HI> &s;o <HI>mitigateth</HI> the <HI>a&s;perity of affliction,</HI> that tho&s;e who
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have it are exceeding <HI>joyful</HI> in all <HI>their tribulations,</HI> in which re&s;pect St. <HI>Jerom</HI> &s;aith excellently, <HI>Multi vident</HI><NOTE PLACE="marg">Bernard.</NOTE> <HI>crucem no&s;tram, &s;ed non vident unctionem no&s;tram,</HI> Many &s;ee our <HI>affliction,</HI> but not our <HI>unction,</HI> our <HI>troubles,</HI> but not our <HI>comforts,</HI> our <HI>tribulation,</HI> but not our <HI>con&s;ola|tion,</HI> which far <HI>exceeds</HI> them.</P>
<P>5 Of <HI>Felicity.</HI> Indeed as the <HI>annoynting</HI> of <HI>David</HI> by <HI>Samuel</HI> a&s;&s;ured him of the <HI>po&s;&s;e&s;&s;ion</HI> of the <HI>Crown</HI> and <HI>Kingdom</HI> in due time, &s;o doth this <HI>Unction</HI> a&s;certain all <HI>beleevers</HI> of the <HI>Kingdom,</HI> which was <HI>prepared</HI> for them from <HI>the beginning of the world;</HI> to this purpo&s;e it is, that the <HI>Spirit</HI> which here is called the <HI>Unction,</HI> is el&s;ewhere by St. <HI>Paul</HI> &s;tiled the <HI>earne&s;t</HI> of our <HI>inheritance,</HI> and as<NOTE PLACE="marg">Eph. 1. 13.</NOTE> <HI>receiving</HI> the <HI>earne&s;t</HI> entituleth to the <HI>inheritance,</HI> &s;o doth the <HI>receiving</HI> of the <HI>Spirit,</HI> Thus by what we <HI>have,</HI> wee <HI>conclude</HI> what wee <HI>&s;hall have,</HI> and the <HI>participation</HI> of the <HI>Unction</HI> giveth a firme <HI>expectance</HI> of the <HI>Corona|tion.</HI></P>
<P>6 Of <HI>Duty,</HI> which lyeth in <HI>two</HI> things.</P>
<P>1 <HI>Making u&s;e</HI> of this <HI>Unction</HI> for tho&s;e <HI>choy&s;e</HI> and ex|cellent <HI>ends</HI> to which it is <HI>de&s;igned.</HI> It is not the <HI>oyntment</HI> in the <HI>bon,</HI> but <HI>applied</HI> to the <HI>part,</HI> which becometh <HI>effe|ctual,</HI> what will the mo&s;t <HI>precious unguent</HI> avail him that <HI>hath it,</HI> but doth not <HI>u&s;e it?</HI> oh therefore <HI>Chri&s;tians</HI> be wi&s;e to <HI>improve</HI> this <HI>Unction</HI> to the be&s;t <HI>advantage.</HI> When then at <HI>any time</HI> we feel our <HI>Con&s;ciences wounded,</HI> our <HI>&s;pirits dejected,</HI> have recour&s;e to this <HI>unction</HI> for <HI>bene|fit</HI> and <HI>comfort,</HI> if, as <HI>oh how oft,</HI> thou perceive&s;t in thy &s;elf an <HI>bardne&s;&s;e,</HI> and <HI>dulne&s;&s;e,</HI> rendring thee <HI>unprofitable</HI> under the <HI>means of grace,</HI> and unfit for <HI>holy &s;ervices, make u&s;e</HI> of this <HI>Unction</HI> to <HI>&s;often and quicken thee.</HI></P>
<P>2 <HI>Walking worthy</HI> of, and <HI>an&s;werably</HI> to this <HI>Uncti|on.</HI> It is an undoubted truth, where <HI>much</HI> is <HI>received,</HI> much is <HI>expected,</HI> the <HI>greater helps</HI> are afforded, the <HI>greater performances</HI> are required; <HI>God</HI> looketh for more from <HI>them</HI> to whom he hath given his <HI>written</HI>
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<HI>word,</HI> than from tho&s;e who have only the <HI>light</HI> of <HI>Na|ture,</HI> and he looketh for yet farre more from <HI>them</HI> to whom he giveth an <HI>internal &V;nction,</HI> than tho&s;e who have only an <HI>external Revelation,</HI> and therefore as St. <HI>Paul</HI> exhorts the <HI>The&s;&s;alonians,</HI> to <HI>walk worthy of their</HI><NOTE PLACE="marg">1 The&s;. 4. 1</NOTE> <HI>high and heavenly calling,</HI> &s;o let me exhort <HI>Chri&s;tians,</HI> to walk <HI>worthy</HI> of this <HI>high</HI> and <HI>heavenly Unction;</HI> and &s;o much for the <HI>matter</HI> of the <HI>gift;</HI> pa&s;&s;e we on to</P>
<P>2 The <HI>Recipients</HI> of this <HI>gift,</HI> in the pronoun <HI>You,</HI> not only <HI>we Apo&s;tles,</HI> but <HI>you Chri&s;tians,</HI> and &s;o this ap|peareth to be a <HI>priviledge</HI> belonging to <HI>all</HI> that are <HI>ef|fectually</HI> called to <HI>Chri&s;tianity.</HI> It is St. <HI>Pauls</HI> univer&s;al negative, <HI>If any man have not the Spirit of Chri&s;t, he is</HI><NOTE PLACE="marg">Rom, 8. 9.</NOTE> <HI>none of his,</HI> in which is included that univer&s;al Affir|mative, <HI>All that are Chri&s;ts have his &s;pirit.</HI></P>
<P>To <HI>open</HI> this briefly, you mu&s;t <HI>di&s;tingui&s;h,</HI></P>
<P>1 Between the <HI>miraculous</HI> and the <HI>gracious Unction;</HI> &s;ome <HI>Expo&s;itors</HI> conceive our <HI>Apo&s;tle</HI> here referres to that <HI>Unction</HI> of the <HI>Apo&s;tles</HI> in the <HI>day</HI> of <HI>Penteco&s;t</HI> with <HI>extraordinary gifts,</HI> whereby the <HI>truth</HI> of <HI>Evangelical</HI> Doctrin was <HI>confirmed:</HI> but had this been his <HI>meaning,</HI> hee &s;hould rather have &s;aid, <HI>wee have an Unction;</HI> for though the <HI>&s;ent</HI> and <HI>perfume</HI> of that <HI>Unction filled</HI> the <HI>whole Church,</HI> and &s;o it was for the <HI>benefit</HI> of all <HI>Chri|stians,</HI> e&s;tabli&s;hing them in the <HI>faith,</HI> yet the <HI>oyl</HI> it &s;elf was <HI>poured</HI> upon the <HI>Apo&s;tles,</HI> and therefore that <HI>&s;en&s;e</HI> of that <HI>phra&s;e</HI> &s;eemeth much &s;trained, <HI>You have an Un|ction,</HI> that is, <HI>we have an unction for your good.</HI> It is true. that in the <HI>Primitive times</HI> the <HI>miraculous Unction</HI> was not only <HI>conferr'd</HI> upon the <HI>Apostles,</HI> but upon many <HI>Chri&s;tians,</HI> but yet &s;ince our <HI>Apo&s;tle</HI> affirmeth it <HI>indefi|nitely</HI> of tho&s;e to whom he wrote, I rather <HI>conceive</HI> that here he intends that <HI>Unction</HI> of <HI>illuminating</HI> and <HI>&s;anctifi|ing</HI> grace, which every <HI>Chri&s;tian</HI> is partaker of, and by which he is <HI>enabled</HI> to <HI>know,</HI> and <HI>beleeve</HI> to <HI>&s;alvation&punc;</HI> for though every <HI>beleever</HI> is not <HI>annoynted</HI> with the <HI>Holy</HI>
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<HI>Gho&s;t and power,</HI> yet hee is annoynted with the <HI>Holy Gho&s;t</HI> and <HI>grace.</HI></P>
<P>2 Between the <HI>po&s;&s;e&s;&s;ion</HI> and the <HI>manife&s;tation</HI> of this <HI>Unction;</HI> it is <HI>one</HI> thing to <HI>have</HI> it, and <HI>another</HI> to <HI>know</HI> we have it; there may be a <HI>pre&s;ence</HI> of the <HI>Spirit,</HI> and yet not a <HI>&s;en&s;e</HI> of that <HI>pre&s;ence;</HI> a man may have a <HI>trea|&s;ure</HI> in his <HI>field,</HI> and not know it; all <HI>Chri&s;tians</HI> have this <HI>Unction</HI> from their <HI>fir&s;t conver&s;ion,</HI> though perhaps they are not pre&s;ently <HI>apprehen&s;ive</HI> of its <HI>vertue</HI> and <HI>opera|tion.</HI></P>
<P>3 Between the <HI>droppings,</HI> and the <HI>pourings out</HI> of this <HI>unction;</HI> it is <HI>one</HI> thing to <HI>have</HI> the <HI>Spirit,</HI> and <HI>another</HI> to be <HI>filled</HI> with the <HI>Spirit.</HI> This <HI>Unction</HI> is variou&s;ly <HI>di&s;tri|buted,</HI> to &s;ome in a <HI>greater,</HI> to others, in a <HI>le&s;&s;er,</HI> but to all <HI>Chri&s;tians</HI> in <HI>&s;ome mea&s;ure;</HI> it is not for every Chri&s;tian like S^t. <HI>Stephen,</HI> to bee <HI>filled with the Holy Gho&s;t,</HI> and<NOTE PLACE="marg">Acts 6. 8</NOTE> yet there is no <HI>Chri&s;tian</HI> of whom it can bee &s;aid, as S^t. <HI>Jude</HI> of tho&s;e <HI>fal&s;e teachers,</HI> not <HI>having the Spirit.</HI><NOTE PLACE="marg">Jude 19.</NOTE></P>
<P>To <HI>wind</HI> it up, if we <HI>pretend</HI> to <HI>Chri&s;tianity,</HI> where is our <HI>&V;nction?</HI> where are the <HI>vertues</HI> and <HI>efficacies</HI> of our <HI>Unction?</HI> The <HI>Holy Gho&s;t</HI> who is here called an <HI>Unction,</HI> is el&s;ewhere compared to a <HI>&s;eal,</HI> and as men u&s;e to &s;et their <HI>&s;eals</HI> on their <HI>own wares,</HI> &s;o doth <HI>God</HI> his <HI>Spirit</HI> upon them that <HI>are his.</HI> Oh let this bee the <HI>chief</HI> of our <HI>de&s;ires</HI> and <HI>endeavours,</HI> that <HI>God</HI> would make us his <HI>&s;ealed,</HI> his <HI>annoynted ones,</HI> and whil&s;t <HI>others</HI> count it their <HI>happine&s;&s;e</HI> when they can &s;ay, <HI>we have Lands, and Hou&s;es,</HI> and <HI>riches&punc;</HI> wee have <HI>Swords,</HI> and <HI>Scepters,</HI> and <HI>Robes;</HI> we have <HI>Dainties,</HI> and <HI>Mu&s;ick,</HI> and all &s;ort of <HI>delights;</HI> let us e&s;teem it our <HI>bli&s;&s;e,</HI> and make it the <HI>height</HI> of our <HI>ambition</HI> to &s;ay, <HI>we have an unction;</HI> and &s;o much for that.</P>
<P>3&punc; The la&s;t particular remaining to be <HI>di&s;cu&s;&s;ed</HI> in this <HI>General,</HI> is the <HI>Donor</HI> of this <HI>gift,</HI> namely the <HI>holy one.</HI> By <HI>which</HI> &s;ome under&s;tand the <HI>third Per&s;on</HI> in the <HI>&s;acred Trinity,</HI> to whom this character &s;o fitly <HI>agreeth,</HI> that he
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is <HI>u&s;ually</HI> &s;et forth by <HI>this title,</HI> the <HI>Holy Gho&s;t;</HI> but the <HI>Scripture phra&s;e</HI> is not <HI>annoynting from,</HI> but <HI>with the Ho|ly Gho&s;t,</HI> by which is intimated, that the <HI>Holy Gho&s;t</HI> is the <HI>unguent</HI> it&s;elf, and therefore it is more <HI>rational</HI> to under|&s;tand<NOTE PLACE="marg"><GAP DESC="foreign"> Inter|pretor <HI>de Chri&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Dan. Grot.</HI></NOTE> by the <HI>Holy one, Chri&s;t,</HI> from whom it is wee have the <HI>unction</HI> of his <HI>Spirit;</HI> &s;o that in the <HI>handling</HI> of this part, I &s;hall fir&s;t give you an <HI>account</HI> how <HI>fitly</HI> and fully it agreeth to <HI>Chri&s;t,</HI> and then reflect upon the <HI>unction,</HI> how <HI>ju&s;tly</HI> it is affirmed to be <HI>from Chri&s;t.</HI></P>
<P>1 It would not be <HI>pa&s;&s;ed</HI> by, that the <HI>Apo&s;tle</HI> mentio|ning <HI>Chri&s;t,</HI> de&s;cribeth him by <HI>holine&s;&s;e,</HI> it is the <HI>title</HI> by which he <HI>characterizeth</HI> him&s;elf in the beginning of his <HI>Epi&s;tle</HI> to the <HI>Church</HI> of <HI>Philadelphia, The&s;e things &s;aith</HI><NOTE PLACE="marg">Revel. 3. 7</NOTE> <HI>he that is holy;</HI> and that he &s;pake no <HI>more</HI> than <HI>truth</HI> of him&s;elf, you may hear the &s;ame from the mouth of <HI>his,</HI> and our grand <HI>Adver&s;ary</HI> the Devil, <HI>I know thee who thot<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> art, the holy one of God.</HI> Our <HI>Apo&s;tle</HI> here &s;ets it down<NOTE PLACE="marg">Mark 1. 24</NOTE> very emphatically, <HI>The Holy one,</HI> that is, <HI>&s;ingularly, emi|nently, perfectly holy,</HI> or in <HI>Daniels</HI> phra&s;e, the <HI>holy of ho|lies,</HI> which our <HI>Tran&s;lators</HI> fitly render by the <HI>&s;uperla|tive</HI><NOTE PLACE="marg">Dan. 9. 24</NOTE> degree, the <HI>mo&s;t holy one;</HI> look, as a little before the <HI>Devil</HI> is called <HI>The wicked one,</HI> becau&s;e hee is <HI>extreamly wicked,</HI> &s;o <HI>Chri&s;t</HI> is called the <HI>Holy one,</HI> as being <HI>tran|&s;cendently holy.</HI></P>
<P>It is that which is <HI>true</HI> of <HI>Chri&s;t</HI> in reference to <HI>both</HI> his <HI>Natures,</HI> as <HI>God,</HI> and as <HI>Man.</HI></P>
<P>1 <HI>Holine&s;&s;e</HI> is the in&s;eparable <HI>property</HI> of a <HI>Deity,</HI> it is as it were the <HI>excellency</HI> and <HI>perfection</HI> of the <HI>God-head,</HI> and <HI>Crown</HI> of all the <HI>Attributes;</HI> now <HI>Chri&s;t</HI> is <HI>Gods own Son,</HI> to whom hee <HI>communicateth him&s;elf,</HI> and &s;o this <HI>holine&s;&s;e.</HI> The Angels in <HI>I&s;aiah,</HI> and the <HI>Bea&s;ts</HI> in the <HI>Re|velation,</HI><NOTE PLACE="marg">I&s;a. 6. 3 Revel. 4. 5 <HI>Vide Dama&s;c. de Orth<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d. fide.</HI> l. 3. c. 10</NOTE> giving <HI>glory</HI> to <HI>God,</HI> three times iterate, <HI>Holy, Holy, Holy;</HI> with reference, as <HI>&s;ome conceive,</HI> to all the three Per&s;ons, <HI>Holy Father, Holy Son,</HI> and <HI>Holy Spirit,</HI> and thus <HI>Chri&s;t,</HI> as <HI>God,</HI> is <HI>holy</HI> in his <HI>Nature,</HI> in his <HI>De|crees,</HI> in his <HI>Word</HI> and <HI>Works,</HI> and <HI>eternally</HI> holy in all <HI>he</HI>
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<HI>is</HI> and <HI>willeth,</HI> he <HI>&s;aith</HI> and <HI>doth,</HI> according to that of the P&s;almi&s;t, <HI>He is holy in all his works.</HI><NOTE PLACE="marg">P&s;al 141. 17</NOTE></P>
<P>2 As <HI>man,</HI> he is <HI>the holy</HI> one, and that both in re&s;pect of his <HI>conception,</HI> and <HI>conver&s;ation.</HI></P>
<P>1 His <HI>conception</HI> was <HI>holy,</HI> becau&s;e of the <HI>Holy Gho&s;t,</HI> who <HI>over-&s;hadowed</HI> the <HI>Virgin,</HI> purifying that <HI>part</HI> of her <HI>&s;ub&s;tance</HI> of which <HI>Chri&s;t</HI> was born, whereby hee was <HI>free</HI> from all that <HI>corruption</HI> which is by <HI>Adam</HI> propaga|ted to his <HI>po&s;terity.</HI> To this <HI>probably</HI> referrs that phra&s;e, <HI>the holy childe Je&s;us,</HI> and <HI>certainly</HI> that of the <HI>Angel</HI> to<NOTE PLACE="marg">Acts 4. 23.</NOTE> the Virgin, <HI>The Holy Gho&s;t &s;hall come upon thee, and the power of the Highe&s;t &s;hall over-&s;hadow thee, therefore the ho|ly</HI><NOTE PLACE="marg">Luke 1. 35</NOTE> <HI>thing which &s;hall be born of thee &s;hall be called the Son of God.</HI> True it is, Chri&s;t took upon him the <HI>reality</HI> of <HI>frail fle&s;h,</HI> but only the <HI>likene&s;&s;e</HI> of <HI>&s;inful fle&s;h,</HI> and though he <HI>a&s;&s;umed</HI> our <HI>natural,</HI> yet not our <HI>vitious defects.</HI></P>
<P>2 His <HI>conver&s;ation</HI> was holy. Indeed how could any <HI>impure &s;tream</HI> flow from &s;o <HI>pure</HI> a <HI>&s;pring?</HI> his <HI>nature</HI> being <HI>holy,</HI> his <HI>life could</HI> not be <HI>unholy,</HI> and there being an exact <HI>integrity</HI> in the <HI>one,</HI> there mu&s;t needs be a &s;potle&s;s <HI>innocency</HI> in the <HI>other;</HI> on the <HI>one</HI> hand he was to bee a <HI>pattern</HI> of <HI>holine&s;&s;e,</HI> after who&s;e <HI>copy</HI> all <HI>Chri&s;tians</HI> are to <HI>write,</HI> good rea&s;on it &s;hould be <HI>exact</HI> without the lea&s;t <HI>blot;</HI> on the <HI>other</HI> hand, he was to be a <HI>&s;acrifice for &s;in,</HI> which he could not have <HI>been,</HI> if hee had not been <HI>without &s;in,</HI> and therefore it <HI>behoved</HI> him to <HI>fulfill all righteou&s;ne&s;&s;e,</HI> by a full <HI>conformity</HI> to that exact <HI>rule</HI> of <HI>Gods Law.</HI></P>
<P>Nor is he only <HI>Holy,</HI> but <HI>the Holy one,</HI> in re&s;pect of <HI>both his Natures.</HI></P>
<P>1 In regard of his <HI>Divine Nature,</HI> in as much as he is <HI>e&s;|&s;entially, infinitely, originally,</HI> and <HI>immutably Holy; e&s;&s;enti|ally,</HI> becau&s;e his <HI>holine&s;s is</HI> not an <HI>accident</HI> to him, but his very <HI>e&s;&s;ence; infinitely,</HI> becau&s;e his <HI>holine&s;s</HI> is not only with|out <HI>imperfection,</HI> but <HI>limitation, originally,</HI> becau&s;e his <HI>holi|ne&s;s</HI> is from <HI>him&s;elf,</HI> &amp; he is the <HI>cau&s;e</HI> of all <HI>holine&s;&s;e</HI> in the
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<HI>Creature; immutably,</HI> becau&s;e it is altogether <HI>impo&s;&s;ible</HI> he &s;hould <HI>cea&s;e</HI> to be <HI>holy,</HI> for then he mu&s;t <HI>cea&s;e</HI> to bee<NOTE PLACE="marg">1 Sam 2. 6</NOTE> <HI>God;</HI> well might <HI>Hannah</HI> &s;ay, <HI>None holy as the Lord;</HI> and indeed this <HI>phra&s;e</HI> is mo&s;t properly <HI>verified</HI> of him in this <HI>regard;</HI> for as <HI>Ari&s;totle,</HI> though he call <HI>other things good,</HI> yet when he &s;peaketh of the <HI>chief good,</HI> he calleth it by way of eminency <GAP DESC="foreign">, <HI>The Good;</HI> &s;o though the <HI>Creature</HI> may bee &s;aid to bee <HI>holy,</HI> yet <GAP DESC="foreign"> <HI>The holy one,</HI> mo&s;t properly belongs to <HI>God, though</HI> yet</P>
<P><HI>Secondarily,</HI> and in a <HI>comparative</HI> &s;en&s;e, not only with all <HI>other men,</HI> but <HI>Angels, Chri&s;t</HI> in re&s;pect of his <HI>Humane</HI> nature is <HI>the Holy one,</HI> and that upon a <HI>double</HI> account.</P>
<P>The <HI>one,</HI> becau&s;e the <HI>holine&s;&s;e</HI> of his <HI>Humane nature</HI> farre <HI>&s;urpa&s;&s;eth</HI> that which is in <HI>any other creature,</HI> and that in as much as it was <HI>pre&s;ently</HI> to bee <HI>united</HI> with the <HI>God-head,</HI> and if &s;ome mea&s;ure of <HI>holine&s;&s;e</HI> bee <HI>required</HI> in <HI>all that approach God,</HI> how <HI>unmea&s;urable</HI> and <HI>perfect</HI> mu&s;t be that <HI>holine&s;&s;e</HI> of <HI>Chri&s;ts Humane</HI> nature, which is <HI>united</HI> with <HI>God,</HI> and in whom the <HI>fulne&s;&s;e of the God|head dwelleth bodily?</HI></P>
<P>The <HI>other,</HI> becau&s;e, whereas <HI>all other</HI> Creatures have <HI>holine&s;&s;e</HI> only for <HI>them&s;elves,</HI> and cannot <HI>convey</HI> it to <HI>o|thers,</HI><NOTE PLACE="marg"><HI>Aug.</HI> adv. Pe|lag.</NOTE> in which re&s;pect S^t. <HI>Au&s;tine</HI> &s;aith of <HI>holy Pa|rents,</HI> they <HI>beget</HI> their children, <HI>Non &egrave; principiis novi|tatis, &s;ed &egrave; reliquiis vetu&s;tatis,</HI> not from the <HI>principles</HI> of the <HI>new man,</HI> but the <HI>remainders</HI> of the <HI>old man,</HI> and &s;o cannot <HI>communicate</HI> their <HI>holine&s;&s;e</HI> to their <HI>children; Chri&s;t</HI> is a <HI>Son of righteou&s;ne&s;&s;e,</HI> imparting <HI>holine&s;&s;e</HI> to his <HI>Church;</HI> a <HI>root</HI> of <HI>holine&s;&s;e</HI> (as the fir&s;t <HI>Adam</HI> was of <HI>wickedne&s;&s;e</HI>) giving the <HI>&s;ap</HI> of <HI>grace</HI> to all his <HI>branches,</HI> in which regard S^t. <HI>Paul</HI> &s;aith expre&s;ly, he is <HI>made to us of God &s;anctification.</HI></P>
<P>O then let us <HI>learn</HI> to <HI>magnifie Chri&s;t in</HI> and <HI>for</HI> his <HI>ho|line&s;&s;e.</HI> That <HI>phra&s;e</HI> in <HI>Mo&s;es</HI> his <HI>Hymn, Who is like to thee O Lord, glorious in holine&s;&s;e,</HI> what doth it intimate, but
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that <HI>holine&s;&s;e</HI> calls for <HI>glory</HI> and <HI>prai&s;e? Worthy</HI> then is he who is <HI>the holy one</HI> to bee <HI>honoured</HI> and <HI>adored</HI> by us. That <HI>expre&s;&s;ion</HI> of the P&s;almi&s;t, <HI>Holy and reverent is his name,</HI> plainly <HI>teacheth</HI> us, that <HI>&s;anctity</HI> calls for <HI>reve|rence;</HI> oh let us <HI>reverence</HI> the <HI>Per&s;on,</HI> and <HI>hallow</HI> the <HI>name</HI> of <HI>Chri&s;t,</HI> becau&s;e he is the <HI>holy one;</HI> what the <HI>Ro|mani&s;ts</HI> doe <HI>para&s;itically</HI> to the <HI>Pope, Chri&s;ts</HI> pretended <HI>Vi|car,</HI> calling him <HI>&s;uperlatively, Mo&s;t Holy Father,</HI> and <HI>ab&s;tractively, his Holine&s;&s;e,</HI> that we need not <HI>fear</HI> to doe <HI>Religiou&s;ly</HI> to <HI>Chri&s;t him&s;elf.</HI></P>
<P>And &s;ince we <HI>call</HI> our &s;elves <HI>Chri&s;tians,</HI> oh let us <HI>ac|count</HI> our &s;elves <HI>engaged</HI> to the <HI>&s;tudy</HI> and <HI>exerci&s;e</HI> of <HI>holi|ne&s;&s;e;</HI> it is S^t. <HI>Peters</HI> rea&s;oning, &s;ince hee <HI>which hath</HI><NOTE PLACE="marg">1 Pet. 1. 15</NOTE> <HI>called you is holy;</HI> nor is the <HI>argument</HI> le&s;&s;e valid, <HI>Hee by who&s;e name you are called, is holy, be you holy in all man|ner of conver&s;ation, becau&s;e it is written, Be you holy for I am holy.</HI> How un&s;uitable are <HI>unholy members</HI> to an <HI>holy head?</HI> and therefore how <HI>abominable</HI> mu&s;t prophane Chri&s;tians be to this <HI>Holy Je&s;us?</HI> certainly the <HI>Holy one</HI> is of <HI>purer eyes than to behold iniquity</HI> (to wit, without fury) in <HI>any,</HI> and much le&s;&s;e in his <HI>own followers;</HI> and<NOTE PLACE="marg">Levit. 10. 3</NOTE> as <HI>Mo&s;es</HI> &s;aith, <HI>God will bee &s;anctified in tho&s;e who draw nigh to him,</HI> &s;o let me tell you, <HI>Chri&s;t will bee &s;anctified by tho&s;e who profe&s;&s;e his name,</HI> and therefore either <HI>di&s;|claim Chri&s;tianity,</HI> or <HI>embrace &s;anctity,</HI> that you may be in &s;ome <HI>mea&s;ure like him,</HI> who is here &s;tiled, <HI>The Holy one.</HI></P>
<P>2 Having given you this <HI>view</HI> of the <HI>title</HI> by which <HI>Chri&s;t</HI> is called, be plea&s;ed now to look upon this <HI>per&s;on</HI> &s;o <HI>called,</HI> as he is <HI>affirmed</HI> to bee the <HI>donor</HI> of the <HI>&V;nction,</HI> for &s;o the text runs, <HI>You have an unction from the holy one,</HI> that is, from <HI>Chri&s;t.</HI></P>
<P>It is that which is true of <HI>Chri&s;t</HI> in a double <HI>cau&s;ality.</HI> 1 <HI>Meritorious,</HI> in as much as hee was at the <HI>co&s;t</HI> to <HI>purcha&s;e</HI> this <HI>unction,</HI> and that at no le&s;&s;e a <HI>rate</HI> than his <HI>own bloud;</HI> the Apo&s;tle <HI>Paul</HI> &s;peaking of <HI>Chri&s;t</HI> &s;aith,
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not only that <HI>in him wee have redemption through his bloud;</HI> but a little after, <HI>in whom you were &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aled with</HI><NOTE PLACE="marg">Ephe&s;. 1. 9, 10</NOTE> <HI>that holy Spirit of promi&s;e,</HI> the <HI>donation</HI> of the <HI>Spirit</HI> being one of tho&s;e <HI>precious benefits</HI> which <HI>Chri&s;ts death</HI> hath <HI>procured</HI> for us.</P>
<P>2 <HI>Efficient,</HI> in as much as having on the <HI>Cro&s;&s;e</HI> pur|cha&s;ed this <HI>Unction</HI> for us, he <HI>ro&s;e</HI> from the <HI>grave,</HI> and <HI>went up</HI> into <HI>Heaven,</HI> for this cau&s;e among others, that he might actually conferre it <HI>on us.</HI> It is &s;aid, there was in <HI>Rome,</HI> at the day of <HI>Chri&s;ts birth,</HI> a <HI>Fountain</HI> of <HI>Oyl</HI> which <HI>&s;prang forth;</HI> &s;ure I am&punc; this <HI>Unction</HI> of the <HI>Spirit</HI> is given to <HI>Chri&s;t,</HI> not only for <HI>him&s;elf,</HI> but his <HI>Church;</HI> and as the <HI>Oyntment</HI> trickled down from <HI>Aarons</HI> head to<NOTE PLACE="marg">P&s;al. 133. 3</NOTE> the very <HI>skirts</HI> of his <HI>garment,</HI> &s;o the <HI>oyl</HI> of the <HI>Spirit</HI> is <HI>diffu&s;ed</HI> from <HI>Chri&s;t</HI> to all his <HI>members.</HI> Tho&s;e two <HI>O|live branches</HI> mentioned by the Prophet <HI>Zachary,</HI> are<NOTE PLACE="marg">Zach. 4. 12</NOTE> by &s;ome <HI>expounded</HI> of <HI>Chri&s;t</HI> his <HI>two Natures,</HI> and of them it is &s;aid, they <HI>empty the golden oyl out of them|&s;elves,</HI> to note that <HI>communicative influence</HI> from <HI>Chri&s;t</HI> to the <HI>Chri&s;tian,</HI> whereby he partaketh of this <HI>unction. It</HI><NOTE PLACE="marg">Colo&s;. 1. 17</NOTE> <HI>plea&s;ed the Father</HI> (&s;aith the Apo&s;tle) <HI>that in him &s;hould all fulne&s;&s;e dwell,</HI> not only <HI>plenitudo abundantiae,</HI> but <HI>redundan|tiae, va&s;is,</HI> but <HI>fontis,</HI> an <HI>abundant fulne&s;&s;e,</HI> as in a <HI>ve&s;&s;el</HI> filled up to the <HI>brim,</HI> but a <HI>redundant</HI> fulne&s;&s;e, as in a <HI>fountain,</HI> who&s;e <HI>&s;treams</HI> make <HI>glad the City of God.</HI> Thus, as it is &s;aid<NOTE PLACE="marg">P&s;al. 68. 20</NOTE> in the <HI>P&s;alms,</HI> he <HI>received gifts,</HI> &s;o in the <HI>Epi&s;tle,</HI> hee <HI>gave gifts,</HI> intimating, that he <HI>received gifts,</HI> not only for <HI>him|&s;elf,</HI><NOTE PLACE="marg">Ephe&s;. 4. 10</NOTE> but his <HI>Church;</HI> that as he received from his <HI>Father</HI> the <HI>Spirit without mea&s;ure,</HI> &s;o we might <HI>receive</HI> from him the <HI>Spirit</HI> by <HI>mea&s;ure;</HI> no wonder if the <HI>Spirit</HI> be called in Scripture, the <HI>Spirit of Chri&s;t,</HI> and the <HI>Spirit of Chri&s;t Je&s;us,</HI> and <HI>the Spirit of the Lord.</HI></P>
<P>If any &s;hall <HI>ask</HI> why the <HI>Apo&s;tle</HI> did not &s;ay, <HI>you have an unction from him,</HI> or <HI>from Chri&s;t,</HI> but <HI>from the</HI><NOTE PLACE="marg">2 Cor. 3. 17 Phil. 1. 19 Rom. 8. 9</NOTE> <HI>Holy one;</HI> the <HI>an&s;wer</HI> may probably bee returned, that it is to <HI>intimate</HI> the <HI>nature</HI> of this <HI>unction,</HI> which is an
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<HI>holy oyntment,</HI> and for that <HI>end</HI> it is chiefly <HI>given by Chri&s;t,</HI> namely for the <HI>renewing</HI> and <HI>&s;anctifying</HI> of our <HI>natures;</HI> that as the oyntment which God appointed to be made by <HI>Mo&s;es</HI> did &s;anctifie the things, and per&s;ons, which were annoynted with it, &s;o doth this unction confer holine&s;s on tho&s;e to whom it is given, upon which account it is called, the <HI>Spirit</HI> of <HI>holine&s;&s;e;</HI> and thus it is <HI>univer&s;ally given</HI> to all beleevers, for the <HI>pre&s;erving</HI> them, both from <HI>&s;in,</HI> and <HI>errour.</HI></P>
<P>To <HI>end</HI> this <HI>point,</HI> and &s;o this <HI>di&s;cour&s;e.</HI> You who are <HI>Chri&s;tians</HI> only in <HI>name,</HI> and <HI>want</HI> this <HI>Unction;</HI> you who are <HI>Chri&s;tians indeed,</HI> and <HI>would</HI> have this <HI>Unction</HI> more <HI>abundantly,</HI> learn whither to <HI>repair</HI> for it. It is<NOTE PLACE="marg">Exo. 30. 26. 29</NOTE> our <HI>Saviours</HI> advice to the <HI>Laodicean Church,</HI> and in her to all Chri&s;tians, <HI>I coun&s;el thee to buy of mee,</HI> this choy&s;e <HI>commodity</HI> is no where el&s;e to be <HI>had,</HI> and though it <HI>co&s;t</HI> him <HI>dear,</HI> yet he <HI>&s;ells</HI> it us <HI>cheap,</HI> our <HI>buying</HI> is only <HI>begging,</HI> our paying <HI>praying;</HI> and therefore <HI>ac|knowledging,</HI> as all our <HI>comfort</HI> to be <HI>in him,</HI> &s;o <HI>grace to</HI> be <HI>from him,</HI> let us continually <HI>depend</HI> on him, earne&s;t|ly <HI>&s;eek</HI> to him, that as he hath <HI>&s;hed his bloud</HI> for us, &s;o he would <HI>&s;hed his Spirit on us.</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="28" TYPE="lecture">
<PB N="560" REF="291">
<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 20.</BIBL>
<Q>But yee have an unction from the holy One, and yee know all things.</Q>
</EPIGRAPH>
<P>_THE <HI>Chri&s;tian Religion,</HI> as it impo&s;eth <HI>diffi|cult precepts,</HI> &s;o it propo&s;eth <HI>pretious pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|mi&s;es,</HI> and though it put the <HI>Profe&s;&s;ors</HI> of it upon frequent <HI>dangers,</HI> yet it withall <HI>a&s;&s;ureth</HI> them of glorious <HI>privi|ledges.</HI> Among tho&s;e many <HI>Promi&s;es</HI> and <HI>Priviledges,</HI> none of more &s;pecial concernment than <HI>this</HI> of the <HI>Holy Unction,</HI> the <HI>Spirits Donation</HI> by which wee are <HI>enabled</HI> to all <HI>duty,</HI> and <HI>confirmed</HI> again&s;t all <HI>perils.</HI> There are <HI>two</HI> things e&s;pecially, by which the <HI>Chri|&s;tian</HI> Church, and her members are <HI>endangered,</HI> name|ly, <HI>violent Per&s;ecutions,</HI> and <HI>virulent Here&s;ies,</HI> the&s;e <HI>cor|rupt</HI> our <HI>mindes,</HI> tho&s;e <HI>perplex</HI> our <HI>hearts, the&s;e cheat</HI> us of, <HI>tho&s;e affright</HI> us out of <HI>truth;</HI> but this <HI>spiritual Unction</HI> is both our <HI>con&s;olation</HI> and <HI>illumination,</HI> the <HI>latter</HI> of which it is that our <HI>Apo&s;tle</HI> acquaints us with in the Text, <HI>But you have, &amp;c.</HI></P>
<P><PB N="561" REF="291">The <HI>&s;econd</HI> part of this ver&s;e, is that which I am now to <HI>handle,</HI> namely, <HI>Beneficii illatio,</HI> the <HI>Benefit con|ferr'd</HI> on all true <HI>Chri&s;tians,</HI> by vertue of this <HI>Unction,</HI> as it is &s;et down in tho&s;e words, <HI>And you know all things.</HI> For the fuller <HI>di&s;cu&s;&s;ion</HI> whereof, bee plea&s;ed to <HI>con&s;ider</HI> it both <HI>ab&s;olutely</HI> and <HI>relatively, inclu&s;ively</HI> and <HI>exclu&s;ive|ly;</HI> by the <HI>one</HI> wee &s;hall &s;ee the <HI>Nature</HI> of the benefit, wherein it <HI>con&s;i&s;ts,</HI> how far it <HI>reacheth,</HI> and by the <HI>other,</HI> its <HI>Original</HI> whence it <HI>floweth,</HI> and on what it <HI>dependeth,</HI> namely, the <HI>Holy unction.</HI></P>
<P>1 Begin wee with the <HI>ab&s;olute</HI> con&s;ideration of the <HI>benefit,</HI> and <HI>inquire</HI> what is involved in this, <HI>You know all things.</HI> There is &s;ome little <HI>difference</HI> in the <HI>reading</HI> of one word in this clau&s;e, which would not bee omitted,<NOTE PLACE="marg">Syr.</NOTE> The <HI>Syriack</HI> reads it as if it were <GAP DESC="foreign">, <HI>you know all men,</HI> and &s;o the <HI>benefit</HI> here intended, is that which is called by S. <HI>Paul, di&s;cerning of spirits,</HI> <GAP DESC="foreign">, &s;aith <HI>Theophilact,</HI><NOTE PLACE="marg">1 Cor 12. 10. Vide <HI>Theoph.</HI> ibid.</NOTE> <GAP DESC="foreign">, that is, to <HI>know</HI> who is <HI>&s;piritu|al,</HI> and who is <HI>not,</HI> who is a <HI>Prophet,</HI> and who is a <HI>de|ceiver;</HI> nor is this reading here <HI>un&s;uitable&punc;</HI> becau&s;e the <HI>Apostle</HI> ju&s;t before &s;peaketh of <HI>Antichri&s;ts,</HI> between whom and the <HI>Orthodox S. John</HI> might look upon the <HI>Chri&s;tians,</HI> to whom hee wrote, as <HI>able</HI> to <HI>judge.</HI> Now this <HI>gift</HI> in the <HI>primitive</HI> times was <HI>double,</HI> The <HI>one</HI> more <HI>special,</HI> onely conferred by the <HI>Spirits extraordinary unction</HI> upon &s;ome <HI>eminent</HI> per&s;ons, whereby they were able to <HI>dive</HI> into the very <HI>hearts</HI> of men, and could po&s;itively <HI>conclude</HI> them (as the <HI>Apostle Peter</HI> did <HI>Simon Magus</HI>)<NOTE PLACE="marg">Act. 8. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">3</NOTE> <HI>to bee in the gall of bitterne&s;&s;e, and bond of iniquity,</HI> not|with&s;tanding their fair <HI>profe&s;&s;ions,</HI> and &s;pecious preten|ces. The other more <HI>general,</HI> and to which all <HI>Chri&s;ti|ans</HI> by vertue of this <HI>unction</HI> were enabled, namely, to <HI>know</HI> all <HI>men</HI> by their <HI>fruits,</HI> according to that rule our <HI>Saviour</HI> giveth concerning <HI>fal&s;e Teachers,</HI> who being<NOTE PLACE="marg">Mat 7. 16.</NOTE> <HI>ravenous Wolves,</HI> came in <HI>&s;heeps clothing, by their fruits,</HI>
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(that is, by their <HI>works</HI> and conver&s;ation) or rather by their <HI>fruits,</HI> (that is, by their <HI>doctrins</HI> and po&s;itions) you <HI>&s;hall know them.</HI> A <HI>gift,</HI> which if every <HI>Chri&s;tian</HI> might not in &s;ome mea&s;ure <HI>attain</HI> to, that <HI>coun&s;el</HI> of <HI>trying</HI> the &s;pirits, which our <HI>Apo&s;tle</HI> giveth in this very <HI>Epi&s;tle,</HI> would bee in <HI>vain.</HI></P>
<P>But the <HI>Greek</HI> Lection is our be&s;t rule, which is <GAP DESC="foreign">, and accordingly our <HI>Engli&s;h</HI> ver&s;ion is mo&s;t genuine, <HI>you know all things;</HI> for the fuller <HI>opening</HI> of which, take notice of the <HI>extent</HI> of the <HI>Object, All things,</HI> and the <HI>in|tent</HI> of the <HI>Act, You know.</HI></P>
<P>1 Begin wee with the <HI>extent</HI> of the <HI>object,</HI> and this is &s;et down in a <HI>word</HI> of the <HI>utmo&s;t</HI> latitude, <HI>all things,</HI> but yet a <HI>limitation</HI> mu&s;t bee <HI>annexed</HI> to this <HI>latitude,</HI> and this <HI>univer&s;al</HI> particle <HI>restrained.</HI> It is the <HI>ob&s;ervation</HI> of a<NOTE PLACE="marg">Dr. <HI>Donne.</HI></NOTE> Learned <HI>Divine,</HI> that <HI>God</HI> admits into his <HI>own</HI> names and attributes, that <HI>addition</HI> of <HI>univer&s;ality, omne,</HI> as though hee would e&s;pecially bee <HI>known</HI> by <HI>that;</HI> thus he is &s;aid to bee <HI>omnipre&s;ent, omni&s;u&s;&s;icient, omnipotent,</HI> and <HI>omni&s;cient;</HI> and indeed as an <HI>ubiquitary exi&s;tence, illimi|ted fulne&s;&s;e, infinite power;</HI> &s;o an <HI>univer&s;al knowledge</HI> is <HI>reciprocal</HI> with the <HI>Deity,</HI> and therefore <HI>incommunicable</HI> to any <HI>creature,</HI> &s;o that though there be not <HI>expre&s;&s;ed,</HI> yet it mu&s;t bee <HI>&s;upplied,</HI> a <HI>qualifying</HI> word. They are <HI>quaedam omnia, &s;ome certain all things,</HI> which <HI>Chri&s;tians</HI> do <HI>know</HI> by vertue of this <HI>unction.</HI></P>
<P>More <HI>particularly,</HI> there is a <HI>threefold</HI> limitation of this <HI>all things.</HI></P>
<P>1 <HI>All divine things.</HI> We are not to imagine that this <HI>unction</HI> maketh all <HI>Chri&s;tians</HI> acquainted with the <HI>&s;ecrets</HI> of <HI>Nature, My&s;teries of Trades, Axiomes</HI> of <HI>Arts, Idi|oms</HI> of <HI>Languages,</HI> for then every <HI>Christian</HI> &s;hould bee an <HI>Orator, Philo&s;opher, Artificer, expert</HI> in all manner of <HI>knowledge.</HI> Indeed, if the <HI>Spirit</HI> plea&s;ed, hee <HI>could inspire</HI> &s;uch a knowledge into the minds of <HI>beleevers,</HI> and wee finde particular <HI>in&s;tances</HI> of <HI>tho&s;e</HI> to whom he hath
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<HI>extraordinarily</HI> given <HI>knowledge</HI> in <HI>humane things,</HI> when it hath been in <HI>&s;ub&s;erviency</HI> to &s;ome <HI>divine</HI> ends. So <HI>Be|zaleel</HI> is &s;aid to bee <HI>filled with the Spirit,</HI> and skilled to do<NOTE PLACE="marg">Exod. 31. 3</NOTE> the <HI>work of the Sanctuary,</HI> thus the <HI>illiterate fi&s;her-men</HI> were <HI>furni&s;ht</HI> with the <HI>gift</HI> of <HI>tongues,</HI> to &s;peak to the people in their &s;everal <HI>Languages,</HI> the <HI>my&s;teries</HI> of the <HI>Gospel;</HI> but yet this is not the <HI>Spirits ordinary</HI> way, who leaveth <HI>humane knowledge</HI> to the <HI>acqui&s;ition</HI> of humane <HI>indu&s;try,</HI> and con&s;equently it is onely the <HI>knowledge</HI> of <HI>di|vine</HI> things, which is here meant.</P>
<P>2 <HI>All divine things revealed.</HI> That &s;peech of <HI>Mo&s;es, &s;ecret things belong to God, revealed things to us and to our</HI><NOTE PLACE="marg">Deut. 29. 29</NOTE> <HI>children,</HI> plainly <HI>intimateth,</HI> that there are &s;ome things which God in wi&s;dome keepeth <HI>hid</HI> from the <HI>&s;ons</HI> of men; and as hee in <HI>Plutarch,</HI> an&s;wered the <HI>man</HI> which asked him, <HI>why his basket was covered?</HI> becau&s;e he <HI>&s;hould not look into it;</HI> &s;o hath God therefore <HI>concealed</HI> tho&s;e things, that wee &s;hould not <HI>pry</HI> into them. It was the <HI>fault</HI> of our <HI>fir&s;t Parents,</HI> that they de&s;ired to <HI>know</HI> more than <HI>God</HI> would have <HI>them;</HI> as wee <HI>do not,</HI> &s;o wee mu&s;t not <HI>de&s;ire to know hidden my&s;teries.</HI> Indeed, the <HI>P&s;al|mi&s;ts</HI> expre&s;&s;ion is, <HI>The &s;ecret of the Lord is with them that</HI><NOTE PLACE="marg">P&s;al. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&punc; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">3</NOTE> <HI>fear him,</HI> but what that <HI>&s;ecret</HI> is, appeareth in the very <HI>next</HI> ver&s;e, <HI>hee will &s;how them his Covenant,</HI> which is <HI>re|vealed</HI> in his <HI>word,</HI> and is onely <HI>&s;ecret,</HI> becau&s;e <HI>hid</HI> from them that <HI>peri&s;h.</HI> True it is, where this <HI>unction</HI> is ex|traordinarily conferred upon <HI>Prophets</HI> and <HI>Apo&s;tles,</HI> they have been &s;o in&s;pired, as to <HI>di&s;cern,</HI> and accordingly to <HI>utter &s;trange</HI> things, &s;uch as were to come to pa&s;s ma|ny <HI>ages after,</HI> but &s;till the ordinary <HI>influence</HI> of this <HI>uncti|on</HI> enableth only to <HI>know</HI> tho&s;e <HI>things</HI> which <HI>God</HI> hath <HI>re|vealed</HI> in his <HI>word.</HI></P>
<P>3 <HI>All Divine things revealed, that are nece&s;sary to bee known, Omnia nece&s;&s;aria cogno&s;cendis antichri&s;tis, et caven|dis illorum in&s;idiis,</HI> &s;o <HI>Beza</HI> and <HI>Grotius, All things nece&s;|&s;ary</HI><NOTE PLACE="marg"><HI>Beza</HI> in loc. <HI>Grot.</HI> in loc.</NOTE> <HI>for di&s;covering the&s;e Antichri&s;ts, and avoiding their</HI>
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<HI>&s;nares; Omnia quae ad &s;alutem pertinent&punc;</HI> &s;o <HI>Bernard</HI> and <HI>Ferus, All things which are nece&s;&s;ary to &s;alvation.</HI> We are<NOTE PLACE="marg"><HI>Fer.</HI> in loc. <HI>Bern.</HI> Serm. 2. de penteco&s;t.</NOTE> not to <HI>imagine,</HI> that this <HI>unction</HI> inlightneth every <HI>Chri|stian</HI> to under&s;tand the whole <HI>Scripture,</HI> &s;o far as to in|terpret its <HI>dark &s;entences, aenigmatical phra&s;es, abstru&s;e prophecies;</HI> but <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o far as is <HI>needful</HI> in order to <HI>pre&s;erve</HI> us from <HI>damnable Here&s;ies,</HI> and the <HI>attaining</HI> of eternal &s;al|vation, this <HI>Unction</HI> enableth to <HI>apprehend the will of God,</HI> revealed in his <HI>word.</HI></P>
<P>With the&s;e <HI>limitations,</HI> wee may very well <HI>enlarge</HI> the <HI>all things,</HI> to <HI>God, Chri&s;t,</HI> our <HI>Selves, Sin, Satan,</HI> the <HI>Law,</HI> the <HI>Go&s;pel, Grace,</HI> and <HI>Glory; Chri&s;tians know God</HI> his <HI>unity</HI> and <HI>Trinity,</HI> his <HI>Mercy</HI> and <HI>Faithfulne&s;&s;e, Power</HI> and <HI>Wi&s;dome, Ju&s;tice</HI> and <HI>Goodne&s;&s;e;</HI> they <HI>know Chri&s;t,</HI> his <HI>Per&s;on,</HI> his <HI>Nature,</HI> his <HI>Offices,</HI> his <HI>Benefits,</HI> and that <HI>Love</HI> of his, which <HI>pa&s;&s;eth knowledge;</HI> they <HI>know them|&s;elves,</HI> how <HI>Wretched,</HI> and <HI>Mi&s;erable, Poor, Blinde,</HI> and <HI>Naked;</HI> they <HI>know</HI> the <HI>&s;infulne&s;&s;e of &s;in,</HI> the <HI>devices</HI> of <HI>Sa|tan,</HI> the <HI>deceitfulne&s;&s;e</HI> of their <HI>own hearts;</HI> they <HI>know</HI> what it is <HI>God requireth</HI> of them, and what hee hath <HI>promi&s;ed</HI> to them; they <HI>know</HI> the <HI>things that are freely given them of God,</HI> and the <HI>things</HI> that are <HI>mercifully prepared for them;</HI> in a word, whatever <HI>things pertain to Life and Godline&s;&s;e,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o <HI>Glory</HI> and <HI>Happine&s;s,</HI> are in &s;ome mea&s;ure <HI>made known</HI> to them; and thus you have <HI>a &s;hort account</HI> of the <HI>large extent</HI> of this <HI>object,</HI> pa&s;s wee on to the</P>
<P>2 <HI>Intent</HI> of the <HI>act, you know.</HI> Now that <HI>knowledge</HI> which this <HI>unction</HI> effects in the mindes of <HI>beleevers,</HI> hath the&s;e <HI>three</HI> properties, it is</P>
<P>1 <HI>Certain</HI> and <HI>e&s;tabli&s;hing,</HI> it is not a <HI>conjectural opinion,</HI> but a <HI>Confident per&s;wa&s;ion,</HI> which <HI>Chri&s;tians</HI> have of <HI>divine truths, Non levi qu&acirc;dam et perfunctori&acirc;, &s;ed &s;olid</HI> &acirc; <HI>cog|nitione rerum imb<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ti e&s;t is,</HI> &s;o <HI>Grotius</HI> glo&s;&s;eth; it is not a<NOTE PLACE="marg">G<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">t. in los.</NOTE> <HI>&s;leight,</HI> and <HI>perfunctory,</HI> but a <HI>&s;olid</HI> and <HI>evident knowledge;</HI> &s;o that neither the <HI>&s;ubtilties</HI> of <HI>Antichri&s;tian Teachers,</HI> nor the <HI>violences</HI> of <HI>Antichristian per&s;ecutours,</HI> can with|draw
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&s;uch an one from the <HI>truth</HI> hee hath embraced. <HI>Wee beleeve, and are &s;ure,</HI> (&s;aith S. <HI>Peter,</HI> in the name of <HI>him&s;elf,</HI> and the <HI>re&s;t</HI> of the Di&s;ciples) <HI>That thou art that</HI><NOTE PLACE="marg">Joh. 6. 69.</NOTE> <HI>Chri&s;t the &s;on of the living God.</HI> Indeed there are different <HI>degrees</HI> of this <HI>certainty,</HI> according to the different <HI>di&s;|pen&s;ation</HI> of this <HI>unction,</HI> but every one who is <HI>taught</HI> of <HI>God,</HI> and <HI>annointed with the Holy Gho&s;t,</HI> hath &s;ome <HI>mea|&s;ure</HI> of certainty, as to <HI>fundamental verities:</HI> when per|haps his head is too <HI>weak</HI> to <HI>grapple</HI> with &s;ome kinde of <HI>heretical Arguments,</HI> yet his <HI>heart</HI> is &s;trongly <HI>re&s;olv|ed</HI> to <HI>hold fa&s;t</HI> the <HI>Evangelical Doctrines,</HI> and though hee cannot <HI>dispute,</HI> yet hee will <HI>beleeve;</HI> and though they bee things not <HI>&s;een</HI> by <HI>&s;en&s;e</HI> or <HI>rea&s;on,</HI> yet his <HI>faith</HI> be|ing<NOTE PLACE="marg">Heb. 11. 1.</NOTE> built on a <HI>divine Testimony,</HI> maketh them clear and <HI>evident,</HI> &s;o as hee dares venture his <HI>&s;oul</HI> on them.</P>
<P>2 <HI>Savoury</HI> and <HI>reli&s;hing.</HI> Hee that hath this <HI>unction,</HI> &s;o <HI>knoweth,</HI> as to <HI>ta&s;te</HI> a <HI>&s;weetne&s;&s;e</HI> and <HI>excellency</HI> in divine <HI>things,</HI> in&s;omuch that with St. <HI>Paul,</HI> hee accounts all o|ther <HI>things</HI> as <HI>dung</HI> and <HI>lo&s;&s;e</HI> in compari&s;on of the <HI>excellen|cy</HI> of this <HI>knowledge.</HI> There is a great deal of <HI>differ|ence</HI> between that <HI>knowledge</HI> a man hath of <HI>Countries,</HI> by a <HI>map&punc;</HI> and that which he attaineth to by <HI>travels.</HI> It is one thing for a man to <HI>hear</HI> a di&s;cour&s;e of the <HI>beauty</HI> of <HI>Co|lours,</HI> or the <HI>&s;weetne&s;&s;e</HI> of <HI>honey,</HI> and another for a <HI>man</HI> to <HI>&s;ee</HI> the one, and <HI>ta&s;te</HI> the <HI>other. Oh ta&s;te and &s;ee</HI> (&s;aith the <HI>P&s;almi&s;t</HI>) that <HI>the Lord is Good;</HI> &s;o doth every <HI>Chri|&s;tian,</HI><NOTE PLACE="marg">P&s;al. 34. 6</NOTE> his <HI>knowledge</HI> in <HI>Divine things</HI> is like the <HI>eye</HI> to <HI>co|lours,</HI> and the <HI>ta&s;te</HI> to <HI>meats;</HI> hee &s;o <HI>&s;eeth,</HI> as to bee <HI>ena|moured</HI> with the <HI>beauty,</HI> hee &s;o <HI>ta&s;teth,</HI> as to bee well <HI>plea|&s;ed</HI> with the <HI>&s;weetne&s;&s;e</HI> of them. The <HI>needle</HI> which is <HI>tou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hed</HI> with the <HI>load&s;tone,</HI> doth not more naturally <HI>move</HI> towards the <HI>pole,</HI> than a <HI>&s;oul</HI> touched with the <HI>ble&s;|&s;ed Spirit</HI> moveth towards <HI>heavenly</HI> objects. In one word, this <HI>knowledge,</HI> like the <HI>Light,</HI> not of the <HI>Moon,</HI> but <HI>Sun</HI> is ever attended with <HI>heat,</HI> and &s;o doth not onely <HI>inlighten</HI> the minde, but <HI>inliven</HI> and inflame the affections.</P>
<P><PB N="566" REF="294">3 <HI>Operative</HI> and <HI>transforming. Wee all</HI> (&s;aith the Apo|&s;tle) <HI>with open face beholding as in a gla&s;s the glory of the Lord, are changed into the &s;ame image;</HI> in other <HI>&s;ciences</HI><NOTE PLACE="marg">2 Cor. 3. 18.</NOTE> a man may bee <HI>exact</HI> at the <HI>theory,</HI> and <HI>unskilful</HI> in the <HI>practick,</HI> but in <HI>Divinity,</HI> that onely is the <HI>right know|ledge,</HI> which <HI>mouldeth</HI> a man into the <HI>frame</HI> of what hee knoweth. We read of <HI>Jacob,</HI> that upon the <HI>a|greement</HI> between him and <HI>Laban, Hee took rods of green poplar, and the ha&s;el, and che&s;nut-tree, and peeled white &s;trakes in them, and made the white appear that</HI><NOTE PLACE="marg">Gen. 30. 37, 38, 39.</NOTE> <HI>was in the rods, and &s;et them before the flocks, in the gutter, in the watering troughs, when the flock came to drink, and conceiving before the rods, they brought forth ring-&s;triked, speckled and spotted;</HI> the like <HI>efficacy,</HI> hath a true <HI>&s;ight</HI> and <HI>apprehen&s;ion</HI> of <HI>Evangelical</HI> truths upon every <HI>Chri&s;tian,</HI> inabling him to turn <HI>words</HI> into <HI>works,</HI> and &s;how forth a <HI>conformity</HI> to them in his life; hee <HI>knoweth God</HI> and <HI>Chri&s;t,</HI> &s;o as to <HI>tru&s;t</HI> in, and be|come <HI>like</HI> to them; the <HI>precepts,</HI> &s;o as to ob&s;erve and <HI>obey</HI> them; <HI>&s;in</HI> and <HI>here&s;ies,</HI> &s;o as to <HI>abandon</HI> and <HI>abhor</HI> them; for which cau&s;e perhaps it is that the <HI>Gospel</HI> is called a <HI>doctrin according to godline&s;s,</HI> not onely becau&s;e it <HI>teacheth god|line&s;s,</HI> but being rightly known, it <HI>enableth</HI> men to <HI>live godly. E<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">napi<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">,</HI> in the Life of <HI>Porphiry,</HI> &s;peaking of his ma&s;ter <HI>Longinus,</HI> &s;aith, that hee was <GAP DESC="foreign">&punc; a <HI>living library, a walk|ing &s;tudy;</HI> &s;o is the <HI>annointed Chri&s;tian,</HI> having <HI>dige&s;ted</HI> the <HI>&s;en&s;e</HI> of Scripture into <HI>vital blood,</HI> and <HI>commenting</HI> upon <HI>Scriptural Doctrin</HI> by a <HI>practical conver&s;ation.</HI></P>
<P>To &s;hut up this <HI>fir&s;t</HI> con&s;ideration in a <HI>double</HI> medi|tation.</P>
<P>1 How <HI>glorious</HI> a <HI>priviledge</HI> is it to bee a <HI>Chri&s;tian,</HI> and partake of the <HI>Unction;</HI> what is more <HI>valued</HI> by a <HI>ratio|nal</HI> creature than <HI>knowledge?</HI> and by vertue of this <HI>uncti|on</HI> wee attain the <HI>knowledge</HI> of <HI>all things;</HI> I mean tho&s;e <HI>all things</HI> which are the <HI>onely things,</HI> and without which
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he that hath the <HI>tongue of men</HI> and <HI>Angels,</HI> and hath the <HI>exactest in&s;ight</HI> into <HI>Arts</HI> and <HI>Sciences,</HI> may yet be &s;aid to <HI>know nothing,</HI> nothing of that which he <HI>ought</HI> chiefly to <HI>know,</HI> and which every true <HI>Christian</HI> in &s;ome mea|&s;ure <HI>attaineth</HI> to. How <HI>clear</HI> and quick-&s;ighted is a &s;pi|ritual <HI>inlightened eye?</HI> it &s;eeth not onely <HI>things</HI> that are <HI>neer,</HI> but a <HI>far off, pre&s;ent,</HI> but <HI>future,</HI> things <HI>below,</HI> but <HI>a|bove, looking</HI> even <HI>within the veil,</HI> into the <HI>Holy of Holies.</HI> The <HI>Chri&s;tian</HI> knoweth <HI>tho&s;e things</HI> which <HI>others</HI> are meer <HI>&s;trangers</HI> to, hee <HI>knoweth</HI> tho&s;e things hee did <HI>before,</HI> after <HI>another</HI> and a <HI>better</HI> manner. That <HI>bla&s;phemous</HI> expre&s;&s;i|on of the <HI>Famili&s;ts,</HI> that a <HI>Christian</HI> is <HI>Deified,</HI> may in &s;ome &s;en&s;e <HI>receive a fair con&s;truction,</HI> while&s;t every <HI>Chri|&s;tian</HI> hath a kinde of <HI>omnipotency</HI> and <HI>omni&s;ciency,</HI> the<NOTE PLACE="marg">Phil. 4. 13.</NOTE> <HI>former</HI> is by St. <HI>Paul</HI> a&s;&s;erted of him&s;elf, <HI>I can do all things,</HI> to wit, <HI>through Chri&s;t that &s;trengtheneth me,</HI> and the other is here <HI>affirmed</HI> by S. <HI>John</HI> of the Chri&s;tians, <HI>You know all things,</HI> to wit, having <HI>received the unction.</HI></P>
<P>2 How <HI>great</HI> will the <HI>capacity</HI> of our <HI>knowledge</HI> bee when we come to <HI>Heaven?</HI> what a &s;urpa&s;&s;ing <HI>bright|ne&s;&s;e</HI> &s;hall then encompa&s;&s;e our &s;ouls, when wee &s;hall <HI>&s;ee all truth</HI> in <HI>him</HI> who is <HI>truth it &s;elf?</HI> That phra&s;e of S^t. <HI>Paul, We know in part,</HI> &s;eemeth directly <HI>oppo&s;ite</HI> to<NOTE PLACE="marg">1 Cor. 13. 9</NOTE> this of S^t. <HI>John, You know all things,</HI> but yet they are ea&s;iy <HI>reconciled,</HI> by ob&s;erving St. <HI>Pauls</HI> &s;cope in that <HI>place,</HI> which is to <HI>compare</HI> our <HI>knowledge</HI> for the <HI>pre&s;ent,</HI> with that which we &s;hall have <HI>hereafter;</HI> in reference to which the <HI>large&s;t mea&s;ure</HI> of <HI>knowledge</HI> we attain <HI>here</HI> is but a narrow <HI>&s;cantling;</HI> the <HI>knowledge</HI> we have <HI>here</HI> is an <HI>integral knowledge,</HI> extending it &s;elf to <HI>all things ne|ce&s;&s;ary,</HI> as a <HI>childe</HI> is an <HI>integral</HI> man, having all the <HI>faculties</HI> and <HI>members</HI> of a <HI>man,</HI> and therefore truly &s;aith our Apo&s;tle, <HI>You know all things;</HI> but yet with all it is a <HI>gradual knowledge,</HI> ri&s;ing by degrees, as a <HI>childe</HI> grow|eth <HI>&s;tronger</HI> and taller, and is &s;o <HI>imperfect,</HI> that in com|pari&s;on of that <HI>knowledge</HI> wee <HI>hope</HI> for, ju&s;tly &s;aid St.
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Paul, <HI>We know in part;</HI> indeed our pre&s;ent knowledge is but <HI>&s;ci<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tilla futur<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> lucis, a &s;park</HI> to that <HI>flame, a drop</HI> to that <HI>floud, a beam</HI> to that <HI>&s;plendor</HI> we &s;hall then enjoy; &s;o that though in <HI>it &s;elf</HI> it be an <HI>exten&s;ive,</HI> yet in this <HI>re&s;pect</HI> it is a <HI>defective</HI> knowledge which wee now attain; <HI>Then,</HI> and not till then, it is that wee &s;hall <HI>know all things</HI> which a <HI>rational</HI> creature is <HI>capable</HI> of, wee &s;hall <HI>&s;wim</HI> in a va&s;t <HI>Ocean</HI> of divine knowledge, wee &s;hall be <HI>&s;ur|rounded</HI> with &s;uch a <HI>glorious Light,</HI> whereby wee &s;hall exactly, perfectly <HI>know what</HI> ever may <HI>conduce</HI> to make us <HI>happy;</HI> Oh! how <HI>few</HI> are the <HI>all things</HI> wee &s;ee <HI>now,</HI> in re&s;pect of the <HI>all things</HI> wee &s;hall behold <HI>then?</HI> how <HI>many things</HI> are now <HI>hid from</HI> us, which &s;hall then bee <HI>di&s;covered</HI> to <HI>us?</HI> and &s;urely that little <HI>ta&s;te</HI> wee have now of divine knowledge, cannot but make us <HI>long</HI> for that <HI>&s;tate</HI> wherein wee &s;hall have our <HI>full draught.</HI></P>
<P>2 Having <HI>di&s;patched</HI> the <HI>ab&s;olute,</HI> pa&s;s we on to the <HI>re|lative</HI> con&s;ideration of this <HI>benefit,</HI> as it is an <HI>effect</HI> of that <HI>unction</HI> mentioned in the <HI>former</HI> clau&s;e, and that &s;uch an <HI>effect,</HI> as can flow from no other <HI>cau&s;e,</HI> &s;o that the <HI>affir|mation</HI> intendeth a <HI>negation,</HI> and when it is &s;aid, <HI>you have an unction, and know all things,</HI> it&punc; <HI>implyeth,</HI> that <HI>without this unction you cannot know any thing,</HI> to wit, of <HI>tho&s;e things,</HI> and with that <HI>knowledge</HI> which is here intended, and hath already been unfolded.</P>
<P>Indeed, as to <HI>corporeal</HI> &s;ight, there are among others <HI>two</HI> things e&s;pecially required, to wit, an <HI>eye within,</HI> and a <HI>Light without,</HI> and therefore if either <HI>adest lumen, et de&s;unt oculi, light</HI> bee <HI>pre&s;ent,</HI> but the <HI>vi&s;ive faculty ab&s;ent,</HI> or <HI>ad&s;unt oculi, et dee&s;t lumen,</HI> the <HI>vi&s;ive faculty</HI> be <HI>pre&s;ent,</HI> but the <HI>light ab&s;ent,</HI> there can bee no <HI>&s;ight:</HI> &s;o is there <HI>required</HI> to <HI>spiritual</HI> knowledge, an <HI>external revelation,</HI> and an <HI>internal illumination,</HI> the one whereof <HI>&s;ets</HI> the <HI>object before</HI> us, and the <HI>other elevateth</HI> the <HI>under&s;tanding within us,</HI> and both of tho&s;e are from this <HI>unction.</HI></P>
<P>1 By the <HI>extraordinary unction</HI> of the <HI>Holy Gho&s;t,</HI> the
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<HI>Apo&s;tles</HI> were <HI>in&s;pired</HI> to <HI>reveal,</HI> both by their <HI>Tongues</HI> and <HI>pens, Evangelical Doctrin,</HI> and had there not been this <HI>Revelation</HI> of it, wee could <HI>never</HI> have <HI>known</HI> it. It is not <HI>once,</HI> but <HI>often</HI> that the <HI>Go&s;pel</HI> is called, a <HI>my&s;tery,</HI> yea, &s;aith S. <HI>Paul, without controver&s;y it is a great my&s;te|ry.</HI> Now a <HI>my&s;tery,</HI> as S. <HI>Chry&s;o&s;tome</HI> well ob&s;erveth, is <GAP DESC="foreign">, &s;omething <HI>unutte|rable,</HI><NOTE PLACE="marg"><HI>Chry&s;o&s;t</HI> in 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Cor. Hom. 7.</NOTE> <HI>admirable,</HI> and <HI>unconceivable,</HI> &s;o that it could ne|ver have been found out <HI>by us,</HI> had it not been made <HI>known to us</HI> from above. As for <HI>Humane</HI> &amp; <HI>Natural</HI> things <HI>Rea&s;on</HI> is conver&s;ant <HI>about</HI> them, and yet ever in <HI>the&s;e</HI> it is many times <HI>nonplus'd,</HI> as being not able to <HI>fathome</HI> the depth of them; but as to <HI>Divine things, Rea&s;on</HI> is not onely <HI>dimme,</HI> but <HI>blinde.</HI> Indeed, there are <GAP DESC="foreign">, &s;ome common <HI>Principles</HI> of <HI>Divinity,</HI> and <HI>Morali|ty, Religion,</HI> and <HI>Hone&s;ty,</HI> &s;till <HI>remaining</HI> in our <HI>Na|ture,</HI> but <HI>Evangelical verities,</HI> are &s;uch as <HI>Rea&s;on</HI> could <HI>never</HI> have <HI>prompted</HI> to us, &s;o that what our <HI>Saviour</HI> &s;aid to <HI>Peter</HI> concerning the particular <HI>Article</HI> of his<NOTE PLACE="marg">Matth. 16. 17</NOTE> <HI>being the Son of the living God, fle&s;h and blood hath not revealed it to thee,</HI> may bee <HI>a&s;serted</HI> of all the <HI>Doctrins</HI> of the <HI>Gospel,</HI> they are &s;uch as <HI>Natural</HI> rea&s;on could never have <HI>revealed</HI> to us. True it is, rea&s;on, that <HI>Can|dle of the Lord,</HI> as <HI>Solomon</HI> calls it, affords &s;o much <HI>light,</HI> even to <HI>Pagans,</HI> as will render them <HI>inexcu&s;able,</HI> &s;ince their <HI>not walking</HI> according to <HI>Rea&s;ons dictates</HI> &s;hall be<NOTE PLACE="marg">Prov. 20. 27</NOTE> their <HI>condemnation,</HI> but it is <HI>Christ, The Sun of Righte|ou&s;ne&s;&s;e,</HI> as <HI>Malachy</HI> calls him, who giveth us that <HI>light,</HI><NOTE PLACE="marg">Mal. 4. 2</NOTE> by <HI>following</HI> of which, wee may attain <HI>&s;alvation,</HI> for <HI>no man knoweth the Father</HI> (whom to <HI>know</HI> is <HI>eternal life</HI>)<NOTE PLACE="marg">Matth. 11. 27</NOTE> <HI>but the Son, and him to whom the Son revealeth him.</HI> But this is that <HI>truth,</HI> which is agreed to on all <HI>hands,</HI> even <HI>Pe|lagians,</HI> and <HI>Socinians,</HI> acknowledging the <HI>nece&s;&s;ity</HI> of <HI>Divine Revelation</HI> in order to the acqui&s;ition of <HI>Happi|ne&s;s.</HI></P>
<P>Bee plea&s;ed therefore to <HI>know</HI> further, that by the <HI>or|dinary</HI>
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<HI>unction</HI> of the <HI>Spirit,</HI> which is conferred on every <HI>Chri&s;tian</HI> in &s;ome degree or other; there is a <HI>spiritual illumination</HI> of the <HI>minde,</HI> whereby <HI>Natural Rea&s;on</HI> is <HI>elevated</HI> to a right <HI>apprehen&s;ion</HI> of <HI>Evangelical</HI> doctrines, and this is no le&s;&s;e <HI>needful</HI> than the former; to which <HI>purpo&s;e</HI> is that glo&s;s of <HI>Calvin</HI> upon the <HI>Text, Non acu|mine</HI><NOTE PLACE="marg"><HI>Calv.</HI> in loc.</NOTE> <HI>proprii &s;en&s;us rect&egrave; &s;apiunt homines, &s;ed illuminatione Spiritus.</HI> It is not by the <HI>&s;harpene&s;&s;e</HI> of our <HI>own under|&s;tanding,</HI> but by the <HI>inlightning</HI> of the <HI>Spirit,</HI> that wee <HI>&s;avour divine</HI> things.</P>
<P>To this <HI>Truth</HI> S. <HI>Paul</HI> giveth a mo&s;t clear and full e|vidence, where hee &s;aith in expre&s;&s;e words, <HI>But the na|tural</HI><NOTE PLACE="marg">1 Cor. 2. 14</NOTE> <HI>man receiveth not the things of the spirit of God, for they are fooli&s;hne&s;&s;e unto him, neither can hee know them, becau&s;e they are spiritually di&s;cerned;</HI> where the chief que&s;tion to bee re&s;olved in order to the genuine <HI>In|terpretation</HI> of the <HI>words,</HI> is, <HI>who is</HI> the <GAP DESC="foreign">, <HI>Natural man,</HI> concerning whom this is &s;aid, that he <HI>receiveth not, and cannot know the things of the Spirit of God.</HI></P>
<P><HI>Some</HI> affirm the <HI>Natural man</HI> to bee the <HI>weak be|leever,</HI> but how <HI>weakly,</HI> will appear, if wee ob&s;erve the <HI>oppo&s;ition</HI> of <GAP DESC="foreign">, which is not to <GAP DESC="foreign">, <HI>one</HI> who is <HI>perfect,</HI> but <GAP DESC="foreign">, <HI>every one</HI> who is <HI>spiritual,</HI> which though it bee more eminently true of the <HI>&s;trong,</HI> yet it is verified of every <HI>true Chri&s;tian,</HI> hee is <HI>one</HI> who hath not received the <HI>&s;pirit</HI> of the <HI>World,</HI> but the <HI>Spirit</HI> which is of <HI>God,</HI> and &s;o is among the <HI>number</HI> of the <HI>we</HI><NOTE PLACE="marg">Ver&s;. 12</NOTE> mentioned in the <HI>twelfth</HI> ver&s;e of that Chapter. And which fully cleareth it, that the <GAP DESC="foreign"> here <HI>cannot</HI> be the <HI>weak Chri&s;tian,</HI> is, that <HI>the things of the Spirit</HI> are &s;aid to bee <HI>fooli&s;hne&s;s to him,</HI> which cannot bee <HI>affirm|ed</HI> of any <HI>true Christian,</HI> though never &s;o <HI>weak,</HI> who hath <HI>Learned</HI> to <HI>adore</HI> and admire tho&s;e <HI>divine mysteries,</HI> which hee cannot <HI>apprehend;</HI> Suitable hereunto it is, that the <HI>Apo&s;tle</HI> in the <HI>eighteenth</HI> ver&s;e of the <HI>former</HI> Chapter,<NOTE PLACE="marg">1 Cor. 1. 18</NOTE>
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&s;aith, <HI>The Preaching of the Cro&s;&s;e is fooli&s;hne&s;&s;e,</HI> <GAP DESC="foreign">, <HI>to them that peri&s;h,</HI> whereas the <HI>weake&s;t</HI> Chri&s;tian is among the number of the <GAP DESC="foreign"> in the <HI>latter</HI> clau&s;e of that ver&s;e, <HI>them who are &s;aved,</HI> to whom therefore it is <HI>impo&s;&s;ible</HI> that the <HI>things</HI> of the <HI>Spirit</HI> &s;hould bee <HI>fooli&s;hne&s;se.</HI></P>
<P><HI>Others</HI> there are who by <GAP DESC="foreign"> under&s;tand the <HI>man</HI> who is altogether <HI>de&s;titute</HI> of the <HI>helps</HI> of <HI>ingenuous education,</HI> and <HI>Divine Revelation,</HI> whereas our <HI>Apo&s;tle</HI> plainly tells us in the <HI>former</HI> chapter, that <HI>they</HI> were the <HI>wi&s;e Disputers of the World,</HI> to whom <HI>Evangelical doctrin</HI> (when revealed) did <HI>&s;eem</HI> no other than <HI>folly,</HI> and therfore when <HI>Paul</HI> Preached at <HI>Athens,</HI> a place of <HI>literature</HI> and<NOTE PLACE="marg">Act. 17. 18.</NOTE> Knowledge, Arts and Sciences, the <HI>cry</HI> of tho&s;e <HI>Sophies</HI> is, <HI>what will this babler &s;ay?</HI></P>
<P><HI>Once</HI> again, <HI>Some</HI> there are who interpret this <GAP DESC="foreign">, to bee <HI>one</HI> who is given to <HI>&s;en&s;ual</HI> lu&s;ts, and &s;o hath his <HI>Rea&s;on clouded by carnal affections;</HI> but it &s;hould then have been <GAP DESC="foreign"> not <GAP DESC="foreign">, between which<NOTE PLACE="marg"><HI>Suidas</HI> in voce <GAP DESC="foreign"> <HI>I&s;&s;id.</HI> P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lu&s;. l. 4. ep. 127.</NOTE> <HI>Suidas</HI> and <HI>I&s;idore Peleu&s;iota</HI> (from whom probably the <HI>other</HI> borrowed it) make this <HI>distinction,</HI> that the <HI>Car|nal man</HI> is one who <HI>&s;erveth</HI> the <HI>fle&s;h,</HI> and <HI>&s;uffereth</HI> him|&s;elf to bee <HI>guided</HI> by his <HI>corrupt</HI> affections, and the <HI>natu|ral,</HI> or animal man, <HI>one</HI> who <HI>builds</HI> upon <HI>humane Rea|&s;on,</HI> thinking by his <HI>ra<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cinations, disputations,</HI> and <HI>&s;yllogi&s;mes,</HI> to finde out what is <HI>ju&s;t</HI> and <HI>profitable,</HI> not <HI>craving,</HI> or admitting the <HI>influence</HI> of the <HI>Spirit.</HI></P>
<P>The <GAP DESC="foreign"> then here mentioned, is <HI>every man</HI> who (though otherwi&s;e well furni&s;hed with <HI>intellectuals</HI> and <HI>morals,</HI> having all tho&s;e <HI>improvements</HI> of <HI>Rea&s;on</HI> which all kinde of <HI>Philo&s;ophy</HI> can afford him) is yet altogether <HI>de&s;titute</HI> of the <HI>inlightening</HI> and <HI>renewing</HI> grace of the <HI>Holy Spirit;</HI> nor is this my <HI>di&s;tinction,</HI> but St. <HI>Judes,</HI> who in the <HI>Characters</HI> hee giveth of tho&s;e <HI>fal&s;e Teachers,</HI> puts the&s;e two together, <GAP DESC="foreign">, ex|plaining the <HI>former</HI> by the <HI>latter,</HI> and letting us &s;ee that
<PB N="572" REF="297">
all &s;uch who <HI>have not the Spirit</HI> are meer <HI>Natural men.</HI></P>
<P>Of this <HI>Natural man</HI> St. <HI>Paul</HI> plainly and po&s;i|tively a&s;&s;erteth, hee <HI>receiveth not the things of the Spirit of God,</HI> indeed there are <GAP DESC="foreign"> <HI>&s;ome things of God,</HI> which a <HI>natural man</HI> may know, but <GAP DESC="foreign">, <HI>the things of the Spirit of God,</HI> to wit, the <HI>truths</HI> which are <HI>purely Evangelical,</HI> hee <HI>receiveth</HI> not, nor is it &s;aid, <GAP DESC="foreign"> but <GAP DESC="foreign">, he doth <HI>not finde</HI> them out, but when they are <HI>found out</HI> and <HI>revealed</HI> to him, hee doth not <HI>receive them;</HI> nor is it only a <HI>recepti|on</HI> of them into his <HI>will,</HI> but <HI>under&s;tanding</HI> which is <HI>intended,</HI> for it followeth, <HI>hee cannot know them;</HI> nor is it onely &s;aid, hee <HI>doth not,</HI> but <HI>hee cannot,</HI> it being <HI>impo&s;&s;ible</HI> for him meerly by the <HI>help</HI> of <HI>natural</HI> rea&s;on to attain the <HI>knowledge</HI> of them, and this becau&s;e they are <HI>&s;piritually di&s;cerned,</HI> that is, the <HI>Spirit of God</HI> which <HI>revealeth</HI> them mu&s;t al&s;o <HI>inable</HI> to <HI>di&s;cern</HI> them. Indeed, <HI>Socinus</HI> would explain the <GAP DESC="foreign"> by <GAP DESC="foreign">, hee <HI>receiveth</HI> not, that is, hee <HI>findeth not</HI> out the <HI>things of the Spirit of God;</HI> but this <HI>notion</HI> of the <HI>word</HI> findeth no <HI>parallel</HI> in the <HI>New Te&s;tament,</HI> nay, is again&s;t the <HI>nature</HI> of the <HI>thing,</HI> for <HI>receiving</HI> &s;uppo&s;eth <HI>&s;ome thing offered,</HI> which when it is <HI>applied</HI> to <HI>Doctrins,</HI> the <HI>offering</HI> is the <HI>revealing</HI> them; nor is it le&s;&s;e <HI>incongruity</HI> to <HI>interpret</HI> this of St. <HI>Paul,</HI> hee <HI>receiveth not,</HI> that is, <HI>hee findeth not out,</HI> than if <HI>one</HI> &s;hould expound that of S. <HI>James, receive the ingrafted word,</HI><NOTE PLACE="marg">James 1. 21.</NOTE> that is, <HI>finde it out,</HI> which will &s;o much the more <HI>ap|pear,</HI> if you ob&s;erve the <HI>rea&s;on</HI> annexed, why <HI>the natu|ral man receiveth them not,</HI> to wit, becau&s;e they are <HI>fooli&s;hne&s;&s;e to him,</HI> and if <HI>the&s;e things</HI> were to bee <HI>found out,</HI> how could the <HI>natural</HI> man apprehend them to bee <HI>fooli&s;hne&s;&s;e?</HI> I have been &s;o much the <HI>longer</HI> in the <HI>Ex|plication</HI> of this <HI>Scripture,</HI> becau&s;e it is an <HI>explication</HI> of the <HI>Text,</HI> and the <HI>truth</HI> in hand.</P>
<P>For the <HI>prevention</HI> of tho&s;e <HI>Objections</HI> which may bee made <HI>again&s;t,</HI> and the further <HI>confirmation</HI> of this <HI>po&s;ition,</HI> be plea&s;ed to <HI>know,</HI> that,</P>
<P><PB N="573" REF="297">1 The <HI>Rea&s;onable Creature</HI> is the <HI>&s;ubject</HI> of <HI>Evangelical Doctrin,</HI> this <HI>Spirit</HI> doth not <HI>bestow</HI> his <HI>Oile</HI> upon <HI>Trees</HI> and <HI>Plants, Beasts,</HI> or <HI>Birds,</HI> nor doth hee <HI>rai&s;e</HI> up of <HI>&s;tones,</HI> and <HI>blooks, children</HI> to <HI>Abraham;</HI> all <HI>Divine know|ledge</HI> is <HI>grafted</HI> upon the <HI>&s;tock of Natural Rea&s;on.</HI></P>
<P>2 By that <HI>Native</HI> light of <HI>rea&s;on</HI> within us, wee may attain the <HI>knowledge</HI> of <HI>many things</HI> delivered in the <HI>Go&s;|pel,</HI> tho&s;e I mean which are <HI>common</HI> to the <HI>Holy Scrip|ture</HI> with <HI>other writings.</HI> How <HI>many</HI> things <HI>Hi&s;torical, Moral, Speculative, Practical,</HI> are there in the <HI>&s;acred</HI> books, which wee <HI>meet with</HI> in <HI>Heathen</HI> Authors? Our <HI>gracious God</HI> would not &s;o <HI>over-whelm</HI> humane <HI>infirmity</HI> in the <HI>patefaction</HI> of <HI>Evangelical my&s;teries,</HI> that there &s;hould bee nothing for <HI>rea&s;on</HI> to <HI>fix</HI> upon, and yet withall hee would not have <HI>all things</HI> &s;o <HI>&s;uitable</HI> to <HI>rea&s;on,</HI> that there &s;hould be no need of <HI>faith.</HI></P>
<P>3 The <HI>litteral &s;en&s;e</HI> of the <HI>Scripture</HI> words may through <HI>industry</HI> bee attained to by the <HI>help</HI> of <HI>Rea&s;on. Skill</HI> in the <HI>Tongues,</HI> though it was for a time <HI>immediately</HI> and <HI>ex|traordinary</HI> conferred upon <HI>illiterate</HI> per&s;ons by the <HI>Holy Gho&s;t,</HI> yet is &s;uch a <HI>gift</HI> as may bee <HI>attained</HI> to by <HI>com|mon helps,</HI> and the &s;ame <HI>industry</HI> which renders a man <HI>expert</HI> in giving the <HI>Grammatical &s;en&s;e</HI> of <HI>other Authors,</HI> may no doubt <HI>inable</HI> him to do the <HI>like,</HI> in <HI>reading</HI> the <HI>books</HI> of the <HI>&s;acred Pen-men,</HI> nay more, the <HI>Spirit of God</HI> in <HI>Scripture,</HI> doth not <HI>affect</HI> that <HI>ob&s;curity</HI> of <HI>Language</HI> which &s;ome <HI>other</HI> writers do, and &s;o the <HI>&s;en&s;e</HI> of it may more <HI>ea&s;ily</HI> bee <HI>gathered.</HI></P>
<P>4 The <HI>Spirit of God inlightening</HI> us to <HI>under&s;tand</HI> tho&s;e <HI>truths</HI> which are <HI>purely Evangelical,</HI> maketh <HI>u&s;e</HI> of <HI>Rea|&s;on,</HI> this <GAP DESC="foreign">, <HI>flower</HI> of the <HI>&s;oul</HI> is not <HI>bla&s;t|ed,</HI> but rather the more <HI>opened</HI> by the <HI>blowing</HI> of the <HI>ble&s;&s;ed Spirit;</HI> when a man commeth to bee <HI>initiated</HI> in|to the <HI>School of Chri&s;tianity,</HI> hee is not <HI>commanded</HI> to <HI>throw away</HI> his <HI>Rea&s;on,</HI> onely to <HI>&s;ubjugate</HI> it. Indeed, e|very <HI>Chri&s;tian</HI> mu&s;t <HI>deny his Rea&s;on,</HI> but that is, as hee
<PB N="574" REF="298">
mu&s;t <HI>deny his affections;</HI> as it is not the <HI>extirpating,</HI> but the <HI>moderating</HI> of his <HI>affections,</HI> &s;o it is not the <HI>casting a|way,</HI> but the <HI>captivating</HI> of his <HI>Rea&s;on</HI> to the <HI>obedience</HI> of <HI>faith,</HI> which <HI>Christian Religion</HI> requireth. In <HI>one</HI> word, while&s;t the <HI>Spirits</HI> grace is acknowledged to bee <HI>principium,</HI> the principal <HI>efficient cau&s;e,</HI> I &s;hall not de|ny <HI>Rea&s;on</HI> to bee <HI>instrumentum,</HI> an <HI>instrumental</HI> cau&s;e, whereby wee come to the <HI>knowledge</HI> of <HI>Divine things.</HI></P>
<P>5 And therefore la&s;tly, this &s;till <HI>remaineth</HI> as a &s;ure <HI>maxim,</HI> That <HI>Natural Rea&s;on,</HI> by what <HI>helps</HI> &s;oever <HI>impro|ved,</HI> is altogether <HI>in&s;ufficient,</HI> without the <HI>Spirits</HI> grace, to the <HI>&s;avoury apprehen&s;ion</HI> of tho&s;e <HI>&s;upernatural</HI> and <HI>purely Evangelical</HI> verities, which are <HI>revealed</HI> in the <HI>Holy Scriptures.</HI> It is not unfitly <HI>ob&s;erved,</HI> that as <HI>nature</HI> hath its <HI>Secrets,</HI> and <HI>Arts</HI> their <HI>crafts,</HI> &s;o all <HI>Religions</HI> have their <HI>mysteries,</HI> which are not <HI>known</HI> but to <HI>them</HI> who are <HI>brought</HI> up in them. It were ea&s;y to <HI>in&s;tance</HI> in the <HI>Per&s;ians, Indians, Syrians, Grecians, Egyptians, Romans,</HI> who had their <HI>my&s;terious rites,</HI> which the <HI>Devil taught</HI> them, and accordingly were taken up in <HI>imitation</HI> of the <HI>true Religion,</HI> which both in the <HI>Jewi&s;h</HI> and <HI>Chri&s;ti|an</HI> Church, never <HI>wanted</HI> its <HI>my&s;teries,</HI> &s;uch as <HI>none</HI> can <HI>comprehend,</HI> neither can any <HI>apprehend,</HI> but tho&s;e who are <HI>taught</HI> by the <HI>ble&s;&s;ed Spirit.</HI></P>
<P>This is expre&s;ly <HI>a&s;&s;erted</HI> by <HI>Chri&s;t him&s;elf,</HI> when hee &s;aith to his Di&s;ciples, <HI>It is given to you to know the my&s;terys of the Kingdome, vobis datum, non vobi&s;cum natum,</HI> this<NOTE PLACE="marg">Mat. 13. 11.</NOTE> <HI>knowledge</HI> is not <HI>born with</HI> you, but <HI>given</HI> to you; if then <HI>innate rea&s;on</HI> were <HI>&s;ufficient,</HI> what need it bee <HI>given?</HI> nor is it onely by <HI>outward revelation,</HI> for &s;o it was to tho&s;e <HI>Scribes</HI> and <HI>Phari&s;ees,</HI> the <HI>wi&s;e</HI> and <HI>prudent,</HI> from whom yet tho&s;e <HI>things</HI> are &s;aid to <HI>bee hid,</HI> to wit, becau&s;e their <HI>eies</HI> were not <HI>spiritually inlightened</HI> to di&s;cern them; if you would <HI>know</HI> what it is that was <HI>given</HI> to the&s;e Di&s;|ciples, let <HI>one</HI> of them, the <HI>beloved</HI> Di&s;ciple, <HI>inform</HI> you, and that in this very <HI>Epistle,</HI> where hee &s;aith, <HI>The Son of</HI>
<PB N="575" REF="298">
<HI>God is come, and hath given us an understanding to know him that is true;</HI> &s;o that not onely the <HI>Revelation</HI> of that we are<NOTE PLACE="marg">1 Joh. 5. 20</NOTE> to know, but the <GAP DESC="foreign"> <HI>under&s;tanding</HI> it &s;elf, whereby wee know, was <HI>given</HI> by <HI>Chri&s;t,</HI> and this as a peculiar grace conferred on <HI>&s;ome,</HI> while&s;t its <HI>denied</HI> to <HI>others.</HI></P>
<P>To this <HI>purpo&s;e</HI> tend tho&s;e <HI>metaphors</HI> of <HI>opening the eies,</HI><NOTE PLACE="marg">Act. 26. 18. 16. 14</NOTE> and <HI>opening the heart;</HI> plainly <HI>intimating,</HI> that in the work of <HI>Conver&s;ion,</HI> there is not onely an <HI>outward,</HI> but an <HI>in|ward</HI> work; nor are <HI>Evangelical</HI> truths onely <HI>revealed</HI> by the <HI>Word,</HI> but the <HI>rational faculties</HI> are <HI>rectified</HI> by the <HI>Spirit;</HI> what more <HI>pregnant</HI> in&s;tance of this <HI>truth,</HI> than <HI>Nicodemus,</HI> to whom the <HI>Evangelical Doctrin</HI> of <HI>Regene|ration</HI><NOTE PLACE="marg">Joh. 3. 5</NOTE> was preached by <HI>Chri&s;t</HI> him&s;elf, and yet by <HI>whom</HI> it was not under&s;tood for want of the <HI>Spirits illumina|tion?</HI> no wonder if Gods <HI>Promi&s;e</HI> to his people runs, <HI>I will give them an heart to know mee;</HI> without which, though<NOTE PLACE="marg">Ierem. 24. 7</NOTE> hee had <HI>&s;howed his Word</HI> and <HI>Statutes</HI> to them, they would &s;till have <HI>continued ignorant,</HI> as to any <HI>spiritual</HI> and <HI>&s;aving knowledge.</HI> It is a known <HI>Axiome</HI> in <HI>Philo&s;ophy,</HI> that there mu&s;t be a due <HI>proportion</HI> between the <HI>faculty</HI> and the <HI>object,</HI> and therefore as <HI>&s;en&s;e</HI> cannot apprehend the <HI>things</HI> of <HI>rea&s;on,</HI> &s;o neither can <HI>rea&s;on</HI> the things of the <HI>Spirit;</HI> there being no <HI>proportion</HI> between <HI>natural Rea|&s;on</HI> and <HI>spirtual verities.</HI> Indeed, <HI>Rea&s;on</HI> in it &s;elf is a thing <HI>spiritual,</HI> as <HI>spiritual</HI> is oppo&s;ite to <HI>material,</HI> but not as it is <HI>oppo&s;ed</HI> to <HI>natural;</HI> and it mu&s;t bee a <HI>&s;piritual,</HI> that is, a <HI>&s;upernatural</HI> quality infu&s;ed by the <HI>Spirit,</HI> which can inable us to <HI>apprehend &s;u|pernatural</HI> objects; &s;uitable hereunto is that <HI>di&s;tincti|on</HI> in the <HI>Schools,</HI> of a <HI>three-fold light,</HI> of <HI>Nature,</HI> of <HI>Grace,</HI> of <HI>Glory,</HI> one whereof is far <HI>&s;hort</HI> of the <HI>other,</HI> and as the <HI>light</HI> of <HI>Grace</HI> is not <HI>proportionable</HI> to tho&s;e <HI>beatifical</HI> objects of <HI>Glory,</HI> &s;o neither is the <HI>light</HI> of <HI>nature</HI> to the <HI>spiritual</HI> objects of <HI>grace,</HI> and ther|fore mo&s;t <HI>ju&s;tly</HI> is this <HI>affirmative, You have an Unction, and know all things,</HI> con&s;trued, as <HI>including</HI> the <HI>negative, if</HI>
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<HI>you had not this Unction, you could not know any thing.</HI></P>
<P>To <HI>conclude</HI> then, let the con&s;ideration hereof learn us a <HI>double</HI> le&s;&s;on, to wit, of <HI>Humility</HI> and <HI>Prayer.</HI></P>
<P>1 Let it <HI>aba&s;e</HI> us in our own <HI>estimation,</HI> notwith&s;tan|ding our choice&s;t <HI>natural</HI> or <HI>acquired</HI> abilities; <HI>vain man</HI> (&s;aith <HI>Eliphaz) would bee wi&s;e, though hee bee born like a</HI><NOTE PLACE="marg">Job 11. 11.</NOTE> <HI>wilde A&s;&s;es colt;</HI> men would bee <HI>Ma&s;ters,</HI> not onely of <HI>natural,</HI> but <HI>Divine Knowledge,</HI> but they become <HI>vaine</HI> in their <HI>Imaginations.</HI> In <HI>rea&s;on,</HI> as <HI>corrupted,</HI> there is a di|rect <HI>enmity</HI> again&s;t the <HI>Gospels &s;implicity,</HI> yea, the <HI>line</HI> of <HI>rea&s;on</HI> at the be&s;t, is too <HI>&s;hort</HI> to <HI>fathome</HI> the depth of <HI>e|vangelical</HI><NOTE PLACE="marg">1 Cor. 3. 18.</NOTE> my&s;teries, and therefore if any <HI>one</HI> would bee <HI>wi&s;e</HI> (let him according to S. <HI>Pauls</HI> Coun&s;el) become a <HI>fool, that hee may bee wi&s;e;</HI> he only is in a <HI>fit</HI> capacity for <HI>divine</HI> knowledge, who humbly <HI>acknowledgeth</HI> his own <HI>inability</HI> of him&s;elf to <HI>attain</HI> it.</P>
<P>2 As wee <HI>de&s;ire</HI> to <HI>know all things</HI> needful to &s;alvati|on, <HI>pray wee</HI> for the <HI>Spirits Illumination;</HI> it is <HI>strange,</HI> and yet <HI>true,</HI> to con&s;ider how <HI>&s;imple Idiots</HI> are able more di|vinely to <HI>di&s;cour&s;e</HI> of <HI>Go&s;pel verities,</HI> than &s;ome learned <HI>Clerks,</HI> and whence <HI>this,</HI> but from this <HI>&s;pecial Unction</HI> of the <HI>renewing Spirit?</HI> and when wee hear <HI>wicked Chri&s;tians</HI> &s;ometimes <HI>fluently</HI> uttering <HI>divine</HI> knowledge, whence is it but from the <HI>common Unction</HI> of the <HI>illuminating</HI> Spirit? There is no <HI>unfolding Sam&s;ons riddle,</HI> unle&s;&s;e wee <HI>plow with</HI> Sam&s;ons <HI>Heifer;</HI> no <HI>understanding</HI> the <HI>things of the Spirit,</HI> but by the <HI>grace of the Spirit,</HI> and therefore I &s;hall <HI>end</HI> my di&s;cour&s;e with the <HI>beginning</HI> of that <HI>excellent Hymn.</HI></P>
<LG>
<L>Oh Holy Gho&s;t, into our wits, &s;end down thy heavenly light</L>
<L>Kindle our hearts with &s;ervent love to &s;erve God day and night.</L>
</LG>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="29" TYPE="lecture">
<PB N="577" REF="299">
<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 21.</BIBL>
<Q>I have not written unto you, becau&s;e yee know not the truth, but becau&s;e yee know it, and that no lye is of the truth.</Q>
</EPIGRAPH>
<P>_THis <HI>Ver&s;e</HI> may well bee called a <HI>Religious</HI><NOTE PLACE="marg">Valent <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ac ad conciliandam be|nevlentiam magnopere. L<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r. <HI>in loc.</HI></NOTE> <HI>Complement,</HI> in&s;erted by the <HI>Apo&s;tle,</HI> no doubt for this <HI>end,</HI> that hee might the <HI>better gain</HI> upon <HI>tho&s;e</HI> to whom he <HI>wrote.</HI> That piece of <HI>Oratory</HI> which teacheth <HI>cap|tare benevelentiam,</HI> to <HI>&s;eek the good will</HI> of <HI>Auditors,</HI> is of <HI>good</HI> u&s;e in <HI>Divinity.</HI> They are too <HI>mo|r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e</HI><NOTE PLACE="marg">Vide <HI>Calv.</HI> in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> and <HI>rigid,</HI> who account all <HI>Civil Language</HI> in a <HI>Pulpit, da<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">bing with untempered mortar.</HI> St. <HI>Paul</HI> doubt|le&s;&s;e did not <HI>court Agrippa</HI> with a <HI>fal&s;hood,</HI> when hee &s;aith, <HI>Beleeve&s;t thou the Prophets? I know thou beleeve&s;t</HI><NOTE PLACE="marg">Act. 26. 27.</NOTE> <HI>them;</HI> nor did hee gild rotten <HI>po&s;ts,</HI> when hee &s;aith to tho&s;e <HI>Hebrews, I am per&s;waded better things of you, though</HI><NOTE PLACE="marg">Heb. 6. 9.</NOTE> <HI>I thus speak:</HI> far bee it from St. <HI>John</HI> who declaimeth a|gain&s;t <HI>hars,</HI> at the &s;ame time to bee <HI>guilty</HI> of <HI>flattery,</HI>
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which is no better than <HI>lying;</HI> To <HI>&s;ooth</HI> up our <HI>hearers</HI> in their <HI>wickedne&s;s,</HI> is <HI>abominable,</HI> but to <HI>&s;mooth</HI> them with <HI>oyly</HI> Language, and <HI>&s;ilken</HI> words, that they may bee more <HI>pliable</HI> to what is <HI>good,</HI> is <HI>allowable,</HI> while&s;t herein wee <HI>trace</HI> the <HI>foot&s;teps</HI> of the <HI>penmen</HI> of holy writ, particularly S. <HI>John,</HI> and that in <HI>this</HI> ver&s;e, which is as it were an <HI>in|&s;inuating parenthe&s;is, I have not written unto you, becau&s;e yee know not the truth,</HI> &amp;c.</P>
<P>In which <HI>words</HI> there are <HI>three</HI> General Ob&s;ervable.</P>
<P>I A <HI>Delineation</HI> of the <HI>Gospel,</HI> by a <HI>double</HI> character.</P>
<P>1 <HI>Principal</HI> and <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rect,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n that it is called the <HI>truth.</HI></P>
<P>2 <HI>Coll<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">eral</HI> and <HI>Co<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;eque<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ial,</HI> when it is &s;aid, <HI>no lye is of the Truth,</HI></P>
<P>II A <HI>Commendation</HI> of the <HI>Chri&s;tians</HI> to whom the <HI>Apo|&s;tle</HI> wrote, by <HI>removing ignorance</HI> from them, <HI>attributing knowledge</HI> to them, in tho&s;e words, <HI>not becau&s;e you know not the Truth, but becau&s;e ye know it, &amp;c.</HI></P>
<P>III An <HI>Anticipation</HI> of an <HI>objection</HI> which might be <HI>made</HI> again&s;t his <HI>writing</HI> to them who were thus <HI>know|ing,</HI> in tho&s;e words, <HI>I have not written unto you, &amp;c.</HI></P>
<P>Begin we with the <HI>Delineation,</HI> and therein,</P>
<P>1 The <HI>Principal</HI> Character, which though comprized<NOTE PLACE="marg">Gen 1.</NOTE> in that one word <HI>Truth,</HI> carrieth in it a great deal of <HI>weight.</HI></P>
<P>Not to <HI>trouble</HI> you with the <HI>Philo&s;ophical di&s;tinctions</HI> of <HI>Truth,</HI> be plea&s;ed to know to our pre&s;ent purpo&s;e,</P>
<P>1 As there is a <HI>double word,</HI> &s;o there is a <HI>double truth,</HI> to wit, <HI>per&s;onal</HI> and <HI>doctrinal;</HI> our ble&s;&s;ed <HI>Saviour</HI> &s;aith of him&s;elf, <HI>I am the truth,</HI> and &s;ome <HI>Interpreters</HI> conceive that <HI>by truth</HI> here, the Apo&s;tle meaneth <HI>Chri&s;t;</HI> when<NOTE PLACE="marg">Joh. 14. 6</NOTE> our <HI>Saviour</HI> prayeth for his Di&s;ciples, <HI>&s;anctify them through thy truth,</HI> hee pre&s;ently addeth, <HI>Thy Word is truth,</HI> and accordingly <HI>others</HI> expound <HI>Truth</HI> here to bee the<NOTE PLACE="marg">17. 17.</NOTE> <HI>Evangelical Doctrin.</HI> To this <HI>latter</HI> interpretation I ra|ther <HI>adhere,</HI> becau&s;e it is mo&s;t probable that St. <HI>John</HI> under&s;tands the &s;ame by <HI>truth</HI> in <HI>this</HI> ver&s;e, which he
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intends by <HI>all things</HI> in the <HI>former,</HI> and tho&s;e are <HI>all things</HI> revealed in the <HI>Gospel.</HI></P>
<P>2 <HI>Truth</HI> may bee con&s;trued in a <HI>double oppo&s;ition,</HI> either to that which is <HI>Typical,</HI> or that which is <HI>fal&s;e.</HI></P>
<P>1 <HI>Sometimes</HI> the <HI>truth</HI> is oppo&s;ed to <HI>Types</HI> and <HI>Cere|monies;</HI> thus when wee are required to <HI>wor&s;hip the Father</HI><NOTE PLACE="marg">Joh 4. 16</NOTE> <HI>in Spirit, and in Truth;</HI> as the former is oppo&s;ed to <HI>hypo|critical,</HI> &s;o the latter mo&s;t rationally to <HI>ceremonial</HI> wor|&s;hip; and when it is &s;aid, <HI>The Law came by</HI> Mo&s;es, <HI>but grace and Truth came by Je&s;us Chri&s;t,</HI> wee may <HI>probably</HI><NOTE PLACE="marg">1. 17.</NOTE> conceive the <HI>&s;en&s;e</HI> to bee, that whereas <HI>Mo&s;es</HI> onely <HI>deli|vered precepts</HI> to bee <HI>done,</HI> Chri&s;t giveth by his Spirit <HI>grace to do</HI> them; and whereas the <HI>Ceremonial Law</HI> con&s;i&s;ted onely of <HI>Types</HI> and <HI>Shadows,</HI> the <HI>Truth,</HI> that is, the <HI>impletion</HI> of all tho&s;e, is now <HI>performed</HI> by <HI>Chri&s;t;</HI> Accordingly the <HI>Gospel</HI> is the <HI>truth,</HI> becau&s;e it <HI>revealeth</HI> the <HI>body</HI> of tho&s;e <HI>&s;hadows,</HI> the <HI>my&s;tery</HI> of tho&s;e <HI>figures,</HI> the &s;ub&s;tance of tho&s;e <HI>Types,</HI> and to this <HI>Zanchy</HI> conceiv|eth, the Apo&s;tle <HI>Paul</HI> might have <HI>respect,</HI> when hee calls it, <HI>The word of truth.</HI><NOTE PLACE="marg">Eph. 1. 12. <HI>Zanch.</HI> ibid.</NOTE></P>
<P>2 <HI>Sometimes</HI> the <HI>truth</HI> is oppo&s;ed to <HI>fal&s;hood</HI> and <HI>lies,</HI> for that is the mo&s;t <HI>genuine &s;ignification</HI> of the <HI>Word,</HI> and withall the mo&s;t <HI>rational interpretation</HI> of it in this place, where wee finde a <HI>lye</HI> expre&s;&s;ely &s;et in <HI>oppo&s;ition</HI> to it;<NOTE PLACE="marg">Col. 1. 4. 2 <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">im. 2. 15 2 pet. 2. 2 1 pet. 1. 23</NOTE> upon this <HI>account</HI> no doubt it is, that the <HI>Go&s;pel</HI> is &s;o frequently &s;tiled the <HI>word of truth,</HI> and the <HI>way of truth,</HI> and the <HI>truth.</HI> To this purpo&s;e is that <HI>metaphorical</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hra&s;e of S. <HI>Peter,</HI> where he calls it, <HI>the &s;incere milk of</HI> the <HI>Word,</HI> to wit, without any ba&s;e <HI>mixture</HI> of <HI>fal&s;hood</HI> Indeed, there are &s;ome <HI>doctrins</HI> of the <HI>Gospel,</HI> which are nor <HI>veri&s;imilia, probable</HI> to our <HI>rea&s;on,</HI> but &s;till all of them are <HI>veri&s;&s;ima,</HI> of mo&s;t <HI>certain verity.</HI></P>
<P>For the clearer <HI>manife&s;tation</HI> whereof (which was ne|ver more <HI>needful,</HI> than in this <HI>Sceptical,</HI> yea, <HI>Athei&s;tical</HI> age) and that in <HI>oppo&s;ition</HI> to all other <HI>doctrins</HI> what|&s;oever, bee plea&s;ed to con&s;ider the <HI>matter,</HI> the <HI>witne&s;|&s;es,</HI>
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the <HI>Miracles,</HI> and the <HI>&s;ucce&s;s</HI> of the <HI>Evangelical do|ctrin.</HI></P>
<P>1 The <HI>matter</HI> of the <HI>Go&s;pel</HI> proclaimeth it to be the <HI>truth,</HI> ina&s;much as it layeth down <HI>&s;urer principles, purer precepts,</HI> and <HI>higher Promi&s;es</HI> than <HI>any</HI> other doctrin what|&s;oever. This is that <HI>Doctrin</HI> which maketh <HI>full provi&s;ion</HI> for our <HI>comfort,</HI> by <HI>teaching</HI> us how <HI>God and man</HI> may bee <HI>brought together,</HI> how <HI>ju&s;tice</HI> and <HI>mercy</HI> may <HI>meet each other,</HI> by <HI>propo&s;ing</HI> to us &s;uch a <HI>reward,</HI> which for its <HI>excellency</HI> and <HI>perpetuity</HI> is every way <HI>adaequate</HI> to a <HI>rati|onal de&s;ire.</HI> This is that <HI>doctrin</HI> which giveth <HI>full di|rection</HI> for our <HI>obedience,</HI> by <HI>injoyning</HI> &s;uch duties as are mo&s;t <HI>just</HI> and <HI>pure,</HI> and &s;o mo&s;t <HI>con&s;onant</HI> to right <HI>rea|&s;on.</HI></P>
<P>2 The <HI>Te&s;timony</HI> given to the <HI>Hi&s;torical part</HI> of this Doctrin, e&s;pecially that of <HI>Chri&s;ts re&s;urrection</HI> (which if acknowledged true, there will bee no <HI>rea&s;on</HI> to deny the <HI>truth</HI> of any thing <HI>revealed</HI> in the <HI>Go&s;pel</HI>) is &s;o <HI>va|lid,</HI><NOTE PLACE="marg">See more of this part 1. pag. 71.</NOTE> that there <HI>need not, could not</HI> bee a clearer <HI>evidence.</HI> For however they were per&s;ons <HI>tenuioris fortunae,</HI> of a <HI>mean e&s;tate,</HI> yet they were <HI>inc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lpatae famae,</HI> of <HI>unblemi&s;hed credit;</HI> nor was it onely <HI>one</HI> or <HI>two,</HI> but a great <HI>number</HI> of <HI>men</HI> and <HI>women,</HI> who <HI>te&s;tifyed</HI> the truth of it, and this not upon <HI>hear-&s;ay,</HI> but as that which they had <HI>&s;een with their eies,</HI> and their <HI>hands had handled,</HI> nor (which would not bee <HI>left out</HI>) was there any hope of <HI>profit</HI> or <HI>prefer|ment</HI> which might induce them to <HI>atte&s;t</HI> a <HI>fal&s;hood.</HI></P>
<P>4. The <HI>Miracles</HI> which <HI>accompanied</HI> tho&s;e <HI>Oracles</HI> were <HI>&s;uch</HI> as abundantly confirm their <HI>Truth,</HI> for though it is <HI>true;</HI> the <HI>publi&s;hers</HI> of <HI>lying doctrines</HI> have by the <HI>Devils help</HI> wrought <HI>wonders,</HI> yet either they were (as St. <HI>Paul</HI> calls them, <HI>lying wonders</HI>) meer <HI>delu&s;ions,</HI> making <HI>things appear</HI> which <HI>are not,</HI> by <HI>corrupting</HI> &s;ometimes the <HI>fancy,</HI> &s;ometimes the <HI>&s;en&s;e,</HI> &s;ometimes the <HI>air,</HI> and &s;ometimes the <HI>object;</HI> or if they were <HI>true wonders,</HI> yet they were not <HI>Miracles properly</HI> &s;o called, becau&s;e, not <HI>above the</HI>
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<HI>power</HI> of <HI>nature,</HI> onely the <HI>Devil,</HI> either by his <HI>agility removing of,</HI> or <HI>bringing on objects</HI> upon the <HI>&s;tage</HI> in a <HI>moment</HI> (as it was probably in the <HI>Magicians</HI> imitation of <HI>Mo&s;es,</HI> when hee turned <HI>Rods</HI> into <HI>Serpents</HI>) or by his <HI>&s;agacity,</HI> di&s;covering the <HI>&s;ecrets</HI> of <HI>nature,</HI> oft times <HI>ef|fects</HI> &s;uch things as to us being <HI>unknown,</HI> are <HI>wonderful,</HI> though indeed they are but <HI>natural.</HI> But the <HI>wonders</HI> which were <HI>wrought</HI> by the <HI>preachers</HI> of the <HI>Gospel</HI> plainly appear to bee &s;uch, as either <HI>no created power</HI> can at all <HI>effect,</HI> as <HI>rai&s;ing the dead, curing</HI> the <HI>blind, lame,</HI> and <HI>deaf,</HI> which were &s;o out of a <HI>natural defect</HI> in the <HI>Or|gan,</HI> and are <HI>reckoned</HI> among tho&s;e <HI>total privations,</HI> which in <HI>cour&s;e of nature,</HI> admit of no <HI>return</HI> to the habit, or which if a <HI>natural virtue can effect,</HI> yet not in that <HI>way</HI> and <HI>time,</HI> as the <HI>healing</HI> of the <HI>&s;ick</HI> by a <HI>touch,</HI> by a <HI>word,</HI> at a <HI>di&s;tance,</HI> in an <HI>in&s;tant,</HI> and therefore were no other than <HI>divine Miracles.</HI> So that, unle&s;s were will &s;uppo&s;e that the <HI>true God</HI> would confirm a <HI>lye,</HI> by <HI>&s;igns</HI> and <HI>won|ders,</HI> wee mu&s;t needs acknowledge the <HI>Truth</HI> of the <HI>Go&s;pel.</HI></P>
<P>4. La&s;tly, The <HI>wonderful &s;ucce&s;s</HI> which this <HI>Doctrine</HI> hath had in the <HI>world,</HI> may very rationally <HI>evince</HI> its <HI>Truth.</HI> It is a <HI>known</HI> &s;aying, <HI>veritas magna &amp; praevale|bit,</HI> the <HI>power of Truth is unconquerable,</HI> and though &s;ometimes it may bee <HI>&s;uppre&s;&s;ed,</HI> yet it cannot bee <HI>ex|tingui&s;hed:</HI> Indeed it is not true <HI>reciprocally,</HI> that though <HI>Truth</HI> will <HI>preval</HI> at <HI>la&s;t,</HI> yet every <HI>Doctrine</HI> which <HI>pre|vaileth</HI> for a <HI>time,</HI> is <HI>Truth;</HI> If this <HI>plea</HI> were &s;ufficient, <HI>nakedly</HI> con&s;idered, the <HI>Mahumetan Doctrine</HI> would chal|lenge this <HI>Title</HI> of <HI>Truth,</HI> as having <HI>gained</HI> upon the <HI>greate&s;t part</HI> of the habitable world for many <HI>hundred</HI> years; It is not therefore &s;imply the <HI>&s;trength,</HI> but the <HI>&s;trangene&s;s</HI> of the <HI>Go&s;pels prevalency,</HI> which <HI>argues</HI> its <HI>verity.</HI> That the <HI>Mahumetan</HI> Doctrine &s;hould bee <HI>gene|rally</HI> embraced, is no <HI>wonder,</HI> partly becau&s;e it is a <HI>Do|ctrine</HI> congruous to <HI>mans corrupt</HI> inclination; it was at
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<HI>fir&s;t propagated,</HI> and is <HI>&s;till maintained</HI> by <HI>force</HI> of <HI>arms:</HI> But that the <HI>Evangelical Doctrine</HI> which teacheth <HI>Le&s;&s;ons contrary</HI> to fle&s;h and blood, <HI>liberality</HI> to a <HI>covetous, hu|mility</HI> to a <HI>proud, piety</HI> to a <HI>prophane,</HI> and <HI>righteou&s;ne&s;s</HI> to a <HI>cruel</HI> world, which was &s;o <HI>much oppo&s;ed</HI> and <HI>per&s;e|cuted</HI> by the <HI>wi&s;e</HI> and <HI>great</HI> men, the <HI>Princes</HI> of this world, &s;hould bee <HI>publi&s;hed</HI> by <HI>twelve illiterate, unarm|ed</HI> men, who had not <HI>spears,</HI> but onely <HI>&s;taves</HI> in their <HI>hands,</HI> not <HI>&s;words,</HI> but <HI>&s;crips</HI> by their <HI>&s;ides,</HI> and were as a <HI>few Sheep</HI> among a <HI>multitude</HI> of <HI>ravenous Wolves,</HI> and yet the <HI>publi&s;hing</HI> &s;hould bee &s;o <HI>effectual,</HI> as to gain a <HI>multitude</HI> of <HI>Di&s;ciples</HI> in all <HI>parts,</HI> and <HI>tho&s;e &s;uch</HI> as did <HI>many</HI> of them <HI>lo&s;e</HI> their <HI>liberties, &s;tates,</HI> and <HI>lives</HI> in <HI>de|fence</HI> of it, is &s;o <HI>&s;trange</HI> a <HI>&s;ucce&s;s,</HI> as may very well bee a <HI>&s;trong Argument</HI> to te&s;tifie the <HI>Truth</HI> of the Go&s;pel; by all which it appeareth what <HI>good rea&s;on</HI> St. <HI>John</HI> had to call the <HI>Go&s;pel,</HI> the <HI>Truth,</HI> in <HI>oppo&s;ition</HI> to <HI>fal&s;e|hood.</HI></P>
<P>But yet this is not <HI>all</HI> which this <HI>type</HI> prompts us to, for in that the <HI>Apostle</HI> doth not &s;ay, <HI>the true Doctrine,</HI> in the <HI>concrete,</HI> but the <HI>Truth,</HI> in the <HI>abstract,</HI> &s;o that whereas there are many <HI>other Truths</HI> which <HI>every Art</HI> and <HI>Science</HI> teacheth, hee &s;eemeth to <HI>appropriate</HI> it to the <HI>Evangelical Doctrine,</HI> as if that onely <HI>de&s;erved</HI> the <HI>name</HI> of <HI>Truth,</HI> is very <HI>Emphatical,</HI> and no doubt his <HI>intention</HI> hereby is to let us <HI>&s;ee</HI> that the <HI>Go&s;pel</HI> is <HI>eminently</HI> and <HI>tran&s;cendently true:</HI> Indeed <HI>veritas con&s;i&s;tit in indivi&s;i|bili, one</HI> thing cannot bee <HI>truer</HI> than <HI>another,</HI> but yet <HI>one Truth</HI> may bee of <HI>greater eminency</HI> than another; Such is the <HI>Doctrin</HI> of the <HI>Gospel,</HI> who&s;e <HI>excellency</HI> will appear, if you con&s;ider that it is a <HI>Divine,</HI> an <HI>Uni|ver&s;al,</HI> and an <HI>effectual truth.</HI></P>
<P>Well may the <HI>Gospel</HI> bee called the <HI>truth,</HI> in as much as it is,</P>
<P>1 The <HI>Divine truth,</HI> which was <HI>dictated</HI> to tho&s;e who <HI>publi&s;hed</HI> it by the <HI>Spirit</HI> of God; I grant as St.
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<HI>Ambro&s;e</HI> &s;aith, <HI>omnis veritas &agrave; &s;piritu &s;ancto,</HI> all, even <HI>humane truth,</HI> is from the <HI>Divine Spirit;</HI> in which re|&s;pect, <HI>Truth</HI> is called by the <HI>Greek</HI> Poet, the <HI>daughter</HI><NOTE PLACE="marg"><GAP DESC="foreign"> Pind. <HI>Olymp.</HI></NOTE> <HI>of God,</HI> but &s;till it is onely <HI>Scriptural truth,</HI> which is of <HI>immediate in&s;piration;</HI> all <HI>truth</HI> calls <HI>God Father,</HI> but this is his <HI>Reuben,</HI> his <HI>fir&s;t-born, The&s;e things &s;aith</HI><NOTE PLACE="marg">Rev. 3. 14. 17</NOTE> <HI>hee that is true;</HI> and again, <HI>The&s;e things &s;aith the A|men, the faithful, and true witne&s;&s;e;</HI> &s;o run the <HI>Prefaces</HI> of the <HI>two Epi&s;tles</HI> to <HI>Philadelphiae,</HI> and <HI>Laodicea,</HI> and accordingly St. <HI>Peter,</HI> They <HI>spake as moved by the</HI><NOTE PLACE="marg">2 Pet. 1. la&s;t.</NOTE> <HI>Holy Gho&s;t.</HI> Indeed, if you plea&s;e to <HI>review three</HI> of the fore-mentioned <HI>Arguments,</HI> to wit, the <HI>matter,</HI> the <HI>miracles,</HI> and <HI>&s;ucce&s;&s;e</HI> of this <HI>Doctrin,</HI> you &s;hall find them proving as well the <HI>Divinity,</HI> as the <HI>verity</HI> of the <HI>Gospel.</HI></P>
<P>2 An <HI>Univer&s;al truth,</HI> &s;uch as containeth in it <HI>all truth needful</HI> to bee known in order to <HI>&s;alvation:</HI> In|deed, there are many <HI>natural</HI> truths which are <HI>below</HI> the <HI>Maje&s;ty,</HI> and <HI>be&s;ide</HI> the <HI>Scope</HI> of the <HI>Gospel,</HI> and therefore are not <HI>contained</HI> in it, but all <HI>&s;aving truths</HI> either <HI>formaliter</HI> or <HI>reductiv&egrave;,</HI> in expre&s;&s;e <HI>words,</HI> or <HI>plain nece&s;&s;ary con&s;equences,</HI> are <HI>revealed</HI> by the <HI>Gospel;</HI> hence it is that this <HI>Doctrin</HI> is as it were a <HI>rule</HI> or <HI>standard,</HI> by which all <HI>Doctrines</HI> mu&s;t bee <HI>tryed,</HI> &s;o that, <HI>If an Angel Preach any other Gospel he is ac<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ur&s;ed;</HI> for which <HI>rea&s;on</HI> no doubt, it is called <HI>a Canon</HI> by St. <HI>Paul,</HI> where<NOTE PLACE="marg">Gal. 1. 8. 6. 16.</NOTE> hee &s;aith, <HI>As many as walk according to this rule</HI> (or Canon) <HI>peace bee upon them, and upon the</HI> I&s;rael <HI>of God.</HI></P>
<P>3 La&s;tly, <HI>An effectual truth,</HI> the <HI>truth</HI> which of all others hath the mo&s;t <HI>powerful operation;</HI> indeed as it was <HI>fir&s;t inspired</HI> by, &s;o the <HI>Preaching</HI> of it is &s;till <HI>ac|companied</HI> with the <HI>Holy Spirit,</HI> whereby it hath a far greater <HI>efficacy,</HI> than any <HI>other truth</HI> what&s;oever; for whereas <HI>other truths</HI> have onely an <HI>influence</HI> upon the <HI>understanding,</HI> this, together with the <HI>under&s;tanding,</HI> hath
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an <HI>influence</HI> upon the <HI>Will</HI> and <HI>Affections; other truths</HI> may make us <HI>wi&s;e,</HI> but this will make us both <HI>wi&s;e</HI> and <HI>better; Glorious things</HI> are &s;poken of <HI>thee,</HI> oh thou <HI>coele&s;tial truth&punc; The truth &s;hall make you free, &s;anctify them</HI><NOTE PLACE="marg">Joh. 8. 32. 17. 17.</NOTE> <HI>through thy truth,</HI> they are <HI>Chri&s;ts</HI> own words, <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> his own good will begat hee us by the word of truth,</HI> So St.<NOTE PLACE="marg">James 1. 18</NOTE> <HI>Peter;</HI> all <HI>truth</HI> is <HI>Gods daughter,</HI> but this is as it were his <HI>Spou&s;e,</HI> by which hee <HI>begets Sons</HI> and <HI>Daughters</HI> to <HI>him|&s;elf.</HI> In one <HI>Word,</HI> it is this <HI>truth,</HI> and this <HI>alone,</HI> which doth &s;o <HI>inlighten</HI> the <HI>minde,</HI> as to <HI>incline</HI> the <HI>will, regulate</HI> the <HI>pa&s;&s;ions, comfort</HI> the <HI>con&s;cience, renew</HI> our <HI>nature,</HI> and <HI>&s;anctify</HI> our whole man; No <HI>wonder,</HI> if our <HI>Apo&s;tle</HI> call it <HI>abstractively Truth,</HI> and <HI>emphatically, the Truth.</HI></P>
<P>Having given you this <HI>Account</HI> of the <HI>Principal,</HI> it will bee <HI>ea&s;y</HI> to infer the <HI>Collateral</HI> Character of the <HI>Gospel,</HI> where it is &s;aid, <HI>No lye is of the truth:</HI> In the <HI>Greek</HI> it &s;eemeth to bee a <HI>particular propo&s;ition, Every lye is not of the truth,</HI> but it is <HI>equivalent</HI> to an <HI>univer&s;al,</HI> and therefore is fitly rendred, <HI>no lye is of the truth.</HI> To open the &s;en&s;e briefly.</P>
<P>There is a <HI>threefold Lye, verbal, practical, Doctrinal; ver|bal</HI> is, an <HI>untrue narration,</HI> when wee either <HI>affirm</HI> what is <HI>fal&s;e,</HI> or <HI>deny</HI> what is <HI>true; Practical</HI> is, an <HI>un&s;uitable conver&s;ation,</HI> when wee <HI>un&s;ay</HI> with our <HI>lives,</HI> what wee <HI>&s;ay</HI> with our <HI>lips; Doctrinal</HI> is, an <HI>erroneous po&s;ition</HI> con|cerning <HI>matters</HI> of <HI>faith</HI> or <HI>practice,</HI> and though it bee <HI>true</HI> of all <HI>&s;ort</HI> of <HI>lies,</HI> yet no <HI>doubt</HI> it is the <HI>doctrinal</HI> lye which is here <HI>chiefly</HI> intended.</P>
<P>2 Whereas it is <HI>po&s;&s;ible</HI> upon <HI>fal&s;e hypothe&s;es</HI> to <HI>inferr true conclu&s;ions</HI> (whence it is u&s;ual in <HI>A&s;tronomy,</HI> by <HI>&s;up|po&s;ing</HI> things that <HI>are not,</HI> to <HI>demonstrate</HI> the <HI>truth</HI> of <HI>things</HI> that <HI>are</HI>) it is <HI>impo&s;&s;ible</HI> from <HI>true po&s;itions</HI> to <HI>infer</HI> a <HI>fal&s;e conclu&s;ion.</HI> Indeed, <HI>too often</HI> wicked <HI>Hereticks fa&s;ten</HI> their <HI>lyes</HI> upon the <HI>Evangelical truth,</HI> and for this <HI>rea&s;on</HI> proba|bly St. <HI>John</HI> in&s;erted this <HI>clau&s;e</HI> (which at fir&s;t may &s;eem <HI>&s;upervacaneous</HI>) that whereas the <HI>Antichri&s;tian&punc; Teach|ers</HI>
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might <HI>pretend</HI> to boa&s;t of the <HI>Truth,</HI> our <HI>Apostle</HI> a&s;&s;ureth tho&s;e to whom hee <HI>wrote,</HI> that the <HI>truth did not, could not father any &s;uch lyes.</HI> The truth is, when <HI>Hereticks</HI> indeavour to prove their <HI>Doctrines</HI> by <HI>Scrip|ture,</HI> they deal by it as <HI>Caligula</HI> did by the <HI>Image</HI> of <HI>Jupiter Olympiacus,</HI> when hee took from it its <HI>own head,</HI> which was of <HI>Gold,</HI> and put upon it <HI>one</HI> of <HI>Bra&s;s,</HI> they &s;poil <HI>Truth</HI> of its <HI>genuine</HI> &s;en&s;e, to put upon it a <HI>corrupt glo&s;&s;e;</HI> it being as <HI>po&s;&s;ible</HI> for <HI>cold</HI> to come from <HI>heat,</HI> or <HI>darkne&s;&s;e</HI> from <HI>light,</HI> as any <HI>lye</HI> from the <HI>Truth.</HI></P>
<P>3 Nor yet is this <HI>all</HI> that this <HI>clau&s;e</HI> imports, <HI>minus dicit, plus volens intelligi,</HI> &s;aith <HI>Estius,</HI> our <HI>Apo&s;tle in|tends</HI><NOTE PLACE="marg"><HI>E&s;t.</HI> in loc.</NOTE> <HI>more than hee speaketh,</HI> for whereas he &s;aith, <HI>No lye is of the truth,</HI> hee meaneth, <HI>every lye is again&s;t the truth.</HI> Indeed, &s;ome <HI>Lies</HI> have a <HI>&s;emblance</HI> of <HI>Truth,</HI> and are &s;o <HI>bold</HI> as to <HI>claim kindred</HI> to it; but notwith|&s;tanding their <HI>&s;eeming con&s;onancy,</HI> there is a <HI>real repug|nancy,</HI> and they are &s;o far from <HI>being of,</HI> that they are <HI>con|trary</HI> to the <HI>truth.</HI></P>
<P>To clo&s;e up this <HI>fir&s;t general;</HI> &s;ince the <HI>Gospel</HI> is the <HI>truth,</HI> and con&s;equently <HI>no Lye is of it,</HI> learn wee to <HI>embrace</HI> it with tho&s;e two <HI>Armes</HI> of <HI>faith</HI> and <HI>love.</HI></P>
<P>1 Let us <HI>&s;tedfastly beleeve</HI> it; The <HI>Heathen</HI> had an <HI>high opinion</HI> of their <HI>Sybils,</HI> as appeareth by that of the <HI>Poet, Credite me folium vobis recitare Sybillae,</HI> and<NOTE PLACE="marg">Juvenal.</NOTE> &s;hall not wee <HI>yield</HI> a firm <HI>credence</HI> to the <HI>Gospel?</HI> St. <HI>Paul</HI> &s;aith of the <HI>The&s;&s;alonians,</HI> that <HI>the Go&s;pel came not to them onely in Word, but in Power, and in the Holy</HI><NOTE PLACE="marg">1 The&s;&s;. 1. 5</NOTE> <HI>Gho&s;t, and in much a&s;&s;urrnce,</HI> intimating, that they had not onely a <HI>conjectural opinion,</HI> but a full <HI>per&s;wa&s;i|on</HI> of the <HI>truth</HI> of the <HI>Gospel;</HI> let the <HI>&s;ame confidenee</HI> be in <HI>us.</HI> It is the <HI>truth,</HI> and therefore wee may infal|libly <HI>venture</HI> our <HI>&s;ouls</HI> upon it, <HI>Heaven and Earth &s;hall pa&s;s away, before the lea&s;t jot of it &s;hall be found fal&s;e and ly|ing.</HI></P>
<P><PB N="586" REF="304">2 Let us <HI>affectionately</HI> love it, &s;o as not onely to <HI>yield obedience</HI> to, but <HI>contend</HI> in the <HI>defence</HI> of it, when|&s;oever wee are called to it. The <HI>Heathen</HI> in their <HI>&s;acrifices</HI> to <HI>Apollo,</HI> cryed out, <GAP DESC="foreign">, <HI>truth is &s;weet.</HI> Let us &s;ay with <HI>David</HI> of this <HI>Truth, Oh how &s;weet is it to my ta&s;te? it is &s;weeter than the honey and the honey combe; Veritas Chri&s;tianorum incomparabiliter pulchri|or</HI><NOTE PLACE="marg">Ange&s;t.</NOTE> <HI>Helen&acirc; Graecorum,</HI> &s;aith St. <HI>Austin, The Chri&s;tians truth is incomparably: fairer than the Hellen of</HI> Greece and if the <HI>Grecians</HI> &s;o hotly <HI>&s;trove</HI> for the <HI>one,</HI> how <HI>zealou&s;ly</HI> &s;hould wee <HI>contend</HI> for the <HI>other?</HI> wee may <HI>ven|ture</HI> our <HI>&s;ouls</HI> on it, and we mu&s;t be <HI>willing</HI> to venture ou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>&s;tates</HI> and <HI>bodies</HI> for it, and as he <HI>&s;aid,</HI> though upon ano|ther account, <HI>Amicus</HI> Plato, <HI>Amicus</HI> Ari&s;toteles, <HI>&s;ed magis amica veritas;</HI> Plato <HI>and</HI> Ari&s;totle are <HI>my friends,</HI> but <HI>truth</HI> much more: &s;o let us in this, <HI>my Liberty, my Life,</HI> is <HI>dear to mee,</HI> but <HI>the truth of the Gospel is far dearer;</HI> And that wee may thus <HI>beleeve</HI> and <HI>love,</HI> let us bee careful to <HI>know</HI> it, for which it is that our <HI>A|po&s;tle</HI> prai&s;eth the&s;e <HI>Chri&s;tians,</HI> and &s;o I am fallen on the <HI>Commendation, Not becau&s;e you know not the truth, but becau&s;e yee know it,</HI> whence it will not bee ami&s;s to <HI>ob|&s;erve</HI><NOTE PLACE="marg">Gen. Second.</NOTE></P>
<P>1 In <HI>General,</HI> that this holy <HI>Apo&s;tle</HI> is not <HI>awanting</HI> in ju&s;t <HI>prai&s;es</HI> of tho&s;e to whom hee <HI>writeth;</HI> very of|ten in this <HI>Epi&s;tle</HI> hee calls them, <HI>Little Children,</HI> and in this hee dealeth with them as with <HI>Little Children,</HI> who are be&s;t <HI>won</HI> upon by incouraging <HI>commendati|ons.</HI> It was <HI>one</HI> of St. <HI>Jeromes</HI> coun&s;els to <HI>Laeta,</HI> about the bringing up of her <HI>daughter, Laudibus excitandum est</HI><NOTE PLACE="marg"><HI>Hier.</HI> Ep ad <HI>L<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</HI></NOTE> <HI>ingenium,</HI> that &s;hee &s;hould <HI>excite</HI> her by <HI>prai&s;es.</HI></P>
<P>When the <HI>School-ma&s;ter</HI> by commending his <HI>Scholar</HI> for <HI>doing well,</HI> lets him <HI>&s;ee,</HI> that hee hath a <HI>good opi|nion</HI> of him; it is a notable <HI>spur</HI> to put him upon <HI>pre&s;erving</HI> and <HI>increa&s;ing</HI> that <HI>good</HI> opinion, by doing <HI>better;</HI> what the <HI>blowing of the horn</HI> is to the hounds in
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their <HI>cha&s;e,</HI> and the <HI>&s;ounding</HI> of the <HI>Trumpet</HI> to the <HI>Hor&s;e</HI> in the <HI>battel,</HI> that is <HI>prai&s;e</HI> to men in their <HI>pro&s;ecution</HI> of <HI>vertue,</HI> and <HI>oppo&s;ition</HI> again&s;t <HI>vice.</HI> And therefore let all <HI>Mini&s;ters</HI> learn to take notice <HI>of,</HI> and <HI>incourage</HI> the forwardne&s;&s;e of their people, and let them be no le&s;&s;e <HI>careful</HI> to <HI>extoll</HI> their <HI>virtues,</HI> than to <HI>reprove</HI> their <HI>vices;</HI> when the <HI>people do</HI> what is <HI>com|mendable,</HI> it is but <HI>ju&s;t</HI> wee &s;hould <HI>commend</HI> what <HI>they do;</HI> and if they finde <HI>matter,</HI> let not us <HI>want words,</HI> in <HI>giving</HI> them their <HI>de&s;erved prai&s;es,</HI> according to the <HI>pattern</HI> which here St. <HI>John</HI> &s;ets us.</P>
<P>2 In <HI>special,</HI> take a view of the <HI>commendation</HI> here given, which is <HI>fir&s;t</HI> by way of <HI>remotion,</HI> acquitting them from <HI>ignorance;</HI> they were not like St. <HI>Pauls &s;illy women,</HI> which were <HI>ever learning, and never able to come to the knowledge of the truth,</HI> not like tho&s;e <HI>He|brews,</HI><NOTE PLACE="marg">2 Tim. 3. 7</NOTE> who, <HI>whereas for the time they ought to have</HI><NOTE PLACE="marg">Heb. 5. 12.</NOTE> <HI>been Teachers, they had need that one teach them again, which bee the fir&s;t Principles of the Oracles of God,</HI> they were not &s;uch as did <HI>not know the truth.</HI> And then by way of <HI>attribution,</HI> a&s;&s;erting that they were <HI>&s;uch</HI> who <HI>did know the truth;</HI> yea, that they had a <HI>di&s;tinct know|ledge</HI> of it, whereby they were able to <HI>di&s;tingui&s;h</HI> &punc; be|tween <HI>truth</HI> and <HI>fal&s;hood,</HI> for that <HI>you know</HI> is very <HI>fitly</HI> by <HI>interpreters</HI> &s;upplyed in the la&s;t clau&s;e, <HI>you know that no Lye is of the truth.</HI> Our ble&s;&s;ed <HI>Saviour</HI> &s;peaking of his <HI>&s;heep,</HI> &s;aith, they <HI>know his voice,</HI> and that &s;o, as to <HI>distingui&s;h</HI> it from the <HI>voice</HI> of <HI>strangers,</HI> for &s;o it followeth, and <HI>a &s;tranger will they not follow;</HI> thus<NOTE PLACE="marg">Joh. 10. 3, 4.</NOTE> doth S. <HI>John</HI> here commend the&s;e <HI>Chri&s;tians,</HI> not only for a <HI>true,</HI> but a <HI>clear knowledge,</HI> whereby they were a|ble to <HI>judge aright,</HI> and <HI>di&s;cern</HI> between things <HI>that differ:</HI> Indeed, according to that <HI>known</HI> maxim, <HI>rectum e&s;t index &s;ui et obliqui,</HI> that which is <HI>true,</HI> di&s;covers not only it <HI>&s;elf,</HI> but that which is <HI>fal&s;e,</HI> and therefore he that knoweth the <HI>truth,</HI> knows <HI>that no lye is of it.</HI></P>
<P><PB N="588" REF="305">That it may the better <HI>appear,</HI> how high a com|mendation this is, it will bee needful to <HI>di&s;cu&s;&s;e</HI> a little on the <HI>one hand,</HI> the <HI>evil of ignorance;</HI> and on the <HI>other,</HI> the <HI>good</HI> of <HI>knowledge.</HI></P>
<P>1 <HI>Not to know</HI> the <HI>truth</HI> is a <HI>&s;in</HI> &s;adly to bee <HI>bemoaned,</HI> and &s;uch as <HI>contracts</HI> not onely <HI>guilt,</HI> but <HI>&s;hame</HI> upon the per&s;on. Indeed this is not true of <HI>all kinde</HI> of <HI>Igno|rance.</HI></P>
<P>There is an <HI>Ignorance</HI> which is <HI>commendable,</HI> not to <HI>know</HI> what <HI>God</HI> hath <HI>kept &s;ecret,</HI> becau&s;e hee would not have us <HI>know;</HI> its no <HI>&s;hame</HI> for a man not <HI>to know</HI> that which is not in his <HI>po&s;&s;ibility,</HI> and &s;uch are all tho&s;e things which <HI>God</HI> hath not been plea&s;ed to <HI>reveal.</HI></P>
<P>There is an <HI>Ignorance</HI> which is <HI>excu&s;able,</HI> to wit, 1 when it is of &s;uch <HI>truths,</HI> which are <HI>without our sphere,</HI> and therefore have no <HI>need</HI> to know them; 2 when it is of &s;uch <HI>truths</HI> as are <HI>polemical, problematical;</HI> which part|ly by rea&s;on of the <HI>difficulty</HI> of the <HI>matter,</HI> and partly by <HI>rea&s;on</HI> of the <HI>imbecillity</HI> of our <HI>under&s;tanding,</HI> wee cannot attain to a <HI>full</HI> knowledge of; 3 when though it be of the <HI>Evangelical Truth,</HI> yet it is either through a <HI>defect</HI> of <HI>Revelation,</HI> which is the onely means whereby wee can <HI>know</HI> it; as in <HI>Pagans,</HI> who never heard of the <HI>Go&s;|pel,</HI> and therefore &s;hall not bee <HI>condemned</HI> for not <HI>know|ing</HI> and <HI>beleeving</HI> it; or through <HI>a natural incapacity,</HI> as in <HI>infants,</HI> and <HI>fools,</HI> and <HI>mad-men,</HI> who being not <HI>a|ble</HI> to make u&s;e of their <HI>rea&s;on,</HI> cannot attain to this <HI>know|ledge.</HI></P>
<P>But <HI>not to know</HI> in &s;ome mea&s;ure the <HI>nece&s;&s;ary</HI> truths of the <HI>Gospel,</HI> notwith&s;tanding the <HI>opportunities</HI> and <HI>means</HI> of knowledge afforded to us, is an <HI>ignorance de&s;ervedly blameable.</HI> Indeed, it is <HI>negligentia non impotentia, incuria non incapacitas,</HI> not an <HI>impotent incapacity,</HI> but a <HI>retchle&s;&s;e negligence,</HI> it is not an <HI>invincible,</HI> but a <HI>vincible,</HI> not a <HI>negative,</HI> but a <HI>Privative,</HI> not an <HI>involuntary,</HI> but a
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<HI>wilfull ignorance,</HI> not of <HI>one</HI> who <HI>would,</HI> but <HI>cannot,</HI> but of one who <HI>may,</HI> but <HI>will not know the truth.</HI> And now to bee thus <HI>ignorant,</HI> is our <HI>&s;in,</HI> our <HI>&s;hame,</HI> our <HI>ruine;</HI> what a <HI>travellor</HI> is without his <HI>feet,</HI> a <HI>workman</HI> without his <HI>hands,</HI> a <HI>Painter</HI> without his <HI>eies,</HI> that is a <HI>Chri&s;tian</HI> without <HI>knowledge,</HI> unable to <HI>do</HI> the <HI>will of God:</HI> What <HI>danger</HI> a <HI>&s;hip</HI> is in that wants a <HI>Rud|der, Balla&s;&s;e, Anchors, Cables, Sails,</HI> the <HI>like</HI> is hee in who wants <HI>knowledge.</HI> How ea&s;ily is hee <HI>to&s;&s;ed</HI> up and down with every winde of <HI>Doctrin?</HI> how <HI>unable</HI> is hee to <HI>&s;tear</HI> a right cour&s;e towards <HI>heaven?</HI> how <HI>quickly</HI> is hee overturned into a <HI>gulf</HI> of <HI>errors,</HI> and <HI>vices?</HI> no wonder if <HI>God</HI> complain by the Prophet <HI>Ho&s;eah, My</HI><NOTE PLACE="marg">Ho&s;. 4. 6.</NOTE> <HI>people are destroyed for lack of knowledge.</HI> Our proverb &s;aith, <HI>The blinde man &s;walloweth many a flye,</HI> and <HI>catch|eth many a fall;</HI> it is no le&s;&s;e true of an <HI>Ignorant Chri&s;tian,</HI> hee &s;walloweth many an <HI>errour,</HI> and falls into many a <HI>&s;in;</HI> this <HI>jaw bone</HI> of an <HI>A&s;&s;e,</HI> I mean <HI>Ignorance,</HI> hath <HI>&s;lain</HI> its <HI>thou&s;ands,</HI> laying <HI>heaps</HI> upon <HI>heaps:</HI> In a word, <HI>Al|mighty God</HI> is &s;o far <HI>provoked</HI> with <HI>affected</HI> ignorance, that hee <HI>threatneth</HI> by his Prophet, <HI>It is a people of no under|&s;tanding,</HI><NOTE PLACE="marg">I&s;a. 27. 11.</NOTE> <HI>therefore hee that made them will not have mercy on them, and hee that formed them, will &s;hew them no favour,</HI> and by his Apo&s;tle, that the <HI>Lord Je&s;us &s;hall beereveal|ed</HI><NOTE PLACE="marg">2 The&s;&s;. 1. 8.</NOTE> <HI>from heaven in flaming fire, taking vengeance on them that know not God.</HI></P>
<P>2 To <HI>know the Truth,</HI> and <HI>that no Lye is of it,</HI> is a <HI>vir|tue</HI> highly to bee commended. Indeed, there is an <HI>ex|cellency</HI> in all kinde of <HI>knowledge;</HI> it is a <HI>pearl despi&s;ed</HI> of none but <HI>fools, Knowledge</HI> having no <HI>enemy</HI> but the <HI>Igno|rant. Alexander</HI> was wont to &s;ay, hee had rather <HI>ex|cell</HI> in <HI>knowledge,</HI> than bee great in <HI>Power.</HI> Indeed, what<NOTE PLACE="marg"><HI>Plut.</HI> Apophth. <HI>Lactant.</HI> In&s;tit. l. 1. c. 1.</NOTE> the <HI>eie</HI> is in the <HI>body,</HI> that is <HI>knowledge</HI> in the <HI>minde,</HI> that the <HI>choyce&s;t member</HI> of the <HI>one,</HI> this the <HI>noble&s;t ornament</HI> of the <HI>other;</HI> but &s;urely this <HI>knowledge</HI> whereof my Text &s;peaks, is far more excellent than all other knowledge
<PB N="590" REF="306">
what&s;oever, for wheras by <HI>knowledge</HI> it is that a man dif|fereth from a <HI>bea&s;t,</HI> by this <HI>knowledge</HI> it is that a <HI>Chri&s;tian</HI> differeth from other men, <HI>nullus omnino cibus &s;uavior quam cognitio veritatis,</HI> &s;aith <HI>Lactantius,</HI> no <HI>&s;weeter food</HI> to the <HI>minde,</HI> than the <HI>knowledge of truth,</HI> and e&s;pecially of this truth. What the <HI>foundation</HI> is to the <HI>building,</HI> the <HI>root</HI> to the <HI>tree,</HI> that is this knowledge to the <HI>Soul,</HI> the <HI>beginning</HI> of all <HI>grace</HI> and goodne&s;&s;e; what the <HI>Sun</HI> is to the world, that is this <HI>knowledge</HI> to the <HI>minde,</HI> to <HI>in|lighten, inliven,</HI> and <HI>rejoyce</HI> it; if that <HI>Philo&s;opher</HI> when hee had gained a <HI>new notion</HI> in <HI>A&s;tronomy,</HI> was &s;o ra|vi&s;hed, that he cryed out, <GAP DESC="foreign">, <HI>I have found it, I have found it;</HI> how much greater <HI>joy</HI> hath the <HI>Chri&s;ti|an,</HI> knowing <HI>&s;upernatural truths?</HI> In a word, this <HI>know|ledge</HI> is not onely that which <HI>leads</HI> to <HI>grace</HI> and <HI>joy,</HI> but <HI>glory.</HI> S. <HI>Paul</HI> hath put them together, when he &s;aith, <HI>God would have all men come to the knowledge of the truth, that they may bee &s;aved;</HI> no wonder, if St. <HI>John</HI> account<NOTE PLACE="marg">1 Tim. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 4</NOTE> tho&s;e Chri&s;tians <HI>prai&s;e-worthy,</HI> for this, that they did <HI>know the truth.</HI></P>
<P>And now <HI>I would to God,</HI> that wee could &s;ay the <HI>&s;ame</HI> of all our <HI>hearers;</HI> but I <HI>fear,</HI> in regard of <HI>too ma|ny,</HI> wee may in&s;tead of <HI>commending, condemn,</HI> of <HI>prai&s;ing complain,</HI> that they are <HI>not &s;uch as do know the truth, but do not know it;</HI> Our <HI>Language</HI> may not be this of S. <HI>Johns,</HI> but that of S. <HI>Paul, Some have not the knowledge of God, I speak this to your &s;hame:</HI> indeed, a <HI>&s;hame</HI> it is that a|ny<NOTE PLACE="marg">1 Cor. 15. 34</NOTE> among <HI>us</HI> &s;hould bee <HI>ignorant,</HI> for to <HI>allude</HI> to the Apo&s;tles phra&s;e, <HI>Have they not heard? yea, the &s;ound is gone throughout all the Land,</HI> All <HI>means</HI> of <HI>knowledge,</HI><NOTE PLACE="marg">Rom. 11. 18</NOTE> <HI>Preaching, Catechi&s;ing, writing,</HI> are plentifully afforded; <HI>God</HI> may &s;ay to us, as he did to his <HI>People</HI> of Old, <HI>Have I been a Wilderne&s;&s;e to the hou&s;e of</HI> I&s;rael, <HI>a land of dark|ne&s;&s;e?</HI> and yet how <HI>many</HI> remain <HI>de&s;titute</HI> of <HI>&s;aving</HI><NOTE PLACE="marg">Jer. 24. 31</NOTE> <HI>knowledge?</HI> It might have been &s;aid of this <HI>Land</HI> for <HI>the&s;e</HI> many years, in regard of the <HI>Gospel,</HI> what is &s;aid
<PB N="591" REF="306">
of <HI>Rhodes</HI> in regard of the <HI>Sun, Semper in &s;ole &s;ita est Rhodos,</HI> it is <HI>alwaies in the Sun-&s;hine;</HI> The <HI>light</HI> of truth hath <HI>&s;hone gloriou&s;ly</HI> among us; And yet how many <HI>Owls fly</HI> up and down in this <HI>bright-firmament?</HI> how ma|ny<NOTE PLACE="marg">Lactant.</NOTE> <HI>Beetles</HI> in this <HI>Go&s;hen</HI> Land of <HI>Light? Lactantius</HI> ob|&s;erveth, that there was never <HI>le&s;&s;e Wi&s;dome</HI> in <HI>Greece,</HI> than in the <HI>time</HI> of the <HI>&s;even wi&s;e men;</HI> and they &s;ay of the <HI>Indians,</HI> among whom all the <HI>Gold</HI> is, that none are more <HI>meanly clad</HI> than they: Oh that even in this <HI>Land,</HI> which hath <HI>equallized,</HI> if not <HI>excelled</HI> all other <HI>parts</HI> of the <HI>Christian</HI> world for <HI>per&s;picuous in&s;truction,</HI> there were not to bee found many <HI>gro&s;ly ignorant.</HI> The truth is,</P>
<P>1 Some, though they bee <HI>&s;trangely ignorant,</HI> are <HI>highly conceited</HI> of (than which no greater <HI>enemy</HI> to) their <HI>knowledge.</HI> The <HI>opinion</HI> of having <HI>attained</HI> knowledge, as it is an <HI>argument</HI> that a man <HI>hath not attained,</HI> and therefore &s;aith St. <HI>Paul, He that thinketh hee knoweth any</HI><NOTE PLACE="marg">1 Cor. 8. 2</NOTE> <HI>thing, knoweth nothing as hee ought to know;</HI> &s;o it <HI>keepeth</HI> a man from <HI>endeavouring</HI> to <HI>attain,</HI> and therefore &s;aith <HI>Solomon, Seest thou a man wi&s;e in his own conceit, there is</HI><NOTE PLACE="marg">Prov. 26. 12</NOTE> <HI>more hope of a fool than of him.</HI></P>
<P>2 <HI>Some</HI> who are <HI>&s;en&s;ible</HI> of their <HI>ignorance,</HI> are yet <HI>a&s;ha|med</HI> to <HI>di&s;cover</HI> it, and therefore they &s;eek it not at the <HI>Prie&s;ts</HI> lips; hence it is, that while&s;t you frequently <HI>con&s;ult</HI> with the <HI>Lawyer,</HI> to know the <HI>certainty</HI> of your <HI>evidences;</HI> and with the <HI>Phy&s;ician,</HI> to be informed in the &s;tate of your <HI>body,</HI> yet you &s;eldome or never repair to the <HI>Mini&s;ter,</HI> to inquire of, and be informed by him in the <HI>things</HI> that concern your <HI>&s;ouls.</HI></P>
<P>3 <HI>Too many</HI> look upon divine <HI>knowledge</HI> as a <HI>thing</HI> to which onely the <HI>Divine</HI> is <HI>obliged,</HI> they need not <HI>trou|ble</HI> them&s;elves about it. If the <HI>Merchant</HI> can but know how to <HI>keep his accounts,</HI> how to <HI>import</HI> and <HI>export</HI> his <HI>wares;</HI> if the <HI>Trade&s;-man</HI> can but <HI>skill</HI> how to <HI>buy</HI> and <HI>&s;ell,</HI> and get <HI>gain;</HI> If the <HI>Husbandman</HI> can but <HI>learn</HI> how
<PB N="592" REF="307">
to <HI>mannure</HI> his <HI>ground,</HI> it matters not for the <HI>my&s;tery</HI> of <HI>god|line&s;s,</HI> and <HI>knowledge</HI> of the <HI>truth.</HI></P>
<P>4 Nay, <HI>I would to God</HI> there were not <HI>&s;ome,</HI> who do not only <HI>neglect</HI> but <HI>reject</HI> this knowledge, &s;aying, with tho&s;e <HI>Prophane Athei&s;ts,</HI> to <HI>God, wee de&s;ire not the knowledge of</HI><NOTE PLACE="marg">Job 21. 14</NOTE> <HI>thy waiss,</HI> and that they may <HI>continue</HI> in their <HI>ignorance,</HI> they either <HI>content</HI> them&s;elves without <HI>any,</HI> or with &s;ome <HI>blinde guide,</HI> who in&s;tead of <HI>teaching</HI> others, had need him&s;elf to be a <HI>catechumeni&s;t.</HI></P>
<P><HI>Suffer,</HI> I be&s;eech you, the <HI>Word of Exhortation,</HI> to an|&s;wer the <HI>means</HI> with &s;ome mea&s;ure of <HI>knowledge. Philip</HI> rejoyced that <HI>Alexander</HI> was <HI>born</HI> in the daies of <HI>Ari&s;to|tle:</HI> Let us <HI>ble&s;&s;e God,</HI> that wee are <HI>born</HI> in the <HI>times</HI> of <HI>light,</HI> and &s;ince <HI>God</HI> is not <HI>awanting</HI> to us, let not <HI>us</HI> bee <HI>awanting</HI> to our <HI>&s;elves; wait</HI> at the <HI>Po&s;ts</HI> of <HI>Wi&s;domes hou&s;e, &s;it</HI> at the <HI>feet</HI> of your <HI>Teachers,</HI> and inquire what you <HI>know not,</HI> from their <HI>mouths; diligently peru&s;e</HI> the <HI>ho|ly Scriptures,</HI> the rich <HI>cabinet</HI> in which this <HI>jewel,</HI> the <HI>know|ledge of the truth,</HI> is to be <HI>found,</HI> purge your <HI>hearts</HI> of arro|gant <HI>&s;elf-conceit, ta&s;te</HI> the <HI>&s;weetne&s;&s;e</HI> of <HI>divine truths, obedi|ently practi&s;e</HI> what <HI>you know,</HI> &s;o &s;hall you <HI>more</HI> and <HI>more</HI> know what to <HI>practi&s;e; above all,</HI> according to <HI>Solomons</HI> ad|vice, <HI>Cry after knowledge, and lift up your voice for under|&s;tanding;</HI><NOTE PLACE="marg">Prov. 23.</NOTE> what St. <HI>Paul</HI> praies for the <HI>Ephe&s;ians, beg of God</HI> for thy <HI>&s;elf,</HI> that <HI>the eies of thy under&s;tanding may be</HI><NOTE PLACE="marg">Eph. 1. 18.</NOTE> <HI>inlightened.</HI> And when thou ha&s;t <HI>attained</HI> the <HI>knowledge</HI> of the <HI>truth,</HI> bee not <HI>proud,</HI> but <HI>humble,</HI> &s;till <HI>acknowledging</HI> thy <HI>need</HI> of <HI>further</HI> helps, by the <HI>tongues</HI> and <HI>pens</HI> of Gods <HI>mini&s;ters,</HI> as St. <HI>John</HI> here intimateth, in that hee &s;aith, <HI>I have written unto you, becau&s;e you know,</HI> which leads to the <HI>Anticipation</HI> of an <HI>objection,</HI> which might <HI>ari&s;e</HI> in<NOTE PLACE="marg">Gen. Third.</NOTE> their <HI>mindes</HI> from that which is <HI>a&s;&s;erted</HI> in the <HI>preceding</HI> ver&s;e, <HI>If wee have an Unction, by which wee know all things,</HI> to what <HI>end,</HI> might they <HI>&s;ay,</HI> or at lea&s;t <HI>think,</HI> is your <HI>wri|ting?</HI> which <HI>objection</HI> hee prevents, by <HI>adding, I have not written to you becau&s;e you do not know the truth, but becau&s;e you know it.</HI></P>
<P><PB N="593" REF="307">Some <HI>Expo&s;itors</HI> conceive the&s;e words to bee an <HI>Apology</HI> for his writing &s;o <HI>little, alioqui largiore</HI><NOTE PLACE="marg"><HI>Grot.</HI> in loc.</NOTE> <HI>vobi&s;cum u&s;us &s;um &s;ermone,</HI> &s;o Grotius, <HI>If you had not known the truth, I would have written more largely to you,</HI> but <HI>verbum &s;apienti &s;at e&s;t,</HI> a <HI>word is enough to the wi&s;e;</HI> and doubtle&s;&s;e, it is a <HI>peece of prudence</HI> in a <HI>Mini|&s;ter,</HI> to make a di&s;tinction between <HI>Auditories,</HI> when they &s;peak to the <HI>&s;imple</HI> and <HI>ignorant,</HI> to u&s;e more <HI>plain, large,</HI> and <HI>loo&s;e</HI> expre&s;&s;ions, but when to <HI>in|telligent</HI> Chri&s;tians, more <HI>conci&s;e, pithy,</HI> and <HI>exact.</HI></P>
<P>The <HI>Generality</HI> of <HI>Interpreters</HI> conceive this an <HI>A|pology</HI> for his <HI>writing at all,</HI> which might &s;eem <HI>&s;u|pervacaneous</HI> to tho&s;e, who by vertue of a <HI>Divine Un|ction</HI> knew &s;o <HI>much already,</HI> wherein our <HI>Apostle</HI> lets them <HI>know,</HI> that notwith&s;tanding the <HI>knowledge</HI> they had <HI>attained,</HI> it was &s;till <HI>needful</HI> to write to them, and that <HI>becau&s;e</HI> they had attained this knowledge. In <HI>particular,</HI> there might bee a <HI>threefold</HI> rea&s;on of St. <HI>Johns</HI> writing to tho&s;e <HI>knowing</HI> Chri&s;tians.</P>
<P>1 <HI>In memoriam revocare,</HI> to <HI>bring that truth to their memory</HI> which had been already imprinted in their<NOTE PLACE="marg"><HI>Illyr.</HI> in loc. <HI>Carthu&s;.</HI> in loc.</NOTE> <HI>under&s;tanding,</HI> upon this <HI>account,</HI> as St. <HI>John</HI> here, &s;o <HI>el&s;ewhere,</HI> the other <HI>Apo&s;tles</HI> expre&s;ly <HI>Apologize</HI> for them&s;elves, <HI>I will therefore put you in remembrance, though you once knew this;</HI> So St. <HI>Jude. I will not bee negligent</HI><NOTE PLACE="marg">Jude ver&s;. 5.</NOTE> <HI>to put you alwaies in remembrance of the&s;e things, though yee know them, and bee e&s;tabli&s;hed in the pre&s;ent truth,</HI> So St. Peter. <HI>And I my &s;elf al&s;o am per&s;waded of you</HI><NOTE PLACE="marg">2 Pet. 1. 12.</NOTE> <HI>my brethren, that yee al&s;o are full of goodne&s;&s;e, filled with all knowledge, able al&s;o to admoni&s;h one another, neverthele&s;&s;e brethren, I have written the more boldly unto you in &s;ome</HI><NOTE PLACE="marg">Rom. 15. 14, 15</NOTE> <HI>&s;ort, as putting you in minde, becau&s;e of the grace that is given to mee of God,</HI> &s;o St. <HI>Paul.</HI> The truth is, <HI>wee</HI> are very <HI>apt</HI> to <HI>forget</HI> what wee know, <HI>yee have for|gotten the exhortation which &s;peaketh unto you as unto</HI><NOTE PLACE="marg">Heb. 12. 5</NOTE> <HI>Children,</HI> &s;aith the <HI>Apo&s;tle;</HI> our <HI>memories</HI> are like <HI>&s;ives</HI>
<PB N="594" REF="308">
that let go the <HI>flower,</HI> and retain the <HI>branne,</HI> wee <HI>remember</HI> what is to bee <HI>forgotten,</HI> and <HI>forget</HI> what is to bee <HI>remembred,</HI> need there is wee &s;hould bee <HI>min|ded.</HI></P>
<P>2 <HI>Scientiam a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gere,</HI> to <HI>increa&s;e our knowledge;</HI> the truth is, the <HI>greatest part</HI> of the things wee <HI>know,</HI> is the <HI>least part</HI> of <HI>what</HI> wee do not <HI>know;</HI> No <HI>Truths</HI> are &s;o <HI>well,</HI> but they may bee <HI>better known;</HI> Every <HI>command</HI> is exceeding <HI>broad,</HI> and every <HI>Article</HI> very <HI>deep,</HI> no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> can any &s;ay, <HI>There is nothing contained in either, which I do not fully know; di&s;ce docendus ad|huc,</HI> was <HI>good coun&s;ell,</HI> bee &s;till <HI>willing to learn: Luther</HI> confe&s;t him&s;elf <HI>Catechi&s;mi Di&s;cipulum,</HI> a <HI>Scholar</HI> to the <HI>Catechi&s;me;</HI> The mo&s;t <HI>knowing Christian</HI> hath need to bee <HI>instructed</HI> even in the <HI>things</HI> he <HI>knoweth.</HI></P>
<P>3 <HI>In veritate confirmare;</HI> to <HI>confirm us in the truth we know, notitiam vobis concedo, &s;ed de con&s;tanti&acirc; ve&s;tr</HI> &acirc; <HI>&s;ollicitus &s;um,</HI> &s;o <HI>Aretius</HI> glo&s;&s;eth, <HI>I grant you are knowing Chri&s;ti|ans,</HI><NOTE PLACE="marg"><HI>Aret.</HI> in loc.</NOTE> <HI>but I am &s;ollicitous for your constancy in the faith; wee</HI> are but too <HI>prone</HI> to <HI>waver</HI> in our <HI>profe&s;&s;ion,</HI> and too <HI>weak hold-fa&s;ts</HI> in &s;piritual <HI>truths, Etiam curren|tibus addenda &s;unt calearia,</HI> though wee run <HI>well,</HI> wee need <HI>&s;p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rring</HI> to make us <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">old out,</HI> or el&s;e wee &s;hould <HI>grow dull</HI> and <HI>weary;</HI> &s;o that in all the&s;e re&s;pects there appears <HI>&s;ufficient rea&s;on</HI> why our Apo&s;tle wrote <HI>even to them that knew the truth.</HI></P>
<P>I <HI>end all. Take heed</HI> how any of you <HI>vilify</HI> the <HI>Mini&s;try</HI> of the word either <HI>Preached</HI> or <HI>Written.</HI> They are <HI>words too often</HI> in <HI>many</HI> mens <HI>mouths, I know as much as the Preacher can tell mee; doest</HI> thou <HI>&s;o?</HI> I <HI>rejoyce</HI> in it, but &s;till the <HI>Preacher</HI> may <HI>remember thee of,</HI> and <HI>confirm thee in</HI> what thou knowe&s;t; and per|haps thou maye&s;t <HI>learn</HI> from him to know it <HI>better; beleeve</HI> it, there is <HI>u&s;e</HI> of <HI>Evangelical Preaching,</HI> and <HI>Apo&s;tolical Writing,</HI> not only to <HI>inform</HI> the <HI>&s;imple,</HI> and <HI>in&s;truct</HI> the <HI>Ignorant,</HI> but to <HI>minde</HI> the <HI>forgetful, &s;treng|then</HI>
<PB N="595" REF="308">
the <HI>Weak,</HI> and <HI>&s;upply defects</HI> either of <HI>knowledge</HI> or <HI>affection,</HI> or both, in the <HI>mo&s;t knowing</HI> Chri&s;tian, which made our <HI>Apostle</HI> thus <HI>be-speak</HI> the <HI>Chri&s;tians</HI> in his time, <HI>I have not written unto you becau&s;e you know not the truth, but becau&s;e you know it.</HI></P>
</DIV1>
<DIV1 N="30" TYPE="lecture">
<PB N="596" REF="309">
<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 22, 23, VERS.</BIBL>
<Q>Who is a Lyer, but hee that denieth that Je&s;us is the Chri&s;t? hee is Antichri&s;t that denieth the Father, and the Son.</Q>
<Q>Who&s;oever denyeth the Son, the &s;ame hath not the Fa|ther, but he that acknowledgeth the Son, hath the Father al&s;o.</Q>
</EPIGRAPH>
<P>_THe <HI>Knowledge</HI> of the <HI>di&s;ea&s;e</HI> is the <HI>better part</HI> of the <HI>cure,</HI> and therefore the <HI>Phy&s;i|cians skill</HI> is more &s;een in <HI>di&s;covering</HI> the <HI>malady,</HI> than in <HI>pre&s;cribing</HI> the <HI>Remedy.</HI> The greate&s;t <HI>danger</HI> of a <HI>&s;hip</HI> at <HI>Sea,</HI> is by rea&s;on of <HI>un&s;een &s;helfs, unknown rocks,</HI> and therefore the <HI>Pilots</HI> chiefe&s;t care is by his <HI>own</HI> and <HI>others experience,</HI> to <HI>learn</HI> upon what <HI>coa&s;t</HI> they lye. Finally, <HI>An enemy di&s;covered</HI> is <HI>half vanqui&s;hed,</HI> and<NOTE PLACE="marg"><HI>Plut.</HI> Apophth</NOTE> therefore it is the &s;aying of <HI>Chabrias</HI> in <HI>Plutarch, hee is the be&s;t General, who is most acquainted with the de&s;igns and motions of his enemy.</HI> Upon this con&s;ideration, no doubt
<PB N="597" REF="309">
it is that our <HI>Apo&s;tle</HI> having before in <HI>general admoni&s;hed</HI> tho&s;e to whom hee writeth, of the&s;e <HI>Antichri&s;tian</HI> ene|mies, doth here more <HI>particularly</HI> di&s;cover their <HI>here&s;ies,</HI> to us, whereby they might at once bee more ea&s;ily di&s;|cerned and <HI>avoided, who is a Lyar, but he that denieth that Je&s;us is the Christ?</HI></P>
<P>In the&s;e <HI>two</HI> ver&s;es wee have <HI>two</HI> generals.</P>
<P>A <HI>De&s;cription of the Hereticks</HI> in St. <HI>John daies,</HI> in the <HI>two</HI> and <HI>twentieth</HI> ver&s;e, <HI>Who is a Lyar, &amp;c.</HI></P>
<P>An <HI>Amplification</HI> of that <HI>de&s;cription</HI> as to the <HI>latter</HI> part of it, in the <HI>three and twentieth</HI> ver&s;e, <HI>Who&s;oever deni|eth the Son,</HI> &amp;c.</P>
<P>1 In the <HI>de&s;cription</HI> wee &s;hall con&s;ider a</P>
<P>1 <HI>Double Appellation,</HI> with which he <HI>brandeth</HI> them; in tho&s;e words, <HI>Who is a Lyar?</HI> and <HI>he is Antichri&s;t.</HI></P>
<P>2 <HI>Double Accu&s;ation,</HI> which hee <HI>chargeth</HI> upon them, of <HI>denying that Je&s;us is the Chri&s;t,</HI> and <HI>denying the Father and the Son.</HI></P>
<P><HI>Begin</HI> we with the <HI>Appellations,</HI> which are <HI>two, Lyar</HI> and <HI>Antichri&s;t.</HI></P>
<P>1 The <HI>latter</HI> of the&s;e is, that which hath been <HI>di&s;cu&s;|&s;ed</HI> alr<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">dy from the <HI>eighteenth</HI> ver&s;e, and therefore &s;hall now bee only <HI>touched.</HI></P>
<P>That the <GAP DESC="foreign"> doth not here <HI>de&s;ign</HI> that <HI>per&s;on</HI> or <HI>party,</HI> to which this title is by <HI>Divines</HI> particularly <HI>at|tributed,</HI> will &s;ufficiently <HI>appear</HI> by what is already &s;aid in the <HI>forementioned</HI> ver&s;e, and accordingly <HI>Calvin</HI> is ex|pre&s;s,<NOTE PLACE="marg"><HI>Calv.</HI> in loc.</NOTE> <HI>The Apo&s;tle speaketh not here of that man of &s;in who &s;hall &s;it in the Temple of God.</HI> So that it is mo&s;t <HI>rational|ly</HI> conceived as a <HI>Title</HI> given to tho&s;e many <HI>Heretical Teachers,</HI> which were <HI>Apo&s;tatized</HI> from the <HI>Church,</HI> even in the <HI>Apo&s;tles</HI> daies.</P>
<P>There are <HI>Chri&s;tiani &s;ine Chri&s;to, Chri&s;tians without Chri&s;t,</HI> &s;uch are all they who <HI>profe&s;&s;ing</HI> his <HI>name,</HI> have no <HI>real inte|re&s;t</HI> in <HI>him;</HI> but here are <HI>Chri&s;tiani contrae Chri&s;tum, Chri|stians against Chri&s;t,</HI> &s;o far degenerated from their <HI>chri|&s;tian</HI>
<PB N="598" REF="310">
<HI>profe&s;&s;ion,</HI> as to &s;et them&s;elves in direct <HI>oppo&s;ition</HI> to <HI>Chri&s;t;</HI> That the <HI>Jews</HI> and <HI>Heathens</HI> &s;hould bee <HI>Anti|christs,</HI> is no wonder, but that <HI>&s;uch</HI> who had <HI>been Bapti|zed</HI> into <HI>Chri&s;t,</HI> yea, had <HI>Preached Chri&s;t,</HI> &s;hould <HI>Apo|&s;tatize</HI> to a renouncing of him, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">enders them &s;o much the more <HI>Antichri&s;tian,</HI> and perhaps for this rea&s;on the <HI>Apo&s;tle</HI> prefixeth the <HI>Emphatical</HI> Article; for whereas the <HI>Jews</HI> and <HI>Heathen</HI> were <HI>Antichri&s;ts,</HI> becau&s;e not <HI>know|ing,</HI> they never <HI>owned,</HI> but <HI>oppo&s;ed</HI> him, the&s;e were &s;uch as <HI>knowing</HI> had <HI>profe&s;&s;ed</HI> him, but either through <HI>fear of men,</HI> or love <HI>of the World,</HI> or which is wor&s;t of all, <HI>desperate malice,</HI> not onely <HI>de&s;erted,</HI> but <HI>rejected</HI> him.</P>
<P>2 The <HI>former</HI> of the <HI>titles</HI> is not onely <HI>a&s;&s;erted,</HI> but as <HI>Gualter</HI> well ob&s;erveth, by way of <HI>Interrogation</HI> am|plified,<NOTE PLACE="marg"><HI>Gualt.</HI> in loc.</NOTE> it is not, <HI>hee is a Lyar,</HI> who <HI>denyeth?</HI> but, <HI>who is a Lyar, but hee that denyeth?</HI> which is as much as to &s;ay, <HI>If hee bee not a Lyar, none is,</HI> according to that <HI>ex|pre&s;&s;ion</HI> which wee &s;ometimes <HI>u&s;e</HI> (as <HI>E&s;tius</HI> well ob&s;er|veth)<NOTE PLACE="marg"><HI>E&s;t.</HI> in loc.</NOTE> by way of <HI>Aggravation; what is wickedne&s;&s;e if this bee not?</HI> &s;o that our <HI>Apostle</HI> hereby <HI>affirmeth</HI> of the&s;e <HI>Antichristian</HI> Teachers, that they were <HI>Egr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gi<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">&punc; not<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|rious Lyars,</HI> for &s;o <HI>Beda</HI> glo&s;&s;eth, <HI>In hujus comparatione</HI><NOTE PLACE="marg"><HI>Beda</HI> ibid.</NOTE> <HI>mendacii, c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tera, aut parva videntur, aut nulla,</HI> in <HI>compa|ri&s;on</HI> of this <HI>Lye,</HI> others are <HI>&s;mall,</HI> or <HI>none at all.</HI></P>
<P>There are <HI>two things</HI> which <HI>denominate</HI> a man an <HI>odi|ous Lyar,</HI> the <HI>one,</HI> when that which is <HI>affirmed</HI> or <HI>denyed,</HI> is evidently <HI>contrary</HI> to <HI>truth,</HI> and the <HI>other,</HI> when the <HI>thing</HI> &s;o <HI>a&s;&s;erted</HI> is <HI>injurious</HI> and <HI>pernicious</HI> to them that beleeve it. And truely, <HI>both the&s;e</HI> may ju&s;tly bee charg|ed on the <HI>Lyars</HI> in the <HI>Text,</HI> for they <HI>denyed</HI> that which was in it <HI>&s;elf manife&s;t,</HI> yea, which they <HI>them&s;elves</HI> had been <HI>convinced</HI> of, and that which they <HI>denied</HI> tended to no <HI>le&s;&s;e</HI> than the utter <HI>&s;ubver&s;ion</HI> of the <HI>Chri&s;tian faith,</HI> and the <HI>destruction</HI> of tho&s;e who <HI>adhered</HI> to it, and ther|fore no <HI>wonder</HI> if St. <HI>John</HI> by way of <HI>que&s;tion, accu&s;e</HI> the
<PB N="599" REF="310">
Hereticks in his <HI>time,</HI> of <HI>Lying, who is a Lyar?</HI> &amp;c.</P>
<P>That which I &s;hall briefly <HI>ob&s;erve</HI> from <HI>both</HI> the&s;e ti|tles, is the <HI>zeal</HI> of this holy <HI>Apo&s;tle</HI> in <HI>reproving</HI> the&s;e <HI>He|reticks; Lyars,</HI> are <HI>execrabile hominum genus,</HI> a mo&s;t <HI>execrable &s;ort of men,</HI> hated and abhorred of all; nor is a <HI>Lyar</HI> more odious among <HI>all men,</HI> than an <HI>Antichrist</HI> is among <HI>all Chri&s;tians,</HI> &s;o that our <HI>Apo&s;tle</HI> could not well have <HI>branded</HI> them with <HI>names</HI> more <HI>odious</HI> than <HI>the&s;e.</HI> The <HI>truth</HI> is, two &s;orts of &s;inners are <HI>&s;everely</HI> to bee <HI>re|buked, Hypocrites,</HI> and <HI>Hereticks;</HI> an <HI>example</HI> of the <HI>for|mer,</HI> wee have from <HI>Chri&s;t him&s;elf,</HI> who <HI>reprehending</HI> the <HI>Hypocritical Phari&s;ees,</HI> calls them <HI>fools and Vipers,</HI> and of the <HI>latter</HI> in St. <HI>John,</HI> who <HI>gain-&s;aying</HI> the <HI>Heretical</HI> Teachers of his time, calls them <HI>Antichri&s;ts</HI> and <HI>Lyars.</HI></P>
<P>Indeed, in <HI>one</HI> of tho&s;e <HI>Titles,</HI> is a <HI>latent rea&s;on</HI> of his <HI>bitterne&s;&s;e</HI> again&s;t them, namely, becau&s;e they were <HI>again&s;t Chri&s;t;</HI> Had they been onely his <HI>Antagoni&s;ts,</HI> no doubt, hee would have been <HI>milde</HI> and <HI>gentle,</HI> but his <HI>ma&s;ters honour</HI> was concerned in the <HI>quarrel,</HI> no wonder if hee bee &s;o <HI>zealous; Mo&s;es</HI> the <HI>meeke&s;t man</HI> upon <HI>earth</HI> in his own <HI>concernments,</HI> is &s;o <HI>inraged</HI> again&s;t the <HI>I&s;raelites</HI> for their <HI>Idolatry,</HI> that hee <HI>breaketh the Tables of the Law.</HI> The <HI>Hi&s;torian</HI> ob&s;erveth of <HI>Cae&s;ars</HI> &s;ouldi|ers, that they <HI>pur&s;ued</HI> their <HI>Generals Engagements</HI> with <HI>vi|gour,</HI> while&s;t they were <HI>cool</HI> and <HI>temperate</HI> in their own <HI>concernments;</HI> and &s;urely, though towards our own <HI>Ad|ver&s;aries</HI> wee mu&s;t <HI>&s;how meekne&s;&s;e,</HI> yet when they are not <HI>onely ours</HI> but <HI>Chri&s;ts enemies,</HI> it becomes us to <HI>te&s;ti|fy</HI> our <HI>love</HI> to <HI>Chri&s;t</HI> by our <HI>Indignation</HI> again&s;t them. It was an <HI>excellent</HI> &s;aying of <HI>Guevara,</HI> in an <HI>Epi&s;tle</HI> to the <HI>Emperour Charls</HI> the <HI>fifth, Christianus null&acirc; re magis dig|no&s;ci pote&s;t, quam &s;i De<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> factas contumelias et bla&s;phemias &s;everi&s;&s;ime ulci&s;catur, &s;uas oblivi&s;catur,</HI> there is no <HI>better Character</HI> of a <HI>right Chri&s;tian,</HI> than to <HI>forget</HI> the <HI>injuries</HI> done to <HI>him&s;elf,</HI> but to be <HI>angry</HI> at the <HI>blasphemies</HI> again&s;t <HI>God</HI> and <HI>Chri&s;t.</HI></P>
<P><PB N="600" REF="311">And <HI>which</HI> &s;erveth &s;o <HI>much the more</HI> to <HI>ju&s;tify</HI> our <HI>Apo&s;tles &s;everity</HI> in <HI>reproving</HI> tho&s;e <HI>fal&s;e Teachers,</HI> is, that they were not <HI>obliquely,</HI> but <HI>directly</HI> oppo&s;ers of <HI>Chri&s;t;</HI> they were &s;uch who did not onely <HI>indeavour</HI> to <HI>lop</HI> off the <HI>branches</HI> of <HI>Chri&s;tianity,</HI> but to <HI>pluck it</HI> up by the <HI>roots,</HI> to <HI>deface</HI> the <HI>building</HI> of <HI>Religion,</HI> but to <HI>de&s;troy</HI> the <HI>foun|dation;</HI> as there is a <HI>difference</HI> in <HI>&s;ins,</HI> &s;o in <HI>errours;</HI> all <HI>di&s;ea&s;es</HI> are not alike <HI>malignant,</HI> nor all <HI>errours</HI> equally <HI>pe&s;tiferous;</HI> every <HI>Heterodox</HI> opinion is not a <HI>&s;ufficient</HI> warrant to <HI>brand</HI> a man with the&s;e <HI>Appellations</HI> of <HI>Ly|ar</HI> and <HI>Antichri&s;t;</HI> but when they were &s;o <HI>heretical</HI> as to <HI>deny Je&s;us to bee the Chri&s;t,</HI> no <HI>marvail</HI> if this <HI>holy Apo&s;tle,</HI> not out of a <HI>ra&s;h bitterne&s;&s;e,</HI> but a <HI>well-grounded zeal,</HI> u&s;e the&s;e <HI>har&s;h invectives.</HI> It is a frame of <HI>spirit</HI> which wee <HI>finde</HI> in other &s;ervants of God, as well as S. <HI>John;</HI> The <HI>Apo&s;tle Paul</HI> having to do with <HI>Elimas,</HI> &s;pares him not, but calls him a <HI>Childe of the Devil, an enemy of all righ|teou&s;ne&s;&s;e;</HI> and writing to the <HI>Philippians</HI> concerning <HI>he|retical</HI><NOTE PLACE="marg">Act. 13. 10.</NOTE> <HI>teachers,</HI> calleth them the <HI>conci&s;ion,</HI> and <HI>compareth</HI> them to <HI>dogs;</HI> no le&s;&s;e <HI>Satyrical</HI> was that of <HI>Polycarpus</HI><NOTE PLACE="marg">Phil. 3. 2</NOTE> to <HI>Marcian, Agno&s;co te primogenitum diaboli, I know thee to bee the Devils fir&s;t-born;</HI> Let the <HI>&s;ame &s;pirit</HI> bee in <HI>us</HI> in oppugning the <HI>Authors</HI> and <HI>Abetters</HI> of damnable <HI>here&s;ies.</HI> The <HI>vi&s;ible de&s;cending</HI> of the <HI>Holy Ghost</HI> upon the <HI>Apo&s;tles,</HI> was in <HI>fiery tongues,</HI> &s;uch <HI>tempers</HI> had they, yea, all their <HI>&s;ucce&s;&s;ors,</HI> the <HI>Bi&s;hops</HI> and <HI>Pa&s;tors</HI> of the <HI>Church,</HI> ought to have <HI>tongues &s;et on fire from heaven,</HI> which may <HI>flame</HI> forth in <HI>vehement increpations,</HI> as of <HI>noto|rious</HI> &s;inners, &s;o of <HI>venomous hereticks.</HI></P>
<P>2 From the <HI>Appellations,</HI> proceed wee to the <HI>Accu&s;a|tions.</HI></P>
<P>I. The fir&s;t whereof we find to <HI>be denying</HI> that <HI>Je&s;us is the Chri&s;t,</HI> in which <HI>words</HI> there is,</P>
<P>A <HI>Truth implicitely a&s;&s;erted</HI> by the <HI>Apo&s;tle, Je&s;us is the Chri&s;t.</HI></P>
<P>An <HI>here&s;y explicitely</HI> charged on the <HI>fal&s;e Teachers,</HI>
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namely, the <HI>denial</HI> of this truth, <HI>he that denyeth that Je&s;us is the Christ.</HI></P>
<P>1 When our <HI>Apo&s;tle</HI> &s;aith, <HI>who is a Lyar but hee that denyeth</HI>? what doth hee but tacitely <HI>a&s;&s;irm</HI> this to bee a <HI>truth, That Je&s;us is the Chri&s;t?</HI> and becau&s;e it is a <HI>fundamental truth,</HI> upon which the <HI>whole Fabrick</HI> of <HI>Chri&s;tian Religion standeth,</HI> give mee leave a <HI>while</HI> to <HI>in&s;ist</HI> upon it, not as <HI>que&s;tioning,</HI> but for the further <HI>streng thening</HI> your <HI>a&s;&s;ent</HI> to it, &s;o much the rather, be|cau&s;e of the multitude of <HI>Jews,</HI> which are at this time <HI>crept</HI> in among us, <HI>whom</HI> though I have <HI>little hope</HI> to <HI>con|vince,</HI> yet I would <HI>strive</HI> to <HI>prevent</HI> in tho&s;e <HI>&s;ecret indeav<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rs</HI> (which <HI>probably</HI> they u&s;e) to <HI>&s;edu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e Christians</HI> from the <HI>faith of Chri&s;t.</HI></P>
<P>That there was &s;uch a <HI>man</HI> as <HI>Je&s;us of Nazareth, born</HI> and <HI>living</HI> among the <HI>Jews,</HI> is an <HI>hi&s;tory</HI> &s;o <HI>authentical,</HI> that there will bee no <HI>need</HI> of <HI>&s;pending</HI> time about the<NOTE PLACE="marg"><HI>Jo&s;eph.</HI> Antiqu. l. 18. c. 14.</NOTE> proof of it. It is <HI>acknowledged</HI> by the Jews them&s;elves, wit|ne&s;&s;e <HI>Jo&s;ephus</HI> in his <HI>Jewi&s;h Antiquities,</HI> where he maketh an <HI>honourable</HI> mention of him, in the&s;e words, <HI>At that time was Je&s;us, a wi&s;e man (if it be lawful to call him man</HI>) &amp;c. It is confe&s;&s;ed by <HI>Pagans, Suetonius</HI> in the <HI>life</HI> of <HI>Claudius,</HI><NOTE PLACE="marg"><HI>Sueton.</HI> l. 5.</NOTE> &s;peaketh of him by the <HI>name</HI> of <HI>Chre&s;tus, Tacitus,</HI> and<NOTE PLACE="marg"><HI>Tacit.</HI> l. 15.</NOTE> <HI>Pliny</HI> the <HI>younger,</HI> acknowledged him by the <HI>name Chri&s;tus;</HI> and &s;urely that which not onely his <HI>followers,</HI><NOTE PLACE="marg"><HI>Plin. Jun.</HI> l. 10. Ep. 97.</NOTE> but his <HI>enemies</HI> confe&s;s, <HI>may</HI> well be taken for <HI>granted.</HI></P>
<P>The only <HI>difficulty</HI> is to make it <HI>appear,</HI> that this <HI>Je&s;us</HI> that then lived, is the <HI>Chri&s;t,</HI> that is, the <HI>per&s;on</HI> whom <HI>Mo&s;es</HI> and the <HI>Prophets foretold</HI> to bee the <HI>Me&s;&s;iah.</HI> To this <HI>end,</HI> the <HI>onely</HI> thing to bee done, is an inquiry in|to the <HI>Praedictions</HI> concerning the <HI>Me&s;&s;iah,</HI> which, if they bee found <HI>verified</HI> in this <HI>Je&s;us,</HI> and no <HI>other</HI> per&s;on can bee <HI>a&s;&s;igned,</HI> in whom they are <HI>verified,</HI> it will bee clearly <HI>manife&s;t,</HI> that <HI>Je&s;us is the Chri&s;t.</HI> This way of arguing, I &s;o much the rather make <HI>choice</HI> of, becau&s;e it is that to which <HI>Chri&s;t</HI> him&s;elf <HI>directs</HI> us, when he bids
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the <HI>Jews</HI> to &s;earch the <HI>Scriptures,</HI> that is, the <HI>Old Te&s;tament,</HI> (which then was the <HI>only written</HI> word) upon this account<NOTE PLACE="marg">Joh. 5. 39</NOTE> <HI>for they are they that te&s;tify of me,</HI> therby putting the <HI>contro|ver&s;y</HI> to this <HI>i&s;&s;ue,</HI> that <HI>if he were not the per&s;on of whom the &s;cripture did te&s;tify as the Me&s;&s;iah, let him be accounted an Im|po&s;tor and Deceiver.</HI> Accordingly it is, that his <HI>Apo&s;tles</HI> in their <HI>di&s;cour&s;es</HI> concerning him, &s;till have recour&s;e to the <HI>Prophetical</HI> writings. Thus St. <HI>Paul</HI> &s;aith of him&s;elf, that hee was <HI>&s;eparated</HI> unto the <HI>Gospel of God,</HI> which he<NOTE PLACE="marg">Rom. 1. 12</NOTE> had <HI>promi&s;ed afore by his Prophets in the Holy Scriptures,</HI> and concerning his <HI>Doctrin,</HI> that <HI>hee &s;aid no other things</HI><NOTE PLACE="marg">Act. 26. 22.</NOTE> <HI>than tho&s;e which the Prophets and</HI> Mo&s;es <HI>did &s;ay &s;hould come;</HI> for this <HI>Rea&s;on</HI> it was no doubt, that St. <HI>Peter</HI><NOTE PLACE="marg">2&punc; Pet. 1. 19</NOTE> wills tho&s;e to whom hee writeth, that they &s;hould <HI>take heed to the &s;ure word of Prophecy, as to a light that &s;hineth in a dark place.</HI></P>
<P>In this <HI>comparing</HI> of the <HI>Prophecies</HI> concerning the <HI>Me&s;|&s;iah,</HI> with the <HI>Hi&s;tory</HI> of <HI>Je&s;us,</HI> I &s;hall not <HI>mention all,</HI> nor yet <HI>largely in&s;i&s;t</HI> on <HI>th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e</HI> I &s;hall <HI>mention,</HI> &s;o as to <HI>vindicate</HI> them from all <HI>cavils,</HI> &s;ince then, this one <HI>di&s;cour&s;e</HI> would <HI>&s;well</HI> to a <HI>volume,</HI> and <HI>be&s;ides,</HI> it hath been <HI>abundantly done</HI> by the <HI>Learned</HI> already; onely I &s;hall <HI>run</HI> over the <HI>principal,</HI> and that in &s;uch a <HI>way</HI> as (I hope) will <HI>streng|then</HI> the <HI>Chri&s;tian,</HI> if not convince the <HI>gain&s;ayer.</HI></P>
<P>The <HI>Prophecies</HI> of the <HI>Me&s;&s;iah,</HI> which wee meet with in the <HI>Old Te&s;tament,</HI> are &s;uch as <HI>concern</HI> his <HI>Birth, Do|ctrin, Miracles, Offices, Sufferings,</HI> and <HI>Exaltation, all which</HI> will, upon due <HI>&s;earch</HI> be found <HI>true</HI> in <HI>Je&s;us.</HI></P>
<P>1 Concerning the <HI>Me&s;&s;iahs Birth,</HI> there are four forts of <HI>Predictions,</HI> referring to the <HI>time,</HI> the <HI>place,</HI> the <HI>tribe,</HI> the <HI>manner.</HI></P>
<P>1 The <HI>fir&s;t prophecy</HI> we meet with concerning the <HI>time</HI> of the <HI>Me&s;&s;iahs comming</HI> into the world, is that of <HI>Jacob,</HI> where he <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aith, <HI>The Scepter &s;hall not depart from</HI> Judah, <HI>nor a Law-giver from between his feet, until</HI> Shiloh <HI>come, and unto</HI><NOTE PLACE="marg">Gen. 43. 10</NOTE> <HI>him &s;hall the gathering of the people bee.</HI> That by <HI>Shiloh</HI> is
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meant, the <HI>Me&s;&s;iah,</HI> may appear, in that it is &s;o <HI>rendred</HI> by the <HI>three-fold Targum</HI> of <HI>O<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">kelos, Jonathan,</HI> and <HI>Hie|ru&s;alem;</HI> and withall the <HI>periphra&s;is</HI> annexed (<HI>to him &s;hall bee the gathering of the people</HI>) can <HI>agree</HI> to <HI>none</HI> but <HI>him.</HI> Now that which <HI>Jacob</HI> a&s;&s;erteth concerning the <HI>Me&s;&s;iah,</HI> is&punc; that there &s;hould not be a <HI>total extirpation</HI> of all <HI>Civil power</HI> in the <HI>tribe</HI> of <HI>Judah,</HI> before the <HI>Me&s;&s;iah came,</HI> and thence it nece&s;&s;arily followeth, that the <HI>extirpation</HI> of the <HI>Civil power</HI> is a <HI>&s;ure</HI> note of the <HI>Me&s;&s;iahs</HI> being <HI>come.</HI> Another <HI>Prophecy</HI> concerning the <HI>Me&s;&s;iahs ad|vent,</HI> wee meet with in <HI>Daniel,</HI> and it is uttered by an <HI>Angel, Seventy weeks are determined upon thy people, and upon thy holy City, to fini&s;h the tran&s;gre&s;&s;ion&punc; and to make an end of &s;ins, and to make reconciliation for iniquity, and</HI><NOTE PLACE="marg">Dan. 9. 24, 25, 26.</NOTE> <HI>to bring in everlasting Righteou&s;ne&s;&s;e, and to &s;eal up the <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">|&s;ion and Prophecy, and to annoint the mo&s;t holy know therefore and under&s;tand, that from the going forth of the Commandement, to re&s;tore, and to build</HI> Jeru&s;alem, <HI>unto the Me&s;&s;iah, the Prince, &s;hall bee &s;even weeks, and three|&s;core and two weeks &s;hall the &s;treet bee built again, and the wall, even in trouble&s;ome times, and after three&s;core and two weeks &s;hall Me&s;&s;iah bee cut off, but not for him|&s;elf, and the people of the Prince that &s;hall come, &s;hall destroy the City and the Sanctuary, and the end thereof &s;hall bee with a floud, and unto the end of the war, de&s;olations are determined;</HI> where the <HI>Angel</HI> plainly <HI>a&s;&s;irmeth,</HI> among many <HI>other</HI> things, that the <HI>Me&s;&s;iah</HI> &s;hould <HI>come,</HI> and bee <HI>cut off</HI> before the <HI>de&s;truction</HI> of the <HI>City</HI> and the <HI>San|ctuary,</HI> whence it is naturally <HI>inferred,</HI> that the <HI>actual overthrow</HI> of the <HI>City</HI> and <HI>Sanctuary,</HI> is an <HI>undoubted &s;ign</HI> of the <HI>Me&s;&s;iahs being come. Parallel</HI> to this are tho&s;e two <HI>Prophecies,</HI> the <HI>one</HI> in <HI>Haggai,</HI> and the other in <HI>Malachy,</HI> The Prophet <HI>Haggai</HI> brings in <HI>God him&s;elf,</HI> thus &s;aying, <HI>Yet once it is a little while, and I will &s;hake the Heavens, and the Earth, and the Sea, and the dry land, and I will &s;hake</HI><NOTE PLACE="marg">Hag. 2. 6, 7, 9</NOTE> <HI>all Nations, and the de&s;ire of all Nations &s;hall come, and</HI>
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<HI>I will fill this hou&s;e with glory, yea, the glory of this latter hou&s;e &s;hall bee greater than of the former, &s;aith the Lord of Hoa&s;ts.</HI> That this is a <HI>prediction</HI> of the <HI>Me&s;&s;iah,</HI> will appear among others, by this <HI>one irrefragable</HI> argu|ment; The <HI>latter hou&s;e,</HI> which is here <HI>spoken</HI> of, was <HI>far &s;hort</HI> of the <HI>former;</HI> and in particular, there were <HI>five</HI> things awanting in it, <HI>The Urim and Thummim, The Ark of the Covenant, The Schechinah, The fire from Hea|ven,</HI> and <HI>The spirit of Prophecy&punc;</HI> Now there cannot <HI>any thing</HI> bee rationally <HI>affirmed,</HI> as that which not|with&s;tanding tho&s;e defects &s;hould render this <HI>latter hou&s;e</HI> more <HI>glorious</HI> than the <HI>former,</HI> but onely the <HI>Me&s;&s;iahs pre&s;ence.</HI> Finally, the <HI>Prophet Malachy,</HI> in the name of<NOTE PLACE="marg">Mal. 3. 1</NOTE> <HI>God,</HI> &s;aith, <HI>Behold, I will &s;end my me&s;&s;enger, and hee &s;hall prepare the way before mee, and the Lord whom you &s;eek &s;hall &s;uddainly come to his Temple; even the me&s;&s;enger of the Covenant whom you delight in, behold, hee &s;hall come;</HI> where tho&s;e words, <HI>The Lord whom you &s;eek.</HI> are no other then a <HI>periphra&s;is</HI> of the <HI>Me&s;&s;iah</HI> whom the <HI>Jews expect|ed,</HI> whom this la&s;t of the <HI>Prophets</HI> fore-tells, not onely to <HI>come,</HI> but to <HI>come &s;uddainly,</HI> and that with a <HI>double behold,</HI> to intimate both the <HI>certainty</HI> and <HI>propinquity</HI> of his <HI>comming;</HI> by both the&s;e <HI>predictions</HI> it is elearly ma|nife&s;t, that the <HI>Time</HI> of the <HI>Me&s;&s;iahs comming</HI> was to bee, while&s;t this <HI>latter Temple</HI> was <HI>standing,</HI> and there|fore the <HI>de&s;truction</HI> of the <HI>Temple</HI> is an <HI>undeniable</HI> note of the <HI>Me&s;&s;iahs being come&punc;</HI></P>
<P>By <HI>what</HI> hath been &s;aid from the&s;e <HI>Prophecies,</HI> one would think the <HI>Jew</HI> might bee convinced of his <HI>folly,</HI> in &s;till <HI>looking</HI> for a <HI>Me&s;&s;iah,</HI> when as it is &s;o many <HI>hun|dred</HI> years &s;ince the <HI>Jewi&s;h Government,</HI> together with the <HI>City</HI> and <HI>Temple</HI> of <HI>Jeru&s;alem</HI> was <HI>de&s;troyed.</HI> And that the <HI>Je&s;us</HI> whom we <HI>profe&s;&s;e</HI> to be <HI>the Chri&s;t,</HI> was <HI>born</HI> before this <HI>utter di&s;&s;ipation,</HI> is an <HI>Hi&s;tory</HI> &s;o clear, that I &s;uppo&s;e none will <HI>que&s;tion</HI> it. Indeed, many <HI>Learned Chri&s;tians</HI> have taken <HI>great pains,</HI> and to <HI>good purpo&s;e,</HI> ex|actly
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<HI>paralleling</HI> the <HI>time</HI> of the <HI>comming of Je&s;us,</HI> with the <HI>Prophecies</HI> of Chri&s;t, and e&s;pecially with <HI>that</HI> which is the mo&s;t <HI>punctual</HI> Prophecy, to wit, <HI>Daniels,</HI> referring the <HI>going forth of the Commandement,</HI> not to <HI>that which</HI> was given by <HI>Cyrus,</HI> but by <HI>Artaxerxes Lon|gimanus,</HI> in the <HI>twentieth</HI> year of his reign; yea, <HI>&s;ome</HI> among the <HI>Jews</HI> (as <HI>Rabbi N<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hemiah,</HI> who lived <HI>fifty years</HI> before <HI>Je&s;us</HI>) did affirm, that <HI>the Me&s;&s;iah &s;hould come at that time when Je&s;us was born:</HI> Nay, <HI>Porphiry,</HI> that <HI>bitter enemy</HI> of <HI>Chri&s;tians,</HI> &s;aw the <HI>History</HI> of <HI>Je&s;us</HI> &s;o clearly <HI>corresponding</HI> to the <HI>Prophecy</HI> in <HI>Daniel,</HI> that his <HI>la&s;t refuge</HI> is, to deny tho&s;e <HI>Prophecies</HI> to bee <HI>Daniels.</HI> But not <HI>troubling</HI> my &s;elf or you with <HI>Chronological com|putations,</HI> It is <HI>enough</HI> for our pre&s;ent purpo&s;e, if it bee <HI>granted</HI> (which I &s;ee not how it can bee <HI>denyed) that Je&s;us was born while&s;t yet the Temple and City of</HI> Jeru&s;a|lem <HI>was standing,</HI> and about the <HI>time</HI> of the <HI>utter de|parture of the Civil Government from</HI> Judah. Be&s;ides, the <HI>Sacred Hi&s;tory</HI> of the <HI>Gospel,</HI> the <HI>Te&s;timony</HI> of <HI>Jo&s;ephus</HI> the <HI>Jew,</HI> and the <HI>Letter</HI> &s;ent by <HI>Pilate</HI> a <HI>Roman</HI> to <HI>Tibe|rius</HI><NOTE PLACE="marg"><HI>Tertul.</HI> Apolog. c. 21.</NOTE> (to which both <HI>Tertullian</HI> and <HI>Ju&s;tin Martyr</HI> appeal) do &s;ufficiently evince that there was &s;uch a <HI>per&s;on</HI> at that <HI>time born</HI> and <HI>living</HI> in <HI>Judea,</HI> and at la&s;t <HI>crucifi|ed</HI> by the <HI>Jews</HI></P>
<P>2 As to the <HI>place</HI> where the <HI>Me&s;&s;iah</HI> was to be <HI>born,</HI> the <HI>Prophet Micah</HI> is expre&s;s, where hee &s;aith, <HI>But thou</HI> Bethlehem Ephratah, <HI>though thou be little among the thou|&s;ands of</HI> Judah, <HI>yet out of thee &s;hall hee come forth unto mee that is to bee ruler in</HI> I&s;rael, <HI>who&s;e goings forth have been</HI><NOTE PLACE="marg">Micah 5. 2</NOTE> <HI>from of Old, from Everla&s;ting;</HI> from which <HI>Scripture</HI> it is, that the <HI>Phari&s;ees</HI> gave their <HI>an&s;wer</HI> upon <HI>Herods</HI> in|quiry concerning the <HI>place</HI> of his birth, in which re&s;pect the <HI>Prophet</HI> and <HI>Evangelist</HI> are fitly <HI>reconciled,</HI> while <HI>one</HI> calleth it <HI>the lea&s;t,</HI> and the other &s;aith, it is <HI>not the lea&s;t,</HI> to wit, becau&s;e of the <HI>greatne&s;s</HI> of the <HI>per&s;on born</HI> in it. Now that <HI>Je&s;us</HI> was born in <HI>Bethlehem,</HI> we have no
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meaner <HI>Te&s;timony</HI> than that of an <HI>Angel,</HI> in his <HI>me&s;&s;age</HI> to the <HI>Shepheards, To you is born this day in the City of</HI> David <HI>a Saviour, which is Christ the Lord;</HI> nor would it be<NOTE PLACE="marg">Luk. 2. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> <HI>pa&s;&s;ed</HI> by the <HI>&s;trangene&s;&s;e</HI> of that <HI>providence&punc;</HI> which <HI>brought</HI> it <HI>about</HI> that hee &s;hould bee <HI>born</HI> there, for whereas <HI>Jo|&s;eph</HI> and <HI>Mary</HI> dwelt in <HI>Nazareth, (twenty</HI> miles di&s;tant from <HI>Bethlehem</HI> and it was far <HI>be&s;ides</HI> their <HI>thoughts</HI> to go to <HI>Bethelhem</HI>) it &s;o falleth out, that in a <HI>peaceable time,</HI> the pre&s;ent <HI>Emperour</HI> impo&s;eth an <HI>univer&s;al Tax</HI> upon the <HI>Jews</HI> among others, by which means <HI>every one</HI> is to <HI>go up</HI> to the <HI>City</HI> of their <HI>Tribe,</HI> and &s;o tho&s;e of the hou&s;e of <HI>David</HI> to <HI>Bethlehem</HI> the City of <HI>David,</HI> &amp; this <HI>fell out</HI> to be the very time when the <HI>daies of</HI> Mary <HI>were ac|compli&s;hed that &s;he &s;hould be delivered,</HI> and this was <HI>done</HI> that the <HI>Prophecy</HI> &s;hould be <HI>fulfilled.</HI></P>
<P>3 The <HI>Tribe</HI> of which the <HI>Me&s;&s;iah</HI> &s;hould come, was that of <HI>Judah,</HI> and more <HI>particularly,</HI> the <HI>hou&s;e of</HI> Da|vid. This is <HI>intimated</HI> by <HI>Jacob,</HI> when hee foretelleth<NOTE PLACE="marg">Gen. 43. 10.</NOTE> the <HI>comming</HI> of the <HI>Me&s;&s;iah</HI> under the name of <HI>Shiloh,</HI> which &s;ome interpret his <HI>Son,</HI> to wit, <HI>Judah,</HI> and in&punc; a&s; much as this <HI>prediction</HI> is in&s;erted in the <HI>benediction</HI> of <HI>Judah,</HI> which can bee for no <HI>other</HI> rea&s;on, but that the <HI>Me&s;&s;iah</HI> was to <HI>come</HI> of <HI>him.</HI> More <HI>plain,</HI> and <HI>par|ticular</HI><NOTE PLACE="marg">I&s;ay 11. 1</NOTE> is that <HI>Prophecy</HI> of <HI>I&s;aiah, There &s;hall come forth a rod out of the &s;tem of</HI> Je&s;&s;e, <HI>and a branch &s;hall grow out of his roots,</HI> where the <HI>Chaldee Paraphra&s;e,</HI> expre&s;ly <HI>te&s;tifieth</HI> by that <HI>rod</HI> to bee de&s;igned the <HI>Me&s;&s;iah,</HI> who &s;hould <HI>spring</HI> forth of <HI>David,</HI> who was a <HI>stem</HI> of <HI>Je&s;&s;e;</HI> yet more <HI>punctually</HI> doth this <HI>appear,</HI> in that promi&s;e made<NOTE PLACE="marg">P&s;al. 132. 11</NOTE> to <HI>David,</HI> by God, <HI>of the fruit of thy loins will I &s;et upon this Throne,</HI> and again, <HI>I will &s;et up thy &s;eed after thee,</HI><NOTE PLACE="marg">2 Sam. 7. 12.</NOTE> <HI>which &s;hall proceed out of thy bowels, and I will e&s;tabli&s;h his Kingdome for ever,</HI> the <HI>former</HI> of which is expre&s;ly <HI>applied</HI> to the <HI>Me&s;&s;iah,</HI> by S. <HI>Peter;</HI> in reference to <HI>this,</HI> it is,<NOTE PLACE="marg">Act. 2. 30. I&s;a. 55. 3</NOTE> that we read of the <HI>&s;ure mercies of</HI> David, yea, by <HI>Jeremy</HI> and <HI>Ho&s;ea</HI> this name of <HI>David</HI> is applyed to the <HI>Me&s;&s;iah,</HI><NOTE PLACE="marg">Jer. 30. 9</NOTE>
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<HI>they &s;hall &s;erve, or &s;eek the Lord their God, &amp;</HI> David <HI>their King,</HI> which cannot bee meant <HI>litterally</HI> of <HI>David,</HI> who fell<NOTE PLACE="marg">Ho&s;. 3. 5</NOTE> <HI>a&s;leep</HI> long before, and therefore is <HI>mystically</HI> expound|ed of the <HI>Me&s;&s;iah,</HI> who is called <HI>David,</HI> becau&s;e he was to <HI>come</HI> from his <HI>family.</HI> This <HI>truth</HI> was &s;o <HI>known</HI> a|mong<NOTE PLACE="marg">Mat. 22. 42</NOTE> the <HI>Jews,</HI> that when <HI>Je&s;us</HI> asked the <HI>Phari&s;ees,</HI> what think you of <HI>Chri&s;t? who&s;e Son is he?</HI> they &s;ay to him, <HI>The Son of</HI> David.</P>
<P>Now that our <HI>Lord sprang out of the Tribe of Judah,</HI><NOTE PLACE="marg">Heb. 1. 14</NOTE> is affirmed by the <HI>Author</HI> to the <HI>Hebrews</HI> to bee <HI>evident,</HI><NOTE PLACE="marg">2 Tim. 2. 3</NOTE> and he is &s;aid by St. <HI>Paul</HI> expre&s;ly, to be <HI>of the &s;eed of Da|vid;</HI> remarkable to this <HI>purpo&s;e</HI> are his own words,<NOTE PLACE="marg">Rev. 22. 16</NOTE> where hee &s;aith, <HI>I am the Root, and the Ofspring of David,</HI> to wit, according to his <HI>two natures,</HI> in re&s;pect of his <HI>God-head</HI> the <HI>Root,</HI> and his <HI>Man-hood,</HI> the <HI>Of|spring</HI> of <HI>David,</HI> by which that <HI>Riddle</HI> is unfolded, of his being both the <HI>Lord,</HI> and the <HI>Son of David.</HI> As for his <HI>Legal Father, Jo&s;eph,</HI> it is <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> by St. <HI>Matthew,</HI> that hee was of <HI>Judahs Tribe,</HI> and <HI>Je&s;us</HI> being born of <HI>Ma|ry</HI> after her <HI>Espou&s;als</HI> to <HI>Jo&s;eph&punc;</HI> is upon that account to bee <HI>reckoned</HI> of the <HI>tribe of Judah:</HI> for if when the<NOTE PLACE="marg">Deut. 25. 8.</NOTE> <HI>brother</HI> did rai&s;e the <HI>&s;eed</HI> to his <HI>brother,</HI> by marrying his <HI>widow,</HI> the <HI>fir&s;t-born</HI> was to &s;ucceed in the <HI>name</HI> of the <HI>dead brother,</HI> and con&s;equently reckoned as his <HI>Son;</HI> well might <HI>Maries Son</HI> whom &s;hee <HI>miraculou&s;ly</HI> con|ceived by the <HI>Holy Ghost</HI> over&s;hadowing, bee reputed <HI>Jo&s;ephs,</HI> to whom &s;hee was <HI>e&s;pou&s;ed;</HI> and it being the <HI>cu&s;tome</HI> of the <HI>Jews</HI> to derive the <HI>Genealogy</HI> from the <HI>Fa|thers,</HI> in which re&s;pect it was a <HI>Proverb</HI> among them, the <HI>mothers family is no family, Je&s;us</HI> is ju&s;tly <HI>a&s;&s;erted</HI> to bee of his <HI>Fathers Tribe,</HI> though hee was not <HI>his natu|ral,</HI> but onely his <HI>Legal Father.</HI> Though withall<NOTE PLACE="marg">Luk. 1. 26</NOTE> there is nothing <HI>rationally</HI> to contradict, that <HI>Mary</HI> was of the <HI>hou&s;e of David,</HI> of the <HI>Tribe of Judah;</HI> It is true, <HI>Elizabeth</HI> who was of the <HI>hou&s;e of Aaron,</HI> the <HI>Tribe of</HI> Levi, is called her <HI>Couzen,</HI> but ina&s;much as it was law|ful
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for the <HI>Tribe</HI> of <HI>Levi,</HI> having no <HI>po&s;&s;e&s;&s;ions</HI> of their <HI>own,</HI> to <HI>marry</HI> into any <HI>Tribe,</HI> it may <HI>bee probably</HI> con|ceived, that <HI>either &s;ome</HI> of the <HI>Virgin Maries Ance&s;tors</HI> married a <HI>wife</HI> of <HI>Levies Tribe,</HI> or &s;ome of <HI>Elizabeths Ance&s;tors</HI> did marry a <HI>wife</HI> of <HI>Judahs Tribe,</HI> and &s;o <HI>ei|ther way</HI> there might bee an <HI>affinity</HI> between the <HI>Virgin Mary</HI> and <HI>Elizabeth.</HI> Be&s;ides <HI>this,</HI> that there is no <HI>con|vincing</HI> rea&s;on again&s;t it, there are <HI>good arguments</HI> in|ferring it, for &s;ince upon that <HI>particular</HI> occa&s;ion of <HI>Ze|lophehads daughters,</HI> there was a Law enacted of every<NOTE PLACE="marg">Numb. 36</NOTE> <HI>daughter marrying</HI> in her <HI>own Tribe</HI> which had an <HI>inheri|tance,</HI> and if (as <HI>Ca&s;aubon</HI> argueth) the <HI>ble&s;&s;ed Virgin</HI><NOTE PLACE="marg"><HI>Ca&s;aub.</HI> Exercit.</NOTE> were though in a <HI>mean</HI> condition, yet <HI>heir</HI> to an <HI>e&s;tate,</HI> it is very <HI>probable</HI> that &s;hee was of <HI>Jo&s;ephs</HI> own <HI>Tribe,</HI> &s;ince hee hath the <HI>te&s;timony</HI> of a <HI>ju&s;t man,</HI> and therefore <HI>one</HI> who would not <HI>violate</HI> &s;o manife&s;t a <HI>Law.</HI> Adde to this, that <HI>tho&s;e words</HI> in St. <HI>Luke,</HI> of the <HI>hou&s;e of David,</HI> may as well bee <HI>referred&punc;</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">he <HI>Virgin espou&s;ed</HI> to <HI>Jo&s;eph,</HI> as to <HI>Jo&s;eph,</HI> and then it becommeth a <HI>po&s;itive</HI> a&s;&s;erti|on,<NOTE PLACE="marg">Luk. 1. 27.</NOTE> that <HI>Mary</HI> was of the <HI>hou&s;e of David;</HI> and yet once more, if (as <HI>Spanhemius</HI> &s;trongly urgeth) St. <HI>Lukes ge|nealogy</HI><NOTE PLACE="marg"><HI>Spanhem.</HI> dub. Evang.</NOTE> giveth us the <HI>linage of Mary,</HI> it is without <HI>all doubt,</HI> that both by <HI>Father</HI> and <HI>Mothers</HI> &s;ide, <HI>Je&s;us</HI> was of the <HI>Tribe of Judah.</HI></P>
<P>4 The <HI>predictions</HI> concerning the <HI>Me&s;&s;iah,</HI> a&s;&s;ert that hee &s;hould bee <HI>born of a Virgin.</HI> The Prophet <HI>I&s;aiah</HI><NOTE PLACE="marg">I&s;a. 7. 14.</NOTE> is expre&s;s, <HI>Behold, a Virgin &s;hall conceive, and bear a Son,</HI> and though the <HI>Hebrew</HI> word may <HI>&s;ignify any young wo|man,</HI> yet that <HI>there</HI> it &s;hould bee <HI>rendered Virgin,</HI> even this <HI>con&s;ideration</HI> will <HI>evince,</HI> becau&s;e it is <HI>u&s;hered</HI> in with a <HI>behold</HI> of <HI>admiration,</HI> and it is <HI>intended</HI> as a <HI>&s;ign</HI> for <HI>confirmation</HI> of <HI>Ahaz,</HI> whereas it were no <HI>wonder,</HI> and therefore not fit to bee a <HI>&s;igne,</HI> that a <HI>young woman &s;hould conceive, and bear a Son;</HI> Being then a <HI>Prophecy</HI> of a <HI>Son</HI> to bee brought <HI>forth</HI> by a <HI>virgin,</HI> it is no other doubtle&s;&s;e, than the <HI>Me&s;&s;iah,</HI> who&s;e <HI>birth</HI> is there in|tended;
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and the very <HI>name Immanuel,</HI> by which hee is to bee called, intimateth as <HI>much,</HI> it being a <HI>name</HI> too <HI>high</HI> for any per&s;on, except the <HI>Me&s;&s;iah.</HI> What in this Prophecy <HI>I&s;aiah</HI> &s;pake plainly, in the <HI>fifty third</HI> chap. hee utters <HI>allu&s;ively,</HI> where <HI>speaking</HI> of the <HI>Me&s;siah,</HI> (for <HI>that that Chapter is to be understood of him, is &s;o e|vident, that hee who runs may read it</HI>) hee &s;aith, <HI>He &s;hall</HI><NOTE PLACE="marg">I&s;a. 53. 2</NOTE> <HI>grow up as a tender plant in a dry ground, that is</HI> (&s;ay &s;ome not <HI>improbably</HI>) of a <HI>Virgin,</HI> without the <HI>help</HI> of a <HI>man:</HI> Now that <HI>Je&s;us</HI> was born of <HI>Mary</HI> while&s;t yet a <HI>Virgin,</HI> the <HI>Evangelical Hi&s;tory</HI> plainly <HI>affirmeth;</HI> nor need it &s;eem <HI>impo&s;&s;ible</HI> either to <HI>Jew</HI> or <HI>Pagan.</HI></P>
<P>As for the <HI>Jew,</HI> why may hee not <HI>beleeve,</HI> that the <HI>&s;ame Divine power</HI> which cau&s;ed <HI>Old Sarah</HI> to <HI>conceive,</HI> and bring <HI>forth,</HI> when <HI>&s;hee was as good as dead?</HI> which made <HI>Aarons rod</HI> to <HI>bud, blo&s;&s;ome,</HI> and <HI>bring forth Almonds?</HI> yea, which <HI>formed</HI> the <HI>fir&s;t man Adam</HI> without the help of <HI>woman,</HI> could enable a <HI>Virgin</HI> to <HI>conceive</HI> and <HI>bring forth</HI> without the <HI>help</HI> of <HI>man?</HI></P>
<P>As for the <HI>Pagans,</HI> they affirm that <HI>Venus</HI> was engen|dred of the <HI>froth</HI> of the <HI>Sea, animated</HI> by the <HI>warmth</HI> of the <HI>Sun;</HI> that <HI>Pallas</HI> came from <HI>Joves brain,</HI> and <HI>Bac|chus</HI> from his <HI>thigh;</HI> that <HI>&s;ome</HI> of their <HI>Heroes</HI> were be|gotten by their <HI>Gods,</HI> upon <HI>mortal</HI> creatures; <HI>Hercules,</HI> on <HI>Alemena,</HI> by <HI>Jupiter; Pan,</HI> on <HI>P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nelope,</HI> by <HI>Mercury; Romu|lus,</HI> on <HI>Rhea,</HI> a <HI>Virgin,</HI> by <HI>Mars;</HI> and why is it not credi|ble, that <HI>Je&s;us</HI> &s;hould bee born of the <HI>Virgin Mary</HI> by the <HI>over&s;hadowing</HI> of the <HI>Holy Ghost?</HI> And thus I have given you a brief account of the <HI>parallel</HI> between the <HI>Prophecy</HI> of the <HI>Me&s;&s;iah,</HI> and the <HI>Hi&s;tory</HI> of <HI>Je&s;us,</HI> as to his <HI>birth.</HI></P>
<P>2 The <HI>Prophet I&s;aiah</HI> &s;peaking concerning the <HI>Me&s;&s;i|ah,</HI> tells us, that the <HI>Spirit of the Lord &s;hall re&s;t upon him,</HI><NOTE PLACE="marg">I&s;a. 11. 2</NOTE> <HI>the Spirit of Wi&s;dome and Under&s;tanding, the Spirit of Coun|&s;el and Might, and the Spirit of Knowledge, and of the fear of the Lord;</HI> that this <HI>Spirit</HI> did <HI>re&s;t</HI> on <HI>Je&s;us</HI> appeareth,
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both by the <HI>Oracles</HI> hee <HI>&s;pake,</HI> and the <HI>Works,</HI> e&s;peci|ally by the <HI>Miracles,</HI> hee <HI>wrought.</HI> It was the <HI>te&s;timo|ny</HI> the <HI>people</HI> gave of him, <HI>that never man spake like him,</HI><NOTE PLACE="marg">Joh. 7. 46</NOTE> by which it appeareth, that the <HI>Spirit of Wi&s;dome and Knowledge</HI> did <HI>rest</HI> on him, never did any &s;o clearly <HI>reveal</HI> the <HI>Will of God</HI> to the <HI>people</HI> as <HI>hee.</HI> The <HI>Glorious Promi&s;es</HI> were never &s;o <HI>unveiled</HI> as by <HI>him,</HI> and by him the <HI>Precepts</HI> of the <HI>Law</HI> were mo&s;t <HI>exactly interpreted.</HI> That the <HI>Spirit of Might</HI> did <HI>rest</HI> on him eminently, appeared in his <HI>wondrous Miracles,</HI> which were not<NOTE PLACE="marg">Mark 2. 12</NOTE> <HI>done</HI> in a <HI>corner,</HI> but <HI>openly</HI> before the <HI>people,</HI> who cry|ed out, <HI>wee never &s;aw it on this fa&s;hion.</HI> That <HI>Miracu|lous works</HI> were expected by the <HI>Jews</HI> from the <HI>Me&s;&s;iah,</HI> when hee &s;hould come, appeareth by the <HI>Que&s;tion,</HI> when <HI>Christ commeth, will hee do more Miracles than tho&s;e which this man hath done?</HI> and accordingly when <HI>John</HI><NOTE PLACE="marg">Joh. 7. 31.</NOTE> &s;ent to <HI>Je&s;us, Art thou hee that &s;hould come, or do wee look for another?</HI> hee returneth this <HI>An&s;wer, Go, and &s;how</HI> John <HI>again, tho&s;e things which you do hear and &s;ee, The blinde receive their &s;ight, the lame walk, the lepers are</HI><NOTE PLACE="marg">Mat. 11. 3, 4, 5</NOTE> <HI>clean&s;ed, the deaf hear, and the dead are rai&s;ed up,</HI> all which could not have been done <HI>by</HI> him, if hee had not been <HI>annointed</HI> with the <HI>Holy Gho&s;t,</HI> and with <HI>Power.</HI></P>
<P>3 <HI>Concerning</HI> the <HI>Me&s;&s;iah,</HI> we finde a <HI>Three-fold Of|fice</HI> to which he was annoynted, to wit, of <HI>King, Prie&s;t,</HI> and <HI>Prophet; Mo&s;es</HI> fore-tells him to be a <HI>Prophet,</HI> where<NOTE PLACE="marg">Deut. 18. 15</NOTE> he &s;aith, <HI>A Prophet &s;hall the Lord your God rai&s;e up unto you of your brethren; David</HI> mentioneth him under the <HI>Offices</HI> of a <HI>King,</HI> and a <HI>Prie&s;t, Yet have I &s;et my King</HI><NOTE PLACE="marg">P&s;al. 2. 6. 110. 4</NOTE> <HI>upon my holy hill of Sion,</HI> and, <HI>thou art a Prie&s;t for ever af|ter the order of</HI> Melchi&s;edeck. This was that which was <HI>peculiar</HI> to the <HI>Me&s;&s;iah,</HI> for though <HI>David</HI> was a <HI>King</HI> and a <HI>Prophet, Samuel</HI> was a <HI>Prophet</HI> and a <HI>Prie&s;t,</HI> and Melchi&s;edeck <HI>was</HI> a <HI>King</HI> and a <HI>Prie&s;t,</HI> yet only the <HI>Me&s;&s;iah</HI> was a <HI>King, Prie&s;t,</HI> and <HI>Prophet;</HI> accordingly it
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is that we finde <HI>Je&s;us</HI> as a <HI>Prophet, teaching</HI> the <HI>My&s;te|ries</HI> of the <HI>Kingdom,</HI> as a <HI>Prie&s;t, praying,</HI> yea <HI>dying</HI> for the people, and <HI>acknowledged</HI> by the <HI>Magi</HI> to be <HI>King of the Jews.</HI></P>
<P>Once more, it is fore-told in the <HI>P&s;alms,</HI> and the <HI>Pro|phets,</HI> concerning the <HI>Me&s;siah,</HI> that hee &s;hould bee a <HI>man of &s;orrows, de&s;pi&s;ed, and rejected of men;</HI> yea that he<NOTE PLACE="marg">I&s;a. 53. 3&punc; 10</NOTE> &s;hould bee <HI>cut off from the land of the living,</HI> that hee<NOTE PLACE="marg">P&s;a. 16. 110.</NOTE> <HI>&s;hould be taken from Pri&s;on and Judgement, that having drunk of the brook in the way, hee &s;hould lift up his head;</HI> that hee &s;hould <HI>not &s;ee corruption, and &s;it at the right hand of God.</HI> And now that <HI>all the&s;e</HI> things which were <HI>writ|ten</HI> concerning the <HI>Son of Man</HI> were <HI>accompli&s;ht,</HI> the <HI>Evangelical Hi&s;tories</HI> doe abundantly <HI>te&s;tifie;</HI> it were<NOTE PLACE="marg"><HI>Vide</HI> Epi&s;cop. Pag. 190.</NOTE> ea&s;ie to <HI>trace</HI> out an <HI>exact Parallel,</HI> not only as to <HI>&s;ub|&s;tance,</HI> but <HI>circum&s;tances,</HI> concerning the <HI>humiliation</HI> and <HI>exaltation</HI> of <HI>Chri&s;t.</HI> As for that <HI>pretence</HI> of the <HI>Jewes,</HI> oppo&s;ing our <HI>Saviours Re&s;urrection,</HI> that <HI>his Di&s;ciples &s;tole him away,</HI> it is &s;o <HI>frivolous</HI> and <HI>ab&s;urd,</HI> that no <HI>rational</HI> man can beleeve it, yea that <HI>Dilemma</HI> of S^t. <HI>Au&s;tine</HI> abundantly <HI>confuteth</HI> it, If the <HI>Souldiers</HI> were not <HI>a&s;leep,</HI> when the <HI>Di&s;ciples &s;tole</HI> his <HI>body,</HI> why did they <HI>permit them</HI> to doe it; if they <HI>were a&s;leep,</HI> how could they <HI>affirm</HI> it to <HI>be done?</HI></P>
<P>By all the&s;e <HI>con&s;iderations</HI> put together, it cannot but <HI>appear</HI> an <HI>undeniable</HI> truth, that <HI>Je&s;us is the Chri&s;t;</HI> and however it may bee <HI>alleadged,</HI> that &s;ome <HI>Prophecies</HI> which concern the <HI>glory</HI> and <HI>power</HI> of the <HI>Me&s;siahs Kingdome</HI> &s;eem not yet to bee <HI>accompli&s;hed;</HI> the <HI>An|&s;wer</HI> is ju&s;tly <HI>returned,</HI> that it is not an <HI>outward</HI> and <HI>vi|&s;ible,</HI> but an <HI>invi&s;ible</HI> and <HI>&s;piritual glory</HI> and <HI>power</HI> which is in tho&s;e <HI>Prophecies intended,</HI> and that is continually <HI>fulfilled</HI> in the <HI>preaching</HI> of the <HI>Go&s;pel;</HI> and withall they may very <HI>rationally</HI> be extended to his <HI>Second coming,</HI> when he &s;hall <HI>appear</HI> in <HI>glory</HI> to <HI>Judge the World,</HI> and when <HI>every knee &s;hall bow to him, and every tongue &s;hall</HI>
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<HI>confe&s;&s;e</HI> (what now perhaps it <HI>denieth</HI>) that <HI>Je&s;us is the Lord,</HI> the <HI>Chri&s;t,</HI> to the <HI>glory of God the Father;</HI> and &s;o I have <HI>given</HI> a <HI>di&s;patch</HI> to the <HI>truth implicitly a&s;&s;erted,</HI> pa&s;&s;e we on more briefly to the</P>
<P>2 <HI>Here&s;ie explicitly charged</HI> on the <HI>fal&s;e teachers,</HI> namely, <HI>denying that Je&s;us is the Chri&s;t.</HI> If wee render the words <HI>exactly,</HI> according to the <HI>Greek</HI> text, it is, <HI>Hee that denieth that Je&s;us is not the Chri&s;t,</HI> but yet the <HI>not</HI> is <HI>ju&s;tly</HI> left out in our <HI>tran&s;lation,</HI> becau&s;e according to our <HI>way</HI> of &s;peaking, <HI>Hee that denyeth that Je&s;us is not the Christ,</HI> is <HI>he who affirmeth Je&s;us is the Chri&s;t,</HI> which is the <HI>truth;</HI> whereas in the <HI>Greek</HI> Language, <HI>Gemina negatio forti&ugrave;s negat, A double negation denieth more ve|hemently. Parallel</HI> to this is that <HI>&s;peech</HI> of our <HI>Saviour</HI> to <HI>Peter, The Cock &s;hall not crow this day before thou &s;halt thrice</HI><NOTE PLACE="marg">Luk. 22. 34</NOTE> <HI>deny that thou knowe&s;t me;</HI> where in <HI>each</HI> clau&s;e the <HI>Greek</HI> u&s;eth <HI>two Negatives</HI> for the <HI>greater empha&s;is.</HI> Wee can|not <HI>better</HI> expre&s;&s;e the <HI>force</HI> of the <HI>Greek</HI> phra&s;e in our <HI>Engli&s;h</HI> Language, than by &s;upplying a <HI>word</HI> after <HI>de|nieth,</HI> namely thus; <HI>who is a lyar</HI> but hee <HI>that denieth,</HI> &s;aying <HI>that Je&s;us is not the Chri&s;t?</HI> and &s;urely, if the <HI>af|firmative</HI> be the <HI>truth,</HI> as hath been <HI>already proved,</HI> hee mu&s;t needs be a <HI>Lyar,</HI> who <HI>a&s;&s;erteth</HI> the <HI>negative.</HI></P>
<P>That this then is a <HI>lying Here&s;ie,</HI> appeareth by the <HI>preceding Di&s;cour&s;e;</HI> that which only <HI>remaineth</HI> to bee <HI>inquired,</HI> is the <HI>truth</HI> of the <HI>charge,</HI> that the&s;e <HI>fal&s;e teach|ers</HI><NOTE PLACE="marg"><HI>Ju&s;tin.</HI> in loc.</NOTE> did <HI>deny Je&s;us to be the Chri&s;t;</HI> indeed as <HI>Ju&s;tinian</HI> well, <HI>Hoc maxim&egrave; faciebant Judai,</HI> this was that which the Jews did <HI>mo&s;t expre&s;ly</HI> deny, but yet withall there were <HI>Judaizing fal&s;e teachers</HI> among the <HI>Chri&s;tians,</HI> &s;uch was <HI>Simon Magus, Menander, Ebion,</HI> and <HI>Cerinthus,</HI> with others, upon whom this was ju&s;tly charged. <HI>Simon Magus</HI> taught, that it was <HI>he</HI> who appeared among the <HI>Jews</HI> as the <HI>Son,</HI> in <HI>Samaria</HI> as the <HI>Father,</HI> and to the <HI>re&s;t</HI> of the Nations as the <HI>Holy Gho&s;t; Menander,</HI> that he was <HI>&s;ent</HI> from the <HI>invi&s;ible</HI> Powers a <HI>Saviour</HI> for the
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<HI>redemption</HI> of men; and &s;o affirmed them&s;elves to be the Chri&s;t, and in that <HI>denied Je&s;us to be the Chri&s;t. Valentinus, Ebion,</HI> and <HI>Cerinthus,</HI> affirmed <HI>Je&s;us</HI> to be a<NOTE PLACE="marg"><HI>Eu&s;eb.</HI> hi&s;t. l. 3. c. 21. <HI>Iren.</HI> l. 1. c. 20, 21</NOTE> <HI>meer man,</HI> begotten by <HI>Jo&s;eph,</HI> conceived and born of <HI>Mary</HI> after the <HI>ordinary way,</HI> and that <HI>Chri&s;t</HI> was <HI>ano|ther Per&s;on</HI> who <HI>de&s;cended</HI> on him in the <HI>&s;hape</HI> of a <HI>Dove,</HI> when he was <HI>thirty years</HI> of age; and that it was not<NOTE PLACE="marg"><HI>Idem.</HI> l. 1. c. 25 &amp; l. 3. c. 17</NOTE> <HI>Chri&s;t,</HI> but <HI>Je&s;us</HI> who <HI>dyed</HI> upon the <HI>Cro&s;&s;e,</HI> and was <HI>buried,</HI> and <HI>ro&s;e again;</HI> and what did the&s;e but <HI>in effect deny Je&s;us to be the Chri&s;t?</HI> And now if any &s;hall <HI>&s;ay,</HI> this concerneth not us, for wee doe <HI>heartily</HI> acknowledge, and <HI>openly</HI> profe&s;&s;e, that <HI>Je&s;us is the Chri&s;t;</HI> I &s;hall de|&s;ire &s;uch to <HI>con&s;ider,</HI> that there is a <HI>direct,</HI> and a <HI>collate|ral, a dogmatical,</HI> and a <HI>practical</HI> denying <HI>Je&s;us to be the Chri&s;t.</HI></P>
<P>1 Hee who acknowledging <HI>Je&s;us</HI> to bee <HI>the Chri&s;t,</HI> doth yet <HI>detract</HI> from any of his <HI>Offices</HI> to which he was annoynted, <HI>vertually</HI> and <HI>collaterally denieth</HI> him to bee <HI>the Chri&s;t;</HI> upon this account, both <HI>Socinians</HI> and <HI>Papi&s;ts</HI> are ju&s;tly <HI>charged</HI> by the <HI>Orthodox</HI> as <HI>Antichristian Lyers.</HI></P>
<P>The <HI>Socinians</HI> indeed acknowledge <HI>Chri&s;ts Regal, Prophetical,</HI> and <HI>Sacerdotal</HI> Offices, but yet they con|found the <HI>Regal</HI> and the <HI>Sacerdotal;</HI> they <HI>detract</HI> from the <HI>Regal,</HI> taking the ri&s;e of it from his <HI>Re&s;urrection,</HI> when as the <HI>Angel</HI> &s;aith of him, as &s;oon as born, <HI>hee is Chri&s;t the Lord;</HI> and chiefly from his <HI>Sacerdotal,</HI> while&s;t they <HI>ac|knowledge</HI> his <HI>interce&s;&s;ion,</HI> but deny his <HI>Sacrifice,</HI> and <HI>a&s;&s;ert</HI> his <HI>death</HI> to bee onely a <HI>con&s;ecration</HI> of him to his <HI>Prie&s;t|hood,</HI> which (&s;ay they) hee only <HI>exerci&s;eth</HI> in <HI>Heaven.</HI></P>
<P>The <HI>Papi&s;ts</HI> likewi&s;e do <HI>a&s;cribe</HI> tho&s;e <HI>three Offices</HI> to him, and yet they <HI>detract</HI> from every <HI>one</HI> of them; from his <HI>Prophetical,</HI> by <HI>denying</HI> the <HI>written Word</HI> to be a <HI>&s;uffici|ent</HI> and <HI>perfect rule</HI> of <HI>Faith</HI> and <HI>manners;</HI> from his <HI>Sacer|dotical,</HI> in <HI>both</HI> the parts of it, by their <HI>Superstitious &s;acrifice of the Ma&s;&s;e, and praying to Saints and Angels,</HI> to bee their
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<HI>Interce&s;&s;ours.</HI> Finally, from the <HI>Regal,</HI> by <HI>&s;etting</HI> up the <HI>Pope</HI> as <HI>Head</HI> of the <HI>Church,</HI> and giving him that pow|er of <HI>&s;upremacy</HI> and <HI>infallibility,</HI> which hee never <HI>deri|ved</HI> from <HI>Chri&s;t.</HI></P>
<P>2 But to bring it yet a little <HI>nearer</HI> to our &s;elves, he who <HI>profe&s;&s;edly a&s;&s;ents</HI> to this <HI>truth,</HI> that <HI>Je&s;us is the Chri&s;t,</HI> and yet is not <HI>guided</HI> by him as a <HI>Prophet, governed</HI> by him as a <HI>King,</HI> and <HI>rests</HI> not on him as his <HI>Prie&s;t, practically denyeth</HI> him to bee <HI>the Chri&s;t.</HI> Very <HI>appo&s;ite</HI> to this purpo&s;e is that of St. <HI>Austin, Quie&s;cat paululum lingu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, interroga vitam,</HI><NOTE PLACE="marg"><HI>Aug</HI> in loc.</NOTE> <HI>qui&s;quis factis negat Chri&s;tum Antichri&s;tus e&s;t,</HI> let thy <HI>life speak</HI> rather than thy <HI>tongue, who&s;oever denyeth Chri&s;t in his works, is an Antichri&s;t. If any provide not for his hou&s;e,</HI><NOTE PLACE="marg">1 Tim. 5. 8</NOTE> &s;aith St. <HI>Paul, hee hath denyed the faith,</HI> that is, done an act <HI>incon&s;i&s;tent</HI> with the <HI>Chri&s;tian faith,</HI> whereof he mak|eth <HI>profe&s;&s;ion,</HI> which is in effect to <HI>deny the faith;</HI> thus hee <HI>who&s;e life</HI> di&s;honours <HI>Chri&s;t,</HI> who giveth not up him&s;elf to the <HI>rule</HI> and <HI>government</HI> of Chri&s;t, who &s;ayeth in his <HI>actions, I will not have this man to reign over mee,</HI> in truth <HI>denyeth Chri&s;t,</HI> and is no better than an <HI>Antichri&s;t;</HI> and oh how <HI>many Antichri&s;tian Christians</HI> then are there?</P>
<P>In <HI>one</HI> word, whatever <HI>profe&s;&s;ion</HI> wee make of <HI>Christ,</HI> and our <HI>faith</HI> in him, While&s;t by our <HI>Envy,</HI> and <HI>Malice, pride,</HI> and <HI>Covetou&s;ne&s;&s;e, Rapine,</HI> and <HI>oppre&s;&s;ion, Intemperance,</HI> and <HI>Prophanene&s;&s;e,</HI> wee walk directly <HI>contrary</HI> to the <HI>Law.</HI> and <HI>Life,</HI> the <HI>Command,</HI> and <HI>Example</HI> of our <HI>holy, humble, peaceable,</HI> and <HI>charitable <GAP DESC="illegible" RESP="apex" EXTENT="1 span">s,</HI> we do that in our <HI>actions,</HI> which the <HI>fal&s;e Teachers</HI> did in their <HI>Doctrins, deny Je&s;us to be the Chri&s;t;</HI> and thus much &s;hall <HI>&s;uffice</HI> for the <HI>di&s;patch</HI> of the <HI>fir&s;t-branch</HI> of the <HI>accu&s;ation;</HI> the <HI>time</HI> being <HI>expired</HI> I &s;hall put off the <HI>further pro&s;ecution</HI> of the <HI>charge</HI> again&s;t the&s;e <HI>Antichrists,</HI> till <HI>another Se&s;&s;ions.</HI></P>
</DIV1>
<DIV1 N="31" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 22, 23, VERS.</BIBL>
<Q>Who is a Lyer, but hee that denieth that Je&s;us is the Chri&s;t? hee is Antichri&s;t that denieth the Father, and the Son.</Q>
<Q>Who&s;oever denyeth the Son, the &s;ame hath not the Fa|ther, but he that acknowledgeth the Son, hath the Father al&s;o.</Q>
</EPIGRAPH>
<P>_OVr ble&s;&s;ed <HI>Saviour</HI> calling tho&s;e two &s;ons of <HI>Zebedee, James</HI> and <HI>John,</HI> to bee his<NOTE PLACE="marg">Mark 3. 17</NOTE> <HI>Di&s;ciples,</HI> gave them the <HI>Sur-name</HI> of <HI>Boanerges,</HI> which &s;ignifieth, a <HI>Son of thun|der;</HI><NOTE PLACE="marg"><HI>Brig.</HI> ibid</NOTE> <HI>mutatio nominis d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ni alicujus spiritua|lis &s;ignificationem habet,</HI> where <HI>names</HI> are <HI>changed,</HI> &s;ome <HI>spiritual gift</HI> is <HI>conferred;</HI> it was &s;o no doubt, upon tho&s;e <HI>Apo&s;tles,</HI> to whom <HI>Chri&s;t</HI> gave eminent <HI>abilities</HI> of <HI>a&s;&s;erting</HI> truth, <HI>confuting</HI> errours, <HI>reproving</HI> &s;in, <HI>per&s;wading</HI> repentance, in &s;uch a way, as might <HI>like thunder</HI> awaken the dull and <HI>drow&s;y world.</HI> That St. <HI>James</HI> was &s;uch a <HI>Thunderer,</HI> appeareth by
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his <HI>&s;ufferings,</HI> it being very <HI>probable,</HI> that his powerfull <HI>Preaching</HI> of the <HI>Gospel,</HI> was the <HI>occa&s;ion</HI> of <HI>Herods maliti|ous</HI> per&s;ecution, and that the <HI>liberty</HI> of his <HI>tongue</HI> co&s;t him his <HI>life.</HI> That St. <HI>John</HI> was <HI>one</HI> who did not onely <HI>lighten</HI> in his <HI>conver&s;ation,</HI> but <HI>thunder</HI> in his <HI>Doctrines,</HI> appeareth by his <HI>writings,</HI> and more <HI>particularly,</HI> this <HI>Epi&s;tle,</HI> wherein hee <HI>cryeth aloud,</HI> and lifteth up his voice like <HI>thunder,</HI> again&s;t both the <HI>Hypocrites</HI> and <HI>Heretickes</HI> of his time, again&s;t tho&s;e, in the <HI>former</HI> chapter, <HI>the&s;e,</HI> in <HI>this,</HI> and more <HI>especially</HI> in the&s;e <HI>ver&s;es, Who is a Lyar, &amp;c.</HI></P>
<P>The <HI>latter</HI> branch of the <HI>accu&s;ation</HI> again&s;t the <HI>Anti|chri&s;ts</HI> in S. <HI>Johns</HI> daies, is that which now commeth to bee di&s;cu&s;&s;ed, as it is <HI>propounded</HI> in the end of the two and twentieth, and <HI>proved</HI> in the three and twentieth ver&s;e.</P>
<P>1 Begin wee with the <HI>charge</HI> it &s;elf, <HI>Hee is Antichri&s;t that denyeth the Father and the Son.</HI> The&s;e words are looked upon by <HI>Expo&s;itors</HI> in a double notion, either as a <HI>di&s;tinct accu&s;ation,</HI> or as an <HI>aggravation</HI> of the for|mer charge.</P>
<P>1 <HI>Serrarius</HI> upon this <HI>clau&s;e,</HI> &s;aith, <HI>Altera haere&s;is</HI><NOTE PLACE="marg"><HI>Serrar.</HI> in loc.</NOTE> <HI>e&s;t negantium patrem et filium,</HI> in the&s;e words ano|ther <HI>&s;ort</HI> of <HI>Hereticks</HI> are charged, who <HI>denyed</HI> the <HI>Fa|ther</HI> and the <HI>Son,</HI> ina&s;much as they feigned another <HI>fa|ther;</HI> &s;o did <HI>Ba&s;ilides,</HI> and <HI>Saturnius,</HI> as <HI>Epiphanius</HI> and<NOTE PLACE="marg"><HI>Epiphan.</HI> adv. Haere&s;. l. 1 <HI>Iren.</HI> l. 3. c. 15 <HI>Tertul.</HI> adv. Prax. c. 31.</NOTE> <HI>Irenaeus</HI> informs us. Such al&s;o were tho&s;e <HI>hereticks,</HI> who confounded the <HI>Father</HI> and the <HI>Son,</HI> as if they were <HI>one</HI> and the &s;ame <HI>per&s;o~n,</HI> to whom <HI>Tertullian</HI> applyeth this very <HI>clau&s;e,</HI> where hee &s;aith, <HI>Negant patrem dum cun|dem et filium dicunt, et negant filium dum eundem patr<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> credunt, dando illis quae non &s;unt, auferendo quae &s;unt,</HI> they deny the <HI>Father,</HI> in <HI>a&s;&s;erting</HI> him to bee the <HI>Son,</HI> they deny the <HI>Son,</HI> in affirming him to bee the <HI>Father, a&s;|cribing</HI> to <HI>both</HI> what they <HI>are not,</HI> and taking from them what <HI>they are.</HI> To this may bee <HI>referred</HI> tho&s;e <HI>fabulous</HI> things which were broached in tho&s;e <HI>heretical</HI> &s;chools of
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<HI>Simon,</HI> and others, concerning <HI>God</HI> introducing a mul|titude of <HI>Rulers,</HI> under the <HI>names</HI> of <HI>Barbel, Abrakan, Karlakan,</HI> &amp;c. by whom the World was governed, which was indeed to <HI>deny the father.</HI></P>
<P>2 But that which &s;eemeth to me mo&s;t <HI>rational,</HI> is to look upon this <HI>clau&s;e</HI> as an <HI>aggravation</HI> of the <HI>former</HI> charge, letting us &s;ee what <HI>followeth</HI> upon denying <HI>Je&s;us to bee the Chri&s;t,</HI> namely, a <HI>denial of the Father and the Son,</HI> and con&s;equently how <HI>pernitions</HI> this <HI>Antichri&s;tian</HI> do|ctrin is: for whereas <HI>levius videri poterat,</HI> it may &s;eem a <HI>&s;mall thing</HI> to deny <HI>Je&s;us</HI> (who appeared in the <HI>form</HI> of<NOTE PLACE="marg">Eorum crimen amplificat. <HI>Matlor.</HI></NOTE> a <HI>Servant</HI>) to bee the <HI>Christ, addit quid gravius,</HI> hee addeth that which might ju&s;tly <HI>&s;tartle</HI> them, that how little <HI>account</HI> &s;oever they made of it, it was no other than to <HI>deny the Father and the Son,</HI> and &s;o in effect the <HI>denying</HI> this <HI>man</HI> to bee the <HI>Chri&s;t,</HI> is to <HI>deny God him&s;elf.</HI> To open this di&s;tinctly in its full <HI>latitude,</HI> wee &s;hall finde a <HI>threefold</HI> charge in this one.</P>
<P>1 Hee that <HI>denyeth Je&s;us</HI> to bee the <HI>Christ, denyeth the Son of God.</HI> I begin with the <HI>Son,</HI> though the <HI>Father</HI> be the <HI>fir&s;t per&s;on,</HI> becau&s;e hee is mo&s;t <HI>directly denyed.</HI> This will bee the more <HI>ea&s;ily</HI> under&s;tood, if wee con&s;ider what our <HI>Apo&s;tle</HI> taketh here for <HI>granted,</HI> that <HI>Chri&s;t</HI> is no other than the <HI>Son of God. How,</HI> and in what <HI>respect</HI> hee is the <HI>Son of God,</HI> I &s;hall have more <HI>full occa&s;ion</HI> to <HI>di&s;|cu&s;&s;e</HI> at the <HI>ninth</HI> ver&s;e of the <HI>fourth</HI> Chapter, it &s;hall &s;uffice here to take notice&punc; that the <HI>Me&s;&s;iah</HI> was looked upon as having the <HI>neer relation</HI> to God of a <HI>Son.</HI> S. <HI>Pe|ter</HI> in that excellent confe&s;&s;ion of his Faith, puts the&s;e <HI>two</HI> together, <HI>Thou art the Chri&s;t, The Son of the living</HI><NOTE PLACE="marg">Mat. 16. 16</NOTE> <HI>God;</HI> nay&punc; the very <HI>Devils</HI> who came out of them that were <HI>po&s;&s;e&s;&s;ed,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cknowledging him to be the <HI>Chri&s;t,</HI> do withall <HI>declare</HI> him to bee the <HI>Son, Thou art Christ the</HI><NOTE PLACE="marg">Luk. 4 41</NOTE> <HI>Son of God;</HI> and that this was a <HI>received opinion</HI> among the Jews, appeareth by that <HI>que&s;tion</HI> which the <HI>High Priest</HI> put to him, art <HI>thou the Chri&s;t the Son of the ble&s;&s;ed?</HI><NOTE PLACE="marg">Mark. 14. 61</NOTE>
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yea, as <HI>Grotius</HI> well ob&s;erveth, <HI>apparet hoc cognomen vul|go</HI><NOTE PLACE="marg">Grot.</NOTE> <HI>Me&s;&s;iae datum,</HI> it appeareth to have been a <HI>name</HI> of the <HI>Me&s;&s;iah,</HI> well <HI>known</HI> among the <HI>vulgar,</HI> by that of the <HI>very Seamen;</HI> who beholding the <HI>miracle</HI> wrought by him on the winds, cryed out, <HI>of a truth thou art the</HI><NOTE PLACE="marg">Mat. 14. 33</NOTE> <HI>Son of God,</HI> that is, the <HI>Me&s;&s;iah.</HI> Suitable to this it is, that the <HI>Ancient</HI> Hebrews did my&s;tically <HI>interpret</HI> tho&s;e words in the <HI>P&s;almes, Thou art my Son, this day have I begotten thee,</HI> of the <HI>Me&s;&s;iah,</HI> by which it is <HI>evident,</HI> that to <HI>deny him</HI> who is the <HI>Christ,</HI> is no other than to <HI>deny Gods Son.</HI></P>
<P>2 Hee doth not only <HI>deny the Son,</HI> but the <HI>Father;</HI> For</P>
<P>1 The <HI>relation</HI> between the <HI>Father</HI> and the <HI>Son,</HI> is very <HI>neer,</HI> no wonder, if the <HI>injury</HI> done to the <HI>Son, reflect</HI> up|on the <HI>Father;</HI> it is thus <HI>among men,</HI> much more in the <HI>Deity,</HI> where the <HI>Son</HI> is <HI>con&s;ub&s;tantial</HI> and <HI>coeternal</HI> with the <HI>Father.</HI> Being the <HI>Son,</HI> hee is the <HI>brightne&s;&s;e of his fathers glory, and expre&s;&s;e Image of his per&s;on.</HI> So St. <HI>Paul</HI> characterizeth him, for which <HI>rea&s;on</HI> it is that <HI>all men &s;hould honour the Son as they honour the Father.</HI> So our <HI>Sa|viour</HI><NOTE PLACE="marg">Heb. 1. 2 Joh. 5. 23</NOTE> him&s;elf expre&s;&s;ely <HI>a&s;&s;erteth</HI> and thence inferreth&punc; <HI>He that honoureth not the Son, honoureth not the Father.</HI></P>
<P>2 The <HI>Father</HI> it is who &s;ends his <HI>Son</HI> into the <HI>World,</HI> and to <HI>deny him</HI> who is <HI>&s;ent,</HI> what is it but to <HI>deny him</HI><NOTE PLACE="marg"><HI>Grot.</HI> in loc.</NOTE> who <HI>&s;endeth?</HI> To <HI>deny</HI> (&s;aith <HI>Grotius</HI>) is &s;ometimes as much as <HI>authoritatem alicui detrahere,</HI> to <HI>detract from ones authority,</HI> and to <HI>deny the Per&s;on &s;ent,</HI> is in <HI>effect to deny the Authority of the &s;ender;</HI> in this <HI>respect</HI> it is, that in the <HI>Scripture</HI> but now <HI>quoted,</HI> tho&s;e words are added, <HI>that &s;ent him,</HI> and to this purpo&s;e that of our <HI>Saviour</HI> el&s;e|where, is very appo&s;ite, <HI>Hee that de&s;pi&s;eth you, despi&s;eth</HI><NOTE PLACE="marg">Luk. 10. 16</NOTE> <HI>mee</HI> (to wit, becau&s;e they were <HI>&s;ent by him</HI>) and <HI>hee that despi&s;eth mee, despi&s;eth him that &s;ent mee,</HI> to wit, the <HI>fa|ther,</HI> by whom <HI>Chri&s;t</HI> was &s;ent.</P>
<P>3 The <HI>Father</HI> having <HI>&s;ent his Son,</HI> was plea&s;ed to
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give <HI>Te&s;timony</HI> to him. They are <HI>Chri&s;ts</HI> own words, <HI>The Father him&s;elf which &s;ent mee hath born witne&s;&s;e of</HI><NOTE PLACE="marg">Joh. 5. 37</NOTE> <HI>mee&punc;</HI> accordingly if you look into St. <HI>Matthews Gospel,</HI><NOTE PLACE="marg">Mat. 3, 17 17. 5</NOTE> you &s;hall finde, that at his <HI>bapti&s;me,</HI> a <HI>voice</HI> was heard from <HI>Heaven,</HI> &s;aying, <HI>This is my beloved Son in whom I am well plea&s;ed;</HI> and again, at his <HI>tran&s;figuration</HI> on the Mount, behold, a voice from the <HI>clouds,</HI> which &s;aid, <HI>This is my beloved Son in whom I am well plea&s;ed, hear ye him,</HI> to which <HI>la&s;t</HI> St. <HI>Peter</HI> alludeth, where he &s;aith of <HI>Chri&s;t,</HI><NOTE PLACE="marg">2 Pet. 1. 17</NOTE> <HI>Hee received from God the Father Honour and Glory, when there came forth a voice to him from the excellent glory,</HI> &s;o that <HI>God</HI> having given this <HI>te&s;timony</HI> (than which what can bee more full or immediate) of the <HI>Me&s;&s;iah,</HI> that he was his <HI>Son,</HI> who&s;oever denyeth the <HI>Chri&s;t the Son of God,</HI> giveth the <HI>Father</HI> the <HI>Lye,</HI> according as our <HI>Apo&s;tle</HI> more fully expre&s;&s;eth in the <HI>clo&s;e</HI> of this <HI>Epi&s;tle. Hee that beleeveth not God, hath made him a Lyar, becau&s;e</HI><NOTE PLACE="marg">1 Joh 5. 10</NOTE> <HI>hee beleeveth not the Record that God gave of his Son.</HI></P>
<P>3 La&s;tly, Though it bee not <HI>expre&s;&s;ed,</HI> yet it would bee <HI>&s;upplyed,</HI> hee <HI>denyeth</HI> not onely the <HI>Father</HI> and the <HI>Son,</HI> but the <HI>Holy Gho&s;t;</HI> for as in the <HI>fir&s;t Chapter,</HI> where out <HI>follow&s;hip</HI> is &s;aid to bee <HI>with the Father and his Son,</HI> the <HI>Holy Gho&s;t</HI> is <HI>included,</HI> &s;o here <HI>doubtle&s;&s;e,</HI> the <HI>third Per&s;on</HI> is implyed, who is no le&s;&s;e <HI>denyed</HI> than the o|ther <HI>two,</HI> by them who <HI>deny Je&s;us to be the Chri&s;t.</HI> The <HI>Greek</HI> word <GAP DESC="foreign">, commeth from the <HI>Verb</HI> which &s;ig|nifieth to <HI>annoint;</HI> now to this <HI>annointing,</HI> all the <HI>three</HI> per&s;ons did concur, there is <HI>per&s;ona ungens, uncta,</HI> and <HI>unctio,</HI> the <HI>Father annointing,</HI> the <HI>Son annointed,</HI> and the <HI>Holy Ghost the ointment,</HI> and therefore hee that <HI>denyeth the Chri&s;t, denyeth</HI> all <HI>three</HI> per&s;ons; it was by no other than the <HI>Holy Gho&s;t</HI> that <HI>Je&s;us Chri&s;t</HI> did all his glorious <HI>mi|racles,</HI> his <HI>mighty works;</HI> in which re&s;pect, the <HI>Phari|&s;ees</HI> denying <HI>Je&s;us</HI> to bee the <HI>Christ,</HI> became <HI>guilty</HI> of the <HI>&s;in again&s;t the Holy Gho&s;t;</HI> and thus this <HI>here&s;y</HI> is no
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le&s;&s;e than a <HI>denial</HI> of the <HI>ble&s;&s;ed Trinity.</HI></P>
<P>To &s;hut up this <HI>clau&s;e,</HI> learn wee hence, when wee <HI>receive</HI> any <HI>Doctrins,</HI> to con&s;ider what <HI>con&s;equence;</HI> do <HI>naturally</HI> flow from them. I have &s;o much <HI>charity</HI> as to think, that <HI>many</HI> of the <HI>Jews,</HI> and <HI>&s;ome</HI> of the <HI>fol|lowers</HI> of tho&s;e <HI>Antichri&s;ts,</HI> did not <HI>think,</HI> that by <HI>deny|ing Je&s;us to bee the Chri&s;t,</HI> they were <HI>guilty</HI> of &s;uch a <HI>bla&s;|phemy</HI> again&s;t the <HI>Deity,</HI> as to <HI>deny the Father and the Son,</HI> but yet &s;o it <HI>was,</HI> as appeareth by what <HI>hath been</HI> already &s;aid. I have the <HI>&s;ame</HI> opinion of many <HI>&s;educed</HI> per&s;ons in this <HI>age,</HI> who are not &s;o <HI>con&s;ide|rate,</HI> to weigh the <HI>evil inferences,</HI> which are ju&s;tly <HI>de|ducible</HI> from &s;uch <HI>praemi&s;es</HI> which they <HI>embrace</HI> as <HI>truth.</HI></P>
<P>Indeed we mu&s;t <HI>di&s;tingui&s;h</HI> between <HI>natural</HI> and <HI>forced deductions,</HI> &s;ome like <HI>Spiders</HI> &s;uck <HI>poy&s;on</HI> out of <HI>flowers,</HI> like <HI>bad &s;tomacks,</HI> turn the <HI>be&s;t nutriment</HI> into ill <HI>humours, per|verting</HI> the <HI>&s;ounde&s;t Doctrins</HI> by <HI>fallacious paralogi&s;mes.</HI> If <HI>wee are made &s;inners by one mans di&s;obedience,</HI> then &s;ay <HI>&s;ome, God is unju&s;t,</HI> in charging <HI>Adams po&s;terity</HI> with his <HI>guilt;</HI> If <HI>Ju&s;tification</HI> bee by <HI>Faith alone,</HI> then &s;ay others, <HI>what need of good works? If Chri&s;t bee the Propitiation for the &s;ins of the world,</HI> then &s;ay others, <HI>wee need not fear though wee adde &s;in to &s;in;</HI> and thus the mo&s;t <HI>pretious</HI> Do|ctrins of the <HI>Gospel,</HI> are abu&s;ed to <HI>patronize</HI> horrid <HI>con|clu&s;ions;</HI> but how <HI>irrationall</HI> they are, ea&s;ily <HI>appeareth</HI> to any who &s;hall judiciou&s;ly examine them. Nor doth this hinder, but that many <HI>specious doctrines</HI> have a <HI>&s;ting</HI> in their <HI>tayl,</HI> and how <HI>amiable &s;oever</HI> they &s;eem in their <HI>di|rect a&s;pects,</HI> yet they will bee found very <HI>dete&s;table</HI> in their <HI>reflection.</HI> The <HI>Antinomian,</HI> in denying that <HI>God &s;ee|eth any &s;in in ju&s;tified per&s;ons,</HI> or is at all <HI>di&s;plea&s;ed</HI> with them when they &s;in, denyeth that hee is <HI>Omni&s;cient, not knowing</HI> all things, and that he is a <HI>Pure,</HI> and <HI>Holy God,</HI> hating &s;in where-ever hee findes it. The <HI>Socinian,</HI> in de|nying that Chri&s;t did <HI>expiate</HI> &s;in, and <HI>&s;atisfy ju&s;tice,</HI>
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denyeth the <HI>merit</HI> of his death, the dignity of his <HI>per|&s;on,</HI> and <HI>justification</HI> by <HI>faith</HI> in his <HI>blood.</HI> Many <HI>in&s;tan|ces</HI> of this kinde might bee <HI>brought</HI> in &s;everal <HI>erroneous</HI> po&s;itions, both of <HI>the&s;e,</HI> and <HI>other Hereticks;</HI> the truth is, according to that <HI>known</HI> &s;aying, <HI>uno dato ab&s;urdo mille &s;equnntur,</HI> one <HI>ab&s;urdity being granted, a thou&s;and follow,</HI> and <HI>&s;uch</HI> as were they <HI>apprehended,</HI> would doubtle&s;&s;e be <HI>abhorred,</HI> though not by tho&s;e who <HI>broach,</HI> yet by <HI>ma|ny</HI> of them who entertain &s;uch <HI>po&s;itions,</HI> and therefore let it bee our <HI>Wi&s;dome</HI> to examine whither <HI>this</HI> or that <HI>Doctrin</HI> tends, to what it <HI>leads,</HI> and what mu&s;t nece&s;&s;a|rily <HI>follow</HI> upon it, for &s;o doth S. <HI>John</HI> here, in which <HI>respect</HI> hee chargeth them who deny that <HI>Je&s;us is the Chri&s;t,</HI> with <HI>denying the Father and the Son.</HI></P>
<P>2 The <HI>Proof</HI> of this <HI>latter</HI> part of the charge, is that which <HI>now</HI> followeth in the <HI>next</HI> ver&s;e, <HI>Who&s;oever deni|eth the Son, the &s;ame hath not the Father, but hee that ac|knowledgeth the Son, hath the Father al&s;o.</HI> I call this a <HI>proof,</HI> and not without <HI>Rea&s;on,</HI> &s;ince the <HI>Argument</HI> is <HI>&s;trong, Hee that hath not the Father denyeth him, hee that denieth the Son hath not the Father,</HI> and therefore <HI>he deni|eth the Father and the Son.</HI></P>
<P>The ver&s;e con&s;i&s;ts of <HI>two</HI> clau&s;es, the <HI>latter</HI> whereof is not in our <HI>ordinary Greek</HI> Copies, and therefore is left <HI>out</HI> by <HI>Calvin,</HI> and is conceived by <HI>Daneus</HI> to have crept out of the <HI>glo&s;&s;e</HI> into the <HI>Text.</HI> But <HI>Beza</HI> a&s;&s;ureth us,<NOTE PLACE="marg"><HI>Calv</HI> Vid. <HI>Dan. Beza</HI> in loc.</NOTE> that hee &s;aw it in <HI>two Greek</HI> manu&s;cripts, it is <HI>al&s;o</HI> in the <HI>Syriack</HI> and <HI>vulgar Latine,</HI> and <HI>in&s;erted</HI> (though in a|nother <HI>Character</HI>) by our Tran&s;lators. If wee peru&s;e the <HI>writings</HI> of this Apo&s;tle, wee &s;hall finde no <HI>way</HI> of <HI>illu&s;tration</HI> more <HI>frequent</HI> than that which is by <HI>contraries,</HI> while&s;t &s;ometime the <HI>Affirmative</HI> is <HI>amplified</HI> by the <HI>Ne|gative,</HI> and then again the <HI>Negative</HI> by the <HI>Affirmative,</HI> in which re&s;pect it is not <HI>improbable,</HI> that this <HI>affirma|tive</HI> might here bee <HI>annexed</HI> by the Apo&s;tle. But &s;ince I &s;hall have a more fit <HI>occa&s;ion</HI> of handling the duty of <HI>confe&s;&s;ing Chri&s;t,</HI> when (by <HI>Gods</HI> grace) I &s;hall come to
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the <HI>&s;econd</HI> and <HI>thirteenth</HI> ver&s;es of the fourth <HI>Chapter,</HI> and withall (there being the <HI>&s;ame</HI> rea&s;on of <HI>contraries</HI>) the <HI>unfolding</HI> of the one is <HI>virtually</HI> an <HI>explication</HI> of the o|ther. I &s;hall not <HI>inlarge</HI> in a <HI>di&s;tinct</HI> handling of the&s;e <HI>clau&s;es.</HI></P>
<P>That which would here bee principally <HI>inquired</HI> into, is the notion of this <HI>phra&s;e,</HI> <GAP DESC="foreign">, to <HI>have the Father,</HI> of which <HI>Interpreters</HI> give a <HI>threefold</HI> con|&s;truction.</P>
<P>1 That <HI>phra&s;e</HI> in the fir&s;t <HI>Commandement,</HI> of <HI>having</HI><NOTE PLACE="marg">Exod. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 3</NOTE> <HI>none but Jehovah to bee our God,</HI> may give &s;ome <HI>light</HI> to this; for as there <HI>habendi verbum pro credere, intelligere, u|&s;urpatur,</HI> the word <HI>having</HI> is as much as <HI>knowing</HI> and <HI>be|leeving;</HI> So here; and then the <HI>de&s;ign</HI> of our <HI>Apo&s;tle</HI> in the&s;e words, is to let us <HI>know,</HI> that all <HI>Jews</HI> and <HI>others,</HI> who deny the <HI>Me&s;&s;iah,</HI> however they <HI>pretend</HI> to beleeve in, and <HI>give</HI> wor&s;hip to, and have the <HI>knowledge</HI> of the <HI>true God,</HI> in truth, they are <HI>ignorant</HI> of him, and &s;o neither <HI>beleeve</HI> nor <HI>wor&s;hip</HI> him aright, becau&s;e they do not <HI>know, beleeve,</HI> and <HI>wor&s;hip</HI> him as the <HI>Father of our Lord Je&s;us Chri&s;t.</HI> Indeed, this is to bee <HI>under&s;tood</HI> (as to the <HI>explicit</HI> notion) with a <HI>limitation</HI> in reference to <HI>Chri&s;t already come.</HI> As for the <HI>Jews</HI> before <HI>Chri&s;t</HI> (though the <HI>godly</HI> among them had &s;ome <HI>glymp&s;e</HI> of this, for o|therwi&s;e they could not have <HI>beleeved</HI> in the <HI>Me&s;&s;iah,</HI> which was to <HI>come</HI>) yet it was not <HI>expre&s;ly</HI> required of them to <HI>invocate God as the father of Chri&s;t;</HI> but <HI>God</HI> having now <HI>&s;ent his Son</HI> into, and by him <HI>revealed him&s;elf</HI> un|to the <HI>World,</HI> hee can no <HI>other waies</HI> bee rightly <HI>adored,</HI> and <HI>invocated,</HI> but as his <HI>Father.</HI> To this <HI>purpo&s;e</HI> it is that <HI>Chri&s;t</HI> is called by the <HI>Apostle,</HI> the <HI>image of the in|vi&s;ible God,</HI> which though it bee true of him, as hee is the <HI>Son of God,</HI> in re&s;pect of his <HI>eternal Generation,</HI> by which the <HI>Divine e&s;&s;ence</HI> being <HI>communicated</HI> to him hee is the <HI>Image</HI> of God, that is, (<HI>per&s;onally</HI> taken) <HI>God the Father;</HI> yet in that the <HI>Apo&s;tle</HI> &s;aith not onely, the <HI>Image</HI><NOTE PLACE="marg">Col 1. 15</NOTE>
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<HI>of God,</HI> but of the <HI>invi&s;ible God,</HI> there &s;eemeth to be a <HI>tacit Antithe&s;is,</HI> and &s;o it is to bee under&s;tood of the <HI>Son of God made man,</HI> who by his <HI>incarnation</HI> is become a <HI>vi&s;ible Image</HI> of the <HI>invi&s;ible God;</HI> for this rea&s;on it is, hee &s;aith him&s;elf el&s;ewhere, <HI>if yee knew mee, you would know the father al&s;o;</HI> and indeed, as wee cannot comforta|bly<NOTE PLACE="marg">Joh. 14. 7</NOTE> &s;ee the <HI>Sun</HI> with a <HI>direct</HI> a&s;pect, but in its <HI>reflexion,</HI> &s;o neither can wee <HI>rightly know the father,</HI> but in <HI>Christ,</HI> who is his <HI>vi&s;ible Image:</HI> Suitable hereunto it is, that our <HI>Saviour</HI> expre&s;&s;ely &s;aith, <HI>No man knoweth the Son but the Father, neither knoweth any man the Father but the Son, and</HI><NOTE PLACE="marg">Mat. 11. 27</NOTE> <HI>hee to whom&s;oever the Son will reveal him;</HI> and among o|ther con&s;tructions of tho&s;e words, <HI>you beleeve in God,</HI><NOTE PLACE="marg">Joh. 14. 1</NOTE> <HI>beleeve al&s;o in mee,</HI> this is <HI>one, That if they did not beleeve in him, they could not beleeve in God:</HI> &s;o that from <HI>hence</HI><NOTE PLACE="marg"><HI>Mu&s;c.</HI> ibid. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> wee may <HI>infer,</HI> that not onely the <HI>Barbarous Pagans,</HI> who wor&s;hip the <HI>Sun,</HI> the <HI>fire,</HI> or any other <HI>creatures</HI> of <HI>Gods making,</HI> or <HI>&s;tones,</HI> and <HI>Images</HI> of their <HI>own making,</HI> but the <HI>Mahumetans,</HI> and the <HI>Jews,</HI> who <HI>wor|&s;hip</HI> the <HI>Great Creator,</HI> ina&s;much as tho&s;e onely <HI>wor&s;hip him,</HI> as revealing <HI>him&s;elf</HI> (in their <HI>fanatick</HI> opinion) by <HI>Mahumet,</HI> and the&s;e <HI>wor&s;hip him,</HI> onely as he was <HI>plea&s;ed</HI> to reveal him&s;elf of <HI>Old</HI> by <HI>Mo&s;es,</HI> but not as now hee hath <HI>manife&s;ted</HI> him&s;elf in his <HI>Son Je&s;us,</HI> nay, <HI>both</HI> of them <HI>denying his Son Je&s;us,</HI> are therefore mo&s;t ju&s;tly looked upon, not onely as <HI>fal&s;e Wor&s;hippers</HI> of a <HI>true God,</HI> but in &s;ome &s;en&s;e as <HI>Wor&s;hipers</HI> of a <HI>fal&s;e God,</HI> becau&s;e they <HI>have</HI> not, that is, they <HI>know not,</HI> neither do they <HI>beleeve</HI> and wor&s;hip the <HI>Father of Chri&s;t,</HI> to wit, not <HI>formally,</HI> though <HI>materially,</HI> adoring him who <HI>is,</HI> but not as <HI>he is</HI> the <HI>Father.</HI></P>
<P>2 That phra&s;e of St. <HI>Paul,</HI> <GAP DESC="foreign">, <HI>we have the minde of Chri&s;t,</HI> may &s;erve as a <HI>paraphra&s;e</HI> upon this; To <HI>have the Father,</HI> is to <HI>have the minde of the Father,</HI> which<NOTE PLACE="marg">1 Cor. 2. 16</NOTE> is el&s;e where called, his <HI>good, acceptable, and perfect will.</HI> This <HI>will</HI> or <HI>good plea&s;ure</HI> of the father, is the <HI>redemption of the</HI>
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<HI>World,</HI> which he <HI>&s;ent</HI> his Son, both to <HI>accompli&s;h</HI> and <HI>reveal,</HI> in this <HI>respect</HI> St. <HI>Ba&s;il</HI> upon the&s;e words, <HI>Hee that hath</HI><NOTE PLACE="marg">Ba&s;il ad. Amphi|lech <HI>c. 3</HI></NOTE> <HI>&s;een mee, hath &s;een the Father,</HI> thus glo&s;&s;eth, <GAP DESC="foreign">, not the <HI>figure</HI> or <HI>form</HI> of the <HI>Fathers e&s;&s;ence,</HI> which is mo&s;t <HI>&s;imple</HI> and <HI>uncompounded,</HI> but the <HI>goodne&s;s</HI> of his <HI>will,</HI> and therefore hee who <HI>denieth</HI> the Son cannot <HI>have,</HI> but is either altogether <HI>ignorant</HI> of, or <HI>Apo&s;tatized</HI> from the <HI>Doctrin</HI> of the <HI>Father;</HI> of which <HI>latter</HI> the Apo&s;tle e&s;pecially &s;peaking, the <HI>notion</HI> of <GAP DESC="foreign">, is taken as if it were <GAP DESC="foreign"> (for &s;o it is many times u&s;ed) to <HI>hold,</HI> and accordingly <HI>Grotius</HI> glo&s;&s;eth, <HI>Non tenet quae &s;it voluntas patris,</HI> hee doth not <HI>hold fa&s;t</HI> the good <HI>will</HI> of the <HI>Father,</HI> which is <HI>publi&s;hed</HI> in the <HI>Evange|lical</HI> Doctrin. And no wonder, for hee that <HI>hath</HI> not, <HI>holdeth</HI> not the <HI>foundation,</HI> cannot have the <HI>Super&s;tructure.</HI> Now this <HI>The&s;is, That Je&s;us is the Chri&s;t,</HI> is the very <HI>foundation</HI> of that <HI>Gospel-truth</HI> which the <HI>Father</HI> hath by <HI>Chri&s;t</HI> imparted to us, and <HI>con&s;equently</HI> the <HI>denial</HI> of this cannot <HI>con&s;i&s;t</HI> with <HI>having the father,</HI> that is, with <HI>holding</HI> the <HI>will</HI> and <HI>minde</HI> of the <HI>Father</HI> declared in the <HI>Gospel.</HI></P>
<P>3 La&s;tly, that <HI>Glo&s;&s;e</HI> of St. <HI>Cyprian,</HI> would by no means bee <HI>left out, Non habet patrem benevolum, he hath</HI><NOTE PLACE="marg"><HI>Cypr.</HI> Exhot. ad Martyr.</NOTE> <HI>not the father benevolous</HI> and <HI>propitious</HI> to him, and &s;o wee may <HI>construe</HI> this <HI>phra&s;e</HI> by that in the <HI>first</HI> chapter, of <HI>having fellow&s;hip with the father;</HI> and whereas it is &s;aid in the <HI>former</HI> ver&s;e, hee <HI>denyeth the father,</HI> this carrieth more in it, namely, <HI>That the father denyeth him.</HI> In|deed, all that <HI>love the father</HI> hath to us, and <HI>fellow&s;hip</HI> we have <HI>with the father,</HI> is through his <HI>Son.</HI> Whence it <HI>fol|loweth,</HI> that <HI>every</HI> one who <HI>hath not the Son,</HI> but much <HI>more</HI> hee who <HI>denyeth</HI> the <HI>Son,</HI> hath <HI>not the Father,</HI> yea, the <HI>Father</HI> is highly <HI>displea&s;ed</HI> and <HI>enraged</HI> again&s;t him. When <HI>Theodo&s;ius</HI> would not bee intreated by <HI>Amphilo|chius,</HI> to <HI>&s;uppre&s;&s;e</HI> the <HI>Arrian Hereticks,</HI> who denyed
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<HI>Chri&s;t</HI> to bee the eternal <HI>Son</HI> of <HI>God,</HI> that <HI>Godly</HI> Bi&s;hop (&s;aith <HI>Theodoret</HI>) <GAP DESC="foreign">, found out <HI>a memorable &s;tratagem</HI> to <HI>convince</HI> him of his <HI>fault,</HI> for <HI>going</HI> into the Palace when <HI>Theodo&s;ius,</HI> and his Son <HI>Ar|cadius</HI><NOTE PLACE="marg"><HI>Theod.</HI> Eccle. hi&s;t. l. 5. c 16</NOTE> were together, hee <HI>&s;aluteth</HI> the <HI>Emperour</HI> with his wonted <HI>reverence,</HI> but giveth no <HI>Honour</HI> to the <HI>Son,</HI> the <HI>Emperour</HI> &s;uppo&s;ing it was a <HI>forgetful neglect,</HI> puts him in <HI>minde</HI> of it; to whom his <HI>An&s;wer</HI> was, it was <HI>enough</HI> that hee had done <HI>obedience</HI> to him, at which the <HI>Em|perour</HI> being greatly <HI>offended,</HI> the good <HI>Bi&s;hop</HI> thus <HI>be|spoke him,</HI> <GAP DESC="foreign">, <HI>You &s;ee O King how ill you take it, that your Son &s;hould bee di&s;honoured, how angry you are with mee for not giving him Reverence,</HI> <GAP DESC="foreign">. <HI>Beleeve therefore, that the great Lord of the univer&s;e, cannot but abhor tho&s;e who blaspheme his onely begotten Son.</HI> Of this number were the&s;e <HI>Anti|christs,</HI> concerning whom St. <HI>John</HI> plainly a&s;&s;erteth, that <HI>denying</HI> the Son, they <HI>have not the father;</HI> no <HI>true knowledge</HI> of him, nor of his <HI>Doctrin,</HI> nor can they <HI>ex|pect</HI> his <HI>love</HI> and favour <HI>towards</HI> them.</P>
<P>What now <HI>remaineth</HI> but that wee <HI>take heed</HI> lea&s;t we bee <HI>found</HI> among the <HI>number</HI> of them who deny the <HI>Son:</HI> nor is this <HI>Caution</HI> un&s;ea&s;onable, for,</P>
<P>1 There want not <HI>among us,</HI> &s;uch (the <HI>Socinians</HI> I mean) who <HI>affirm</HI> (with tho&s;e Hereticks of old) <HI>Chri&s;t</HI> to bee <HI>onely man,</HI> and the&s;e however they <HI>pretend</HI> to ac|knowledge, yet con&s;equentially <HI>deny him</HI> to be the <HI>Son of God,</HI> for &s;aith the <HI>Author to the Hebrews, &V;nto which</HI><NOTE PLACE="marg">Heb. 1. 6</NOTE> <HI>of the Angels &s;aid hee at any time thou art my Son, this day have I begotten thee?</HI> and if not to the <HI>Angels,</HI> &s;urely, not to a <HI>meer</HI> man, who is lower than the <HI>Angels.</HI> It would not bee <HI>pa&s;&s;ed</HI> by, that a <HI>little</HI> after in that very <HI>Epi&s;tle, Je&s;us</HI> whom the <HI>Apo&s;tle</HI> had proved to bee far<NOTE PLACE="marg">Heb. 2, 6, 7, 8, 9</NOTE> <HI>higher than the Angels,</HI> and that in this very particu|lar
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of being <HI>Gods Son</HI>) is &s;aid to bee <HI>little lower than the Angles:</HI> and that this is to be <HI>under&s;tood</HI> in re&s;pect of his <HI>man hood,</HI> appeareth by the <HI>Scripture,</HI> ju&s;t be|fore quoted, <HI>what is man that thou art mindful of him, thou ha&s;t made him a little lower than the Angels,</HI> the <HI>litteral</HI> &s;en&s;e whereof is, to <HI>a&s;&s;ert</HI> the <HI>humane nature in|feriour</HI> to the <HI>Angelical;</HI> &s;urely, then in re&s;pect of that <HI>nature</HI> wherein hee is <HI>below,</HI> hee cannot bee <HI>far above the Angels,</HI> and therefore to <HI>a&s;&s;ert</HI> him a meer man (though never &s;o <HI>highly</HI> honoured) is to <HI>deny</HI> him to bee the <HI>Son of God</HI> in the <HI>Apo&s;tles</HI> &s;en&s;e, that is, &s;o as by rea&s;on of that <HI>Son&s;hip</HI> to bee <HI>higher than the Angels,</HI> for to allude to S. <HI>Pauls</HI> expre&s;&s;ion (<HI>though they are called Gods, whether in heaven or in earth; as</HI><NOTE PLACE="marg">1 Cor. 8. 5. 6</NOTE> <HI>there bee Gods many, and Lords many, but there is but one God the father</HI>) &s;o though there bee that are <HI>called the Sons of God,</HI> whether <HI>Angels</HI> or <HI>men,</HI> yet there is but <HI>one</HI> who is the <HI>begotten Son of God,</HI> which is &s;o <HI>high</HI> a <HI>dignity,</HI> that hee mu&s;t bee more than <HI>Man</HI> or <HI>Angel,</HI> who is capable of it, and con&s;equently to <HI>a&s;&s;ert</HI> him a <HI>meer man,</HI> is to <HI>deny</HI> him to be <HI>Gods Son.</HI></P>
<P>2 <HI>Be&s;ides,</HI> wee may bee <HI>Orthodox</HI> in our <HI>Judgement,</HI> concerning the <HI>Son of God,</HI> and <HI>forward</HI> in our <HI>confe&s;&s;ion</HI> of him, and yet <HI>interpretatively</HI> deny him, and that e&s;|pecially <HI>two</HI> waies.</P>
<P>1 When wee <HI>detract</HI> from the <HI>al-&s;ufficiency</HI> of his <HI>me|rits;</HI> upon what is it, that the <HI>infinite</HI> vertue of our <HI>Savi|ours</HI> death did chiefly depend, but this, that hee is the <HI>Son of God?</HI> &s;o that hee that doth not <HI>relye</HI> on the <HI>vir|tue</HI> of his <HI>death, denieth</HI> him to bee <HI>Gods Son,</HI> and yet how <HI>apt</HI> are many to <HI>offend</HI> in this <HI>kinde;</HI> by either a total <HI>de&s;pairing</HI> of <HI>&s;alvation</HI> through <HI>Chri&s;t,</HI> or a <HI>part al-joyning</HI> of other <HI>Saviours</HI> with him, and to &s;ay, that either <HI>Chri&s;ts blood cannot at all,</HI> or that it <HI>cannot alone</HI> (to wit, as a <HI>meri|torious cau&s;e) expiate &s;in,</HI> is to &s;ay, it is <HI>in&s;ufficient&punc;</HI> and con|&s;equently it is not the <HI>blood</HI> of the <HI>Son of God,</HI> which may
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ju&s;tly bee <HI>interpreted,</HI> a <HI>denial of the Son of God.</HI></P>
<P>2 When we refu&s;e to <HI>hear,</HI> and obey the <HI>Word of God,</HI> who at <HI>&s;undry times, and in divers manners &s;pake in times</HI><NOTE PLACE="marg">Heb. 1. 12</NOTE> <HI>pa&s;t unto the Fathers by the Prophets, and hath in the&s;e la&s;t days &s;poken to us by his Son.</HI> Of this <HI>Son</HI> the <HI>voyce</HI> &s;aid twice <HI>hear him,</HI> and not to <HI>hearken</HI> to him when hee <HI>&s;peaketh</HI> to us, is in <HI>effect</HI> to <HI>deny him;</HI> who is it but the <HI>Son</HI> that <HI>wooeth</HI> us in the <HI>Mini&s;try</HI> of the <HI>Go&s;pel,</HI> to accept of <HI>mercy, pardon,</HI> and <HI>&s;alvation,</HI> upon the <HI>terms</HI> of <HI>faith, repentance,</HI> and <HI>obedience,</HI> and if wee &s;ay <HI>no</HI> in our hearts, is not this to <HI>deny him? How often</HI> (&s;aith <HI>Chri&s;t to</HI> Jeru&s;alem) <HI>would I have gathered thy children</HI><NOTE PLACE="marg">Mat. 23. 37</NOTE> <HI>together, as un Hen doth her Chickens under her wings, but you would not?</HI> May hee not take up the &s;ame <HI>com|plaint</HI> of us? <HI>See that you refu&s;e not him that &s;peaketh,</HI> (&s;aith the Author to the <HI>Hebrews</HI>) for <HI>if they e&s;caped</HI><NOTE PLACE="marg">Heb. 12. 24</NOTE> <HI>not who refu&s;ed him that &s;pake on earth, much more &s;hall not we e&s;cape if we turn away from him that &s;peaketh from heaven;</HI> where the <HI>two</HI> words of <HI>refu&s;ing</HI> and <HI>turning</HI> a|way are very <HI>emphatical,</HI> the one <HI>&s;ignifying</HI> to <HI>pray</HI> a|gain&s;t a thing, for &s;o oft-times wee <HI>refu&s;e</HI> with a <HI>God forbid,</HI> and &s;o it noteth a <HI>refu&s;al</HI> with <HI>indignation,</HI> the other <HI>importing</HI> an <HI>alienation</HI> of the <HI>heart</HI> from a thing, &s;ince we <HI>turn away</HI> from what wee cannot <HI>endure,</HI> and &s;o intimateth a <HI>rejection</HI> with <HI>dete&s;tation,</HI> and have not wee need of this caution? Since though (being the <HI>Son</HI> of God) he <HI>came</HI> and <HI>&s;pake</HI> from <HI>Heaven,</HI> yet wee reject his <HI>&s;ayings,</HI> and is not this to <HI>deny him?</HI></P>
<P>3 Adde to this, that <HI>Chri&s;tum de&s;erit qui Chri&s;tia|num &s;e non a&s;&s;erit,</HI> hee that <HI>doth not profe&s;&s;e him&s;elf a Chri&s;tian, denieth Chri&s;t;</HI> not only tho&s;e who <HI>wilfully, profe&s;&s;edly, maliciou&s;ly,</HI> and &s;o at once both <HI>inwardly</HI> and <HI>outwardly</HI> deny the <HI>Chri&s;t,</HI> the <HI>Son</HI> of God; but <HI>tho&s;e</HI> who whil&s;t <HI>inwardly</HI> they <HI>beleeve</HI> in him, doe yet <HI>refu&s;e</HI> (if <HI>called</HI> to it) <HI>openly to own</HI> him, either through <HI>fear,</HI> or <HI>&s;hame,</HI> or <HI>both,</HI> are <HI>vertually deniers</HI> of him. It is
<PB N="628" REF="325">
very <HI>ob&s;ervable,</HI> that what is here called a <HI>denying of the Son,</HI> is el&s;ewhere phra&s;ed a <HI>not honouring the Son;</HI> that<NOTE PLACE="marg">Joh. 5. 23 Mat. 10. 33 Mark 8. 38 2 Tim. 2. 12</NOTE> whereas in S^t. <HI>Matthew</HI> it is, <HI>Who&s;oever &s;hall deny me,</HI> in S^t. <HI>Mark</HI> it is, <HI>Who&s;oever &s;hall bee a&s;hamed of mee;</HI> that in S^t. <HI>Pauls</HI> Epi&s;tle to <HI>Timothy,</HI> denying <HI>Chri&s;t</HI> is oppo&s;ed to <HI>&s;uffering for him.</HI> Finally, that here is no <HI>medium</HI> in the text, between <HI>denying</HI> and <HI>acknowledging</HI> the <HI>Son.</HI> By all which it <HI>appeareth,</HI> that though we doe not <HI>wretchedly oppo&s;e,</HI> and <HI>gain-&s;ay</HI> the <HI>Son of God,</HI> yet if wee doe not <HI>honour</HI> him, and that as <HI>we honour the Father,</HI> with the &s;ame <HI>adoration</HI> both of <HI>&s;oul</HI> and <HI>body,</HI> if we are not <HI>ready</HI> upon all occa&s;ions to <HI>acknowledge</HI> him, if becau&s;e of <HI>reproach</HI> we are <HI>a&s;hamed</HI> to own him; nay if we <HI>refu&s;e</HI> (being called) to <HI>&s;uffer,</HI> though it be <HI>death</HI> it &s;elf, for his <HI>name,</HI> we are no other than <HI>deniers of him.</HI></P>
<P>And now <HI>beloved,</HI> though at pre&s;ent there bee nei|ther <HI>di&s;grace,</HI> nor <HI>danger</HI> in acknowledging the <HI>Me&s;|&s;iah the Son of God,</HI> nay indeed, <HI>quae&s;tuo&s;a res e&s;t nomen Chri&s;ti,</HI> it is both <HI>gainful</HI> and <HI>honourable</HI> to bee a <HI>Chri|&s;tian,</HI> and therefore it is little <HI>thanks</HI> to <HI>own Chri&s;t,</HI> yet what <HI>think</HI> you if wee had lived in the <HI>Pagan Per&s;ecuti|on,</HI> or if <HI>God</HI> &s;hould (which his <HI>mercy</HI> avert) let loo&s;e the <HI>Turk</HI> to invade <HI>Chri&s;tendome,</HI> or &s;uffer the <HI>Socinian Here&s;ie</HI> to <HI>over-&s;pread</HI> the <HI>world,</HI> as once the <HI>Arrian</HI> did, have wee <HI>ready hearts,</HI> willing mindes to <HI>contend</HI> for the &s;aith; nay rather would wee not wretchedly <HI>re|nounce,</HI> at lea&s;t cowardly <HI>conceal</HI> our <HI>Chri&s;tian profe&s;|&s;ion;</HI> certainly my <HI>brethren,</HI> they who now <HI>deny obedi|ence</HI> to his <HI>call,</HI> will then <HI>deny</HI> the <HI>profe&s;sion</HI> of his <HI>name;</HI> they that will not <HI>hear</HI> the <HI>Son &s;peaking</HI> to them in his <HI>Word,</HI> will never <HI>bear reproaches</HI> and per&s;ecutions for his &s;ake. Upon all the&s;e <HI>con&s;iderations,</HI> it is an <HI>u&s;eful admonition</HI> to us, that we doe not <HI>deny,</HI> but <HI>acknowledge</HI> the <HI>Son.</HI> It is the <HI>P&s;almi&s;ts</HI> advice even to <HI>Kings,</HI> well may <HI>wee</HI> follow it, <HI>Ki&s;&s;e the Son le&s;t hee bee angry; ki&s;&s;e</HI><NOTE PLACE="marg">P&s;al. 2. 10</NOTE> him with a <HI>ki&s;&s;e</HI> of <HI>affection,</HI> of <HI>&s;ubjection,</HI> be ready to
<PB N="629" REF="325">
<HI>te&s;tifie</HI> your <HI>faith</HI> in him, <HI>reverence</HI> of him, <HI>love to him,</HI> upon <HI>all occa&s;ions.</HI></P>
<P>The more to <HI>inforce</HI> this upon us, take notice</P>
<P>1 <HI>Who it is,</HI> the <HI>Son,</HI> and that in a <HI>double</HI> notion.</P>
<P>1 <HI>Being the Son,</HI> he thinketh it <HI>no robbery to be equal with God,</HI> in as much as according to the <HI>Athana&s;ian</HI><NOTE PLACE="marg">Phil. 2. 5</NOTE> Creed, he is <HI>God of God, Light of Light, very God of ve|ry God,</HI> being the <HI>Son</HI> he is <HI>Heir of all things, Lord</HI> of <HI>Heaven</HI> and <HI>Earth,</HI> and &s;hall we in any <HI>kind,</HI> or for any <HI>cau&s;e deny</HI> him? This is that which S^t. <HI>Jude</HI> brings in as an <HI>Aggravation</HI> of the <HI>&s;in</HI> of the&s;e very <HI>Antichri&s;ts,</HI> whom hee calls <HI>certain men crept in unawares, they de|nied</HI><NOTE PLACE="marg">Jude, ver&s;. 4</NOTE> <HI>the only Lord God, and our Lord Je&s;us Chri&s;t;</HI> where though &s;ome take the <HI>words di&s;-junctively,</HI> apply|ing the <HI>fir&s;t clau&s;e</HI> to the <HI>Father,</HI> and the <HI>&s;econd</HI> to the <HI>Son,</HI> yet &s;ince there is no <HI>Article</HI> in the <HI>Greek</HI> between <GAP DESC="foreign"> and <GAP DESC="foreign">, God and Lord, to <HI>divide</HI> them; yea the <HI>word</HI> <GAP DESC="foreign">, in that <HI>parallel</HI> place of St. <HI>Peter,</HI> is evi|dently u&s;ed of <HI>Chri&s;t,</HI> and withall the <HI>Here&s;ies</HI> of tho&s;e <HI>times</HI> more directly <HI>&s;truck</HI> at <HI>Chri&s;t,</HI> than at <HI>God the Father;</HI> it is not <HI>improbable</HI> that St. <HI>Jude</HI> intended here <HI>only</HI> to &s;et forth <HI>Chri&s;t</HI> in his <HI>Natures</HI> and <HI>Preroga|tives,</HI> whom he calls the <HI>only Lord God</HI> (as el&s;ewhere the <HI>Father</HI> is &s;tiled the <HI>only true God</HI>) not in <HI>exclu&s;ion</HI> of the <HI>other</HI> Per&s;ons, but of all <HI>fal&s;e Deities.</HI> And now when we <HI>&s;et</HI> before us the <HI>Divinity, Maje&s;ty, Soveraignty,</HI> and <HI>authority</HI> of <HI>Chri&s;t</HI> the <HI>only Lord God,</HI> how mu&s;t the <HI>&s;in</HI> of <HI>denying</HI> him appear beyond mea&s;ure <HI>&s;inful?</HI></P>
<P>2 This <HI>glorious</HI> and <HI>eternal Son of God</HI> was plea&s;ed to <HI>undertake</HI> and <HI>accompli&s;h</HI> the <HI>work</HI> of our <HI>Redemption,</HI> and it would bee no other than a mon&s;trous <HI>ingrati|tude</HI> to <HI>deny him;</HI> upon this account St. <HI>Peter</HI> &s;peaking of the&s;e very <HI>Antichri&s;ts</HI> under the name of <HI>fal&s;e teach|ers,</HI><NOTE PLACE="marg">2 Pet. 2. 2</NOTE> aggravateth their <HI>denial</HI> of <HI>Chri&s;t,</HI> in that it was <HI>of the Lord that bought them;</HI> there cannot bee a more <HI>exe|crable villany,</HI> than for a <HI>&s;lave</HI> to <HI>di&s;own</HI> his <HI>Lord</HI> that
<PB N="630" REF="326">
hath <HI>ran&s;omed</HI> him; who would not cry <HI>&s;hame</HI> on that <HI>Son</HI> who &s;hould deny his <HI>own Father?</HI> and may I not &s;ay of the <HI>Son of God</HI> in <HI>Mo&s;es</HI> his language to <HI>every one</HI> of us, <HI>Is not he thy Father that hath bought thee?</HI> what<NOTE PLACE="marg">Deut. 32. 6</NOTE> is there thou can&s;t bee in <HI>danger</HI> of by <HI>acknowledging</HI> him, which hee did not actually <HI>undergoe</HI> to <HI>redeem</HI> thee? Is it <HI>lo&s;&s;e of e&s;tate,</HI> he was <HI>poor;</HI> of <HI>credit,</HI> hee was <HI>reviled;</HI> of <HI>liberty,</HI> he was <HI>bound;</HI> of <HI>life,</HI> he was <HI>Cruci|fied;</HI> and &s;hall <HI>any</HI> of the&s;e <HI>di&s;hearten us</HI> from <HI>honouring</HI> or <HI>enduce us</HI> to <HI>deny</HI> him? when therefore any <HI>temptati|ons</HI> &s;hall <HI>a&s;&s;ault</HI> us (as once they did <HI>Peter</HI>) to <HI>deny</HI> him, let us remember <HI>what he is in him&s;elf,</HI> and what <HI>hee hath done</HI> for us; let us con&s;ider his <HI>greatne&s;&s;e,</HI> and bee <HI>afraid;</HI> his <HI>goodne&s;&s;e,</HI> and bee <HI>a&s;hamed;</HI> for <HI>fear,</HI> or <HI>&s;hame,</HI> or any cau&s;e what&s;oever to <HI>deny</HI> him.</P>
<P>2 That I may <HI>drive the nayl to the head,</HI> let us often <HI>&s;et before our eyes</HI> that <HI>di&s;mal commination</HI> &s;o often <HI>de|nounced</HI> in the <HI>Go&s;pel</HI> by the <HI>Son of God</HI> him&s;elf again&s;t tho&s;e who &s;hall deny him, <HI>Who&s;oever &s;hall deny mee be|fore</HI><NOTE PLACE="marg">Mat. 10. 33</NOTE> <HI>men, him will I al&s;o deny before my Father which is in heaven;</HI> and again <HI>inculcated</HI> by St. <HI>Paul,</HI> if <HI>we deny</HI><NOTE PLACE="marg">2 Tim. 2. 13.</NOTE> <HI>him he will deny us;</HI> a <HI>threat</HI> then which none more <HI>ju&s;t,</HI> and yet withall none more <HI>terrible; ju&s;t</HI> it is, in that it is the retaliation of <HI>like</HI> for <HI>like;</HI> what more <HI>rational</HI> than that <HI>de&s;pi&s;ers</HI> &s;hould bee <HI>de&s;pi&s;ed, for&s;akers</HI> &s;hould bee <HI>for&s;aken,</HI> and <HI>denyers</HI> &s;hould bee <HI>denyed;</HI> and how <HI>ter|rible</HI> it is will &s;oon <HI>appear,</HI> if you con&s;ider that the <HI>Son of God</HI> will then <HI>deny us,</HI> when he &s;hall <HI>appear</HI> in his <HI>glo|ry,</HI> that he will <HI>deny us</HI> not only <HI>before men,</HI> but <HI>Angels,</HI> nay his <HI>Father;</HI> that if he <HI>pronounce</HI> upon us an, <HI>I know you not</HI> (which is to <HI>deny us</HI>) wee are the <HI>cur&s;ed of the Father,</HI> he will not <HI>acknowledge</HI> them for his <HI>adopted children,</HI> who dur&s;t not here <HI>own</HI> his <HI>begotten Son,</HI> and whom his <HI>Son</HI> will not then <HI>own</HI> for <HI>brethren,</HI> yea which <HI>con&s;ummateth</HI> the <HI>mi&s;ery</HI> of &s;uch <HI>Apo&s;tates,</HI> they mu&s;t have their <HI>portion</HI> with <HI>Hypocrites,</HI> having <HI>denied Chri&s;t,</HI>
<PB N="631" REF="326">
and being <HI>denyed</HI> by him, they mu&s;t <HI>depart</HI> from him into <HI>that fire which is prepared for the Devil and his Angels,</HI> there being no <HI>rea&s;on</HI> that they &s;hould bee <HI>neer</HI> to <HI>Christ</HI> here|after, who <HI>follow</HI> him a <HI>far off,</HI> nay, <HI>run away</HI> from him <HI>here.</HI></P>
<P>With the&s;e <HI>meditations</HI> let us arm our &s;elves again&s;t this <HI>heinous</HI> &s;in; that we may be the better <HI>&s;trengthened.</HI></P>
<P>1 <HI>Labour</HI> wee to be throughly <HI>e&s;tabli&s;hed</HI> upon good <HI>grounds</HI> in this <HI>fundamental doctrin,</HI> that <HI>Je&s;us is the Christ the Son of God.</HI> He that <HI>imbraceth Chri&s;tian</HI> Religion up|on the <HI>account</HI> onely of the <HI>Publike Law,</HI> or <HI>private educa|tion,</HI> will in time of <HI>tryal renege</HI> it. Let therefore our <HI>a&s;&s;ent</HI> to this <HI>Doctrin</HI> re&s;t upon the&s;e &s;ure <HI>Pillars,</HI> primarily the <HI>authority of Scriptures,</HI> and &s;econdarily the <HI>Catholike Church,</HI> and then we &s;hall not <HI>ea&s;ily deny</HI> it; nor let us <HI>content</HI> our &s;elves with a <HI>Conjectural opinion,</HI> but &s;trive for a firm and <HI>&s;ettled per&s;wa&s;ion,</HI> a <HI>&s;take</HI> in the <HI>ground</HI> may bee <HI>quickly plucked</HI> up, but a <HI>tree rooted</HI> in the ground abi|deth <HI>unmoveable;</HI> he that <HI>doubteth</HI> may &s;oon be brought to <HI>deny,</HI> but a well grounded <HI>per&s;wa&s;ion</HI> will not quickly bee <HI>moved,</HI> much le&s;&s;e <HI>removed.</HI></P>
<P>2 Learn we according to our <HI>Saviours precept,</HI> to <HI>deny our &s;elves,</HI> &s;ince oft times, <HI>&s;elf</HI> and <HI>Chri&s;t</HI> come in <HI>competi|tion,</HI><NOTE PLACE="marg">Mat. 16. 24</NOTE> &s;o that <HI>one</HI> mu&s;t be denyed, and if we have not in &s;ome mea&s;ure taken out this <HI>excellent le&s;&s;on</HI> of <HI>&s;elf denial,</HI> we &s;hall &s;oon <HI>deny</HI> him; No wonder if an <HI>Ancient</HI> &s;aith ingenuou&s;ly, <HI>Christiani praludium &s;ui repudium,</HI> the <HI>fir&s;t &s;tep</HI> in the <HI>ladder</HI> of <HI>Chri&s;tianity,</HI> is <HI>&s;elf-denial.</HI></P>
<P>3 Nor mu&s;t we forget that <HI>advice</HI> of St. <HI>Paul,</HI> to <HI>deny Worldly Lu&s;ts,</HI> for if wee take not our <HI>hearts</HI> off<NOTE PLACE="marg">Tit. 2. 14</NOTE> from the <HI>World,</HI> the <HI>World</HI> will take <HI>them</HI> off from <HI>Christ,</HI> it is very ob&s;ervable that our <HI>Saviour</HI> had no &s;ooner <HI>threatned</HI> this &s;in of denying him, but hee pre|&s;ently <HI>forbids, Loving Father or Mother, Son or daughter</HI><NOTE PLACE="marg">Ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&punc; 10. 33, 37.</NOTE> <HI>more than him,</HI> intimating how prone the <HI>inordinate</HI> love of worldly <HI>things</HI> is, to <HI>alienate</HI> us from him.</P>
<P><PB N="632" REF="327">4 Finally, <HI>strive</HI> for a <HI>real union</HI> to <HI>Chri&s;t</HI> by a <HI>lively faith,</HI> hee who is but a <HI>vi&s;ible Chri&s;tian,</HI> may cea&s;e to be &s;o <HI>much</HI> as <HI>vi&s;ible,</HI> but the <HI>spiritual</HI> union, will not endure a <HI>di&s;&s;olution,</HI> much le&s;&s;e an <HI>abnegation, maintain</HI> and <HI>increa&s;e familiar communion</HI> with him, that thou maie&s;t more and more <HI>ta&s;te</HI> the <HI>&s;weetne&s;&s;e</HI> that is in him, and then no <HI>allurement</HI> or <HI>affrightment</HI> &s;hall cau&s;e thee to <HI>deny him.</HI></P>
<P>I end all, as we de&s;ire not to be found <HI>deniers</HI> of the <HI>Father, Son,</HI> and <HI>Holy Ghost,</HI> as wee de&s;ire to <HI>have the Fa|ther, propitious towards us,</HI> and <HI>Chri&s;t to own us before the Fa|ther at the last day,</HI> let us <HI>dread</HI> to <HI>deny,</HI> let us be <HI>ready</HI> to <HI>acknowledge,</HI> with our <HI>hearts, lipes, lives, Je&s;us the Chri&s;t, the Son of God, to whom with the Father, and the Holy Gho&s;t, be a&s;cribed Honour, and Glory, now, and for ever.</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="32" TYPE="lecture">
<PB N="633" REF="327">
<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 24. &amp; 25.</BIBL>
<Q>Let that therefore abide in you, which ye have heard from the beginning; if that which yee have heard from the beginning, &s;hall remain in you, yee &s;hall continue in the Son, and in the Father.</Q>
<Q>And this is the Promi&s;e that hee hath promi&s;ed to us, even eternal life.</Q>
</EPIGRAPH>
<P><HI>_ZEal, Sincerity,</HI> and <HI>Per&s;everance,</HI> are not &s;o much <HI>particular graces,</HI> as each of them <HI>nece&s;&s;ary ingredients</HI> to <HI>every grace; Zeal</HI> being the <HI>fervor; &s;incerity</HI> the <HI>truth;</HI> and <HI>per&s;everance,</HI> the <HI>duration</HI> of all <HI>gra|ces;</HI> of the&s;e <HI>three,</HI> the <HI>last</HI> is not the <HI>least needful,</HI> &s;ince <HI>con&s;tancy</HI> is the be&s;t <HI>evidence</HI> of <HI>&s;incerity;</HI> nor will <HI>fervour</HI> avail without <HI>permanency;</HI> no wonder if it be cal|led by <HI>Bonaventure, conditio annexa cuilibet virtuti,</HI> an<NOTE PLACE="marg"><HI>Bonavent.</HI> in &s;ent 3. di&s;t. 24. <HI>Aquin.</HI> 1^a 2ae quae&s;t. 26. ar. 2</NOTE> <HI>in&s;eparable condition</HI> of <HI>every vertue,</HI> and by <HI>Aquinas, donum que caetera &s;ervantur d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nae,</HI> that <HI>gift which pre&s;erv|eth all the re&s;t:</HI> without <HI>per&s;everance,</HI> our <HI>Love</HI> will <HI>prove</HI>
<PB N="634" REF="328">
not a <HI>Star</HI> but a <HI>Comet;</HI> our <HI>Devotion</HI> not a <HI>flame,</HI> but a <HI>fla&s;h;</HI> our <HI>Repentance</HI> not a <HI>River,</HI> but a <HI>Pond;</HI> our <HI>Hope</HI> not a <HI>Staff,</HI> but a <HI>Reed;</HI> and our <HI>Faith</HI> not a &s;ub-<HI>&s;tance,</HI> but a <HI>&s;hadow.</HI> And &s;ince this grace of <HI>Faith la&s;t</HI> mentioned, is indeed the <HI>Fir&s;t,</HI> the <HI>Root,</HI> the <HI>Mo|ther Grace, con&s;tancy</HI> is not more <HI>needful</HI> in any than this. The truth is, there is no <HI>Grace</HI> more <HI>oppugned</HI> by the <HI>Devil</HI> than our <HI>faith,</HI> hee well knoweth, that if hee can <HI>undermine</HI> the <HI>foundation,</HI> hee &s;hall &s;oon <HI>overthrow</HI> the <HI>building;</HI> for which rea&s;on, having <HI>ob|tained leave</HI> to &s;ift S. <HI>Peter,</HI> our <HI>Saviour</HI> prayeth for him, that <HI>his faith may not fail,</HI> Upon this account it is, that <HI>more</HI> or <HI>le&s;&s;e</HI> in all <HI>ages,</HI> the <HI>Devil</HI> hath rai&s;ed up <HI>fal&s;e Teachers</HI> in the <HI>Church,</HI> who&s;e indea|vour it is to <HI>with-draw</HI> the <HI>people</HI> from the <HI>Ancient Catho|lick,</HI> and <HI>Apo&s;tolick Faith,</HI> and for this <HI>cau&s;e</HI> no doubt it is, that one of the chief <HI>de&s;igns</HI> of the <HI>holy Apo|&s;tles</HI> in all their <HI>Epistles,</HI> is to &s;tabli&s;h Chri&s;tians in the <HI>faith.</HI> A pregnant <HI>instance</HI> whereof wee have in this <HI>Epistle,</HI> particularly in <HI>the&s;e ver&s;es,</HI> who&s;e <HI>&s;cope</HI> is, by mo&s;t obliging <HI>arguments,</HI> to per&s;wade a &s;tedfa&s;t <HI>adherence</HI> to the truth which they had embraced, <HI>Let that therefore which you have heard from the beginning, &amp;c.</HI></P>
<P>Which <HI>words</HI> do plainly part them&s;elves into <HI>two ge|nerals,</HI> a <HI>mandate</HI> and a <HI>motive,</HI> a <HI>command</HI> and a <HI>comfort,</HI> an <HI>exhortation</HI> and an <HI>incitation.</HI></P>
<P>The <HI>Exhortation</HI> enjoyneth a <HI>needful</HI> duty, <HI>Let that therefore abide in you which ye heard from the beginning.</HI></P>
<P>The <HI>Incitation</HI> adjoyneth a <HI>powerful motive,</HI> drawn from the pre&s;ent <HI>comfort</HI> and <HI>future bli&s;&s;e of per&s;evering Saints, If that which you have heard from the beginning, &s;hall remain in you, yee al&s;o &s;hall continue in the Son and in the Fa|ther; And this is the Promi&s;e which he hath promi&s;ed, eternal life.</HI></P>
<P>Begin wee with the <HI>Duty,</HI> which wee &s;hall finde<NOTE PLACE="marg">Gen. 1.</NOTE> to bee in order the <HI>&s;eventh step</HI> of that <HI>light&s;ome walk</HI>
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the <HI>delineating</HI> whereof I have <HI>once</HI> and <HI>again</HI> told you, is the <HI>principal de&s;ign</HI> of this <HI>Epi&s;tle.</HI></P>
<P>The <HI>fir&s;t</HI> word wee meet with in the <HI>Greek,</HI> <GAP DESC="foreign">, &s;eemeth here to be <HI>&s;uperfluous,</HI> as al&s;o in the beginning of the <HI>&s;even and twentieth ver&s;e;</HI> but whether wee look up|on it as <HI>transpo&s;ed,</HI> or put <HI>ab&s;olutely,</HI> it will bear a <HI>good con&s;truction.</HI> By way of <HI>transpo&s;ition,</HI> <GAP DESC="foreign"> is <HI>as much</HI> as <GAP DESC="foreign">, Thus our <HI>Tran&s;lators</HI> here read it, <HI>Let that therefore which you have heard,</HI> and al&s;o in the o|ther ver&s;e, <HI>The annointing which you have received. Ab|&s;olutely</HI> taken both <HI>here</HI> and <HI>there,</HI> it is an <HI>Ellip&s;is,</HI> and the <HI>&s;en&s;e</HI> is as much as, <HI>As for you therefore,</HI> as if hee &s;hould have &s;aid, <HI>however others fallaway, yet let that which you have heard abide in you.</HI> The&s;e Antichri&s;ts (with their followers) <HI>for&s;ake,</HI> but do you <HI>continue</HI> in the <HI>Apostoli|cal Doctrin;</HI> nay, therefore <HI>becau&s;e they are fallen,</HI> do you <HI>&s;tand the more firmly.</HI> In this &s;en&s;e the <HI>Apo&s;tles coun|&s;el</HI> is much like <HI>Jo&s;huahs Re&s;olution, But as for me, and my</HI><NOTE PLACE="marg">Jo&s;h. 24. 15</NOTE> <HI>hou&s;e, wee will &s;erve the Lord.</HI> Indeed, it is the <HI>glory</HI> of a <HI>Chri&s;tian,</HI> like <HI>fi&s;h,</HI> to keep <HI>fre&s;h in &s;alt waters;</HI> to pro|fe&s;&s;e <HI>Chri&s;ts name</HI> where <HI>Satans throne is,</HI> and like <HI>&s;tars</HI> in<NOTE PLACE="marg">Rev. 2. 13</NOTE> a <HI>dark night,</HI> to <HI>&s;hine</HI> in the mid&s;t of a <HI>crooked</HI> and <HI>perver&s;e generation;</HI> the <HI>truth</HI> is, to bee <HI>Antichri&s;tian</HI> among <HI>An|tichri&s;ts</HI> is u&s;ual, to bee a <HI>Chri&s;tian</HI> among <HI>Christians</HI> is <HI>laudable,</HI> to bee <HI>Antichri&s;tian</HI> among <HI>Christians</HI> is <HI>a|bominable,</HI> but to bee a <HI>Chri&s;tian</HI> among <HI>Antichri&s;ts</HI> is <HI>admirable;</HI> no &s;uch <HI>Tryall</HI> of <HI>Con&s;tancy,</HI> as in times of <HI>Apo&s;tacy; Vertue</HI> is never more <HI>amiable</HI> in <HI>Gods eies,</HI> than when &s;hee is <HI>out of fa&s;hion</HI> in the World; It is &s;aid<NOTE PLACE="marg">Gen. 6. 7</NOTE> of <HI>Noah,</HI> that <HI>hee found grace in the eies of the Lord,</HI> and the <HI>next</HI> ver&s;e tells the rea&s;on, <HI>He was perfect and upright in his Generation: Grace,</HI> though onely in the <HI>heart, finds grace in Gods eies,</HI> but e&s;pecially in the <HI>life,</HI> and more <HI>especially</HI> when (like <HI>Noah</HI>) it is in a <HI>degenerating gene|ration;</HI><NOTE PLACE="marg">Mat. 26. 33</NOTE> had <HI>Peter</HI> done as hee &s;aid (<HI>though all me<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;hould bee offended, yet will not I</HI>) hee might well have <HI>challenged</HI>
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the priviledge of being <HI>Chri&s;ts beloved Di&s;ciple.</HI> Oh let us fix in <HI>our mindes</HI> this holy purpo&s;e of <HI>cleaving to Chri&s;t</HI> and his <HI>Truth,</HI> though others leave it; yea, let their <HI>defection</HI> by a kind of <HI>Antiperi&s;ta&s;is</HI> corroborate our <HI>re&s;olution</HI> of continuing in the <HI>Doctrin wee have received.</HI></P>
<P>More <HI>particularly,</HI> in the <HI>Exhortation,</HI> wee &s;hall take <HI>notice</HI> of the <HI>Object,</HI> which it <HI>concerneth,</HI> and the <HI>duty</HI> which it <HI>requireth;</HI> the <HI>object propo&s;ed,</HI> is that <HI>which they had heard from the beginning,</HI> the <HI>duty</HI> required, is, that it <HI>abide in them.</HI></P>
<P>1 The <HI>matter</HI> &s;poken of is, <HI>That which they had heard from the beginning.</HI> By <HI>beginning</HI> in this place is to be un|der&s;tood the <HI>beginning</HI> of the <HI>Preaching of the Gospel</HI> to them, <HI>ex quo in&s;titui coepi&s;tis,</HI> &s;o <HI>Beza</HI> glo&s;&s;eth, <HI>&s;ince you</HI><NOTE PLACE="marg"><HI>Beza</HI> in loc.</NOTE> <HI>began to bee in&s;tructed in Chri&s;tianity,</HI> for it is not &s;aid, <HI>Let that abide in you which was from the beginning,</HI> then the <HI>date</HI> might have been taken from the <HI>beginning of the World,</HI> &s;ince &s;o <HI>&s;oon</HI> as <HI>Adam</HI> fell, the <HI>Gospel</HI> was <HI>Preached,</HI> but that <HI>which you have heard from the beginning,</HI> and though at the <HI>&s;eventh</HI> ver&s;e the phra&s;e of an <HI>Old Commande|ment</HI> gave ju&s;t <HI>occa&s;ion</HI> to <HI>refer</HI> that <HI>from the beginning,</HI> to a <HI>further di&s;tance,</HI> and &s;o of <HI>interpreting</HI> there <HI>you</HI> by <HI>your Ance&s;tors,</HI> yet here there being <HI>no &s;uch</HI> rea&s;on enducing wee are not to <HI>recede</HI> from the mo&s;t <HI>plain meaning</HI> of the <HI>letter,</HI> e&s;pecially when wee con&s;ider that the Exhorta|tion, <HI>Let that abide in you,</HI> mo&s;t rationally <HI>refers to what they them&s;elves had heard,</HI> and therefore in this place, tho&s;e words <HI>from the begnining,</HI> refer to the time of their <HI>fir&s;t reception of the faith.</HI></P>
<P>If you <HI>ask what</HI> it was that they <HI>heard from the begin|ning,</HI> the <HI>An&s;wer</HI> is returned, either <HI>particularly, Prima|rium dogma de Chri&s;ti divinitate,</HI> So <HI>Ju&s;tinian,</HI> the <HI>funda|mental</HI><NOTE PLACE="marg"><HI>Justin.</HI> ibid.</NOTE> <HI>verity</HI> of <HI>Christs Divinity,</HI> or <HI>Generally,</HI> The <HI>Whole Evangelical Doctrin of Salvation by Chri&s;t, which had been Preached to them by the Apo&s;tles.</HI></P>
<P>If you `<HI>ask</HI>', why it is thus phra&s;ed, not, let <HI>that which</HI>
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<HI>the Gospel revealeth,</HI> but that <HI>which you have heard from the beginning.</HI> I <HI>An&s;wer</HI> upon a <HI>double account,</HI> to let us &s;ee.</P>
<P>1 What is the <HI>true Doctrin,</HI> namely, that which was <HI>de|livered from the beginning,</HI> for though it is <HI>po&s;&s;ible</HI> for <HI>fal&s;hood</HI> to bee <HI>Ancient,</HI> yet <HI>Truth</HI> is alwaies <HI>fir&s;t.</HI> The <HI>En|vious</HI> man may &s;ow his <HI>Tares,</HI> in the <HI>field</HI> where the <HI>good &s;eed</HI> was &s;own, and <HI>po&s;&s;ibly</HI> the <HI>tares</HI> may <HI>grow</HI> &s;o fa&s;t as to hide the <HI>Wheat,</HI> but &s;till the good <HI>&s;eed</HI> was <HI>fir&s;t &s;own;</HI> prime <HI>Antiquity</HI> is a &s;ure note of <HI>verity.</HI> The <HI>Primitive</HI> times and <HI>truths,</HI> were of all other the <HI>pure&s;t,</HI> like the <HI>clear</HI> water at the <HI>spring-head;</HI> but of this I have &s;poken <HI>heretofore.</HI></P>
<P>2 By <HI>what means</HI> they received the <HI>Evangelical</HI> Do|ctrin, namely, by <HI>hearing.</HI></P>
<P>Among tho&s;e &s;everal <HI>&s;en&s;es,</HI> with which God hath inve&s;ted man, I know not any more <HI>needful</HI> than that of <HI>hearing,</HI> in what <HI>capacity</HI> &s;oever you con&s;ider him, e&s;|pecially as hee is, <GAP DESC="foreign">, by <HI>na|ture,</HI> a <HI>rea&s;onable,</HI> by <HI>conver&s;e,</HI> a <HI>&s;ociable,</HI> and may be by <HI>grace,</HI> a new, a <HI>divine creature.</HI></P>
<P>1 <HI>Rea&s;on</HI> is the <HI>perfection</HI> of <HI>man,</HI> and <HI>hearing</HI> is the <HI>improvement</HI> of <HI>Rea&s;on. Auris,</HI> &s;ay &s;ome, <HI>qua&s;i hauris ab hauriendo,</HI> the ear being the <HI>&s;en&s;e</HI> by which wee <HI>&s;uck in knowledge,</HI> in which re&s;pect the <HI>Son of Syrach</HI> &s;aith, <HI>God hath given man ears, and an heart to under&s;tand. Know|ledge</HI><NOTE PLACE="marg">Eccl. 17. 5</NOTE> is as the <HI>liquor,</HI> the <HI>&s;oul</HI> the <HI>ve&s;&s;el,</HI> and as the <HI>tongue</HI> is the <HI>tap</HI> to let it <HI>out,</HI> &s;o the <HI>ear</HI> is the <HI>tunnel</HI> to let it in. Whence it is that <HI>Learners</HI> are called <HI>Auditores, Hear|ers.</HI> Upon this account perhaps it is, that whereas other parts have their <HI>&s;huts,</HI> &s;ometimes to clo&s;e them up, the <HI>eies, lids</HI> like <HI>Curtains,</HI> to draw over tho&s;e <HI>Chri&s;taline</HI> windows, and the <HI>Tongue</HI> encompa&s;&s;ed with an <HI>Ivory wall</HI> of teeth, only the <HI>no&s;trils</HI> and the <HI>ears</HI> be alwaies <HI>open,</HI> tho&s;e for <HI>breathing,</HI> the&s;e for <HI>hearing,</HI> that <HI>man</HI> which is <HI>ever learning,</HI> might be <HI>ever hearing.</HI></P>
<P>2 <HI>Society</HI> is the <HI>delight</HI> of <HI>man,</HI> and <HI>hearing</HI> is the <HI>&s;en&s;e</HI> of <HI>Society, Auribus alienas &s;ermones admittimus &amp; mente</HI>
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<HI>recondimus,</HI> &s;aith a <HI>Rabbin,</HI> by <HI>hearing wee have conver&s;e</HI><NOTE PLACE="marg">L. <HI>Ger&s;h.</HI></NOTE> <HI>each with other,</HI> wee injoy the <HI>comfort</HI> one of <HI>anothers ad|vice, di&s;cour&s;e, conference.</HI> A <HI>deaf</HI> man is as a <HI>dead man</HI> to others, and <HI>liveth</HI> onely to him&s;elf, as being <HI>unfit</HI> ei|ther for <HI>company,</HI> or <HI>traffique,</HI> or <HI>Magi&s;tracy,</HI> and there|fore the <HI>Ancients,</HI> though they painted their <HI>Judges</HI> without <HI>eies,</HI> becau&s;e they &s;hould not <HI>respect per&s;ons,</HI> and without <HI>hands,</HI> becau&s;e they &s;hould <HI>take no bribes,</HI> yet not without <HI>ears,</HI> nay, with <HI>both ears,</HI> becau&s;e they were to <HI>hear both parties,</HI> &s;o needful is this <HI>&s;en&s;e,</HI> for all <HI>civil</HI> tran&s;actions.</P>
<P>3 But la&s;tly, <HI>Hearing</HI> is not onely <HI>&s;en&s;us di&s;cipline et &s;ocietatis,</HI> but <HI>fidei et Religionis,</HI> the &s;en&s;e of <HI>Di&s;cipline,</HI> and <HI>Conver&s;e,</HI> but of <HI>Faith</HI> and <HI>Religion,</HI> in which <HI>re&s;pect</HI> St. <HI>Paul</HI> is expre&s;&s;e, <HI>Faith commeth by hearing, Aurium</HI><NOTE PLACE="marg">Rom. 10. 17 <HI>Lactaut.</HI> l, 6. c. 21</NOTE> <HI>&s;en&s;us ideo datus e&s;t,</HI> &s;aith <HI>Lactantius, ut doctrinam Dei percipere po&s;&s;imus,</HI> for this cau&s;e chiefly is our hearing gi|ven us, that wee may receive Divine truths, &s;uitable to<NOTE PLACE="marg"><HI>Tertul.</HI> Scorp. c. 3.</NOTE> which is that of <HI>Tertallian, Vera ornamenta aurium dei vo|ces,</HI> Gods <HI>Words</HI> are the <HI>best Jewels</HI> wee can hang at our <HI>ears;</HI> indeed &s;uch is our pre&s;ent &s;tate, that wee receive the greate&s;t &s;piritual <HI>advantages</HI> by <HI>hearing, oculus or|ganum patriae, auditus viae,</HI> when wee come to our <HI>Coun|try,</HI> wee &s;hall u&s;e our <HI>eies,</HI> but while&s;t wee are in the <HI>way,</HI> our chiefe&s;t <HI>u&s;e</HI> is of the <HI>ear; faith</HI> (&s;aith the Apo|&s;tle) is the <HI>evidence of things not &s;een,</HI> and wee are mo&s;t properly &s;aid to <HI>beleeve</HI> what wee do not <HI>&s;ee,</HI> but &s;till wee <HI>beleeve</HI> what wee <HI>hear,</HI> and by <HI>hearing</HI> wee come to <HI>beleeve;</HI> at S. <HI>Pauls Conver&s;ion</HI> there was a <HI>light</HI> &s;een, and<NOTE PLACE="marg">Act 9. 4</NOTE> a <HI>voice heard,</HI> the <HI>light astoni&s;hed,</HI> but the <HI>voice converted</HI> him, and in this re&s;pect wee may call the <HI>Ear</HI> the <HI>in-rode</HI> and <HI>thorough-fare</HI> of <HI>grace,</HI> the <HI>&s;ouls custome-hou&s;e</HI> for her <HI>spiritual traffique</HI> in <HI>Divine Wi&s;dome,</HI> the <HI>matrix</HI> or <HI>wombe</HI> of <HI>our New-birth,</HI> the <HI>pale</HI> into which is put the <HI>milke</HI> of the <HI>Word,</HI> the <HI>&s;till</HI> or <HI>limbeck</HI> of the <HI>dew of heaven,</HI> the <HI>win|dow</HI> to let in the <HI>light</HI> of the <HI>Gospel,</HI> the <HI>channel</HI> of the
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<HI>water of Life,</HI> the <HI>Pipe</HI> for the <HI>conveyance</HI> of <HI>Faith;</HI> in a word, the <HI>Orifice</HI> or <HI>Mouth</HI> of the <HI>Soul,</HI> by which it <HI>receiveth</HI> &s;piritual food, for by this means it was, the&s;e <HI>Chri&s;tians</HI> did <HI>partake</HI> of the Go&s;pel. <HI>That which you have heard.</HI></P>
<P>But yet this is not <HI>all</HI> that is <HI>intended</HI> in this <HI>phra&s;e,</HI> for in as much as by <HI>Hearing</HI> we are brought to <HI>Beleeving,</HI> therefore <HI>Hearing</HI> is u&s;ed to connote <HI>Beleving.</HI> Thus<NOTE PLACE="marg">2 Tim. 1. 12</NOTE> <HI>Timothy heard the form of &s;ound words from the Apo|&s;tle Paul,</HI> that is, &s;o as to <HI>embrace</HI> it, and therefore he <HI>exhorts</HI> him to <HI>hold it fast,</HI> in this &s;en&s;e no doubt it is here to bee <HI>understood,</HI> for in that our <HI>Apo&s;tle</HI> would have it to <HI>abide,</HI> it intimateth they had <HI>heard,</HI> &s;o as to <HI>receive</HI> it, &s;o that wee are here implicitely <HI>taught,</HI> wee mu&s;t &s;o <HI>hear</HI> with our <HI>Ears,</HI> as to <HI>beleeve</HI> with our <HI>hearts,</HI> Evan|gelical Doctrins. This is the <HI>Character</HI> which our <HI>Sa|viour</HI> giveth of the <HI>good ground,</HI> that it <HI>heareth the word with a good and hone&s;t heart,</HI> which is, when the <HI>heart</HI><NOTE PLACE="marg">Luk. 8. 5</NOTE> doth firmly <HI>a&s;&s;ent</HI> and <HI>con&s;ent</HI> to that which is heard. It is the Coun&s;el of <HI>Solomon, keep thy foot when thou goe&s;t to</HI><NOTE PLACE="marg">Eccl. 5. 1</NOTE> <HI>the hou&s;e of God, and bee ready to hear;</HI> the <HI>latter words</HI> in the <HI>Hebrew</HI> are, and <HI>near to hear,</HI> which being <HI>joyned</HI> with the <HI>former</HI> clau&s;e, &s;eem to <HI>intimate,</HI> that the <HI>foot &s;hould bee near to hear,</HI> and indeed hee onely <HI>heareth a|right,</HI> who heareth with his <HI>foot</HI> and his <HI>heart,</HI> as well as his <HI>ear;</HI> hee heareth with his <HI>foot</HI> who &s;o <HI>heareth</HI> as to <HI>o|bey,</HI> and hee <HI>heareth</HI> with his <HI>heart,</HI> who &s;o <HI>heareth</HI> as to <HI>beleeve.</HI> I &s;hut up this with that u&s;ual <HI>clo&s;e</HI> of the <HI>Epi&s;tles</HI> to the <HI>Churches</HI> of <HI>A&s;ia, He that hath an ear to hear, let him hear,</HI> though all men have <HI>ears,</HI> yet all have not <HI>ears to hear;</HI> there are <HI>too</HI> many <HI>Idol hearers,</HI> of whom it may bee &s;aid, as the <HI>P&s;almi&s;t</HI> &s;aith of <HI>Idols, ears have they, but</HI><NOTE PLACE="marg">P&s;al. 115. 6&punc; <HI>Aug</HI> de bono per&s;ever. l. 2. c. 14.</NOTE> <HI>they hear</HI> not, <HI>audientes videlicet corporis &s;en&s;u, non audiunt cordis a&s;&s;en&s;u,</HI> as St. <HI>Au&s;tin</HI> elegantly; <HI>hearing</HI> with the <HI>&s;en&s;e</HI> of the <HI>body,</HI> they <HI>hear not</HI> with the <HI>a&s;&s;ent</HI> of the <HI>mind.</HI> Oh let us beg of <HI>God</HI> that which <HI>Solomon</HI> telleth us, is<NOTE PLACE="marg">Prov. 20&punc; 12</NOTE>
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onely in his <HI>power</HI> to give, the <HI>hearing ear:</HI> Indeed, whe|ther we under&s;tand it in a <HI>corporal</HI> or a <HI>spiritual</HI> notion, it is <HI>Gods gift,</HI> hee rightly <HI>di&s;po&s;eth</HI> the <HI>Organ,</HI> and it is hee who fitly <HI>qualifieth</HI> the <HI>minde,</HI> the <HI>former</HI> whereof maketh it an <HI>hearing ear</HI> in a <HI>natural,</HI> and the <HI>latter</HI> an <HI>hearing ear</HI> in a <HI>&s;upernatural</HI> &s;en&s;e; our <HI>ears</HI> in reference to the <HI>Word of God and Chri&s;t,</HI> are <HI>&s;topped,</HI> not with <HI>wax</HI><NOTE PLACE="marg">Zech. 7. 11</NOTE> or <HI>wool,</HI> or <HI>frankincen&s;e,</HI> but <HI>earth,</HI> let us be&s;eech <HI>God</HI> to <HI>open</HI> them, they are <HI>dull</HI> and <HI>heavy,</HI> let us pray him to <HI>a|waken</HI><NOTE PLACE="marg">I&s;a. 50. 5</NOTE> them, that wee may bee <HI>diligent</HI> and <HI>attentive</HI> hearers, and having by the <HI>door</HI> of our <HI>hearing</HI> admitted the <HI>Gospel</HI> into the <HI>clo&s;et</HI> of our <HI>&s;ouls,</HI> that which will be mo&s;t <HI>needful</HI> to pre&s;s upon us, is the</P>
<P>2 <HI>Duty</HI> here <HI>required, Let that which you have heard a|bide in you.</HI> A <HI>duty</HI> which may bee <HI>capable</HI> of a <HI>double</HI> notion, either as injoyning a <HI>careful remembrance</HI> of, or 2 <HI>re&s;olute adherence</HI> to that <HI>which they had heard from the beginning.</HI></P>
<P>1 <HI>Let that which you have heard abide in you,</HI> by a <HI>faith|ful recordation.</HI> To this St. <HI>Jude</HI> exhorts, <HI>But beloved remember the words which were &s;poken before of the Apo&s;tles of</HI><NOTE PLACE="marg">Jude v. 17</NOTE> <HI>our Lord Je&s;us Chri&s;t.</HI> Our <HI>memories</HI> mu&s;t bee <HI>&s;tore|hou&s;es,</HI> and <HI>r Tea&s;uries</HI> of <HI>pretious Truths,</HI> and holy in|&s;tructions, and like <HI>books</HI> in a <HI>Library</HI> mu&s;t bee <HI>chained</HI> to them: with this agreeth that <HI>advice</HI> of our <HI>Saviour</HI> to the <HI>Angel</HI> of the <HI>Church</HI> of <HI>Sardis, Remember therefore</HI><NOTE PLACE="marg">Rev. 3. 3</NOTE> <HI>how thou ha&s;t received, and heard, and hold fast,</HI> by <HI>hear|ing</HI> wee <HI>receive,</HI> and by <HI>remembring</HI> wee <HI>retain</HI> and <HI>hold fa&s;t</HI> Evangelical Doctrins.</P>
<P>Nor is this <HI>exhortation</HI> needle&s;&s;e, when wee con&s;ider the <HI>badne&s;&s;e</HI> of our <HI>memories</HI> in <HI>Divine</HI> matters, <HI>we ought to give</HI> (&s;aith the Author to the <HI>Hebrews,) the more earne&s;t heed to the things which wee have heard, le&s;t at any time we &s;hould let them &s;lip,</HI> tacitly <HI>re&s;embling</HI> our <HI>cra&s;y memo|ries</HI><NOTE PLACE="marg">Heb. 2. 1</NOTE> to <HI>leaking ve&s;&s;els,</HI> out of which the <HI>water</HI> of life &s;oon <HI>&s;lips,</HI> if they bee not <HI>&s;topped.</HI> Perhaps, like <HI>&s;ieves,</HI> while&s;t|they
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are in the <HI>water,</HI> they are <HI>full,</HI> but no &s;ooner are they taken <HI>forth,</HI> but all runs out pre&s;ently; we can remem|ber <HI>&s;omewhat</HI> while&s;t wee are <HI>hearing,</HI> but &s;oon after we are <HI>gone out</HI> of <HI>Gods hou&s;e,</HI> what wee <HI>heard</HI> is <HI>gone out</HI> of our <HI>minds,</HI> in this <HI>&s;en&s;e</HI> therefore it is needfull coun&s;ell, <HI>Let that abide, &amp;c.</HI></P>
<P>2 But that which I conceive is the <HI>Duty</HI> here per&s;wa|ded, is, <HI>Let that abide in you which you have heard from the beginning,</HI> by a <HI>con&s;tant adhe&s;ion</HI> to the end; <HI>ad fidei con|&s;tantiam hortatur,</HI> is <HI>Calvins</HI> glo&s;&s;e, it is an <HI>exhortation</HI><NOTE PLACE="marg"><HI>Calv.</HI> in loc.</NOTE> <HI>to con&s;tancy in the faith,</HI> wee may very well <HI>expound</HI> it by that of St. <HI>Paul</HI> to the <HI>Colo&s;&s;ians, If you continue in the faith grounded and &s;ettled, and bee not moved away from</HI><NOTE PLACE="marg">Col. 1. 23 Vide <HI>Daven.</HI> ib.</NOTE> <HI>the hope of the Gospel which you have heard,</HI> where the <HI>two</HI> words <HI>grounded</HI> and <HI>&s;ettled,</HI> are <HI>metaphors</HI> borrow|ed the <HI>one</HI> from <HI>building,</HI> the <HI>other</HI> from a <HI>Chair;</HI> &s;o that as <HI>buildings</HI> which are upon <HI>rocky</HI> and <HI>firm foundations,</HI> are not quickly <HI>thrown down;</HI> or as <HI>men</HI> that are <HI>fixed</HI> in their <HI>Chair,</HI> are not ea&s;ily <HI>moved</HI> out of their place; no more mu&s;t wee <HI>Chri&s;tians,</HI> bee <HI>withdrawn</HI> from our <HI>a&s;&s;ent</HI> to, and <HI>love</HI> of tho&s;e <HI>truths</HI> wee have heard. This is that<NOTE PLACE="marg">1 Cor. 16. 11 2 Tim. 4. 7</NOTE> which is expre&s;&s;ed by tho&s;e <HI>phra&s;es</HI> of <HI>&s;tanding fa&s;t in the Faith,</HI> like a <HI>Souldier</HI> which keepeth his <HI>ground,</HI> of <HI>keep|ing the faith,</HI> as a <HI>Commander</HI> keepeth a <HI>Ca&s;tle,</HI> and of <HI>holding fa&s;t,</HI> by which three <HI>Greek words</HI> are tran&s;lated, and <HI>all</HI> of them very <HI>emphatieal, hold fast that which thou ha&s;t,</HI> &s;aith <HI>Christ</HI> to the <HI>Angel</HI> of the <HI>Church of Philadel|phia,</HI><NOTE PLACE="marg">Rev. 3. 11</NOTE> where the <HI>Greek</HI> Verbe is <GAP DESC="foreign"> from <GAP DESC="foreign">, that &s;ignifieth <HI>&s;trength,</HI> and intimateth <HI>holding fast</HI> with a <HI>&s;trong hand,</HI> by <HI>force</HI> or <HI>might,</HI> as wee do one that would <HI>get away</HI> from us; <HI>Hold fa&s;t that which is good,</HI> is<NOTE PLACE="marg">1 The&s;. 5. 21</NOTE> St. <HI>Pauls</HI> advice to the <HI>The&s;&s;alonians,</HI> where the word is, <GAP DESC="foreign">, which noteth a <HI>firm holding</HI> with <HI>both hands,</HI> and is u&s;ed of them that are <HI>violently held</HI> in Pri&s;on. <HI>Holding fa&s;t the faithful word,</HI> is St. <HI>Pauls</HI> word to <HI>Ti|tus,</HI><NOTE PLACE="marg">Tit, 1. 9</NOTE> where the <HI>Greek</HI> Verbe is, <GAP DESC="foreign">, by which
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the <HI>Seventy</HI> render the <HI>Hebrew</HI> Verb <GAP DESC="foreign"> and which according to its <HI>derivation,</HI> &s;ignifieth to <HI>hold fa&s;t again&s;t oppo&s;ers;</HI> thus mu&s;t wee by <HI>divine &s;treugth</HI> &s;o <HI>hold</HI> that which wee have <HI>heard,</HI> as re&s;olving not to let it <HI>go</HI> what|ever befall <HI>us.</HI></P>
<P>Nor is it without <HI>cau&s;e,</HI> that our <HI>Apo&s;tle</HI> advi&s;eth to this <HI>stedfa&s;t</HI> retaining of the <HI>Evangelical Doctrin,</HI> if wee con&s;ider what <HI>danger</HI> they were, and more or le&s;&s;c <HI>Chri&s;tians</HI> in all ages are, of being deprived of it. That which wee have in <HI>po&s;&s;e&s;&s;ion</HI> may bee taken from us <HI>three</HI> waies, <HI>rapto, furto, dolo,</HI> by <HI>manife&s;t Theft,</HI> by <HI>&s;ubtle fraud,</HI> and by <HI>violent force,</HI> by all the&s;e means do our &s;piritual <HI>enemies</HI> endeavour to bereave us of that which <HI>wee have heard.</HI></P>
<P>1 Very <HI>often</HI> the <HI>lu&s;ts of the fle&s;h,</HI> and the <HI>delights of the World, steal away</HI> that which we have <HI>heard,</HI> out of our<NOTE PLACE="marg">Mat. 13. 4</NOTE> <HI>hearts,</HI> as the <HI>fowles</HI> of the <HI>Air</HI> plucked up the <HI>&s;eed</HI> which fell by the <HI>High-way</HI> &s;ide. Oh how many are &s;o <HI>bewit|ched</HI> with carnal plea&s;ures, that they let <HI>go spiritual truths?</HI> like the <HI>Dog,</HI> who lo&s;t the <HI>fle&s;h</HI> in his <HI>mouth,</HI> by <HI>catching</HI> at the <HI>&s;hadow</HI> of it in the <HI>water.</HI></P>
<P>2 Not <HI>&s;eldome fal&s;e Teachers</HI> by their fair <HI>pretences</HI> of divine <HI>Revelations,</HI> &s;ublime <HI>notions,</HI> Go&s;pel-<HI>light,</HI> endea|vour to <HI>cheat</HI> us of that wee have heard from the begin|ning. S. <HI>Pauls</HI> phra&s;e is very appo&s;ite to this purpo&s;e, where hee &s;peaketh of <GAP DESC="foreign">, <HI>the &s;leight</HI><NOTE PLACE="marg">Eph. 4. 14. Vide <HI>Era&s;m.</HI> ib.</NOTE> <HI>of men,</HI> tacitly comparing them to <HI>fal&s;e game&s;ters,</HI> who have <HI>devices</HI> by <HI>cogging a dye,</HI> to <HI>deceive</HI> the <HI>unskil|ful;</HI> nothing more <HI>u&s;ual,</HI> than for <HI>Hereticks</HI> by &s;ubtle <HI>in|&s;inuations</HI> to <HI>be guile</HI> the <HI>unlearned</HI> and <HI>un&s;table</HI> of tho&s;e pre|tious truths which they had before received.</P>
<P>3 Sometimes the <HI>Devil</HI> &s;tirreth up <HI>wicked Per&s;ecutors,</HI> who &s;et upon us with open <HI>violence,</HI> to make us let go our <HI>hold</HI> of the <HI>Go&s;pel,</HI> and as <HI>Lactantius</HI> well, <HI>Haec vera e&s;t constant<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t nullus terror &agrave; Deo po&s;&s;it avertere,</HI> then doth
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that <HI>wee have heard abide in us,</HI> when no <HI>terrors</HI> can di|vert us from it; that is a truely <HI>Heroical</HI> &s;pirit, which will not bee <HI>dared</HI> out of his <HI>Religion,</HI> which determi|neth to let <HI>go e&s;tate, liberty,</HI> nay <HI>life</HI> it &s;elf, rather than that which it hath heard and <HI>embraced;</HI> it was a brave <HI>re&s;olve</HI> of the <HI>Spartan,</HI> <GAP DESC="foreign">, either to <HI>bring back</HI> his <HI>buckler,</HI> or to be <HI>brought back</HI> upon <HI>it;</HI> &s;uch <HI>&s;hould</HI> bee a <HI>Chri&s;tians re&s;olution</HI> in point of <HI>Religion,</HI> either to defend it, or <HI>dye</HI> for it, we know not what <HI>&s;torms</HI> and <HI>Tempe&s;ts</HI> may ari&s;e, needful it is wee &s;hould be <HI>un|moved,</HI> like the <HI>rocks,</HI> in the mid&s;t of oppo&s;ition.</P>
<P>But oh what <HI>cau&s;e</HI> is there of <HI>bemoaning</HI> the <HI>un&s;ettled|ne&s;s</HI> of many in matters of <HI>Religion? Pliny</HI> reports of a <HI>&s;wimming I&s;land,</HI> which never <HI>appeareth</HI> in the &s;ame <HI>place one whole day</HI> together, and <HI>Cary&s;tius</HI> of a <HI>flower</HI> that <HI>changeth colour</HI> three <HI>times</HI> in one <HI>day,</HI> how fit <HI>emblemes</HI> are the&s;e of the <HI>Profe&s;&s;ors</HI> of this <HI>age,</HI> who are ever and a|non <HI>changing</HI> their <HI>Religion,</HI> like the <HI>&s;hip</HI> without an <HI>An|chor,</HI> that is <HI>to&s;&s;ed to and fro</HI> in the <HI>Sea,</HI> or like the <HI>chaff</HI> that is <HI>carried</HI> up and down with every <HI>bla&s;t?</HI> let any one &s;tart up, and <HI>broach</HI> &s;ome <HI>new doctrin</HI> under the <HI>mask</HI> of a <HI>glorious truth,</HI> and how do the <HI>giddy multi|tude</HI> run after him, for&s;aking tho&s;e <HI>Orthodox</HI> Doctrines in which they were heretofore in&s;tructed? <HI>What went you out for to &s;ee, a Reed &s;haken with the wind?</HI> too many &s;uch <HI>reeds</HI> may be <HI>&s;een</HI> every where in the&s;e <HI>Apostatizing</HI> days, men as of <HI>barren lives,</HI> &s;o of <HI>fickle</HI> mindes, unprofita|ble in their conver&s;ations, and un&s;table in their judgements. And <HI>especially</HI> if any thing of <HI>&s;elf-inter|e&s;t,</HI> as to <HI>Profit,</HI> or <HI>Honour,</HI> or <HI>Plea&s;ure,</HI> come in <HI>compe|tition,</HI> Oh how ea&s;ily are they <HI>removed</HI> from their former <HI>Profe&s;&s;ion?</HI> no wonder if when <HI>danger</HI> approacheth and <HI>looketh</HI> them in the face, their <HI>trembling</HI> hands let go <HI>their hold,</HI> and they <HI>forgoe</HI> the <HI>truth.</HI> In <HI>few</HI> words, <HI>&s;ome</HI> are &s;o <HI>fooli&s;h,</HI> as to bee <HI>cheated,</HI> more are &s;o <HI>carele&s;s,</HI> as to bee <HI>robbed,</HI> the <HI>most</HI> are &s;o <HI>cowardly,</HI> as to bee <HI>frighted</HI>
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out of the <HI>truth which they have heard</HI> and <HI>profe&s;&s;ed.</HI></P>
<P>Receive then a <HI>word</HI> of <HI>admonition,</HI> to <HI>retain</HI> and <HI>main|tain</HI> the <HI>ancient Catholick and Apo&s;tolick faith.</HI></P>
<P>Indeed it is that which by way of <HI>Analogy</HI> may be pre&s;&s;ed upon the <HI>Mini&s;ters</HI> of the <HI>Gospel, Let that abide in them which they have taught from the beginning.</HI> In the <HI>Law,</HI> the <HI>&s;houlder</HI> of the <HI>Bea&s;t</HI> that was <HI>Sacrificed</HI> was the <HI>Prie&s;ts,</HI> and that is <GAP DESC="foreign">, an <HI>embleme</HI> of <HI>&s;trength.</HI> The fir&s;t <HI>Prie&s;ts</HI> name <HI>Aaron,</HI> &s;ignifieth a <HI>mountain of &s;trength;</HI> and the <HI>Altar</HI> was called <HI>Ariel, The Lyon of the Lord,</HI> by all which is intimated how <HI>va|liant</HI> they &s;hould bee for the <HI>Truth,</HI> who <HI>&s;erve at the Al|tar,</HI> and are the <HI>Priests</HI> of the mo&s;t High God. It is &s;et down by the <HI>Apo&s;tle</HI> as one of the <HI>Characters</HI> of a <HI>Bi|&s;hop,</HI><NOTE PLACE="marg">Tit. 1. 9.</NOTE> <HI>holding fast the faithful Word,</HI> for this the <HI>Angel</HI> of the <HI>Church</HI> of <HI>Philadelphia</HI> is highly commended, and <HI>comforted, Becau&s;e thou ha&s;t kept the Word of my Patience,</HI> and it is the <HI>Apo&s;tles</HI> charge to <HI>Timothy,</HI> that <HI>good thing</HI><NOTE PLACE="marg">Rev. 3. 10 1 Tim. 6. 20</NOTE> <HI>which is committed to thee, keep.</HI> Indeed, the <HI>Evangelical</HI> Doctrine, is a <HI>&s;acred depo&s;itum,</HI> which Chri&s;t hath left with the <HI>Bi&s;hops</HI> and <HI>Pa&s;tours</HI> of the <HI>Church, To us</HI> (&s;aith the Apo&s;tle) <HI>is committed the Word of Reconciliation.</HI> Oh let us not bee &s;o <HI>unfaithful,</HI> as to <HI>betray</HI> our tru&s;t.</P>
<P>But yet it is not onely the <HI>Ministers,</HI> but all <HI>Christi|ans</HI> who are <HI>concerned</HI> in this duty; as that mu&s;t abide with the <HI>Preachers</HI> which they have <HI>taught,</HI> &s;o that mu&s;t<NOTE PLACE="marg">3 Cor. 5. 19</NOTE> abide with the <HI>People</HI> they which <HI>have heard from the begin|ning.</HI> This was that which St. <HI>Paul,</HI> and <HI>Barnabas</HI> per&s;wad|ed the <HI>Jews</HI> and <HI>Religious Profe&s;&s;ors,</HI> which <HI>followed</HI> them, namely to <HI>continue in the grace of God,</HI> for this end they <HI>returned to</HI> Ly&s;tra, <HI>and</HI> Iconium, <HI>and</HI> Antioch, <HI>to con|firm the &s;oules of the Di&s;ciples, exhorting them to conti|nue in the faith.</HI> It is &s;age <HI>Coun&s;el</HI> of the <HI>Wi&s;eman, Buy the Truth, but &s;ell it not,</HI> buy it at <HI>any rate,</HI> but <HI>&s;ell it</HI> at <HI>none;</HI><NOTE PLACE="marg">Prov. 23. 23&punc; Act. 13. 4<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 14. 22.</NOTE> truth, as it is the <HI>Mini&s;ters tru&s;t,</HI> &s;o it is the <HI>Inheritance</HI> of all <HI>Chri&s;tians;</HI> &s;ay wee therefore with <HI>Naboth, God</HI>
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<HI>forbid I &s;hould &s;ell the inheritance of my father.</HI> Beloved, now is the <HI>time</HI> of <HI>trial,</HI> whether we will <HI>dye</HI> like <HI>Soul|diers,</HI> or <HI>run away</HI> like <HI>Cowards;</HI> whether we will quit our &s;elves <HI>like men,</HI> or bee <HI>to&s;&s;ed to and fro</HI> like <HI>children. God, Angels, Men,</HI> are <HI>&s;pectators</HI> to <HI>&s;ee</HI> how wee will <HI>ac|quit</HI> our &s;elves, and whether we will <HI>adhere</HI> to the <HI>truth</HI> we have embraced. And truly, when wee <HI>con&s;ider</HI> how <HI>tenacious Hereticks</HI> are of their <HI>Novel errors,</HI> it may put <HI>blu&s;hing</HI> into our <HI>faces,</HI> who are &s;o apt to bee <HI>with|drawn</HI> from <HI>primitive truths;</HI> be&s;ides, what will it <HI>a|vayl us</HI> to have <HI>heard,</HI> and that &s;o as to <HI>beleeve,</HI> if that<NOTE PLACE="marg">Joh. 8. 31</NOTE> <HI>which wee have heard doe not abide? If you continue in my word</HI> (&s;aith our ble&s;&s;ed Saviour) <HI>then are you my Di&s;ciples indeed;</HI> as <HI>vertue,</HI> &s;o <HI>truth</HI> &s;aith to us, <HI>Either never chu&s;e me, or never leave me, Fides, non accepta &s;ed</HI><NOTE PLACE="marg"><HI>Cypr.</HI> l. 1. Ep. 5.</NOTE> <HI>cu&s;todita vivificat,</HI> it is not the <HI>receiving,</HI> but the <HI>keep|ing</HI> of the <HI>faith</HI> which <HI>entituleth</HI> to <HI>life.</HI> Indeed, as the <HI>Pilot</HI> keeping the <HI>&s;hip</HI> is kept by the <HI>&s;hip,</HI> &s;o by the <HI>Go&s;|pels</HI> abiding in us, it is that we are <HI>pre&s;erved</HI> to <HI>life eter|nal.</HI> In one word, <HI>that which you have heard,</HI> is the <HI>faith</HI><NOTE PLACE="marg">Jude v. 4.</NOTE> which <HI>was once delivered to the Saints, once</HI> for all, <HI>unal|terably, unchangeably,</HI> as it hath been <HI>delivered to,</HI> let it be <HI>pre&s;erved</HI> by <HI>you; wee</HI> cannot alwayes <HI>remain</HI> with you, but oh, let that which <HI>you have heard</HI> from us <HI>re|main with you,</HI> and as you <HI>have heard it from the begin|ning,</HI> &s;o let it <HI>abide</HI> with you to <HI>the end.</HI></P>
<P>That this <HI>coun&s;el</HI> may bee the better <HI>followed,</HI> ob&s;erve the&s;e <HI>&s;hort</HI> directions.</P>
<P>1 <HI>Strive for a well-grounded knowledge;</HI> he that em|braceth the truth, <HI>he knoweth not why,</HI> will leave it, <HI>hee knoweth not how;</HI> the <HI>Ship</HI> that is not well <HI>balla&s;t</HI> may &s;oon be overturned, <HI>&s;illy women</HI> are ea&s;ily <HI>captivated,</HI> by <HI>crafty teachers;</HI> let that which hath been <HI>heard by you,</HI> be <HI>a&s;&s;en|ted to</HI> upon good grounds, and then it will <HI>abide with you.</HI></P>
<P>2 <HI>Keep the mind lowly.</HI> Ignorance is a <HI>&s;punge</HI> to <HI>&s;uck</HI>
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in, and Pride is a <HI>bawd</HI> to <HI>vent error;</HI> none more <HI>likely</HI> to <HI>fall,</HI> than he that <HI>proudly leans</HI> to his <HI>own under&s;tan|ding;</HI> nor are any <HI>hearers</HI> more <HI>fooli&s;hly fickle,</HI> than they that think them&s;elves <HI>wi&s;er</HI> than their <HI>teachers.</HI></P>
<P>3 <HI>Love the truth affectionately; Hold fa&s;t</HI> (&s;aith St. <HI>Paul</HI> to <HI>Timothy) that which thou ha&s;t heard of mee in faith and love;</HI> the&s;e are the <HI>two hands</HI> by which wee both <HI>receive,</HI> and <HI>retain</HI> what we hear; <HI>love</HI> is the <HI>be&s;t key</HI> to <HI>open</HI> the <HI>heart</HI> for receiving Gods Word, and the <HI>&s;tronge&s;t lock</HI> to <HI>keep</HI> it in when we have received it; the <HI>rea&s;on</HI> why they of whom St. <HI>Paul</HI> &s;peaketh were <HI>carri|ed</HI><NOTE PLACE="marg">2 The&s;&s;. 2. 8</NOTE> away with <HI>delu&s;ious,</HI> is, becau&s;e they <HI>received not the truth in the love of it. Love</HI> &s;aith to <HI>truth,</HI> as <HI>Ruth</HI> did to <HI>Naomi, Where thou goe&s;t, I will goe, nothing &s;hall part thee and me but death.</HI></P>
<P>4 <HI>Practice what you have heard;</HI> that <HI>meat</HI> which turneth into <HI>good nouri&s;hment &s;tayeth</HI> with us; hee that <HI>dige&s;teth</HI> the word by <HI>obedience, retaineth</HI> it by <HI>per&s;eve|rance.</HI> St. <HI>Paul</HI> &s;aith of them who <HI>put away a good con|&s;cience,</HI><NOTE PLACE="marg">1 Tim. 1. 21</NOTE> that <HI>they made &s;hipwrack of their faith;</HI> a <HI>good con&s;cience</HI> is as the <HI>Bark,</HI> and Faith as the <HI>Commo|dity;</HI> if the <HI>Bark mi&s;carry,</HI> the <HI>commodity</HI> cannot bee &s;afe.</P>
<P>5 <HI>Be &s;trong in the Lord, and in the power of his might&punc; Neque enim quae habemus ab eo, &s;ervare, aut tenere po&s;&s;i|mus &s;ine eo,</HI> &s;aith St. <HI>Bernard;</HI> truly what wee <HI>receive</HI> from him we cannot <HI>keep without</HI> him; as the <HI>hearing ear,</HI><NOTE PLACE="marg">Bern. <HI>Serm. 3</HI> qui habit.</NOTE> &s;o the <HI>holding hand</HI> is his <HI>gift.</HI></P>
<P>6 Finally, <HI>fixe your eyes</HI> on the <HI>advantage</HI> of <HI>Chri|&s;tian con&s;tancy</HI> both here and hereafter, as it is &s;et forth in the <HI>text,</HI> which leads me to the</P>
<P><HI>Motive,</HI> by which the <HI>duty</HI> is inforced, and that</P>
<P>1 In <HI>re&s;pect</HI> of the <HI>pre&s;ent comfort</HI> which attendeth<NOTE PLACE="marg">Gen 2.</NOTE> upon them, in whom <HI>what they have heard abideth,</HI> as it is expre&s;ted in this ver&s;e, <HI>If that which you have heard from the beginning &s;hall remain in you, you al&s;o &s;hall continue</HI>
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<HI>in the Son, and in the Father;</HI> in which <HI>clau&s;e</HI> are con|&s;iderable, the <HI>condition required,</HI> and the <HI>benefit a&s;&s;u|red.</HI></P>
<P>1 The <HI>condition required,</HI> is the <HI>&s;ame</HI> with the <HI>duty pre&s;cribed</HI> in the <HI>fore-going</HI> clau&s;e, and therefore will not need any further <HI>explication,</HI> only the <HI>different manner</HI> of <HI>propo&s;al</HI> would not be <HI>pa&s;&s;ed</HI> by, that it may appear the <HI>repetition</HI> is not <HI>needle&s;&s;e.</HI></P>
<P>That which is before <HI>expre&s;&s;ed</HI> as the <HI>matter</HI> of a <HI>pre|cept,</HI> is here <HI>repeated</HI> as the <HI>condition</HI> of a <HI>promi&s;e;</HI> whereby is <HI>intimated</HI> to us, a <HI>double nece&s;&s;ity</HI> of <HI>this,</HI> as indeed of all <HI>other duties,</HI> namely, according to that <HI>known</HI> di&s;tinction in the Schools, <HI>praecepti &amp; medii,</HI> of the <HI>precept,</HI> and the <HI>means.</HI></P>
<P>1 The <HI>nece&s;&s;ity</HI> of the <HI>precept,</HI> is that whereby every <HI>Creature</HI> is <HI>obliged</HI> to <HI>obey</HI> the <HI>command</HI> of its <HI>Creator;</HI> wee have an u&s;ual Proverb, <HI>Mu&s;t is for the King,</HI> much more for the <HI>King of Kings.</HI> It is &s;aid by the<NOTE PLACE="marg">Tacit.</NOTE> <HI>Hi&s;torian,</HI> of <HI>Cae&s;ars</HI> Souldiers, <HI>Imperium potius quam con&s;ilium &s;equebantur,</HI> receiving a <HI>precept</HI> they needed not <HI>per&s;wa&s;ion;</HI> not, <HI>why</HI> but <HI>what is</HI> the <HI>que&s;tion</HI> which every <HI>inferiour</HI> ought to make in <HI>reference</HI> to the <HI>Su|pream power,</HI> and upon this account the duty of <HI>per&s;e|verance</HI> in the <HI>faith,</HI> though there were <HI>no benefit</HI> ac|cruing to us, is <HI>nece&s;&s;ary,</HI> becau&s;e <HI>required</HI> by him.</P>
<P>2 But loe yet another <HI>nece&s;sity</HI> of the <HI>means,</HI> which is in <HI>order</HI> to the <HI>obtaining</HI> of an <HI>end,</HI> that which is called a <HI>conditional nece&s;sity,</HI> and is <HI>true</HI> of all &s;uch <HI>means,</HI> with|out which it is <HI>impo&s;sible</HI> the <HI>end</HI> &s;hould bee <HI>accompli&s;ht;</HI> if a man will goe to an <HI>I&s;land,</HI> he mu&s;t <HI>pa&s;&s;e over</HI> the <HI>wa|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">r;</HI> if he will <HI>pre&s;erve his life,</HI> hee mu&s;t <HI>eat and drink;</HI> if we will <HI>continue in the Father, and the Son,</HI> that which we <HI>have heard mu&s;t abide in us.</HI> Thus is <HI>Almighty God</HI> plea&s;ed to <HI>enforce</HI> that upon us for our <HI>own &s;akes,</HI> which we ought to doe for <HI>his &s;ake,</HI> herein <HI>conde&s;cending</HI> to our <HI>infirmity,</HI> which &s;tands in need of <HI>manifold obligations</HI> to <HI>our duty.</HI></P>
<P><PB N="648" REF="335">2 From the <HI>Condition proceed</HI> wee to the benefit, and therin take notice of the&s;e <HI>two things&punc;</HI> its <HI>proportionali|ty,</HI> how <HI>&s;uitable,</HI> its <HI>excellency,</HI> how <HI>pretious.</HI></P>
<P>1 How <HI>&s;uitable</HI> is the <HI>benefit</HI> to the <HI>condition?</HI> here is <HI>continuance recompen&s;ed</HI> with <HI>continuance,</HI> the <HI>remai|ning of the Word</HI> in us, that is the <HI>Duty, remaining in the Father and the Son,</HI> that is the <HI>mercy.</HI> It is that which is not onely <HI>here</HI> but <HI>el&s;ewhere,</HI> and that very <HI>often</HI> to bee <HI>ob&s;erved.</HI> Indeed, that which is cal|led a <HI>Geometrical</HI> proportion, not onely of <HI>quality,</HI> but <HI>equality,</HI> is onely to bee found in <HI>Threatnings,</HI> between the <HI>&s;in</HI> and the <HI>puni&s;hment,</HI> (&s;ince the large&s;|&s;es of <HI>mercy are far</HI> beyond our <HI>performance<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI>) and this not in all <HI>threatnings</HI> neither, onely in <HI>tho&s;e</HI> which denounce <HI>eternal vengeance.</HI> But the <HI>Arithmetical</HI> proportion which is of <HI>quality,</HI> by way of <HI>Analogy,</HI> is that which wee finde, as in <HI>Threatnings,</HI> &s;o in <HI>Promi|&s;es,</HI> between the <HI>Service</HI> and the <HI>Reward,</HI> and this <HI>ex|pre&s;&s;ed</HI> two waies.</P>
<P>1 Sometimes one contrary is promi&s;ed as the <HI>re|compen&s;e</HI><NOTE PLACE="marg">Mat. 5. 3, 4, 6 James 4. 10 P&s;al. 126. 5</NOTE> of <HI>another;</HI> To the <HI>Mourners</HI> is a&s;&s;ured <HI>com|fort;</HI> to the <HI>Hungry, fulne&s;&s;e;</HI> to the <HI>Humble, exal|tation;</HI> to the <HI>Poor,</HI> a <HI>Kingdome;</HI> and to them that <HI>&s;ow in tears,</HI> a <HI>joyful Harve&s;t;</HI> in all which how great a <HI>congruity</HI> there is, is <HI>obvious</HI> at the fir&s;t view.</P>
<P>2 Sometimes <HI>Like</HI> is <HI>promi&s;ed</HI> as the <HI>reward</HI> of <HI>like,</HI><NOTE PLACE="marg">1 Sam. 2. 30 Ioh. 14 23 Mat. 6. 14 Luk. 6. 38 Mat. 5. 7 Rom 2. 6</NOTE> thus wee read of <HI>Honour</HI> to them that <HI>Honour God,</HI> and <HI>Love</HI> to them that <HI>Love him,</HI> of <HI>Giving</HI> to them that <HI>Give, Forgiving</HI> to them that <HI>Forgive</HI> and <HI>Mer|cy</HI> to them that are <HI>Merciful,</HI> of <HI>Eternal life</HI> to them that <HI>continue in well doing,</HI> and here of <HI>eternal life,</HI> and <HI>continuing in the Father and the Son,</HI> to them that <HI>continue in what they have heard.</HI></P>
<P>2 How <HI>pretious</HI> is the <HI>benefit</HI> con&s;idered in it &s;elf? you <HI>&s;hall continue in the Son and in the Father,</HI> that is,<NOTE PLACE="marg"><HI>Occumen.</HI> in loc</NOTE> &s;aith the Greek Father, <GAP DESC="foreign">, and &s;o
<PB N="649" REF="335">
the <HI>&s;ame</HI> in <HI>&s;ubstance</HI> with that in the former Chapter, <HI>Our fellow&s;hip is with the Father and his Sonne Je&s;us Chri&s;t,</HI> onely the <HI>manner</HI> of expre&s;&s;ion is &s;omewhat more <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mphatical,</HI> while&s;t the <HI>Prepo&s;ition</HI> <GAP DESC="foreign"> <HI>in</HI> noteth the <HI>Propinquity,</HI> and the Verbe <GAP DESC="foreign">, the <HI>permanency</HI> of this fellow&s;hip.</P>
<P>That <HI>Que&s;tion</HI> why the <HI>Holy Gho&s;t</HI> is not mentioned, is thus <HI>re&s;olved</HI> by <HI>E&s;tiu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, Quia de eo non erat oborta que&s;tio,</HI><NOTE PLACE="marg"><HI>E&s;t.</HI> ibid.</NOTE> becau&s;e as yet there was no <HI>controver&s;y</HI> rai&s;ed, and &s;o no need of mentioning him.</P>
<P>If it bee <HI>asked</HI> why the <HI>Son</HI> is put before <HI>the Father,</HI> the <HI>an&s;wer</HI> is well returned, becau&s;e the <HI>Apostle</HI> had ju&s;t before <HI>inveighed</HI> again&s;t tho&s;e, who though they preten|ded to <HI>acknowledge the Father,</HI> yet <HI>deny the Son.</HI> Though withall there may <HI>be&s;ides</HI> bee a <HI>double</HI> rea&s;on a&s;&s;igned. The <HI>one</HI> to <HI>in&s;inuate,</HI> that the <HI>Son</HI> is not <HI>le&s;&s;e</HI> than the <HI>Fa|ther,</HI> but that they are equal in <HI>e&s;&s;ence</HI> and <HI>dignity,</HI> upon this account, mo&s;t probable it is, that the <HI>Apo&s;tolical be|nediction</HI> beginneth with the <HI>grace of our Lord Je&s;us Chri&s;t,</HI> and then <HI>followeth</HI> the <HI>love of God the Father.</HI> The <HI>o|ther,</HI> becau&s;e as <HI>Beda</HI> well glo&s;&s;eth, <HI>No man commeth to; or continueth in the Father, but by the Son;</HI> who &s;aith of <HI>him&s;elf, I am the way, the truth, and the life.</HI></P>
<P>To <HI>draw</HI> it up, lo here, <HI>Eximia laus doctrinae,</HI> an <HI>high commendation</HI> of <HI>Evangelical</HI> Doctrin, that it leads up to <HI>Chri&s;t,</HI> and by <HI>him</HI> to the <HI>Father;</HI> the <HI>water</HI> ri&s;eth as <HI>high</HI> as the <HI>spring,</HI> from <HI>whence</HI> it <HI>floweth,</HI> no wonder, if the <HI>Go&s;pel</HI> which commeth from <HI>God</HI> through <HI>Christ,</HI> lead us back again through <HI>Chri&s;t</HI> to <HI>God;</HI> and as by <HI>hearing</HI> and <HI>beleeving</HI> this <HI>Doctrin,</HI> we are <HI>united</HI> to, &s;o by <HI>adhering</HI> to, and <HI>per&s;evering</HI> in it, wee <HI>continue</HI> in the <HI>Son,</HI> and the <HI>Father.</HI> Suitable to this is that promi&s;e of our <HI>ble&s;|&s;ed Saviour, If any man love mee hee will keep my Word, and my Father will love him, and wee will come to him, and</HI><NOTE PLACE="marg">Joh. 14. 23</NOTE> <HI>make our abode with him;</HI> if wee not onely <HI>receive,</HI> but <HI>keep Chri&s;ts</HI> word, he and the <HI>Father</HI> will not only <HI>come,</HI> but <HI>continue</HI> with us.</P>
<P><PB N="650" REF="336">They who <HI>never heard</HI> nor <HI>received the Gospel,</HI> are <HI>without God,</HI> and <HI>without Chri&s;t,</HI> &s;o St. <HI>Paul</HI> &s;aith of the <HI>E|phe&s;ians,</HI> while&s;t they were in their <HI>Heatheni&s;h</HI> condition.<NOTE PLACE="marg">Eph. 2. 8</NOTE></P>
<P>They who having <HI>heard</HI> the Go&s;pel, and <HI>for &s;ake</HI> it, are <HI>far from God</HI> and <HI>Chri&s;t, God</HI> him&s;elf &s;aith, <HI>If any man draw back my &s;oul &s;hall have no plea&s;ure in him,</HI> but <HI>if that which wee have heard abide with us,</HI> wee &s;hall continue in the <HI>favour</HI> and <HI>affection</HI> of, in <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nion</HI> and <HI>communion</HI> with <HI>Chri&s;t</HI> and the <HI>Father.</HI></P>
<P>And now <HI>beloved,</HI> if the <HI>P&s;almi&s;t</HI> &s;aid, <HI>Ble&s;&s;ed are they that dwell in thy hou&s;e,</HI> much more may I. <HI>Ble&s;&s;ed are they</HI><NOTE PLACE="marg">P&s;al. 84. 4</NOTE> <HI>that continue in the Son and in the Father,</HI> if S. <HI>Peter</HI> &s;aid of being on <HI>Mount Tabor</HI> with <HI>Chri&s;t</HI> at his <HI>Transfiguration, it is good for us to be here,</HI> much more may we &s;ay, <HI>It is good for us to be with the Son and the Father.</HI> If <HI>hee</HI> that was <HI>as|ked, where his trea&s;ure was,</HI> an&s;wered, <GAP DESC="foreign">,<NOTE PLACE="marg">Xenoph. Cyr.</NOTE> <HI>where</HI> Cyrus <HI>was his friend,</HI> well may the <HI>Chri&s;tian,</HI> <GAP DESC="foreign">, place his <HI>wealth,</HI> in the <HI>friend&s;hip</HI> of, and <HI>fellow&s;hip with the Son</HI> and the <HI>Father.</HI></P>
<P>Let me then <HI>be speak</HI> you in tho&s;e words of St. <HI>Jude, keep your &s;elves in the love of God,</HI> which though it be chief|ly<NOTE PLACE="marg">Jude v. 18</NOTE> under&s;tood in the <HI>active</HI> &s;en&s;e, <HI>keep in you a love to God,</HI> yet withall it may admit a <HI>Pa&s;&s;ive</HI> Interpretation, <HI>keep your &s;elves in Gods love;</HI> not is there any better way than by <HI>keeping Gods word</HI> in our &s;elves, if <HI>Chri&s;ts word</HI> dwell in us, he him&s;elf <HI>will dwell</HI> with us, the <HI>Ark</HI> was a ble&s;|&s;ing to <HI>Obed Edoms hou&s;e,</HI> &s;o is the <HI>Go&s;pel</HI> to the place where it is <HI>Preached,</HI> much more to them who &s;o <HI>hear</HI> as to <HI>receive,</HI> and &s;o <HI>receive</HI> as to <HI>retain</HI> it. <HI>Let that therefore abide in you which you have heard, that you may continue in the Son and the Father,</HI> &s;o much the rather when we con&s;i|der what <HI>Followeth</HI> in the <HI>next</HI> ver&s;e, an <HI>a&s;&s;urance</HI> that this <HI>continuance</HI> &s;hall know no <HI>end,</HI> but being <HI>begun</HI> on <HI>earth,</HI> it &s;hall be <HI>perpetuated</HI> in heaven to all <HI>eternity,</HI> for this is the <HI>Promi&s;e which he hath promi&s;ed <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&punc; eternal life,</HI> which <HI>God willing,</HI> in our <HI>next</HI> di&s;cour&s;e, &s;hall bee unfolded.</P>
</DIV1>
<DIV1 N="33" TYPE="lecture">
<PB N="651" REF="336">
<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. 25. VERS.</BIBL>
<Q>And this is the Promi&s;e that hee hath promi&s;ed us, even eternal life.</Q>
</EPIGRAPH>
<P>_AS there is in <HI>bad</HI> men an <HI>aver&s;ne&s;&s;e</HI> from, &s;o there is in the <HI>be&s;t,</HI> a <HI>backwardne&s;&s;e</HI> to their <HI>duty.</HI> The <HI>one</HI> through <HI>wickedne&s;&s;e</HI> have an <HI>Antipathy,</HI> the other through <HI>weakne&s;&s;e</HI> an <HI>inability</HI> to what is <HI>good, cor|ruption</HI> is &s;o prevalent in tho&s;e, that they will not receive, and &s;o remanent in the&s;e that they have much ado to <HI>retain</HI> either <HI>Truth</HI> in their minds, or <HI>grace</HI> in their hearts. For this <HI>Rea&s;on</HI> no doubt it is, that <HI>Almighty God</HI> is plea&s;ed by his &s;acred <HI>Pen&punc;men,</HI> not onely to <HI>impo&s;e &s;ervices</HI> but <HI>propo&s;e rewards,</HI> and to <HI>enforce</HI> his <HI>commands</HI> by <HI>arguments.</HI></P>
<P>Among tho&s;e many <HI>Arguments</HI> by which our <HI>duty</HI> is per&s;waded, none more <HI>effectual</HI> than tho&s;e which con|cern our <HI>&s;elves,</HI> there being in us all &s;uch a <HI>princi|ple</HI> of <HI>&s;elf-love</HI> as puts us upon <HI>&s;eeking</HI> our own <HI>ad|vantage,</HI>
<PB N="652" REF="337">
and of all tho&s;e <HI>advantages</HI> which al|lure to the <HI>doing our duty,</HI> none <HI>equal</HI> to that <HI>recompence of reward,</HI> that <HI>eternal life</HI> which is <HI>laid up</HI> for, <HI>promi&s;ed</HI> to, and &s;hall be <HI>conferr'd</HI> upon us.</P>
<P>How fitly hath our <HI>Apo&s;tle</HI> here <HI>coupled</HI> together, a <HI>diffi|cult duty,</HI> and an <HI>excellent motive, per&s;everance,</HI> whether in <HI>well beleeving,</HI> or <HI>well-doing,</HI> is no ea&s;y <HI>task,</HI> the <HI>hands</HI> of our <HI>Faith</HI> and <HI>obedience</HI> like tho&s;e of <HI>Mo&s;es,</HI> are apt to<NOTE PLACE="marg">Exod. 17. 11</NOTE> <HI>grow heavy,</HI> and have need of the <HI>&s;tone</HI> of a <HI>Promi&s;e</HI> to bee <HI>put under</HI> them, that they may bee <HI>steady</HI> to the going <HI>down</HI> of the <HI>Sun</HI> of our <HI>lives,</HI> and a <HI>&s;weeter fuller</HI> Promi&s;e there is not in the <HI>whole book of God,</HI> than that which wee are here put in <HI>minde</HI> of. And <HI>This is the Promi&s;e which he hath promi&s;ed us, Even eternal life.</HI></P>
<P>In which words wee have <HI>four</HI> particulars worthy our ob&s;ervation.</P>
<LIST>
<ITEM>An <HI>excellent benefit, eternal life.</HI></ITEM>
<ITEM>A <HI>&s;ure conveyance,</HI> hath <HI>promi&s;ed.</HI></ITEM>
<ITEM>An <HI>Eminent Author, Hee.</HI></ITEM>
</LIST>
<P>The <HI>peculiar per&s;ons, us.</HI> All which when I have &s;e|verally <HI>unfolded,</HI> I &s;hall joyntly apply, and that e&s;peci|ally with reference to (that which our <HI>Apostle</HI> here in|tends) the <HI>duty</HI> of <HI>per&s;everance.</HI></P>
<P>1 The <HI>excellency</HI> of the <HI>benefit,</HI> though it bee <HI>la&s;t</HI> in the ver&s;e, would <HI>fir&s;t</HI> be con&s;idered, as it is delineated in tho&s;e words, <HI>eternal life.</HI></P>
<P>If wee here examine the <HI>Grammer</HI> of the <HI>Greek</HI> Text, wee &s;hall finde it <HI>incongruous,</HI> the <HI>accu&s;ative</HI> <GAP DESC="foreign">, put for the <HI>Nominative</HI> <GAP DESC="foreign">, but that which is called in <HI>Rhetorick,</HI> <GAP DESC="foreign">, the <HI>putting</HI> of one <HI>ca&s;e</HI> for <HI>a|nother</HI> is not <HI>unu&s;ual,</HI> and withall it is very <HI>frequent</HI> to put the <HI>Antecedent</HI> in the ca&s;e of the <HI>Relative,</HI> as appeareth by tho&s;e two <HI>In&s;tances</HI> among many others, the one <HI>Vir|gils, Urbem quam statuo vestra e&s;t,</HI> and the other <HI>Terences,</HI><NOTE PLACE="marg">Virg.</NOTE> <HI>Populo ut place<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ent quas feci&s;&s;ent fabulas,</HI> &s;o here <GAP DESC="foreign">.<NOTE PLACE="marg">Tereat.</NOTE></P>
<P><PB N="653" REF="337">The <HI>Empha&s;is</HI> of the <HI>Article</HI> prefixed before both the <HI>Substantive</HI> and the <HI>Adjective,</HI> <GAP DESC="foreign">, would not bee <HI>pa&s;&s;ed</HI> by, &s;ince as one well, <HI>magnum pon|dus addit orationi,</HI> it addeth a great deal of <HI>weight</HI> to the <HI>expre&s;&s;ion,</HI> intimating that it is not an ordinary kinde of<NOTE PLACE="marg"><HI>Beza</HI> in loc.</NOTE> <HI>life,</HI> but that which is mo&s;t <HI>tran&s;cendent,</HI> whereof the A|po&s;tle &s;peaketh, and withall that the <HI>eternity</HI> is that which <HI>addeth</HI> much to its <HI>excellency.</HI></P>
<P>That which is e&s;pecially to bee <HI>inquired</HI> into is, what is the <HI>benefit</HI> which is repre&s;ented under the&s;e <HI>Characters,</HI> and why it is &s;o <HI>repre&s;ented?</HI></P>
<P>1 That happy and <HI>glorious</HI> e&s;tate which &s;hall hereaf|ter be <HI>enjoyed,</HI> is without all doubt that which is here and el&s;e where intended by this phra&s;e, <HI>eternal life.</HI></P>
<P>It may perhaps bee here <HI>objected,</HI> that <HI>eternal life</HI> in a &s;trict and proper <HI>notion</HI> may bee affirmed of the <HI>mi&s;era|ble condition</HI> of the <HI>wicked,</HI> as well as the <HI>bli&s;&s;eful</HI> &s;tate of the <HI>godly,</HI> for the <HI>Re&s;urrection</HI> &s;hall bee <HI>general,</HI> and the <HI>term</HI> of that <HI>Re&s;urrection</HI> &s;hall bee an <HI>union</HI> of <HI>&s;oul</HI> and <HI>body,</HI> and that <HI>union</HI> &s;hall bee <HI>in&s;eparable,</HI> which <HI>denomi|nateth</HI> it <HI>eternal,</HI> in which re&s;pect St. <HI>Au&s;tin</HI> &s;aith expre&s;|ly<NOTE PLACE="marg"><HI>Au&s;t.</HI> de <HI>civit.</HI> dei l. 19. c. 11.</NOTE> of the <HI>damned, In eternum cruciari non poterint ni&s;i vixe|rint in eternum,</HI> they <HI>could not be for ever tormented, if they did not live eternally.</HI></P>
<P>But to this it is well <HI>an&s;wered,</HI> that this word <HI>life</HI> is not alwaies taken <HI>pronud</HI>&acirc; <HI>exi&s;tenti&acirc;,</HI> a bare <HI>exi&s;ting</HI> in, but <HI>foelici conditione,</HI> an happy <HI>condition of life, non magnum e&s;t</HI><NOTE PLACE="marg"><HI>Id&punc; de verb. <GAP DESC="illegible" RESP="apex" EXTENT="3 letters"></HI> Serm. 6<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>din vivere; aut &s;emper vivere, &s;ed magnum e&s;t beat&eacute; vivere,</HI> &s;aith St. <HI>Au&s;tin.</HI> It is no great matter to <HI>live</HI> long, or <HI>alwaies,</HI> but to live <HI>happily.</HI> That <HI>Loyal</HI> prayer, <HI>Let the King live</HI> (in every Language) imports a <HI>prosperous e&s;tate,</HI> when the <HI>P&s;almi&s;t</HI> &s;aith, <HI>Who is the man that would &s;ee</HI><NOTE PLACE="marg">P&s;al. 34. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> <HI>life?</HI> hee explaineth him&s;elf pre&s;ently after by <HI>good daies; vivere</HI> among the <HI>Latines,</HI> is &s;ometime as much as <HI>valere,</HI> to <HI>live,</HI> is as much as to be <HI>well,</HI> and upon this account it is, that as on the <HI>one</HI> hand the Scripture calls the <HI>&s;tate</HI> of
<PB N="654" REF="338">
the <HI>damned,</HI> an <HI>eternal death,</HI> becau&s;e their <HI>life</HI> is onely a <HI>continuance</HI> in <HI>mi&s;ery,</HI> &s;o on the other, the <HI>&s;tate</HI> of the <HI>ble&s;&s;ed</HI> an <HI>eternal life,</HI> becau&s;e it is a <HI>perpetual</HI> abode in <HI>fe|licity.</HI></P>
<P>2 Having found out what is the benefit <HI>intended,</HI> I &s;hall now go on to <HI>inlarge</HI> in the <HI>de&s;cription</HI> of it. In|deed, <HI>eternal life</HI> is a <HI>&s;ubject</HI> &s;o <HI>&s;weet</HI> and <HI>plea&s;ant,</HI> that you cannot want <HI>patience</HI> to hear of it, though withall it is &s;o &s;ublime and <HI>tran&s;cendent,</HI> that I want a <HI>tongue</HI> to &s;peak of it, <HI>acquiri potest, exprimi non potest,</HI> it is our <HI>comfort</HI> wee may attain it, but our <HI>defect</HI> that wee can|not <HI>conceive,</HI> much le&s;&s;e <HI>expre&s;&s;e it;</HI> when wee come to the <HI>fruition</HI> of this life, wee &s;hall not &s;ay with tho&s;e in the <HI>P&s;alm, as wee have heard, &s;o wee have &s;een,</HI> but with<NOTE PLACE="marg">P&s;al. 48. 8.</NOTE> the <HI>Queen of Sheba,</HI> the <HI>one half was not told us,</HI> all that can bee &s;aid of that <HI>joyful eternity,</HI> being but as <HI>Stilla Mari,</HI> a <HI>drop to the Ocean,</HI> or <HI>&s;cintilla igni,</HI> a <HI>spark</HI> to the <HI>flame.</HI> But though a perfect <HI>di&s;covery</HI> of this <HI>bli&s;&s;e</HI> bee<NOTE PLACE="marg">2 Chron. 9. 6</NOTE> <HI>impo&s;&s;ible</HI> at &s;uch a di&s;tance as <HI>earth</HI> is from <HI>heaven,</HI> yet in the Scripture <HI>lineaments</HI> we may behold it, and that &s;o <HI>much</HI> of it (if wee &s;eriou&s;ly view it) as that wee cannot <HI>choo&s;e</HI> but bee <HI>enamoured</HI> with it: nor &s;hall I <HI>go</HI> further than my <HI>Text,</HI> wherein wee finde a <HI>de&s;cription</HI> con&s;i&s;ting of <HI>two</HI> words.</P>
<LIST>
<ITEM>A word of <HI>quality,</HI> and praelation, <HI>life.</HI></ITEM>
<ITEM>A word of <HI>quantity</HI> and duration, <HI>eternal.</HI></ITEM>
</LIST>
<P>Becau&s;e men <HI>love</HI> to <HI>live, promi&s;&s;a e&s;t illis vita,</HI> &s;aith St. <HI>Au&s;tin, life</HI> is <HI>promi&s;ed</HI> to them, and becau&s;e they mo&s;t <HI>fear death, promi&s;&s;a est illis aterna, eternal life</HI> is promi&s;|ed. What doe&s;t thou love? To <HI>live,</HI> this thou &s;halt <HI>have;</HI> what doe&s;t thou <HI>fear?</HI> to <HI>dye,</HI> this thou &s;halt not <HI>&s;uffer&punc;</HI> it is <HI>life eternal,</HI> of each a word.</P>
<P>1 That <HI>future</HI> &s;tate is de&s;cribed by <HI>life&punc;</HI> and if you plea&s;e to examine it, you &s;hall finde <HI>two</HI> things &s;hadow|ed forth by it, namely, <HI>Wherein that bli&s;&s;e con&s;i&s;ts,</HI> and <HI>how far it &s;urpa&s;&s;eth all other injoyments.</HI></P>
<P><PB N="655" REF="338">1 Ina&s;much as it is called <HI>Life,</HI> it intimateth <HI>wherein that happine&s;&s;e con&s;i&s;ts,</HI> to wit, in the <HI>Beatifical vi&s;ion.</HI> To clear which you mu&s;t know, that,<NOTE PLACE="marg"><HI>Aug</HI> de verb. Dom. Serm. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">4</NOTE></P>
<P>1 <HI>Nat<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ral life</HI> is the <HI>union</HI> of the <HI>&s;oul</HI> with the <HI>body,</HI> and accordingly <HI>&s;upernatural</HI> life is the <HI>union</HI> of the <HI>&s;oul</HI> with <HI>God;</HI> and look as the <HI>body</HI> being <HI>united</HI> to the <HI>&s;oul liv|eth,</HI> becau&s;e the <HI>&s;oul</HI> is the <HI>principle</HI> of <HI>life:</HI> &s;o the <HI>&s;oul <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|nited</HI> to God mu&s;t needs live much more, becau&s;e <HI>God</HI> is the <HI>living God,</HI> the fountain, and <HI>Original of life.</HI></P>
<P>2 This <HI>union</HI> of the <HI>&s;oul</HI> with <HI>God</HI> is double, and ac|cordingly<NOTE PLACE="marg">Aug.</NOTE> with St. <HI>Au&s;tin</HI> wee <HI>distingui&s;h</HI> of a double <HI>&s;upernatural</HI> life, <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">na fide, altera specie, una in tempore pe|regrinationis, altera in eternitate man&s;ionis,</HI> there is a me|diate <HI>union,</HI> wee have with God in this <HI>Pilgrimage,</HI> by <HI>faith,</HI> and there is an <HI>immediate union</HI> wee have with him in that <HI>man&s;ion,</HI> by <HI>&s;ight;</HI> that is the <HI>life of grace</HI> this the <HI>life of glory,</HI> when S. <HI>Paul</HI> &s;aith, wee <HI>Walk by faith, and</HI><NOTE PLACE="marg">2 Cor. 5. 7</NOTE> <HI>not by &s;ight,</HI> hee expre&s;&s;eth the <HI>former,</HI> and withall <HI>inti|mateth</HI> the <HI>latter</HI> life, when wee &s;hall <HI>walk by Sight and not by faith,</HI> Thus whereas <HI>God</HI> him&s;elf told <HI>Mo&s;es, No man can &s;ee mee and live,</HI> it may in this re&s;pect bee <HI>inver|ted,</HI><NOTE PLACE="marg">Exod. 31. 8</NOTE> <HI>no man can live without &s;eeing God,</HI> &s;ince by <HI>&s;eeing</HI> it is the Saints have an <HI>union</HI> with, and <HI>fruition</HI> of God, and &s;o <HI>live,</HI> to which tho&s;e words of the <HI>P&s;almi&s;t</HI> are fitly applicable, <HI>Thou wilt &s;hew mee the path of life, in thy</HI><NOTE PLACE="marg">P&s;al. 16. 11</NOTE> <HI>pre&s;ence is fulne&s;s of joy.</HI></P>
<P>2 In that it is called <HI>life,</HI> it inferreth its &s;urpa&s;&s;ing <HI>worth</HI> and <HI>value.</HI> To <HI>illu&s;trate</HI> this, it would bee con&s;i|dered that <HI>life</HI> is the mo&s;t <HI>pretious trea&s;ure,</HI> and choice&s;t <HI>p<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">rl</HI> in the <HI>Cabinet</HI> of <HI>nature:</HI> though a <HI>Lyon</HI> bee a farre more <HI>noble</HI> bruit than a <HI>Dog,</HI> yet &s;uch is the <HI>excellency</HI> of <HI>life,</HI> that a <HI>living Dog is better than a dead Lyon;</HI> though<NOTE PLACE="marg">Eccl 9. 4&punc;</NOTE> the <HI>Sun</HI> bee &s;o <HI>glorious</HI> and &s;plendent a <HI>creature,</HI> yet <HI>mu&s;|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nimae prae&s;tantior &s;ole,</HI> the little <HI>fly</HI> in re&s;pect of its <HI>life,</HI> is more <HI>excellent</HI> than the <HI>Sun.</HI> And as <HI>life</HI> is in it &s;elf, &s;o is it in <HI>mans e&s;timation</HI> among all <HI>outward</HI> ble&s;&s;ings of
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<HI>greatest worth; skin for skin,</HI> (or as it may bee <HI>better</HI> ren|dred) <HI>skin after skin,</HI> one thing <HI>after</HI> another) and all a <HI>man hath</HI> (till hee bee &s;tript to his <HI>skin</HI>) will a man <HI>give</HI><NOTE PLACE="marg">Job 2. 4</NOTE> <HI>for his life,</HI> &s;aith the <HI>Father of Lies truely,</HI> a man will<NOTE PLACE="marg">Mark. 5. 26</NOTE> part with his <HI>Honours,</HI> his <HI>Wealth,</HI> &s;uffer <HI>bondage</HI> and <HI>pain</HI> to &s;ave his <HI>Life.</HI> The <HI>Woman</HI> in the <HI>Gospel, spent all &s;hee had upon Phy&s;itians,</HI> and why, but to per&s;erve <HI>her life.</HI> Had <HI>Hamans</HI> de&s;ign been onely to make the<NOTE PLACE="marg">E&s;t. 7. 4.</NOTE> <HI>Jews</HI> &s;taves, <HI>Hester</HI> would have been <HI>&s;ilent,</HI> but when their <HI>lives</HI> were concerned, &s;hee <HI>re&s;olveth</HI> to <HI>petition the King.</HI> This was the &s;ingular <HI>boon</HI> which the <HI>King</HI> reque|&s;ted of <HI>God, Hee asked life of thee, and thou gave&s;t it</HI><NOTE PLACE="marg">P&s;al. 21. 3 34 10</NOTE> him. In a word, <HI>who is the man</HI> that would <HI>&s;ee life</HI> &s;aith <HI>David,</HI> and who is the <HI>man</HI> that would not &s;ee <HI>Life?</HI> &s;carce <HI>any man</HI> (if not be&s;ides <HI>him&s;elf</HI>) but would <HI>choo&s;e</HI> to <HI>live,</HI> though it were in <HI>poverty, exile, trouble,</HI> and mi&s;e|ry, rather than not to <HI>live</HI> at all. By all this the <HI>pretiou&s;ne&s;s</HI> of life appeareth, and in that <HI>respect</HI> how fit an <HI>emblem</HI> of the <HI>&s;tate</HI> of <HI>bli&s;&s;e,</HI> which is infinitely beyond all <HI>earth|ly</HI> comforts, yea, in compari&s;on of which this <HI>life</HI> (which I have told you, is of &s;o great a price) is yet <HI>vile</HI> and <HI>ba&s;e,</HI> and therefore it is that this <HI>life</HI> is &s;ometimes called <HI>life</HI> without any <HI>additament.</HI> So by our ble&s;&s;ed <HI>Sa|viours</HI> an&s;wering the <HI>young mans</HI> que&s;tion, what <HI>&s;hall I do that I may inherit eternal life?</HI> &s;aith, <HI>If thou wilt enter</HI><NOTE PLACE="marg">Mat. 19. 16, 17</NOTE> <HI>into life,</HI> as if there were no life <HI>be&s;ides</HI> that, or at lea&s;t as if this <HI>life</HI> were not worthy to bee called &s;o in <HI>compari|&s;on</HI> of that.</P>
<P>It is well <HI>ob&s;erved</HI> by an <HI>Ancient,</HI> that <HI>cum varia et mul|ta</HI><NOTE PLACE="marg">Andr. Cae&s;ar.</NOTE> <HI>&s;eculi &s;int bona illorum u&s;us et participatio variis nomini|bus exprimitur,</HI> &s;o <HI>great</HI> is the <HI>variety</HI> of the good things of happine&s;s, that it is expre&s;&s;ed by &s;everal names, and tho&s;e you will finde <HI>allu&s;ive</HI> to what things are mo&s;t <HI>amiable,</HI> and de&s;irable on earth, thus it is called a re&s;t<NOTE PLACE="marg">Hebr. 4 9 Mat. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 21 <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> uk. 24. 43 Rom. 8. 21</NOTE> <HI>for the people of God,</HI> the <HI>joy of the Lord,</HI> the <HI>glorious li|berty of the Sons of God,</HI> it is &s;tiled <HI>Paradi&s;e,</HI> a <HI>Crown,</HI> a
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<HI>Kingdome,</HI> an <HI>Inheritance,</HI> a <HI>weight of glory,</HI> but of all <HI>expre&s;&s;ions,</HI> none &s;o <HI>frequent</HI> as this, that it is called <HI>Life:</HI><NOTE PLACE="marg">Luk. 12. 35 <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Pet. 1. 4&punc; 2 Cor. 4. 17 1 Pet. 5. 4 Rev. 2. 7, 10 21. 8.</NOTE> yea, as if this were the <HI>we<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ghte&s;t</HI> and <HI>choice&s;t</HI> thing, by which the worth and <HI>value</HI> of that bli&s;&s;e could bee &s;et forth, when it is <HI>compared</HI> to <HI>other things,</HI> &s;till <HI>Life</HI> is annexed; If to <HI>water,</HI> it is the <HI>water of Life;</HI> to a <HI>Tree,</HI> the <HI>Tree of Life;</HI> to <HI>light, the light of Life;</HI> to a <HI>Crown,</HI> a <HI>Crown of Life;</HI> Finally, if to an <HI>inheritance,</HI> it is of the <HI>grace of life.</HI> The <HI>&s;um</HI> is this, &s;o manifold are the <HI>com|forts</HI> of that <HI>&s;tate,</HI> that all <HI>&s;imilitudes</HI> are too <HI>narrow</HI> to expre&s;&s;e it, and therefore the <HI>Scripture</HI> u&s;eth not <HI>one,</HI> but <HI>many,</HI> and among all the&s;e things to which it is compared, <HI>Life</HI> is to bee preferred far before them, and therefore not <HI>once</HI> but <HI>often,</HI> I think I may &s;ay more <HI>often,</HI> it is called by this name <HI>Life,</HI> than by any other.</P>
<P>2. As the <HI>&s;tate of bli&s;&s;e</HI> is called <HI>Life,</HI> &s;o this <HI>Life</HI> is &s;aid to bee <HI>eternal;</HI> for the opening whereof I &s;hall briefly di&s;cu&s;s three things.</P>
<LIST>
<ITEM>In what &s;en&s;e this Life is eternal.</ITEM>
<ITEM>Why it must be eternal.</ITEM>
<ITEM>Why &s;o often called eternal Life.</ITEM>
</LIST>
<P>In <HI>an&s;wer</HI> to the <HI>first,</HI> you mu&s;t know that there is a <HI>double eternal</HI> life.</P>
<P>The <HI>one,</HI> that which is &s;o, both <HI>&agrave; parte ante,</HI> and <HI>&agrave; par|te po&s;t,</HI> having neither <HI>beginning of daies,</HI> nor <HI>end of time;</HI> and in this <HI>notion</HI> it is the <HI>incommunicable property</HI> of the <HI>Deity,</HI> who liveth <HI>from everla&s;ting to everla&s;ting,</HI> and as <HI>him&s;elf</HI> is the <HI>beginning</HI> and <HI>end</HI> of all things, &s;o hee hath <HI>neither beginning nor end.</HI></P>
<P>The <HI>other,</HI> that which is &s;o, <HI>&agrave; parte post,</HI> but <HI>not &agrave; parte ante,</HI> hath a <HI>beginning</HI> but no <HI>ending,</HI> and this is that <HI>life</HI> which is <HI>communicab<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> to the <HI>Holy Angels,</HI> and <HI>glori|fied Saints,</HI> the <HI>greatne&s;&s;e</HI> of this <HI>life</HI> is <HI>unmea&s;urable,</HI> the <HI>worth</HI> of it <HI>ine&s;timable,</HI> the <HI>joies</HI> of it <HI>innumerable,</HI> &s;o the <HI>duration</HI> of it is <HI>interminable, vitae illius cur&s;us erit &s;ine ter|mino, u&s;us &s;ine fa&s;tidio, refectio &s;ine cibo, adjutorium &s;ine de|fectu,</HI>
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&s;aith the Father elegantly, that <HI>Life</HI> &s;hall bee <HI>maintained</HI> without any <HI>aliment, &s;u&s;tained</HI> without any <HI>defect, retained</HI> without any <HI>loathing,</HI> and once <HI>obtain|ed,</HI> &s;hall know no ending.</P>
<P>2 That this <HI>life</HI> mu&s;t bee in this &s;en&s;e <HI>eternal,</HI> there needs no other <HI>medium</HI> to prove, than that it is a <HI>&s;tate of bli&s;&s;e,</HI> which could not bee, were it not <HI>eternal.</HI> This will ea&s;ily appear by a double <HI>argumentation,</HI> the <HI>one</HI> of S^t. <HI>Au&s;tin,</HI> the <HI>other</HI> of <HI>Aquinas.</HI></P>
<P>1 St. <HI>Au&s;tin</HI> thus argues, If that <HI>life</HI> &s;hould end, it mu&s;t bee either <HI>with or again&s;t,</HI> or <HI>neither with nor a|gain&s;t</HI><NOTE PLACE="marg"><HI>Augu&s;t.</HI> de <HI>Ci|vitate Dei.</HI> l. 14. c. 25.</NOTE> the <HI>will</HI> of him that <HI>enjoyeth</HI> it; that hee &s;hould <HI>lo&s;e</HI> it with his <HI>will,</HI> is not <HI>imaginable,</HI> becau&s;e hee had it not again&s;t his <HI>will,</HI> yea, it is impo&s;&s;ible that <HI>life</HI> &s;hould bee <HI>happy,</HI> which hee that <HI>injoyeth</HI> de&s;ireth to be <HI>rid</HI> of; nor can hee lo&s;e it again&s;t <HI>his will,</HI> &s;ince that <HI>life</HI> is not to bee accounted <HI>happy,</HI> which though it bee in a <HI>mans will,</HI> yet it is not in his <HI>power</HI> to keep; nor yet is it to bee <HI>imagined,</HI> that a <HI>glorified</HI> per&s;on &s;hould bee in|different whether hee <HI>have</HI> it or no, &s;ince if <HI>good</HI> bee that which <HI>all de &s;ire,</HI> the <HI>chief good</HI> which is <HI>ble&s;&s;edne&s;&s;e,</HI> mu&s;t bee de&s;ired with <HI>vehemency</HI> of affection, and there|fore he that is <HI>once,</HI> is <HI>for ever</HI> po&s;&s;e&s;&s;ed of this <HI>life.</HI></P>
<P>2 <HI>Aquinas</HI> thus rea&s;oneth, <HI>Beatitudo debet quietum reddere appetitum,</HI> that onely is a <HI>ble&s;&s;ed</HI> &s;tate which<NOTE PLACE="marg"><HI>Aquin.</HI> 1^a 3ae. <HI>Quae&s;t.</HI> 5. Art. 4</NOTE> <HI>quieteth</HI> the <HI>appetite,</HI> and &s;atiateth the de&s;ire, which no &s;tate can do, though never &s;o <HI>glorious,</HI> if it bee not <HI>eter|nal;</HI> it is not the meer <HI>fruition</HI> of the mo&s;t <HI>&s;plendid condi|tion,</HI> which <HI>contents</HI> the minde, without an <HI>a&s;&s;urance</HI> of its <HI>continuance,</HI> &s;ince the very <HI>thought</HI> and <HI>fear</HI> of future <HI>lo&s;ing,</HI> would much take off the <HI>joy</HI> and <HI>bli&s;&s;e</HI> of <HI>pre&s;ent</HI> enjoying; no wonder, if <HI>happine&s;&s;e</HI> bee defined by <HI>Boe|tius</HI> to bee <HI>interminabilis vitae tota &s;imulet perfect a po&s;&s;e&s;&s;io,</HI><NOTE PLACE="marg">Boet. de con&s;ol.</NOTE> <HI>a total, &s;i<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ultancous, perfect and interminable po&s;&s;e&s;&s;ion of life.</HI></P>
<P>3 It is not unworthy our <HI>ob&s;ervation,</HI> that by what|&s;oever
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<HI>re&s;emblance</HI> that <HI>future</HI> &s;tate of <HI>happine&s;&s;e</HI> is illu|&s;trated, <HI>eternal</HI> and <HI>everla&s;ting</HI> is &s;till annexed as the<NOTE PLACE="marg">2 Cor. 5. 1 2 Pet. 1. 11 2 Tim. 2. 10</NOTE> <HI>adjunct;</HI> Thus wee read of an <HI>hou&s;e eternal in the hea|vens,</HI> an <HI>everla&s;ting Kingdome,</HI> an <HI>eternal glory,</HI> and <HI>everla&s;ting joy,</HI> an <HI>eternal inheritance,</HI> and <HI>everla&s;ting</HI><NOTE PLACE="marg">I&s;a, 35. 10 Heb. 9. 15 I&s;a. 5. 17 Tit. 1. 2 Gal. 6. 8</NOTE> <HI>&s;alvation,</HI> and very frequently <HI>eternal</HI> and <HI>everla&s;ting</HI> life; nor is it without good <HI>rea&s;on,</HI> that this <HI>Epithete</HI> is made &s;o much <HI>u&s;e</HI> of, and that e&s;pecially on a <HI>double</HI> ac|count.</P>
<P>1 <HI>Propter eminentiam,</HI> to advance the <HI>excellency</HI> of this <HI>Life.</HI> St. <HI>Au&s;tin</HI> enlarging in the prai&s;es of this <HI>life,</HI> heapeth up a <HI>multitude</HI> of excellencies, The <HI>Life</HI> &s;aith hee which <HI>God</HI> hath prepared for them that love him, is, <HI>vita vitalis, beata, &s;ecura, tranquilla, pulchra, munda,</HI><NOTE PLACE="marg"><HI>Aug.</HI> meditat. l. c 22</NOTE> <HI>ca&s;ta, &s;ancta,</HI> a <HI>lively, happy, &s;ecure, peaceable, amiable, pure, cha&s;te, and holy life</HI> but &s;til that which <HI>crowneth</HI> all is its <HI>eternity,</HI> and therefore the <HI>Father</HI> goeth on, <HI>ignaramor|tis, ne&s;cia tri&s;titiae,</HI> it is a <HI>joy</HI> which cannot be <HI>interrupted</HI> with any <HI>&s;orrow,</HI> and a <HI>life</HI> which is altogether <HI>ignorant</HI> of <HI>death,</HI> it is <HI>&s;ine labe, &s;ine dolore, &s;ine anxietate, &s;ine perturbatione, corruptione, et mutatione,</HI> without <HI>spot,</HI> or <HI>wrinkle,</HI> without <HI>&s;orrow,</HI> or <HI>vexation,</HI> without <HI>change,</HI> or <HI>corruption.</HI> Look as in re&s;pect of Divine attributes, <HI>eternity</HI> is that which runs <HI>through,</HI> and <HI>puts</HI> a <HI>lu&s;tre</HI> up|on them all, &s;o that it were little to &s;ay of <HI>God,</HI> hee is <HI>ho|ly, wi&s;e, ju&s;t, good,</HI> nay, that hee is <HI>omnipotent, omni&s;cient, omnipre&s;ent,</HI> unle&s;&s;e wee could &s;ay hee is <HI>eternally</HI> all the&s;e: &s;o is it in re&s;pect of the <HI>excellencies</HI> of that other life, they could afford little comfort were they not <HI>eter|nal.</HI></P>
<P>2 <HI>Propter differentiam,</HI> to difference it from, and &s;et it in <HI>oppo&s;ition</HI> again&s;t this pre&s;ent <HI>life. This</HI> life, how <HI>&s;weet</HI> &s;oever, is but <HI>&s;hort;</HI> that <HI>life</HI> is not onely <HI>&s;weet</HI> but <HI>la&s;ting,</HI> yea, <HI>everla&s;ting.</HI> This <HI>life,</HI> as to many acts of it, is <HI>&s;uspended</HI> by <HI>&s;leep,</HI> and at la&s;t <HI>wholly</HI> taken away by <HI>death;</HI> that <HI>life</HI> knoweth no <HI>ce&s;&s;ation,</HI> nor <HI>interruption,</HI>
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but &s;hall bee <HI>one continued act.</HI> Here <HI>Orimur, morimur,</HI> wee no &s;ooner <HI>begin</HI> to <HI>live,</HI> but wee ha&s;ten to <HI>death;</HI> our <HI>life</HI> is like an <HI>hour-gla&s;s,</HI> which is no &s;ooner <HI>turned up,</HI> but it begins to <HI>run out,</HI> or like a <HI>Lea&s;e,</HI> which is no &s;ooner <HI>taken,</HI> but it begins to <HI>expire;</HI> the <HI>longer</HI> our time <HI>pa&s;t</HI> hath been on earth, that to <HI>come</HI> is &s;o much the <HI>&s;horter,</HI> and the <HI>more</HI> wee grow in <HI>Life,</HI> the near|er wee are to <HI>Death:</HI> But <HI>there</HI> the <HI>Sun ri&s;eth</HI> and <HI>never &s;etteth,</HI> continually &s;hining in its full &s;pendor, that <HI>e|state</HI> is not a <HI>Lea&s;e</HI> for <HI>years,</HI> but an <HI>inheritance</HI> for ever. This <HI>Life</HI> is a fading <HI>flower,</HI> a <HI>flitting &s;hadow,</HI> a <HI>vani&s;h|ing vapour:</HI> but that is a <HI>flouri&s;hing laurel,</HI> an induring <HI>&s;ub&s;tance,</HI> a <HI>fixed Star.</HI> Finally, This <HI>Life</HI> is &s;o &s;hort, that it may bee <HI>mea&s;ured</HI> by <HI>months,</HI> by <HI>daies,</HI> by <HI>hours&punc;</HI> but that <HI>is</HI> &s;o long, as it cannot bee mea&s;ured by <HI>Years,</HI> nor <HI>Jubiles,</HI> nor <HI>Ages,</HI> &s;ince, when tho&s;e <HI>happy Saints</HI> have <HI>lived,</HI> &s;o many <HI>millions</HI> of <HI>ages,</HI> as there are <HI>piles</HI> of <HI>gra&s;&s;e</HI> on the <HI>earth,</HI> drops of <HI>water</HI> in the <HI>Ocean, &s;ands</HI> upon the <HI>Sea-&s;hore,</HI> or <HI>&s;tars</HI> in the <HI>firmament,</HI> their life &s;hall bee as new to <HI>begin,</HI> and as <HI>long</HI> to <HI>continue,</HI> as at the <HI>fir&s;t moment</HI> when they <HI>entered</HI> into the <HI>po&s;&s;e&s;&s;ion</HI> of it; and thus I have given you an <HI>account</HI> of the <HI>excellency</HI> of the <HI>benefit,</HI> pa&s;s we on to the<NOTE PLACE="marg">Part &s;econd.</NOTE></P>
<P><HI>Certainty</HI> of the <HI>Conveyance,</HI> in tho&s;e words; <HI>This is the Promi&s;e promi&s;ed,</HI> The <HI>Explication</HI> of this <HI>branch</HI> will be <HI>dispatched in two Queries.</HI></P>
<P>What this <HI>meaneth,</HI> that <HI>eternal life</HI> is &s;aid to be <HI>pro|mi&s;ed?</HI></P>
<P>Why it is &s;o <HI>emphatically</HI> called, <HI>The Promi&s;e?</HI></P>
<P>1 <HI>Inquire</HI> wee a little into the <HI>import</HI> of this word <HI>pro|mi&s;ed,</HI> and this will the better appear by con&s;idering it in a <HI>fourfold oppo&s;ition,</HI> to wit, <HI>twofold</HI> in reference to <HI>him by whom,</HI> and <HI>twofold</HI> in re&s;pect of <HI>us to whom</HI> it is <HI>promi&s;ed.</HI></P>
<P>1 In regard of <HI>him by whom</HI> it is <HI>promi&s;ed,</HI> wee may very well con&s;ider it as <HI>oppo&s;ed</HI> to a <HI>bare intention,</HI> and a <HI>meer declaration.</HI></P>
<P><PB N="661" REF="341">1 <HI>Eternal Life</HI> is promi&s;ed, not onely <HI>purpo&s;ed.</HI> I con|fe&s;&s;e&punc; in <HI>one</HI> Scripture, <HI>promi&s;ed</HI> is no more than <HI>purpo|&s;ed,</HI> to wit, where St. <HI>Paul</HI> to <HI>Titus</HI> &s;aith of <HI>eternal</HI><NOTE PLACE="marg">Tit. 1&punc; 2.</NOTE> <HI>Life,</HI> it was <HI>promi&s;ed before the World began,</HI> but accor|ding to the <HI>common notion,</HI> and <HI>u&s;ual</HI> acception, <HI>promi|&s;ed</HI> is more than <HI>purpo&s;ed.</HI> A <HI>Purpo&s;e</HI> is onely the <HI>thought</HI> of the <HI>heart,</HI> a <HI>Promi&s;e</HI> is the fruit of the <HI>lips;</HI> A <HI>purpo&s;e</HI> is <HI>&s;ecret</HI> and <HI>hidden,</HI> a <HI>promi&s;e</HI> is open and <HI>manife&s;t;</HI> Finally, A <HI>Purpo&s;e</HI> is onely an <HI>intention</HI> of the minde; but a <HI>Promi&s;e</HI> is the <HI>revelation</HI> of the inten|tion. This <HI>Eternal Life</HI> was from all <HI>eternity purpo&s;ed,</HI> and being <HI>purpo&s;ed,</HI> could not but bee <HI>accompli&s;hed,</HI> for the <HI>Decrees</HI> of <HI>God</HI> mu&s;t <HI>stand:</HI> but had it not been <HI>pro|mi&s;ed</HI> as well as <HI>purpo&s;ed,</HI> wee might at la&s;t have <HI>injoy|ed</HI> it, but in the mean time could not have <HI>known</HI> it, it would have been as a <HI>trea&s;ure hid,</HI> a <HI>fountain &s;ealed,</HI> a <HI>spring &s;hut up. Gods purpo&s;e</HI> then is the <HI>emanation,</HI> and his <HI>promi&s;e</HI> is the <HI>&s;ignification</HI> of his <HI>will,</HI> whereby it be|comes <HI>manife&s;t</HI> unto us. Nor yet is this all, but</P>
<P>2 <HI>Promi&s;ed</HI> is more than <HI>declared,</HI> it is <HI>one</HI> thing to <HI>reveal,</HI> and <HI>another</HI> to <HI>promi&s;e,</HI> that onely <HI>m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">keth known,</HI> but this <HI>maketh &s;ure;</HI> that giveth <HI>notice of,</HI> but this an <HI>in|tere&s;t in,</HI> when therefore <HI>eternal Life</HI> is &s;aid to bee <HI>pro|mi&s;ed,</HI> it doth not onely mean that it is <HI>intended,</HI> but that it is <HI>manifested,</HI> yea, not only that it is <HI>manife&s;ted,</HI> but that it is <HI>a&s;&s;ured, God</HI> hath not onely &s;et <HI>before</HI> the Sons of men this <HI>eternal life</HI> as a <HI>thing</HI> in it &s;elf <HI>real</HI> and <HI>ex|cellent,</HI> no, nor yet onely as that which may <HI>po&s;&s;ibly</HI> yea, <HI>probably</HI> bee <HI>attained,</HI> but hee hath <HI>promi&s;ed,</HI> that is, he hath in his <HI>word</HI> given an undoubted <HI>a&s;&s;urance,</HI> that hee will <HI>be&s;tow</HI> it, and this is the <HI>meaning</HI> of, <HI>hath promi&s;ed.</HI></P>
<P>Nor yet is it a &s;imple <HI>naked promi&s;e,</HI> but &s;uch as is <HI>at|tended</HI><NOTE PLACE="marg">Heb. 6. 17, 18.</NOTE> with an <HI>oath,</HI> &s;o the <HI>Author</HI> to the <HI>Hebrews</HI> ex|pre&s;ly, <HI>God willing more abundantly to &s;how unto us the heirs of Promi&s;e, the immutability of his coun&s;el, confirms it by an Oath, that we might have &s;trong con&s;olation, who have fled</HI>
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<HI>for refuge to the hope &s;et before us;</HI> which <HI>hope</HI> is no other than the <HI>thing hoped</HI> for, <HI>eternal life;</HI> yea more than this, both the <HI>word</HI> and <HI>oath are</HI> upon <HI>record</HI> in Holy Writ, and all this hath a <HI>&s;eale</HI> annexed to it, both the <HI>privie &s;eal</HI> of the <HI>Spirit,</HI> and the <HI>broad &s;eal</HI> of the <HI>holy Sa|craments,</HI> for our further <HI>confirmation.</HI> If then you will have the <HI>import</HI> of the&s;e words, <HI>be hath promi&s;ed,</HI> in refe|rence to <HI>God,</HI> it is, that hee hath not only <HI>re&s;olved,</HI> but <HI>&s;poken</HI> it; not only <HI>&s;poken</HI> of &s;uch a life&punc; but &s;aid hee <HI>will give</HI> it us; yea not only <HI>&s;poken,</HI> but <HI>&s;worn,</HI> and this not only with his <HI>lips,</HI> but it is as is were under <HI>hand</HI> and <HI>&s;eal.</HI></P>
<P>2 In re&s;pect of <HI>us to whom</HI> it is <HI>promi&s;ed,</HI> wee may look upon it in a double <HI>oppo&s;ition,</HI> to <HI>actual po&s;&s;e&s;sion,</HI> and <HI>due de&s;ert.</HI></P>
<P><HI>Eternal</HI> life is <HI>promi&s;ed,</HI> yet not <HI>po&s;&s;e&s;&s;ed;</HI> the <HI>promi&s;e</HI> is pa&s;t, it is the <HI>preterperfect</HI> ten&s;e, <HI>hath,</HI> the <HI>po&s;&s;e&s;&s;ion</HI> to <HI>come.</HI> S^t. <HI>Paul</HI> u&s;eth the <HI>future</HI> ten&s;e, <HI>&s;hall give.</HI> It is not<NOTE PLACE="marg">2 Tim. 4. 8</NOTE> unfitly <HI>ob&s;erved,</HI> that it is the <HI>wi&s;dome</HI> of Divine di&s;pen|&s;ation, fir&s;t to <HI>make</HI> a <HI>promi&s;e,</HI> and afterwards to <HI>give</HI> the <HI>thing,</HI> partly in regard of him&s;elf, <HI>Ut in iis quae non ha|bemus</HI><NOTE PLACE="marg">Augu&s;t.</NOTE> <HI>largitorem habeamus debitorem,</HI> &s;aith S^t. <HI>Au&s;tine</HI> excellently, that where hee is not a <HI>Donor</HI> hee may be|come a <HI>Debtor,</HI> and may <HI>glorifie</HI> not only his <HI>goodne&s;&s;e</HI> in <HI>giving</HI> the <HI>thing,</HI> but his <HI>faithfulne&s;&s;e</HI> in making good his <HI>word;</HI> partly in regard of <HI>us,</HI> that he may give us <HI>oc|ca&s;ion</HI> of <HI>exerci&s;ing</HI> our <HI>faith, hope,</HI> and <HI>patience;</HI> &s;ince on the <HI>one</HI> hand, if it were pre&s;ently <HI>given,</HI> there were no <HI>u&s;e</HI> for <HI>hope</HI> to <HI>expect,</HI> and <HI>patience</HI> to <HI>wait;</HI> and on the <HI>other</HI> hand&punc; if it were not <HI>promi&s;ed,</HI> there were no <HI>ground</HI> for <HI>faith</HI> to <HI>beleeve.</HI></P>
<P>2 <HI>Eternal life</HI> is <HI>promi&s;ed to,</HI> not <HI>de&s;erved</HI> by us. I confe&s;&s;e the&s;e <HI>two</HI> are not <HI>nece&s;&s;arily</HI> oppo&s;ed, there is a <HI>promi&s;e</HI> which is an <HI>act</HI> of <HI>Ju&s;tice&punc;</HI> as when a <HI>Debt<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r</HI> promi&s;eth the <HI>payment</HI> of his <HI>debts,</HI> or a <HI>Ma&s;ter</HI> promi|&s;eth the <HI>Labourer</HI> his <HI>hire,</HI> the <HI>Servant</HI> his <HI>wages&punc;</HI> but
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withall there is a <HI>promi&s;e,</HI> which is an <HI>act</HI> of <HI>grace</HI> and mercy, as when a <HI>King</HI> promi&s;eth a <HI>Malefactor</HI> a <HI>par|don,</HI> or a <HI>friend</HI> promi&s;eth another a <HI>courte&s;ie,</HI> and of this <HI>latter</HI> &s;ort are all <HI>Gods promi&s;es</HI> to us, e&s;pecially this of <HI>eternal life,</HI> which is infinitely <HI>beyond</HI> whatever wee <HI>can,</HI> or what&s;oever he requireth we <HI>&s;hould doe,</HI> or <HI>&s;uffer; Ireckon</HI> (&s;aith S^t. <HI>Paul,</HI> and I <HI>hope</HI> he is not <HI>out</HI> in his reckoning) <HI>that the &s;ufferings</HI> (&s;urely then the doings) <HI>of this pre&s;ent life are not worthy the glory which &s;hall bee revealed;</HI> Devout <HI>An&s;elme</HI> &s;aid truly, <HI>Si h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mo mille</HI><NOTE PLACE="marg">An&s;elm.</NOTE> <HI>annis &s;erviret Deo ferventi&s;&s;ime, non mereretur ex condigno dimidium diei e&s;&s;e in regno caelorum,</HI> If a man could <HI>&s;erve God</HI> mo&s;t <HI>fervently</HI> a <HI>thou&s;and years</HI> together, it would not de&s;erve <HI>one half days,</HI> much le&s;&s;e an <HI>eternal</HI> fruition of <HI>that life;</HI> Indeed the <HI>promi&s;e</HI> being <HI>pa&s;t,</HI> it is <HI>ju&s;t</HI> with <HI>God</HI> to <HI>perform</HI> it, in which re&s;pect S^t. <HI>Paul</HI> expects this <HI>crown</HI> from <HI>God</HI> as a <HI>righteous Judge;</HI> but<NOTE PLACE="marg">2 Tim. 4. 8</NOTE> withall, &s;ince meer <HI>mercy</HI> moved him to <HI>promi&s;e,</HI> and what we <HI>doe</HI> as the <HI>condition</HI> is no way <HI>equivalent</HI> to the <HI>reward,</HI> it is a <HI>gift</HI> of meer <HI>grace;</HI> and therefore our <HI>Saviour</HI> teacheth his <HI>Di&s;ciples</HI> to expect it from <HI>God,</HI> as<NOTE PLACE="marg">Luke 12. 32</NOTE> a merciful Father, <HI>It is your Fathers good plea&s;ure to give you the Kingdom;</HI> and the &s;ame S^t. <HI>Paul</HI> expre&s;ly calls it a <HI>gift, eternal life is the gift of God through Je&s;us</HI><NOTE PLACE="marg">Rom. 6. 23</NOTE> <HI>Chri&s;t our Lord;</HI> and &s;o much in <HI>an&s;wer</HI> to the <HI>fir&s;t</HI> que&s;tion.</P>
<P>2 If it &s;hall in the <HI>next</HI> place be <HI>enquired,</HI> why <HI>eternal</HI> life is called <HI>the promi&s;e?</HI> the <HI>an&s;wer</HI> is given by S^t. <HI>Pe|ter,</HI><NOTE PLACE="marg">2 Pet. 1. 4</NOTE> where &s;peaking of the <HI>promi&s;es</HI> of <HI>eternal life,</HI> hee calls them <HI>exceeding great and precious.</HI></P>
<P>1 <HI>The promi&s;e,</HI> becau&s;e an <HI>exceeding precious promi&s;e,</HI> all other <HI>promi&s;es</HI> what&s;oever being put in the <HI>one</HI> &s;cale, and this in the <HI>other,</HI> this will infinitely <HI>preponderate</HI> them; look what the <HI>paper</HI> and <HI>pack-thread</HI> are in re|&s;pect of the <HI>commodity</HI> for which wee <HI>bargain,</HI> that are all the <HI>promi&s;es</HI> of <HI>this life,</HI> in re&s;pect of <HI>tho&s;e</HI> which con|cern
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that <HI>to come,</HI> circum&s;tantials, and of <HI>no value.</HI> Not only &s;o, but</P>
<P>2 <HI>The promi&s;e,</HI> becau&s;e an <HI>exceeding great promi&s;e,</HI> it is as it were the <HI>center</HI> in which all other promi&s;es <HI>meet,</HI> it is &s;uch a <HI>promi&s;e</HI> as without which all the <HI>other</HI> would afford <HI>little</HI> comfort; what a <HI>figure</HI> is to the <HI>Cyphers,</HI> that is this <HI>promi&s;e</HI> to the <HI>re&s;t,</HI> without which they &s;ignifie <HI>nothing,</HI> it is the <HI>fundamental</HI> promi&s;e, upon which all the <HI>rest</HI> are <HI>bottomed;</HI> becau&s;e <HI>God</HI> hath <HI>promi&s;ed eternal</HI> life, therefore he will not <HI>&s;tick</HI> at any thing el&s;e, yea what&s;oever <HI>promi&s;es</HI> he hath made are in <HI>order</HI> to <HI>this;</HI> therefore hee promi&s;eth <HI>earthly</HI> things, that they may <HI>help</HI> us to <HI>heavenly,</HI> nor are <HI>temporalls</HI> any further with|in the <HI>promi&s;e</HI> than they are <HI>&s;ub&s;ervient</HI> to <HI>eternal,</HI> therefore hee <HI>promi&s;eth</HI> his <HI>Spirit,</HI> and the <HI>graces</HI> of his <HI>Spirit,</HI> that by them we may be <HI>fitted</HI> for <HI>glory,</HI> there|fore he <HI>promi&s;ed</HI> to <HI>&s;end his only begotten Son,</HI> that wee might <HI>through him</HI> obtain <HI>eternal life;</HI> and &s;ince it is as it were the <HI>alpha,</HI> the <HI>fir&s;t,</HI> the <HI>chief</HI> of all <HI>promi&s;es,</HI> yea the <HI>omega,</HI> the <HI>end</HI> to which they <HI>lead,</HI> it may well bee called <HI>the promi&s;e.</HI> And &s;o you &s;ee the <HI>&s;econd</HI> particular unfolded, which is <HI>the certain conveyance.</HI></P>
<P>3 The <HI>eminency</HI> of the <HI>Author</HI> by whom this <HI>promi&s;e</HI> is made, cometh next to bee con&s;idered, in the Rela|tive, <HI>He.</HI></P>
<P>If you ca&s;t your <HI>eyes</HI> on the <HI>preceding</HI> ver&s;e, you will finde the <HI>Antecedent</HI> to this <HI>Relative,</HI> namely, the <HI>Fa|ther,</HI> and the <HI>Son;</HI> our <HI>Saviour</HI> tells the Di&s;ciples, it was <HI>the Fathers good plea&s;ure to give them the Kingdom;</HI> and it is his <HI>good plea&s;ure</HI> in the <HI>mean</HI> time to give them the <HI>promi&s;e</HI> of it; but becau&s;e the <HI>Father promi&s;eth</HI> it by the <HI>Son,</HI> therefore <HI>interpreters</HI> look upon the <HI>Son</HI> as the <HI>An|tecedent,</HI> &s;o much the <HI>rather,</HI> becau&s;e <HI>throughout</HI> this <HI>E|pi&s;tle,</HI> when the <HI>Apo&s;tle</HI> u&s;eth this pronoun <HI>Hee,</HI> hee meaneth&punc; <HI>Chri&s;t.</HI></P>
<P>Indeed a <HI>Caution</HI> mu&s;t bee here <HI>in&s;erted,</HI> that if wee
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under&s;tand this <HI>Hee</HI> to bee the <HI>Son,</HI> wee doe not &s;o <HI>con|&s;true</HI> it as if <HI>eternal life</HI> were not <HI>promi&s;ed before Christ came.</HI> As the <HI>Father</HI> hath <HI>&s;poken</HI> to us in the&s;e <HI>la&s;t days</HI> by his <HI>Son,</HI> &s;o he <HI>&s;pake</HI> to them that were <HI>before,</HI> at <HI>di|vers times,</HI> and <HI>divers manners,</HI> and that <HI>concerning e|ternal life.</HI> I well <HI>know</HI> that the <HI>Socinians</HI> po&s;itively <HI>a&s;|&s;ert</HI> the <HI>fir&s;t promi&s;e</HI> of <HI>eternal life</HI> to be made by <HI>Chri&s;t,</HI> and it is not to bee <HI>denied,</HI> but that <HI>&s;ome</HI> of the <HI>Fathers</HI><NOTE PLACE="marg"><HI>Hier.</HI> l. 1. adv. <HI>Pelag.</HI></NOTE> &s;eem to <HI>incline</HI> to this opinion; St. <HI>Hierom,</HI> where hee &s;aith, <HI>The Kingdom of Heaven was not promi&s;ed in the Old Te&s;tament; Theophilact,</HI> who maketh this <HI>di&s;tincti|on</HI><NOTE PLACE="marg"><HI>Theoph.</HI> in Luk. 1.</NOTE> between the <HI>Law</HI> and the <HI>Go&s;pel,</HI> that to the <HI>Law</HI> on|ly <HI>temporal promi&s;es</HI> are <HI>annexed,</HI> but in the <HI>Go&s;pel eter|nal promi&s;es</HI> are revealed; but how <HI>improbable</HI> this <HI>opinion</HI> is, will appear by <HI>&s;everal</HI> con&s;iderations. The <HI>Author</HI><NOTE PLACE="marg">Heb. 11. 16</NOTE> to the <HI>Hebrews</HI> &s;aith of the Patriarcks, <HI>Abel, Enoch, Noah&punc; Abraham,</HI> that they de&s;ired a <HI>better Country,</HI> that is an <HI>heavenly;</HI> and could they have <HI>de&s;ired</HI> it if they had not <HI>known</HI> it, and could they have <HI>known</HI> it if <HI>God</HI> had not<NOTE PLACE="marg">Ver&s;. 9.</NOTE> <HI>revealed</HI> it? In the <HI>&s;ame Chapter</HI> it is &s;aid of <HI>Abraham</HI> in particular, that <HI>he looked for a City which hath foun|dation, who&s;e builder and maker is God.</HI> Is not that <HI>City</HI> the <HI>Jeru&s;alem</HI> which is <HI>above,</HI> and could hee with any <HI>confidence</HI> have <HI>looked</HI> for it, if <HI>God</HI> had not <HI>promi&s;ed</HI> it?<NOTE PLACE="marg">Ver&s;. 26.</NOTE> That <HI>recompence of reward</HI> which <HI>Mo&s;es</HI> had an <HI>eye</HI> to, when hee <HI>for&s;ook</HI> the <HI>honours</HI> and <HI>plea&s;ures</HI> of <HI>Pharaohs</HI> Court, to <HI>&s;uffer affliction with the people of God,</HI> was cer|tainly more than <HI>temporal,</HI> for otherwi&s;e how could it have ju&s;tly <HI>preponderated</HI> the <HI>contentments</HI> he might have <HI>had,</HI> or <HI>recompenced</HI> the <HI>&s;ufferings</HI> hee made <HI>choyce</HI> of? nor could he have had <HI>respect</HI> to it, if it had not been <HI>&s;et before him.</HI> Not to <HI>enlarge,</HI> when our <HI>ble&s;&s;ed Saviour</HI> re|ferres<NOTE PLACE="marg">Luk. 19. 20</NOTE> the <HI>young man</HI> to the <HI>Law</HI> of <HI>Mo&s;es,</HI> for an&s;wer to the que&s;tion, <HI>What &s;hall I doe to inherite eternal life?</HI> and<NOTE PLACE="marg">Joh. 5. 39</NOTE> when he exhorts the <HI>Jewes</HI> to <HI>&s;earch the Scriptures, for in them you think to have eternal life;</HI> doth he not plain|ly
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<HI>intimate,</HI> that in the <HI>Law</HI> of <HI>Mo&s;es,</HI> and <HI>Scriptures</HI> of the <HI>Prophets, Eternal Life</HI> is made known, together with the <HI>way</HI> that <HI>leads</HI> to it. In one word, the <HI>Re&s;urrection</HI> of the <HI>dead,</HI> the <HI>term</HI> whereof is <HI>eternal life,</HI> is expre&s;&s;ely called by the <HI>Apo&s;tle Paul,</HI> the <HI>Promi&s;e of God made unto</HI><NOTE PLACE="marg">Act. 26. 6</NOTE> <HI>the Fathers.</HI></P>
<P>This then is the <HI>Promi&s;e</HI> which hee <HI>hath promi&s;ed,</HI> not that it was not <HI>at all</HI> promi&s;ed <HI>before,</HI> but not <HI>&s;o fully,</HI> &s;o <HI>clearly; eternal life</HI> was promi&s;ed in the <HI>Old Testament,</HI> rather <HI>typically</HI> than <HI>litterally,</HI> in general <HI>phra&s;es,</HI> than in <HI>expre&s;&s;e terms,</HI> and hence it is that they were but a <HI>few comparatively,</HI> who under&s;tood any thing by tho&s;e <HI>Pro|mi&s;es</HI> concerning it, whereas now, according to St. <HI>Pauls</HI><NOTE PLACE="marg">2 Tim. 1. 10</NOTE> expre&s;&s;ion, <HI>Chri&s;t hath brought life and immortality to light through the Gospel,</HI> which plainly maketh it ma|nife&s;t to us, in which re&s;pect the <HI>Promi&s;es</HI> of the <HI>Go&s;pel</HI><NOTE PLACE="marg">Heb. 8. 6</NOTE> are called by the <HI>Author</HI> to the <HI>Hebrews, better promi&s;es;</HI> not as to the things <HI>promi&s;ed,</HI> which are the <HI>&s;ame</HI> for <HI>&s;ub|&s;tance,</HI> but as to the <HI>ea&s;ine&s;s</HI> of the <HI>condition,</HI> and chiefly the <HI>clearne&s;&s;e</HI> of the <HI>Revelation.</HI></P>
<P>It will not now bee <HI>ami&s;s</HI> to con&s;ider a while who this <HI>Hee</HI> is, by whom this <HI>promi&s;e</HI> is &s;o punctually <HI>promi&s;ed,</HI> nor <HI>need</HI> wee any <HI>further</HI> cha|racter of him than what is <HI>given</HI> before in this very <HI>chap|ter.</HI></P>
<P>It is hee that is <HI>righteous,</HI> and therefore cannot <HI>de|ceive.</HI> It is hee that is the <HI>Holy one,</HI> and therefore cannot <HI>lye:</HI> &s;o that &s;ince it is <HI>hee that</HI> hath <HI>promi&s;ed,</HI> it mu&s;t bee performed. It is hee <HI>who</HI> is an <HI>advocate</HI> with the <HI>Father</HI> to plead for our <HI>admi&s;&s;ion</HI> into heaven, who is the <HI>Propi|tiation for our &s;ins.</HI> to wit, by his <HI>blood,</HI> which is al&s;o the <HI>purcha&s;e</HI> of this life. It is <HI>hee</HI> who is the <HI>Chri&s;t,</HI> annoint|ed to the <HI>office</HI> of a <HI>Prophet,</HI> that hee might <HI>reveal</HI> to, of a <HI>Prie&s;t,</HI> that hee might <HI>obtain</HI> for, and of a <HI>King,</HI> that hee might <HI>conf<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r</HI> on us this <HI>eternal life.</HI> Finally, it is <HI>hee</HI> who is the <HI>Son,</HI> and being the <HI>Son,</HI> is the <HI>Heir,</HI> and
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being the <HI>Heir,</HI> hath a title to this <HI>Life,</HI> not onely to <HI>in|joy</HI> it him&s;elf, but <HI>impart</HI> it to us. By all which it ap|peareth, that whereas <HI>men</HI> oftentimes promi&s;e tho&s;e <HI>things</HI> which they have no <HI>power</HI> or <HI>right</HI> to give, yea, &s;ometimes, they <HI>promi&s;e</HI> what they never <HI>intend</HI> to give, and hence it is that their <HI>Promi&s;es</HI> are <HI>vain, lying, and de|ceitful, Hee that hath promi&s;ed</HI> hath <HI>Power</HI> and <HI>Will</HI> to <HI>give</HI> it, hee &s;aith <HI>nothing,</HI> but what hee <HI>really intends,</HI> and will <HI>certainly fulfil;</HI> and now if you would <HI>know</HI> to whom this <HI>promi&s;e</HI> belongs, go on to a <HI>view</HI> of the <HI>next</HI> and <HI>la&s;t</HI> particular, which is, the</P>
<P>4 <HI>Propriety of the per&s;ons,</HI> in the pronoune <HI>us.</HI> It is that which may be looked upon, both in a way of <HI>in|largement,</HI> and of <HI>re&s;triction.</HI></P>
<P>1 In a way of <HI>inlargement, us,</HI> not <HI>me</HI> onely, the <HI>Pro|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i&s;e</HI> was not <HI>peculiarly</HI> to the <HI>Apo&s;tles,</HI> but to all <HI>true</HI> Chri&s;tians, upon this account St. <HI>Paul</HI> el&s;ewhere &s;peak|ing of this <HI>benefit,</HI> under the <HI>name</HI> of a <HI>crown of Righteou&s;|ne&s;s,</HI><NOTE PLACE="marg">2 Tim. 4. 8</NOTE> &s;aith, it is that which the <HI>Lord the Righteous Judge will give mee at that day, and not me onely, but all them that love his appearing.</HI> In <HI>other</HI> Races, though never &s;o many <HI>run,</HI> yet only <HI>one</HI> obtains the <HI>prize,</HI> but this <HI>prize</HI> is given to all Chri&s;tian <HI>runners;</HI> that which intituled St. <HI>John</HI> to this life, was not his <HI>new office</HI> of an <HI>Apostle,</HI> but his <HI>new birth</HI> as a <HI>Chri&s;tian,</HI> &s;o much the Apo&s;tle <HI>Peter</HI> implyeth, when hee &s;aith, <HI>Ble&s;&s;ed be the God and Father of our Lord Je&s;us Chri&s;t, who hath begotten us to a lively hope, to an inheri|tance,</HI> and the <HI>meane&s;t Christian</HI> is <HI>begotten of God,</HI> as well as <HI>any</HI> of the <HI>Apo&s;tles;</HI> it is not <HI>Grace</HI> in <HI>&s;trength,</HI> but <HI>Truth,</HI> which is the <HI>condition</HI> of <HI>Glory,</HI> and therefore this <HI>us</HI> taketh in all tho&s;e &s;orts of Chri&s;tians before menti|oned, not onely <HI>Fathers,</HI> but <HI>Young men,</HI> nay, <HI>little Children.</HI></P>
<P>2 In a way of <HI>re&s;triction, us,</HI> not <HI>all,</HI> but <HI>us,</HI> who are <HI>thus</HI> and thus <HI>qualified,</HI> and if you plea&s;e you may take in all <HI>tho&s;e</HI> who are before <HI>expre&s;&s;ed,</HI> in <HI>this</HI> Chapter, <HI>us,</HI>
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who <HI>keep his Commandements,</HI> for the <HI>promi&s;e</HI> and the <HI>pre|cept</HI> are <HI>knit</HI> together, nor can <HI>any</HI> partake of the <HI>one,</HI> who<NOTE PLACE="marg">Ver&s;. 3</NOTE> do not keep the <HI>other; us,</HI> who <HI>walk as Chri&s;t walked,</HI> for wee cannot <HI>expect</HI> to attain the <HI>end</HI> which hee hath <HI>pro|mi&s;ed,</HI><NOTE PLACE="marg">Ver&s;. 6.</NOTE> if wee do not <HI>walk</HI> in the <HI>way</HI> which hee hath <HI>walk|ed</HI><NOTE PLACE="marg">Ver&s;. 11.</NOTE> in, and which <HI>leads</HI> to the <HI>end; us,</HI> who <HI>love our bro|ther,</HI> this being the <HI>Old</HI> and the <HI>New Commandement,</HI> mu&s;t<NOTE PLACE="marg">Ver&s;. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> bee <HI>obeyed,</HI> if wee <HI>will enter into life; us,</HI> who <HI>love not the World, nor the things of the World,</HI> for hee is <HI>unworthy</HI> of the <HI>Life</HI> in that <HI>World to come,</HI> who <HI>doteth</HI> with the <HI>love</HI> of <HI>this; us,</HI> who <HI>acknowledge the Son,</HI> &s;ince onely hee<NOTE PLACE="marg">Ver&s;. 22.</NOTE> that <HI>hath the Son,</HI> hath <HI>Life.</HI> Finally and principally, <HI>us,</HI> in whom that <HI>abideth which wee have heard from the beginning.</HI><NOTE PLACE="marg">Ver&s;. 24</NOTE></P>
<P>Indeed, if you mark it, you &s;hall &s;till finde the <HI>Pro|mi&s;es</HI> of <HI>Eternal Life</HI> made to <HI>per&s;everance, To them wh<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> by patient continuance in well doing, &s;eek for Glory, Honour, and Immortality, Eternal Life,</HI> &s;o St. <HI>Paul</HI> to the <HI>Ro|mans;</HI><NOTE PLACE="marg">Rom 2. 7.</NOTE> <HI>I have fought the good fight, I have fini&s;hed my cour&s;e, I have kept the faith, henceforth is laid up for mee a crown of</HI><NOTE PLACE="marg">2 Tim. 4. 7, 8</NOTE> <HI>Righteou&s;ne&s;&s;e;</HI> &s;o the &s;ame Apo&s;tle concerning <HI>him&s;elfe;</HI> not to multiply <HI>instances,</HI> in tho&s;e <HI>&s;even Epi&s;tles</HI> to the &s;e|ven <HI>Angels</HI> of the <HI>Churches</HI> of <HI>A&s;ia,</HI> we find <HI>eternal life promi&s;ed</HI> under &s;everal <HI>metaphors,</HI> but &s;till the <HI>condition</HI> prefixed, is to him <HI>that overcommeth,</HI> not to him <HI>that fighteth,</HI> but who <HI>continueth fighting</HI> till hee <HI>overcome,</HI> &s;o true is that of St. <HI>Bernard,</HI> whereas all the <HI>vertues</HI> run<NOTE PLACE="marg">Bern.</NOTE> in the <HI>race,</HI> it is <HI>per&s;everance</HI> alone which carrieth away the <HI>reward.</HI> And thus I have given you an <HI>account</HI> of all the <HI>parts</HI> of the <HI>Text.</HI></P>
<P>I clo&s;e up all in one word of Application, and that</P>
<P>1 In <HI>General,</HI> is there an <HI>Eternal Life</HI> promi&s;ed? <HI>why</HI> then do wee not <HI>beleeve</HI> it? and if wee do <HI>beleeve</HI> it, why do we not <HI>prize</HI> it? and if we prize it, why do we not <HI>&s;eek</HI> after it? Were it <HI>po&s;&s;ible</HI> that <HI>men</HI> &s;hould be &s;o much
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in <HI>love<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> with <HI>this Life,</HI> did they <HI>beleeve</HI> there were <HI>another?</HI> or could they <HI>dote</HI> &s;o much on a frail <HI>fading</HI> Life, did they beleeve there were <HI>one</HI> that is <HI>Eternal?</HI> If we view the practi&s;es of the Sons and Daughters of men, wee may &s;adly ob&s;erve, that this <HI>Life</HI> is ever pro|viding for, as if it &s;hould never <HI>end,</HI> and that <HI>Life</HI> is never prepared for, as if it &s;hould never <HI>beginne,</HI> whereas this <HI>Life</HI> &s;hall <HI>&s;oon end,</HI> but <HI>that never.</HI> We &s;ee &s;aith St. <HI>Au&s;tin</HI> the <HI>Lovers</HI> of this <HI>pre&s;ent</HI> Life u|&s;ing<NOTE PLACE="marg">Aug. de verb. dom. <HI>Serm. 64.</HI></NOTE> their utmo&s;t <HI>care</HI> and <HI>cost</HI> to <HI>pre&s;erve</HI> it, and all they can doe is onely <HI>ut differant, non auferant mortem,</HI> to <HI>delay</HI> that <HI>Death</HI> which they cannot <HI>pre|vent;</HI> if men are <HI>&s;olicitous, ut aliquantulum plus vi|vatur,</HI> that they may <HI>live</HI> a little <HI>longer, Quomodo a|gendum e&s;t, ut &s;emper vivatur,</HI> How <HI>&s;tudious</HI> &s;hould they bee, that they may live <HI>for ever?</HI></P>
<P>Oh that wee would at <HI>length,</HI> bee effectually <HI>con|vinced</HI> of the certain and infallible <HI>verity</HI> of this <HI>pro|mi&s;e</HI> in it <HI>&s;elfe,</HI> and then there would bee little <HI>need</HI> to per&s;wade our <HI>indeavours,</HI> to make &s;ure our <HI>own intere&s;t</HI> in it. <HI>Cleombrotus</HI> reading of this <HI>future</HI> im|mortality, though but darkely <HI>delineated</HI> in <HI>Platoes</HI> writings, by <HI>casting</HI> him&s;elf into the <HI>Sea,</HI> di&s;po&s;&s;e&s;|&s;ed him&s;elf of <HI>this life,</HI> that hee might bee the &s;oon|er <HI>po&s;&s;e&s;&s;ed</HI> of that; Far bee his <HI>Practice</HI> from our <HI>i|mitation,</HI> wee are taught to <HI>wait Gods</HI> lea&s;ure for the <HI>accompli&s;hment</HI> of this <HI>Promi&s;e,</HI> but &s;urely the due <HI>con&s;ideration</HI> of an <HI>Eternal Life</HI> will teach us to make a <HI>preparation</HI> for that, the main bu&s;ine&s;s of this <HI>life,</HI> ever <HI>remembring,</HI> that this <HI>moment</HI> is given us by <HI>God</HI> to bee the onely <HI>opportunity</HI> of gaining that <HI>eternity.</HI></P>
<P>In <HI>special, Memoria promi&s;&s;ae mercedis per&s;everantem te faciat in opere,</HI> &s;ince <HI>eternal</HI> life <HI>is promi&s;ed</HI> by him to <HI>us,</HI> let that <HI>which wee have heard from him abide</HI> in us. True <HI>per&s;everance</HI> in the <HI>Faith</HI> is very difficult,
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and &s;ometimes proveth dangerous, but its as true, <HI>Eternal Life</HI> is very <HI>Excellent</HI> and <HI>advantagious. &V;i|deamus quid promi&s;it,</HI> &s;aith St. <HI>Au&s;tin,</HI> let us &s;eri|ou&s;ly<NOTE PLACE="marg"><HI>Aug.</HI> in loc. et in Evang. Joh. tract. 23.</NOTE> <HI>view, what it is hee hath promi&s;ed,</HI> not <HI>Gold</HI> or <HI>Silver, Hou&s;es, Lands,</HI> or any <HI>earthly Po&s;&s;e&s;&s;ions,</HI> and yet what will not men indure for the gaining of the&s;e? &s;hall not <HI>Eternal Life,</HI> have a &s;tronger <HI>influence</HI> upon us? Oh con&s;ider on the <HI>one</HI> hand what is it thou can&s;t probably <HI>gain</HI> by <HI>for&s;aking</HI> the truth, perhaps <HI>favour</HI> with <HI>great ones, large revenues, stately palaces, Honourable titles;</HI> But tell mee in good earne&s;t, can <HI>the&s;e</HI> countervail the <HI>lo&s;s</HI> of <HI>Eternal life?</HI> undoubtedly they <HI>cannot.</HI> On the <HI>o|ther hand,</HI> what is it thou can&s;t po&s;&s;ibly <HI>lo&s;e</HI> by <HI>retaining</HI> the truth? perhaps thy <HI>e&s;tate,</HI> thy <HI>liberty,</HI> thy <HI>life;</HI> I but, what <HI>thinke&s;t</HI> thou? will not <HI>eternal life</HI> make <HI>amends</HI> for all the&s;e <HI>lo&s;&s;es?</HI> certainly it will. As therefore the <HI>runners</HI> of old were wont to <HI>engrave</HI> the <HI>reward</HI> upon the palmes of their <HI>hands,</HI> that when they began to faint, the <HI>fight</HI> of that might <HI>revive</HI> them; So let us <HI>incourage</HI> our &s;elves to a patient <HI>abiding</HI> in the <HI>Doctrin</HI> which wee have heard, notwith&s;tanding all <HI>oppo&s;ition,</HI> by a &s;erious <HI>remembrance</HI> of the <HI>Promi&s;ed remuneration, eternal life,</HI> and &s;o much the <HI>rather,</HI> becau&s;e it is <HI>promi&s;ed</HI> upon this <HI>condition,</HI> and is no <HI>otherwi&s;e</HI> to bee <HI>expected.</HI> To <HI>end</HI> therefore, Ha&s;t thou begun well by imbracing the <HI>Faith, lo&s;e</HI> not the <HI>reward</HI> for want of <HI>adhering,</HI> but <HI>hold</HI> it fa&s;t <HI>to the end,</HI> that thou maie&s;t <HI>receive in the end,</HI> this <HI>Life,</HI> which &s;hall be without <HI>end.</HI></P>
</DIV1>
<DIV1 N="34" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 26, 27, 28.</BIBL>
<Q>The&s;e things have I written unto you concerning them that &s;educe you.</Q>
<Q>But the annointing which you have received of him a|bideth in you, and yee need not that any man teach you, but as the &s;ame annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, ye &s;hall abide in him.</Q>
<Q>And now little children abide in him, that when he &s;hall appear yee may have confidence, and not bee a&s;hamed before him at his coming.</Q>
</EPIGRAPH>
<P>_IF you <HI>compare</HI> the&s;e <HI>three</HI> with the <HI>eight</HI> foregoing <HI>ver&s;es,</HI> you &s;hall finde them to bee a <HI>&s;ummary repetition</HI> of what it there more largely delivered. There are <HI>three hinges</HI> upon which the precedent <HI>di&s;cour&s;e</HI> turneth, namely, the <HI>peril of Antichri&s;tian doctrin,</HI> the <HI>bene|fit of the Spirits Unction,</HI> the <HI>duty of per&s;everance in the Chri|&s;tian faith,</HI> and the&s;e <HI>three</HI> are <HI>inculcated</HI> in the&s;e ver&s;es.
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Indeed, where the danger is very <HI>great,</HI> the <HI>admonition</HI> cannot bee too <HI>frequent;</HI> when the <HI>benefit</HI> is of <HI>&s;ingular advantage,</HI> it would bee often con&s;idered, and a <HI>duty</HI> which mu&s;t bee <HI>performed,</HI> cannot bee too much <HI>pre&s;&s;ed;</HI> no wonder, if St. <HI>John</HI> propo&s;e them in this <HI>gemination</HI> to our <HI>&s;econd</HI> thoughts. And yet it is not a <HI>naked repe|tition</HI> neither, but &s;uch as hath a <HI>variation</HI> and <HI>amplificati|on</HI> in every particular. The <HI>Duty</HI> is <HI>re-inforced</HI> at the <HI>eight</HI> and <HI>twentieth</HI> ver&s;e, but in <HI>another phra&s;e,</HI> of <HI>abiding in Chri&s;t,</HI> and with a <HI>new motive</HI> drawn from the <HI>&s;econd comming</HI> of <HI>Christ.</HI> The <HI>benefit</HI> is <HI>reiterated,</HI> and much <HI>amplified</HI> in the <HI>seven and twentieth</HI> ver&s;e, as to its <HI>excel|lency</HI> and <HI>energy.</HI> Finally, the danger is <HI>repeated,</HI> but with <HI>another</HI> de&s;cription of tho&s;e by whom they were in <HI>danger,</HI> while&s;t as before hee had called them <HI>Antichrists</HI> for their <HI>enmity</HI> again&s;t <HI>Chri&s;t:</HI> So here, for their <HI>ma|lignity</HI> again&s;t <HI>Chri&s;tians,</HI> hee calleth them <HI>&s;educers, The&s;e things have I written to you concerning them that &s;educe you,</HI> &amp;c.</P>
<P>By what you have already <HI>heard,</HI> you &s;ee the <HI>&s;cope</HI> of tho&s;e <HI>ver&s;es,</HI> which (according to their <HI>number</HI>) divide them&s;elves into <HI>three</HI> generals.</P>
<P>A <HI>Caution, The&s;e things have I written,</HI> &amp;c.</P>
<P>A <HI>Comfort, But the annointing which you have re|ceived,</HI> &amp;c.</P>
<P>A <HI>Coun&s;el, And now little Children abide in him, &amp;c.</HI></P>
<P>1 <HI>Begin,</HI> and at this time <HI>end</HI> wee with the <HI>Caution,</HI><NOTE PLACE="marg">Par. 1.</NOTE> which is given in the <HI>&s;ix</HI> and <HI>twentieth</HI> ver&s;e, <HI>The&s;e things have</HI> I <HI>written unto you concerning them that &s;educe you.</HI></P>
<P>As it is in the <HI>World,</HI> &s;o is it al&s;o in the <HI>Church.</HI> In the <HI>World</HI> all <HI>good</HI> and <HI>u&s;eful</HI> things have their <HI>contraries.</HI> There are <HI>fruitful &s;howres,</HI> and there are <HI>harmful &s;torms;</HI> there are <HI>refre&s;hing dews,</HI> and infecting <HI>vapours;</HI> there are <HI>whole&s;ome herbs,</HI> and there are <HI>noy&s;ome drugs;</HI> There are
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<HI>tame living</HI> creatures, and there are <HI>wild bea&s;ts.</HI> Thus in the <HI>Church,</HI> there are <HI>&s;ound,</HI> and there are <HI>rotten Profe&s;&s;ors,</HI> true and <HI>fal&s;e Prophets faithful</HI> and <HI>deceitful</HI> Apo&s;tles, and if you look upon <HI>this</HI> ver&s;e, you may find a <HI>brand</HI> &s;et upon the <HI>one,</HI> and a <HI>Character</HI> given of the <HI>other,</HI>-whi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t the <HI>two</HI> parts of the <HI>Text</HI> are,</P>
<P>The <HI>Mi&s;chievous de&s;ign</HI> of the <HI>Antichrists,</HI> which was to <HI>&s;educe, Them that &s;educe you;</HI> and the <HI>pious care</HI> of St. <HI>John,</HI> which was to give <HI>warning, The&s;e things have I written to you concerning them.</HI></P>
<P>1 In handling the <HI>former</HI> of the&s;e, I &s;hall take notice of the&s;e <HI>three</HI> things.</P>
<P>The <HI>Who? them, whom? you, wha? &s;educe.</HI></P>
<P>1 If you <HI>inquire</HI> who the&s;e <HI>&s;educers</HI> were, wee &s;hall find <HI>two</HI> things not <HI>unworthy</HI> our ob&s;ervation.</P>
<P>1 That <HI>their names are not mentioned.</HI> It may per|haps bee <HI>asked,</HI> &s;ince the <HI>Apo&s;tle</HI> doth not <HI>name</HI> them, how &s;hould they <HI>know</HI> them, and if they could not <HI>know</HI> them, how &s;hould they <HI>avoid</HI> them? But to this it is ea&s;ily <HI>an&s;wered,</HI> that</P>
<P>Hee had <HI>&s;ufficiently de&s;cribed</HI> them <HI>before</HI> by their <HI>An|tichristian doctrin,</HI> &s;o that of <HI>whom&s;oever</HI> they heard &s;uch <HI>po&s;itions,</HI> they might conclude them to bee the <HI>Per&s;ons,</HI> and &s;ince in this <HI>respect</HI> there was no <HI>nece&s;&s;ity</HI> of <HI>mentio|ning,</HI> it is ju&s;tly looked upon as an act of <HI>prudence,</HI> his <HI>concealing</HI> their names. Indeed, wee finde this <HI>Apo|&s;tle</HI><NOTE PLACE="marg"><HI>Ep.</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 5 1 Tim. 1. 20. 2, 1. 15</NOTE> in one of his <HI>Epi&s;tles,</HI> expre&s;ly naming <HI>Diotrephes,</HI> and St. <HI>Paul</HI> naming <HI>Himeneus,</HI> and <HI>Alexander, Phygel|lus,</HI> and <HI>Hermogenes,</HI> in his <HI>Epi&s;tle</HI> to <HI>Timothy.</HI> There may bee <HI>&s;ometimes</HI> urgent rea&s;on of <HI>mentioning</HI> names: But for the mo&s;t <HI>part</HI> both the&s;e <HI>Apo&s;tles</HI> are <HI>&s;ilent</HI> in this par|ticular, and tho&s;e <HI>other Apostles,</HI> St. <HI>Peter</HI> and St. <HI>Jude,</HI> though they are <HI>large</HI> and <HI>&s;harp</HI> in their <HI>invectives</HI> again&s;t tho&s;e <HI>Hereticks,</HI> yet they <HI>name</HI> not <HI>any.</HI> The rea&s;on of this is not <HI>unfitly</HI> given by <HI>Lorinus</HI> upon the <HI>text,</HI> to<NOTE PLACE="marg"><HI>Lorin.</HI> in loc.</NOTE> wit, <HI>ne magis irritarentur,</HI> to <HI>avoid</HI> all <HI>exasperation,</HI> and
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it is a <HI>good</HI> note hee inferrs upon it, <HI>Ab&s;tineudum quoad fieri pote&s;t &agrave; cuju&s;quam public&acirc; not</HI> &acirc;. As much as may bee, wee mu&s;t <HI>ab&s;tain</HI> from throwing dirt in the <HI>faces</HI> of <HI>particular</HI> per&s;ons, though they bee <HI>flagitious</HI> in life, or <HI>erroneous</HI> in doctrin; very <HI>appo&s;ite</HI> to this <HI>purpo&s;e</HI> is that <HI>glo&s;s</HI> of <HI>Theophilact,</HI> on the&s;e words of St. <HI>Paul, many</HI><NOTE PLACE="marg"><HI>Theoph.</HI> in <HI>Phil. Ignat.</HI> ad <HI>Smyrn.</HI> Ep. 10.</NOTE> <HI>walk of whom I have told you often,</HI> &amp;c. <GAP DESC="foreign">, hee intimateth <HI>who</HI> they were, in &s;aying, <HI>I have told you often,</HI> but he doth not <HI>nominate,</HI> le&s;t hee &s;hould <HI>provoke</HI> them. In that <HI>parabolical</HI> narration of <HI>Dives</HI> and <HI>Lazarus,</HI> the <HI>rich mans</HI> name is not <HI>mentioned;</HI> The <HI>Rea&s;on</HI> whereof is ge|nerally conceived to bee, that our <HI>Saviour</HI> thought him not <HI>worthy</HI> the naming, upon which account <HI>Ignatius</HI> would not <HI>in&s;ert,</HI> <GAP DESC="foreign">, the <HI>Faithle&s;s names</HI> of certain <HI>Hereticks</HI> in his <HI>writings.</HI> But that <HI>note</HI> of <HI>Maldonate</HI> may very well be <HI>allowed,</HI> and is ve|ry <HI>&s;uitable</HI> to the pre&s;ent matter, it was the <HI>prudent mo|deration</HI> of our <HI>Saviour, Ut pauperem quem laudaret no|minaret, divitem quem vituperabat non nominaret,</HI> to men|tion the <HI>beggars name</HI> whom hee did <HI>commend,</HI> but to <HI>con|ceal</HI> the <HI>rich mans</HI> whom he did <HI>condemn.</HI> That <HI>rule</HI> which is <HI>given,</HI> though not &s;o well <HI>ob&s;erved</HI> by the <HI>Epigrammati&s;t,</HI> is fit to bee <HI>followed</HI> by all <HI>Preachers and Writers.</HI></P>
<Q>Parcere per&s;onis dicere de vitiis.</Q>
<NOTE PLACE="marg"><BIBL><HI>Mart.</HI> Epigr.</BIBL></NOTE>
<P>To <HI>reprove &s;ins</HI> and <HI>spare per&s;ons,</HI> to <HI>confute errours</HI> and <HI>conceal names.</HI> That <HI>Character</HI> of the <HI>Philo&s;opher, in&s;ecta|tur vitia, non homines,</HI> he <HI>inveighed</HI> again&s;t <HI>vices,</HI> not <HI>men,</HI> well befits a <HI>Preacher.</HI> When wee prai&s;e and <HI>com|mend</HI> the <HI>good,</HI> it &s;hould bee with <HI>reflexion</HI> on <HI>per&s;ons,</HI> and that by <HI>name,</HI> for their greater <HI>incouragement,</HI> but when wee <HI>reprove</HI> or condemn the <HI>evil,</HI> it &s;hould bee (unle&s;&s;e for &s;ome weighty rea&s;ons) without <HI>naming</HI> per&s;ons, to avoid <HI>provocation,</HI> while&s;t tho&s;e who on &s;uch an <HI>occa&s;i|on</HI>
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are named, are apt to <HI>&s;uppo&s;e</HI> it as an <HI>argument</HI> of <HI>ill will,</HI> and &s;o in&s;tead of being <HI>bettered</HI> by the <HI>reproof,</HI> to be <HI>imbit|tered</HI> again&s;t the <HI>reprover.</HI></P>
<P>2 <HI>Their office (to which probably &s;ome of them were called, and which no doubt all of them pretended) was to teach and in&s;truct the people.</HI> Thus in all <HI>ages</HI> there have not want|ed <HI>&s;educers,</HI> among the <HI>Teachers</HI> of the <HI>Church. God</HI> complained by his Prophet <HI>I&s;aiah, The leaders of this</HI><NOTE PLACE="marg">I&s;a. 3. 11. 9 16</NOTE> <HI>People cau&s;ed them to err,</HI> &s;o by <HI>Jeremiah, I have &s;een folly in the Prophets of</HI> Samaria, <HI>they have prophe&s;ied in</HI> Baal, <HI>and cau&s;ed my people</HI> I&s;rael <HI>to erre;</HI> upon this <HI>account</HI> the<NOTE PLACE="marg">Jer. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 13</NOTE> <HI>Phari&s;ees</HI> are called by our <HI>Saviour, blinde guides,</HI> and tho&s;e <HI>Seducers,</HI> by St. <HI>Paul, fal&s;e Apo&s;tles,</HI> and both by<NOTE PLACE="marg">Mat. 23. 16 2 Pet. 2. 1 1 Joh 4. 1</NOTE> St. <HI>Peter</HI> and St. <HI>John, Fal&s;e Prophets.</HI> And truely, though this bee too <HI>common,</HI> it is very <HI>&s;ad;</HI> what more <HI>incongruous</HI> than <HI>blindne&s;&s;e</HI> in a <HI>guide, inju&s;tice in a Judge, ignorance</HI> in a <HI>Scholar,</HI> and <HI>Here&s;y</HI> in a <HI>Teacher?</HI> Tho&s;e <HI>&s;heep</HI> mu&s;t needs wander, which either are without a <HI>Shepheard,</HI> or who&s;e <HI>Shepheard mi&s;leads</HI> them. Oh what <HI>need</HI> is there of earne&s;t <HI>Prayer,</HI> that God would give us <HI>Pa&s;tours after his own heart,</HI> which may feed us with <HI>wi&s;|dome</HI> and <HI>under&s;tanding?</HI> and &s;o much for the <HI>Who.</HI></P>
<P>2 That which next commeth to bee con&s;idered, is, the <HI>Whom, you,</HI> that is, &s;aith <HI>Grotius, Judaeos, ex quorum</HI><NOTE PLACE="marg"><HI>Grot.</HI> in loc.</NOTE> <HI>gente vos e&s;tis,</HI> many of the <HI>Jews,</HI> who&s;e <HI>Country-men</HI> you are, who were <HI>&s;educed</HI> by them; but more <HI>rationally</HI> &s;ay others, <HI>you,</HI> that is, <HI>you, who have received the Uncti|on,</HI> and <HI>abide in the faith,</HI> to whom I have written this <HI>Epi&s;tle.</HI> But if tho&s;e were the <HI>You,</HI> how is it that the&s;e <HI>fal&s;e Teachers,</HI> are <HI>challenged</HI> with <HI>&s;educing</HI> them, &s;ince they were not <HI>&s;educed,</HI> but <HI>continued</HI> &s;tedfa&s;t in the <HI>faith?</HI> The <HI>&s;olution</HI> of this objection is pre&s;ently <HI>made,</HI> by <HI>di|&s;tingui&s;hing</HI> between the <HI>intent</HI> and <HI>event,</HI> the <HI>indeavour</HI> and the <HI>effect;</HI> The&s;e fal&s;e <HI>Teachers</HI> did <HI>&s;educe</HI> them in <HI>de&s;ign,</HI> who yet were not <HI>actually &s;educed</HI> by them, and be|cau&s;e they did <HI>indeavour</HI> to do it, therefore they are
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<HI>charged</HI> as if they had <HI>done it.</HI></P>
<P>It is a <HI>Note</HI> not <HI>unworthy</HI> our ob&s;ervation before we <HI>go</HI> any further, <HI>That what&s;oever evil is inchoated by a re&s;olved indeavour, and onely impeded by divine prevention, is a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> if it had been con&s;ummated by a compleat execution.</HI> True it is, the <HI>&s;in</HI> is the <HI>gro&s;&s;er&punc;</HI> and the <HI>guilt</HI> the greater, when a <HI>wicked attempt</HI> is <HI>accompli&s;hed,</HI> but &s;till the very <HI>intent,</HI> much more the <HI>attempt,</HI> denominateth a man <HI>guilty.</HI></P>
<P>Hee that <HI>&s;olliciteth</HI> a <HI>womans</HI> cha&s;tity, though he never <HI>commit the outward act,</HI> is an <HI>Adulterer;</HI> Hee that <HI>contriv|eth</HI> and <HI>&s;triveth</HI> to <HI>take away</HI> a <HI>mans life,</HI> though hee do not <HI>kill him,</HI> is a <HI>murtherer;</HI> and hee that <HI>preacheth fal&s;e</HI> Doctrin to the <HI>people,</HI> with an <HI>intent</HI> to <HI>deceive</HI> them, is a <HI>&s;educer,</HI> though his <HI>Hearers</HI> are not <HI>infected</HI> by him. We &s;ee in <HI>mans</HI> law, hee that <HI>breaketh open</HI> a mans <HI>hou&s;e,</HI> though his <HI>&s;tealing</HI> bee <HI>prevented,</HI> is looked upon as a <HI>Theef.</HI> Hee that <HI>plotteth</HI> a trea&s;on again&s;t his <HI>Sovereign,</HI> though hee do not <HI>execute</HI> it, is adjudged as a <HI>Traitor,</HI> and &s;urely it mu&s;t much more hold <HI>true</HI> in Gods <HI>Law,</HI> which is therefore more <HI>&s;trict,</HI> becau&s;e more <HI>large</HI> in its <HI>extent</HI> than <HI>mans.</HI></P>
<P>Nor is it without <HI>ju&s;t rea&s;on</HI> that thus it &s;hould bee, &s;ince he that <HI>endeavoureth, would accompli&s;h,</HI> were he not <HI>hindred,</HI> and that the <HI>act is</HI> not <HI>corre&s;pondent</HI> to the <HI>de|&s;ign,</HI> is not for want of <HI>will,</HI> but <HI>power;</HI> it was no <HI>thanks</HI> to <HI>Bal<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">c,</HI> or <HI>Balaam,</HI> that the <HI>people</HI> of <HI>I&s;rael</HI> were not <HI>cur&s;ed,</HI> nor to <HI>Saul,</HI> that <HI>David</HI> was not <HI>de&s;troyed,</HI> nor to <HI>Haman,</HI> that the <HI>Jewes</HI> were not <HI>cut off;</HI> now that wherein the <HI>&s;infulne&s;&s;e</HI> of <HI>&s;in con&s;i&s;ts</HI> is in the <HI>voluntari|ne&s;&s;e</HI> of it, and therefore as where the <HI>act is</HI> done again&s;t the <HI>will,</HI> it is <HI>excu&s;able,</HI> &s;o where the <HI>will is bent,</HI> though the <HI>act be</HI> not <HI>done,</HI> it is <HI>culpable;</HI> who would not be <HI>en|raged</HI> at him, who <HI>knowing him&s;elf</HI> to have a <HI>Plague-&s;ore</HI> running about him, &s;hould <HI>run</HI> into every <HI>hou&s;e,</HI> and <HI>thru&s;t</HI> him&s;elf into every <HI>company,</HI> and <HI>cen&s;ure</HI> him as
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<HI>worthy</HI> of <HI>puni&s;hment,</HI> though (perhaps) through <HI>Gods mercy</HI> none were <HI>infected</HI> by him? Oh let us <HI>repent,</HI> not only of our <HI>evil deeds,</HI> but our <HI>wicked attempts,</HI> and <HI>ac|cu&s;e</HI> our &s;elves, as well for what we <HI>would have done,</HI> as what wee <HI>have done.</HI></P>
<P>And withall it is that which <HI>holds</HI> true on the <HI>other</HI> hand, and would be <HI>taken</HI> notice of for the <HI>comfort</HI> of the good, <HI>Mens boni &s;tud<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> ac pii voti e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iam&s;i effectum</HI><NOTE PLACE="marg"><HI>Salv&punc;</HI> de <HI>Guber.</HI></NOTE> <HI>non invenerit habet tamen praemium volunt at is,</HI> &s;aith <HI>Sal|vian</HI> excellently, in all hone&s;t and <HI>pious</HI> endeavours, though the <HI>work</HI> bee not <HI>effected,</HI> the <HI>will</HI> &s;hall bee <HI>rewar|ded;</HI> when the <HI>Childe</HI> taketh the <HI>Bow</HI> into his <HI>hand,</HI> puts the <HI>Arrow</HI> into the <HI>Bow, draweth</HI> it as <HI>farre</HI> as he <HI>can,</HI> the <HI>Father</HI> accepteth it, as if he had <HI>drawn</HI> it to the <HI>head,</HI> and <HI>h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> the <HI>mark.</HI> It is &s;aid of <HI>Abraham,</HI> by S^t. <HI>James,</HI> that he <HI>offered his Son</HI> I&s;aac <HI>upon the Altar,</HI> when yet not <HI>I&s;aac,</HI> but the <HI>Ram</HI> was offered, and good <HI>rea&s;on,</HI><NOTE PLACE="marg">Iam 2. 21</NOTE> &s;ince on <HI>Abrahams</HI> part there was nothing <HI>wanting&punc;</HI> ac|cording<NOTE PLACE="marg">Gen. 22. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 6. 9</NOTE> to <HI>Gods command,</HI> he <HI>ro&s;e up early</HI> in the <HI>mor|ning, &s;adled his A&s;&s;e,</HI> took <HI>I&s;aac</HI> his Son with him, <HI>clave the wood,</HI> went to the <HI>place, built an Altar, prepared the fire, laid the wood on the Altar, I&s;aac</HI> on the <HI>wood,</HI> took the <HI>knife</HI> to <HI>&s;lay</HI> him, and had not an <HI>Angel</HI> from <HI>God</HI> prevented him, he had actually <HI>&s;lain</HI> him. Where <HI>God</HI> denieth <HI>ability,</HI> or <HI>opp<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rtunity,</HI> he alwayes <HI>accepts</HI> the <HI>will</HI> for the <HI>deed.</HI></P>
<P>It is that which may more <HI>particularly</HI> bee taken no|tice of, for the <HI>comfort</HI> of the <HI>Mini&s;ters</HI> of the <HI>Go&s;pel,</HI> who &s;incerely <HI>indeavouring</HI> the <HI>conver&s;ion</HI> of <HI>Sinners,</HI> though they prove not <HI>&s;ucce&s;&s;eful,</HI> &s;hall be looked up|on by <HI>God</HI> as if they were. A <HI>Pilot</HI> (&s;aith <HI>Quintilian</HI>)<NOTE PLACE="marg"><HI>Quintil.</HI> de|clain. l. 3.</NOTE> cannot be denied his lawful <HI>plea,</HI> though the <HI>&s;hip mi&s;|carry,</HI> while&s;t he <HI>holdeth</HI> the <HI>helm</HI> aright, and <HI>&s;ayleth</HI> by the <HI>Compa&s;s;</HI> nor &s;hall hee who carefully <HI>&s;teereth</HI> the cour&s;e of his <HI>Mini&s;try</HI> by the <HI>compa&s;s</HI> of <HI>Gods Word,</HI> bee found <HI>guilty,</HI> though the <HI>&s;hip</HI> whereof he is <HI>Pilot</HI> &s;ink into
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<HI>perdition;</HI> that <HI>promi&s;e</HI> in the Book of <HI>Da<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l&punc; They that be wi&s;e &s;hall &s;hine as the brightne&s;&s;e of the firma<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">nt, and they that turn many to righteou&s;ne&s;&s;e as the &s;tars for ever</HI><NOTE PLACE="marg">Dan. 12. 3</NOTE> <HI>and ever,</HI> is probably to be under&s;tood in the <HI>fir&s;t</HI> clau&s;e, of all the <HI>godly</HI> who are mo&s;t truly <HI>wi&s;e;</HI> and in the <HI>&s;e|cond,</HI> of the <HI>Prophets</HI> of <HI>God,</HI> who are &s;aid to <HI>turn many to righteou&s;ne&s;&s;e</HI> (even when perhaps they doe not <HI>turn any</HI>) in re&s;pect of their cordial&punc; <HI>de&s;ires,</HI> and earne&s;t <HI>labours,</HI> as here fal&s;e <HI>Prophets</HI> and <HI>Teachers</HI> are <HI>charged</HI> to <HI>&s;educe</HI> them, whom yet they did <HI>not &s;educe,</HI> becau&s;e of their <HI>de&s;ign</HI> and indeavour.</P>
<P>3 The <HI>la&s;t</HI> and chief thing <HI>con&s;iderable</HI> in this part of the text is, the <HI>what,</HI> the <HI>act,</HI> in that word <HI>&s;educe;</HI> in|deed<NOTE PLACE="marg"><HI>Bed.</HI> in loc.</NOTE> venerable <HI>Bede</HI> by the&s;e <HI>Seducers</HI> under&s;tands <HI>all tho&s;e</HI> who by <HI>fair</HI> or <HI>foul</HI> means draw men to any <HI>evil,</HI> and thereby <HI>hinder</HI> them from partaking the <HI>promi&s;e</HI> of <HI>eternal life</HI> mentioned in the <HI>former</HI> ver&s;e; but I rather with the <HI>&s;tream</HI> of Interpreters, expound the&s;e <HI>Sedu|cers</HI> to bee the <HI>Heretical Antichri&s;ts</HI> &s;poken of <HI>before,</HI> though in the <HI>handling</HI> I &s;hall <HI>reflect</HI> on all that <HI>&s;educe</HI> to any <HI>evil.</HI></P>
<P>The <HI>Greek</HI> word here u&s;ed, mo&s;t properly belongs to <HI>Travellers,</HI> when they <HI>wander</HI> out of the <HI>way;</HI> from thence it is applied in the <HI>fir&s;t</HI> place to <HI>erring,</HI> which is a <HI>wandring</HI> from the <HI>way</HI> of <HI>truth;</HI> &s;o in that of S^t. <HI>James, Doe not erre my beloved brethren;</HI> and in the next to &s;educers, which is a cau&s;ing others to erre; &s;o<NOTE PLACE="marg">Jam. 1. 16</NOTE> here, and many other places; indeed <HI>Aretius</HI> on the text<NOTE PLACE="marg"><HI>Aret.</HI> in loc.</NOTE> taketh in both, <GAP DESC="foreign">, <HI>Id e&s;t qui errant, &amp; a|lios in errorem trahunt,</HI> them <HI>that &s;educe,</HI> that is, <HI>them who erre them&s;elves, and draw others into it.</HI> That which would here bee <HI>ob&s;erved,</HI> is the <HI>evil temper</HI> of <HI>Hereticks,</HI> who having <HI>e&s;pou&s;ed</HI> an <HI>error,</HI> are very <HI>&s;oli|citous</HI> to be get <HI>children,</HI> by cau&s;ing others to <HI>erre;</HI> for this cau&s;e they are <HI>compared</HI> by St. <HI>Jude</HI> to <HI>wandring &s;tarres,</HI> by which we are not to under&s;tand the <HI>Planets</HI> in the <HI>Heaven</HI> (which are &s;o called, becau&s;e by rea&s;on
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of their <HI>various</HI> motions they &s;eem in the <HI>eye</HI> of the <HI>vul|gar</HI> to <HI>wander</HI>) but the <HI>fiery Meteors</HI> in the air, which are called <HI>Starres,</HI> for that <HI>re&s;emblance</HI> they have to <HI>Starres</HI> in outward <HI>appearance,</HI> which being <HI>hurried</HI> up and down by the <HI>wind</HI> them&s;elves, doe oft-times <HI>mi&s;|guide</HI> the <HI>unwary Traveller</HI> into Boggs and Fens; thus<NOTE PLACE="marg">Iude v. 13.</NOTE> having before <HI>borrowed</HI> a <HI>Metaphor</HI> from the <HI>Air,</HI> re|&s;embling the&s;e <HI>fal&s;e Teachers</HI> to <HI>Clouds without rain,</HI> for their <HI>vain-glorious boa&s;ting;</HI> from the <HI>Earth,</HI> comparing them to <HI>withered Trees,</HI> for their <HI>barren conver&s;ations;</HI> from the <HI>Water,</HI> re&s;embling them to the <HI>raging waves of the Sea,</HI> for their furious <HI>cruelty;</HI> &s;o taking in all the <HI>Elements,</HI> he borroweth a <HI>Metaphor</HI> from the <HI>Fire,</HI> com|paring them to <HI>wandring &s;tarres,</HI> or <HI>meteors,</HI> becau&s;e of their mi&s;chievous mi&s;-leading; for as <HI>the&s;e&punc;</HI> e&s;pecially the <HI>Ignes fatui</HI> (as they are called) <HI>fooli&s;h Fires,</HI> being carried up and down by the <HI>Wind,</HI> have <HI>them&s;elves</HI> an <HI>uncertain motion,</HI> and mi&s;-guide the Traveller into a <HI>wrong</HI> path; &s;o did tho&s;e <HI>Hereticks,</HI> having <HI>them&s;elves for&s;aken</HI> the <HI>right</HI> way, <HI>entice</HI> others to <HI>follow</HI> them; in which re&s;pect St. <HI>Paul</HI> &s;aith of the&s;e <HI>Seducers,</HI> that<NOTE PLACE="marg">2 Tim 3 14.</NOTE> they <HI>wax wor&s;e and wor&s;e, deceiving, and being deceived.</HI></P>
<P>Nor is this le&s;&s;e <HI>ob&s;ervable</HI> in <HI>other &s;orts</HI> of <HI>&s;inners. Je|roboam</HI> having &s;et up <HI>Calves</HI> at <HI>Dan</HI> and <HI>Bethel,</HI> ingageth the people to <HI>wor&s;hip</HI> them. <HI>Ab&s;olom</HI> having a <HI>rebellious</HI> de&s;ign again&s;t his <HI>King,</HI> and <HI>Father, David,</HI> attempts to <HI>steal</HI> away the <HI>hearts</HI> of the <HI>People</HI> from him. The<NOTE PLACE="marg">Prov. 3. 15.</NOTE> <HI>Harlot</HI> re&s;olving to <HI>pro&s;titute</HI> her&s;elf, goeth forth to <HI>in|veagle</HI> the next young man &s;hee meets, to her wanton imbraces, and tho&s;e <HI>bloody</HI> mi&s;creants call upon others,<NOTE PLACE="marg">1. 11.</NOTE> &s;aying, <HI>Come let us lye in wait for blood.</HI></P>
<P>Thus there is in <HI>wicked</HI> men, a kinde of <HI>itching</HI> de|&s;ire to make <HI>others</HI> as <HI>bad</HI> as them&s;elves, and perhaps this is the <HI>meaning</HI> of the phra&s;e in the Prophet, <HI>They draw</HI><NOTE PLACE="marg">I&s;a. 1. 19.</NOTE> <HI>iniquity, to wit, by drawing others to iniquity.</HI> Indeed, here in they <HI>follow</HI> the <HI>&s;ugge&s;tion</HI> of that <HI>Prince</HI> of <HI>darkne&s;s,</HI>
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for as it was <HI>Christs</HI> charge to <HI>Peter, Being converted, strengthen thy brethren,</HI> &s;o it is the <HI>Devils</HI> to his <HI>Agents, Being perverted, pervert thy B<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ethren,</HI> nay, hereby it is they do not only <HI>obey</HI> the <HI>Command,</HI> but <HI>imitate</HI> that pattern of their <HI>Father</HI> the <HI>Devil,</HI> who not &s;tanding in the <HI>truth,</HI> with too <HI>happy,</HI> or rather <HI>unhappy</HI> a &s;ucce&s;&s;e, <HI>en|deavoured mans fall,</HI> that as <HI>hee</HI> with his <HI>evil Angels</HI> were <HI>thrown</HI> out of <HI>Heaven,</HI> &s;o <HI>Adam</HI> with his <HI>Posterity</HI> might bee <HI>ca&s;t</HI> out of an <HI>earthly,</HI> and kept out of <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n <HI>hea|venly Paradi&s;e.</HI></P>
<P>And now I would to <HI>God</HI> all <HI>Hercticks</HI> would con&s;i|der how great an <HI>evill</HI> this is, to bee a <HI>&s;educer.</HI> It is <HI>bad</HI> to bee an <HI>actor</HI> of evil our &s;elves, but far <HI>wor&s;e</HI> to be an <HI>inticer;</HI> It is <HI>bad</HI> to bee <HI>&s;educed</HI> by, but much wor&s;e to bee a <HI>&s;e|ducer</HI> of others; wee &s;eldome finde <HI>Jeroboam</HI> the <HI>Son</HI> of <HI>Nebat</HI> mentioned, but with this mark, <HI>That made I&s;|rael to &s;in,</HI> no doubt for his greater <HI>infamy.</HI> When <HI>Eli|mas</HI><NOTE PLACE="marg">Act. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">3. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> indeavoureth to turn away the <HI>Deputy</HI> from the <HI>Faith,</HI> St. <HI>Paul</HI> is inraged with an holy <HI>zeal,</HI> and in him giveth every <HI>Seducer</HI> his due brand, <HI>Thou full of all &s;ub|tilty and mi&s;chief, childe of the devil, and enemy of <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ll righ|teou&s;ne&s;&s;e.</HI> Wee are not able to <HI>an&s;wer</HI> for our own <HI>&s;ins,</HI> wee had not need <HI>contract</HI> upon us the <HI>guilt</HI> of <HI>others;</HI> wee cannot pay our <HI>own &s;cores,</HI> there is no rea&s;on for us to make <HI>others debts ours.</HI> God <HI>knoweth</HI> we have <HI>&s;innes</HI> enough (as &s;o many <HI>Sons</HI>) of our own, why &s;hould we <HI>adopt</HI> others? yet &s;o doth the <HI>Seducer</HI> (while&s;t without timely repentance) hee mu&s;t give an <HI>account</HI> for all tho&s;e <HI>&s;ouls,</HI> which hee hath either in <HI>de&s;ign,</HI> or <HI>effect, &s;e|duced&punc;</HI> either to <HI>errour</HI> of <HI>Doctrin,</HI> or <HI>evil</HI> of <HI>manners;</HI> and &s;urely, if they who <HI>turn many to righteou&s;ne&s;s,</HI> &s;hall <HI>&s;hine</HI> as <HI>the Sun in Heaven,</HI> they who <HI>turn</HI> many from it, to <HI>er|rour</HI> and <HI>wickedne&s;s,</HI> &s;hall <HI>burn</HI> as <HI>coals</HI> in <HI>Hell.</HI> But I fear <HI>&s;educing Hereticks,</HI> while&s;t they have open <HI>mouths,</HI> and <HI>n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mble tongues</HI> to the perverting of others, have their <HI>ears heavy,</HI> nay, clo&s;ed, le&s;t they &s;hould bee <HI>converted</HI>
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<HI>them&s;elves,</HI> and therefore though I &s;hall not <HI>cea&s;e</HI> to <HI>pray</HI> for, I &s;hall forbear any longer to <HI>speak</HI> to them.</P>
<P>The <HI>Improvement</HI> that &s;hould be made of this <HI>doctrin</HI> by the <HI>godly</HI> and <HI>Orthodox,</HI> is,</P>
<P>1 That wee take <HI>heed</HI> of <HI>going</HI> among&s;t, or <HI>conver&s;ing</HI> with <HI>Hereticks,</HI> le&s;t wee be <HI>&s;educed</HI> by them. Indeed, it were <HI>ground</HI> enough of <HI>ab&s;taining</HI> their &s;ociety, le&s;t wee &s;hould bee thought <HI>&s;uch,</HI> but much more le&s;t we &s;hould <HI>prove</HI> &s;uch. This Holy <HI>Apo&s;tle</HI> would not <HI>&s;tay</HI> in the <HI>bath</HI> with that Arch-heretick <HI>Cerinthus,</HI> out of a ju&s;t <HI>indignation</HI> again&s;t him; we &s;hould not <HI>frequent</HI> the <HI>company</HI> of &s;uch, out of a wi&s;e <HI>circumspection</HI> in reference to our &s;elves. The <HI>Orthodox</HI> hearers of <HI>Athana&s;ius</HI> for&s;ook the <HI>Church</HI> when <HI>Lucius</HI> the <HI>Arrian</HI> Bi&s;hop came to <HI>Preach;</HI> both the <HI>private</HI> &s;ociety, and more publique <HI>meetings</HI> of <HI>He|reticks,</HI> &s;hould bee <HI>avoided</HI> by us; it is ill coming with|in the <HI>breath</HI> of &s;uch <HI>rotten</HI> per&s;ons. There is not more <HI>danger</HI> of being <HI>burned</HI> by comming too neer the <HI>fire,</HI> of being <HI>defiled</HI> by touching <HI>pitch</HI> or <HI>dirt,</HI> and of being <HI>infected,</HI> by comming <HI>neer</HI> one that is &s;ick of the <HI>plague,</HI> than of being <HI>&s;educed</HI> by <HI>hearkning</HI> to, and having <HI>familiarity</HI> with <HI>Hereticks.</HI></P>
<P>It is that indeed which may bee <HI>extended,</HI> and I would to <HI>God</HI> were <HI>ob&s;erved</HI> as a <HI>general</HI> rule in regard of all <HI>wicked</HI> company, <HI>Come out from among her my peo|ple</HI><NOTE PLACE="marg">Rev. 19. 4.</NOTE> (&s;aith God concerning <HI>Babylon) le&s;t thou bee parta|ker of her &s;ins. Depart from me you evil doers,</HI> (&s;aith <HI>David</HI>)<NOTE PLACE="marg">P&s;al. 119. 115.</NOTE> <HI>for I will keep the Commandements of my God. Wicked</HI> men will &s;trive to make us <HI>like</HI> them&s;elves, nor have wee a|ny <HI>promi&s;e</HI> of a&s;&s;i&s;tance again&s;t their <HI>inticements,</HI> if wee needle&s;ly <HI>a&s;&s;ociate</HI> with them. The <HI>P&s;almist</HI> &s;aith, <HI>Ble&s;&s;ed is the man that walketh not after the coun&s;el of the</HI><NOTE PLACE="marg">P&s;al. 1. 1</NOTE> <HI>ungodly, nor &s;tandeth in the way of &s;inners.</HI> Indeed, he that would not <HI>walk</HI> in the wickeds <HI>coun&s;el,</HI> mu&s;t not <HI>&s;tand</HI> in his <HI>way,</HI> le&s;t if the <HI>wicked</HI> finde him in his <HI>way&punc;</HI> hee
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<HI>entice</HI> him to go <HI>along</HI> with him.</P>
<P>2 That they <HI>obliquely</HI> imitate the&s;e <HI>&s;educers,</HI> in <HI>striv|ing</HI> to make <HI>others,</HI> as <HI>&s;ound</HI> in the <HI>faith,</HI> and <HI>con&s;cientious</HI> in their <HI>lives,</HI> as them&s;elves, why &s;hould (and yet how <HI>often</HI> is it &s;o) the <HI>Devils in&s;truments</HI> be more <HI>forward</HI> than <HI>Christs Servants,</HI> his <HI>me&s;&s;engers</HI> more <HI>active</HI> than <HI>Chri&s;ts Mini|&s;ters?</HI> Did <HI>Heliogabalus</HI> take <HI>care</HI> to make his <HI>Son</HI> like <HI>him&s;elf, luxurious,</HI> and &s;hall not <HI>religious Parents</HI> endea|vour that their <HI>children</HI> may <HI>&s;erve the Lord?</HI> did the <HI>Pha|ri&s;ees compa&s;s Sea and Land to make a Pro&s;elite,</HI> and &s;hall not <HI>Chri&s;ts Apo&s;tles</HI> do as much to make <HI>Chri&s;tians?</HI> Are the <HI>Wolves ranging</HI> up and down to <HI>worry,</HI> and &s;hall not the <HI>Shepheards</HI> bee <HI>watchful</HI> to pre&s;erve the <HI>&s;heep?</HI> Are <HI>Hereticks indu&s;trious</HI> to <HI>&s;educe from,</HI> and &s;hall not the <HI>Orthodox</HI> be <HI>&s;olicitous</HI> to <HI>reduce to the truth?</HI> God forbid. Oh let the <HI>heavenly &s;tars</HI> as readily give forth their <HI>light</HI> to guide the people into the way of <HI>Truth</HI> and <HI>Peace,</HI> as tho&s;e <HI>fiery meteors</HI> are to lead them into the <HI>bogs</HI> and <HI>ditches</HI> of <HI>&s;in</HI> and <HI>errours. Them that &s;educe you.</HI></P>
<P>But this is not <HI>all</HI> that our <HI>Apostle</HI> intends by this <HI>ex|pre&s;&s;ion.</HI> The <HI>word</HI> here rendred <HI>&s;educe,</HI> is el&s;ewhere in this <HI>Epi&s;tle,</HI> yea, generally through the <HI>New Te&s;tament,</HI><NOTE PLACE="marg">1 Ep. 1. 8 3. 8.</NOTE> tran&s;lated <HI>deceive,</HI> and accordingly <HI>Planus</HI> which is de|rived from it, is u&s;ed by the <HI>Latine</HI> Poet to &s;ignify an<NOTE PLACE="marg">Horat.</NOTE> <HI>Impo&s;tor,</HI> now <HI>decipimur specie recti,</HI> wee are <HI>deceived</HI> by <HI>specious</HI> pretences, and accordingly &s;uch a kinde of <HI>&s;e|ducing,</HI> which is, by making us <HI>beleeve</HI> wee are in the <HI>right,</HI> when we are in the <HI>wrong</HI> way, is that which is here <HI>meant.</HI></P>
<P>It lets us <HI>&s;ee</HI> what is the <HI>cunning</HI> of <HI>Heretical</HI> &s;educers, St. <HI>Paul</HI> &s;aith of them, that <HI>by good words and fair speeches</HI><NOTE PLACE="marg">Rom. 16. 8</NOTE> <HI>they deceive the hearts of the &s;imple;</HI> like the <HI>Hyaena,</HI> which when &s;hee intends to <HI>devour, feigneth</HI> a <HI>mans</HI> voice. St. <HI>Au&s;tin</HI> ob&s;erveth, that the <HI>Devil</HI> &s;eeing his <HI>Temples</HI><NOTE PLACE="marg"><HI>Ang.</HI> de <HI>Civit. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> i.</HI></NOTE> <HI>for&s;aken, Altars demoli&s;hed,</HI> and <HI>Oracles &s;ilenced,</HI> by <HI>Chri&s;ts</HI>
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<HI>comming</HI> into the world, to make a new <HI>&s;upply</HI> of his Kingdome, &s;tirred up certain <HI>Hereticks,</HI> (of whom<NOTE PLACE="marg">Mat. 24. 4</NOTE> <HI>Chri&s;t</HI> him&s;elf foretold, and whom no doubt our <HI>Apo|stle</HI> here meaneth) <HI>qui &s;ub vocabulo Chri&s;tianae doctrinae re|&s;isterent Chri&s;tianae,</HI> who under the <HI>name</HI> of <HI>Chri&s;tian do|ctrin</HI> &s;hould <HI>oppo&s;e Chri&s;tianity,</HI> like <HI>Pyrates,</HI> who hang out <HI>their colours,</HI> whom they mean to <HI>&s;urprize.</HI> Indeed, it hath ever been the <HI>practice</HI> of <HI>fal&s;e Teachers,</HI> to lead into <HI>errour</HI> by a <HI>pretext</HI> of <HI>truth,</HI> like tho&s;e (to u&s;e <HI>Irenaeus</HI><NOTE PLACE="marg"><HI>Iren.</HI> ad. haer. l. 3. c. 19</NOTE> his compari&s;on) who give <HI>lime mixed with water,</HI> in|&s;tead of <HI>milk, deceiving</HI> by the <HI>&s;imilitude</HI> of the <HI>colour,</HI> herein as St. <HI>Paul</HI> ob&s;erveth, learning of their <HI>Ma&s;ter</HI><NOTE PLACE="marg">2 Cor. 11. 14</NOTE> the <HI>Devil,</HI> who though the Prince of <HI>Darkne&s;s,</HI> oft times <HI>transformeth him&s;elf into an Angel of Light.</HI> The truth is,<NOTE PLACE="marg">Id. praefat. l. 1.</NOTE> as the forementioned Father ob&s;erveth, <GAP DESC="foreign">, <HI>errour loveth not to appear na|ked,</HI> as being <HI>foul</HI> and <HI>ugly,</HI> no wonder if &s;he cover her &s;elf with <HI>borrowed robes,</HI> that &s;he may be the more <HI>amiable.</HI></P>
<P>It will not I &s;uppo&s;e bee a <HI>digre&s;&s;ion</HI> from the <HI>Text,</HI> nor <HI>lo&s;&s;e</HI> of <HI>time,</HI> to inquire into the <GAP DESC="foreign"> and <GAP DESC="foreign">, (to u&s;e St. <HI>Pauls</HI> language) <HI>&s;leights</HI><NOTE PLACE="marg">Eph. 4. 14</NOTE> and <HI>methods</HI> of <HI>errour,</HI> whereby the&s;e <HI>Seducers</HI> lye in wait to <HI>deceive,</HI> and the&s;e wee &s;hall <HI>finde</HI> to bee of <HI>ma|ny</HI> &s;orts. <HI>Hereticks (Proteus</HI> like) make u&s;e of <HI>&s;everal</HI> &s;hapes under which they <HI>delude</HI> many. In particular we my <HI>ob&s;erve</HI> them &s;educing by the <HI>mixtur</HI> of &s;ome <HI>truths,</HI> the <HI>Promi&s;e of much Liberty,</HI> the <HI>Plea of long Tradition,</HI> and the <HI>&s;hew of glorious Miracles,</HI> under the <HI>veil of an out&s;ide re|ligion,</HI> the <HI>verni&s;h of humane rea&s;on,</HI> the <HI>colour of divine Re|velation,</HI> the <HI>glo&s;&s;e of &s;acred Scripture, &amp; the name of the true Church.</HI></P>
<P>1 <HI>A mixture of truth with errour</HI> is an u&s;ual <HI>trick</HI> of the&s;e <HI>impo&s;tours,</HI> herein doing <HI>like</HI> tho&s;e who put off <HI>lead</HI> or <HI>bra&s;s</HI> in <HI>Coines</HI> with the <HI>mingling</HI> of <HI>&s;ilver,</HI> or who convey <HI>poy&s;on</HI> in <HI>milk,</HI> or &s;ome &s;uch <HI>whole&s;ome</HI> food.<NOTE PLACE="marg"><HI>Greg.</HI> Mor. l. 5. c. 12.</NOTE> This St. <HI>Gregory</HI> took notice of when hee &s;aith of <HI>Here|ticks,</HI>
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<HI>mi&s;cent recta perver&s;is, ut o&s;tendendo bona auditores ad &s;e pertrahant, et exhibendo mala latenti pe&s;te corrum|pant,</HI> They joyn <HI>right Doctrines</HI> with <HI>perver&s;e,</HI> that by an open <HI>publication</HI> of the <HI>one,</HI> they may &s;ecretly <HI>in&s;til</HI> the <HI>other;</HI> even the&s;e <HI>Antichri&s;ts</HI> did acknowledge &s;ome truth, Preaching a <HI>Chri&s;t</HI> that came <HI>from heaven,</HI> but withall denying <HI>Je&s;us to be the Chri&s;t.</HI></P>
<P>2 <HI>A Promi&s;e of Liberty,</HI> is another cheat of the&s;e <HI>Jugglers,</HI> as well knowing how <HI>&s;uitable liberty</HI> is to mans <HI>corrupt nature. Hereticks</HI> (how <HI>rigid</HI> &s;oever they may bee upon <HI>de&s;ign</HI> in their <HI>per&s;onal Practice</HI>) yet are commonly <HI>libertines</HI> in their <HI>doctrin,</HI> indulging to their <HI>followers</HI> a lawle&s;&s;e <HI>licentiou&s;ne&s;&s;e.</HI> This St. <HI>Peter</HI> and St. <HI>Jude</HI> ob&s;erved in the&s;e <HI>Antichri&s;ts,</HI> of whom the <HI>one</HI> &s;aith, they did <HI>promi&s;e to the people liberty,</HI> and the<NOTE PLACE="marg">2 Pet. 2. 19 Jude v. 4</NOTE> <HI>other,</HI> that they did <HI>turn the Grace of God into La&s;civi|ou&s;ne&s;&s;e.</HI></P>
<P>3 The <HI>Plea of Tradition</HI> is much u&s;ed by <HI>Hereticks,</HI> all <HI>Nations</HI> and <HI>Per&s;ons,</HI> both <HI>Jews</HI> and <HI>Gentiles,</HI> being very <HI>tenacious</HI> of tho&s;e things which they have received from their <HI>Ancestors.</HI> By <HI>traditions</HI> it was, that the <HI>Pha|ri&s;ees</HI> in <HI>Christs time</HI> indeavoured to <HI>make the Law of God of none effect,</HI> and with traditions it was, that the <HI>Hereticks</HI> in the <HI>Apo&s;tles</HI> time did <HI>spoil</HI> the people of the <HI>Truth,</HI> for &s;o much St. <HI>Paul</HI> intimateth, when hee giv|eth that <HI>Caveat, Beware le&s;t any man spoil you through vain deceit after the traditions of men.</HI> Not that all &s;orts<NOTE PLACE="marg">Col. 2. 8</NOTE> of <HI>Traditions</HI> are to bee <HI>&s;leighted,</HI> yea, the <HI>Traditions</HI> which have been delivered and <HI>received</HI> in the <HI>Univer&s;al Church</HI> from <HI>age</HI> to <HI>age,</HI> are to bee regarded by <HI>us next</HI> to the <HI>written word,</HI> but not in <HI>oppo&s;ition</HI> again&s;t, or in <HI>competition</HI> with it, &s;uch <HI>vain &s;uper&s;titious</HI> traditions were tho&s;e which the <HI>Apo&s;tle</HI> condemned, and which the <HI>Hereticks</HI> made u&s;e of.</P>
<P>4 A <HI>&s;how of Miracles,</HI> is that which is &s;ometimes <HI>made</HI> by the&s;e <HI>Deceivers.</HI> Look as of <HI>Old,</HI> when <HI>Mo&s;es</HI>
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and <HI>Aaron</HI> wrought <HI>Miracles, Jannes</HI> and <HI>Jambres</HI> the <HI>Aegyptian Sorcerers, imitated</HI> them. So in the <HI>begin|ning</HI> of <HI>Chri&s;tianity,</HI> as God confirmed it by <HI>real Mira|cles,</HI> &s;o the <HI>Devil</HI> oppo&s;ed it with <HI>Lying wonders.</HI> This was our <HI>Saviours prediction</HI> concerning the&s;e <HI>Antichri|&s;tian Seducers,</HI> wherof my <HI>Text</HI> &s;peaketh, <HI>There &s;hall come fal&s;e Chri&s;ts and fal&s;e Prophets, and &s;hall &s;hew &s;ignes</HI><NOTE PLACE="marg">Mark. 13. 44.</NOTE> <HI>and wonders,</HI> &s;o St. <HI>Mark; Great &s;ignes and wonders,</HI> &s;o St. <HI>Matthew,</HI> to <HI>&s;educe and deceive if it were po&s;&s;ible</HI><NOTE PLACE="marg">Matth. 24. 4</NOTE> <HI>the very Elect;</HI> and thus the comming of the <HI>man</HI> of <HI>&s;in</HI> is &s;aid by S^t. <HI>Paul</HI> to bee after the working <HI>of Satan,</HI><NOTE PLACE="marg">2 The&s;&s;. 2. 9</NOTE> <HI>with all power, and &s;igns, and lying wonders,</HI> where that <HI>Epithite</HI> of <HI>Lying</HI> would not bee pa&s;&s;ed by, tho&s;e <HI>won|ders</HI> which the <HI>Devil</HI> worketh by <HI>Hereticks,</HI> being <HI>ly|ing,</HI> not onely becau&s;e they <HI>accompany doctrins of Lies,</HI> but likewi&s;e becau&s;e they are for the mo&s;t part <HI>delu&s;ions,</HI> not <HI>realities,</HI> nor are the <HI>greate&s;t</HI> of tho&s;e <HI>wonders,</HI> above the power of <HI>nature,</HI> and therefore though they are <HI>mat|ter</HI> of <HI>wonder</HI> to us, who oft times cannot under&s;tand how they are wrought, yet they are <HI>not</HI> &s;o in <HI>them&s;elves.</HI> But &s;urely there is no <HI>device</HI> more <HI>&s;ubtle</HI> and <HI>prevailing</HI> than this, men being very apt <HI>to beleeve,</HI> that their <HI>words</HI> are <HI>Oracles</HI> who&s;e <HI>works</HI> are <HI>Miracles;</HI> and indeed were they &s;o <HI>really,</HI> it were a &s;ufficient <HI>ground</HI> of <HI>beleef,</HI> but as they are, to wit, onely &s;o in <HI>appearance,</HI> they have too great an <HI>influence</HI> upon the <HI>vulgar.</HI></P>
<P>5 A <HI>veil of Religion,</HI> is many times <HI>put on</HI> by the&s;e <HI>Cheaters,</HI> their <HI>garb,</HI> their <HI>look,</HI> their <HI>Language,</HI> &s;peak nothing but <HI>holine&s;&s;e,</HI> while&s;t their <HI>doctrins</HI> breath no|thing but <HI>Here&s;y.</HI> As <HI>too many</HI> of the <HI>Orthodox</HI> di&s;ho|nour their <HI>teaching well</HI> by <HI>living ill,</HI> &s;o do many <HI>He|reticks</HI> credit their <HI>ill-teaching</HI> by <HI>well-living.</HI> It is one of S^t. <HI>Pauls</HI> characters of <HI>Seducers, Having a</HI><NOTE PLACE="marg">2 Tim. 3. 5</NOTE> <HI>&s;hew of godline&s;&s;e,</HI> and <HI>Gregory Nazianzen,</HI> &s;aith of the <HI>Macedonians,</HI> that their <HI>life</HI> was <HI>admirable,</HI> while&s;t<NOTE PLACE="marg"><HI>Gr. Naz.</HI> orat. 44.</NOTE> their <HI>Doctrin</HI> was <HI>abominable.</HI> Thus as <HI>Harlots paint</HI>
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their <HI>faces,</HI> and <HI>perfume</HI> their <HI>beds,</HI> to <HI>allure. Hereticks feign godline&s;s,</HI> and profe&s;s <HI>Religion</HI> to <HI>&s;educe.</HI></P>
<P>6 A <HI>verni&s;h of Rea&s;on,</HI> is <HI>drawn over fal&s;e opinions,</HI> by the&s;e <HI>Seducers,</HI> becau&s;e that is very taking with a <HI>rati|onal creature.</HI> This St. <HI>Paul</HI> intimateth in that fore-men|tioned<NOTE PLACE="marg">Col. 2. 8.</NOTE> <HI>Caution, Beware, le&s;t any man &s;poil you through Philo&s;ophy, and vain deceit.</HI> Accordingly <HI>Tertullian</HI> ob|&s;erveth,<NOTE PLACE="marg">Tert. prae&s;cript. adv. h<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. <HI>l. c. 6.</HI></NOTE> that the <HI>Ancient Here&s;ies</HI> concerning the <HI>Ae<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|nes,</HI> were fetched from <HI>Plato's Ideaes,</HI> the <HI>equality</HI> of the <HI>fir&s;t matter</HI> with <HI>God,</HI> from <HI>Zeno,</HI> the <HI>death</HI> of the <HI>Soul,</HI> from <HI>Epicurus,</HI> and the <HI>denial</HI> of the <HI>Re&s;urrection of the Body, de un&acirc; omnium Philo&s;ophorum Schol&acirc;,</HI> from the<NOTE PLACE="marg">l. <HI>contra Herm<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI></NOTE> <HI>Schools</HI> of all <HI>the Philo&s;ophers.</HI> Upon this <HI>account</HI> it is, that the Father el&s;ewhere a&s;&s;erts <HI>Philo&s;ophers</HI> to bee the <HI>Patriarks of Hereticks,</HI> and that all <HI>Here&s;ies</HI> are founded upon, and <HI>&s;upported</HI> by the rules and <HI>dictates</HI> of <HI>Philo&s;o|phy,</HI> not that <HI>Philo&s;ophy</HI> and <HI>natural Rea&s;on</HI> is to bee <HI>re|jected</HI> by the <HI>Orthodox,</HI> as of no <HI>u&s;e,</HI> nay, indeed it is an <HI>help</HI> to <HI>Divinity,</HI> when in its right <HI>place,</HI> but our <HI>Divini|ty</HI> mu&s;t not bee <HI>regulated</HI> by <HI>Philo&s;ophy,</HI> and our <HI>Religion</HI> bounded by <HI>rea&s;on.</HI> The <HI>Orthodox</HI> u&s;e her as an <HI>hand|maid</HI> to wait, but the <HI>Heterodox</HI> make her a <HI>Mi&s;tre&s;s</HI> to <HI>&s;educe.</HI></P>
<P>7 The <HI>colour of a Revelation,</HI> is oft times u&s;ed to <HI>&s;et off lying Doctrin.</HI> When St. <HI>Paul</HI> &s;aith, <HI>If an Angel from</HI><NOTE PLACE="marg">Gal. 1. 8</NOTE> <HI>Heaven Preach any other Go&s;pel, let him bee accur&s;ed,</HI> hee <HI>intimateth</HI> that &s;ome might pretend to bring another <HI>Go|spel</HI> from <HI>heaven,</HI> and indeed <HI>&s;uch</HI> there were who broached <HI>fictitious Gospels,</HI> as if they had been <HI>divinely</HI> in&s;pired. <HI>Simon Magus</HI> pretended him&s;elf to bee the <HI>Holy Gho&s;t,</HI> &s;o did <HI>Montanus,</HI> and vented the <HI>Dreams</HI> of his <HI>Whores, Pri&s;cilla, Maximilla,</HI> and <HI>Quintilla,</HI> for <HI>pre|phecies.</HI> Indeed, <HI>Divine Revelation</HI> is the proper <HI>ground</HI> of <HI>Faith.</HI> No wonder if <HI>Hereticks,</HI> that they may gain <HI>credit,</HI> and &s;o <HI>&s;educe</HI> the people, lay <HI>claim</HI> to it,</P>
<P>8 The <HI>Glo&s;&s;e of Scripture</HI> is very oft times <HI>put upon</HI>
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<HI>fal&s;e opinions,</HI> by the a&s;&s;ertours of them, to delude the <HI>people.</HI> In this, as St. <HI>Hierome</HI> well ob&s;erveth, they trace<NOTE PLACE="marg">Apolog. Hier. contra Lucif.</NOTE> the <HI>Devils foot&s;teps,</HI> who quoted <HI>Scripture,</HI> thereby fondly <HI>imagining</HI> hee might <HI>delude</HI> Chri&s;t him&s;elf. Thus the <HI>Judaizing fal&s;e Teachers</HI> in the <HI>Apo&s;tles</HI> time, made <HI>u&s;e</HI> of the <HI>Old Te&s;tament Scripture,</HI> quoting <HI>Mo&s;es</HI> and the <HI>Prophets;</HI> and <HI>Irenaeus</HI> ob&s;erveth of the <HI>Hereticks</HI> of<NOTE PLACE="marg"><HI>Iren&punc;</HI> l. 1. c. 1</NOTE> tho&s;e times, that they dealt by the <HI>Sacred Writings,</HI> as a <HI>Graver</HI> doth by the <HI>goodly image</HI> of a <HI>King,</HI> which by altering the <HI>form,</HI> hee turneth into the <HI>likene&s;&s;e</HI> of a <HI>dog</HI> or <HI>wolf,</HI> and then affirmeth it, <GAP DESC="foreign">, to be the lovely image of the <HI>King,</HI> they take the words of <HI>Scripture,</HI> and <HI>put upon</HI> them their <HI>own &s;en&s;e,</HI> and then &s;ay it is <HI>Scripture,</HI> it is &s;o indeed <HI>ma|terially,</HI> but not <HI>formally,</HI> as the <HI>metal</HI> is the Kings, but the <HI>&s;tamp</HI> is a <HI>Wolf;</HI> &s;o the <HI>words</HI> are <HI>Scripture,</HI> but the <HI>&s;en&s;e</HI> the <HI>Hereticks.</HI></P>
<P>9 To <HI>all</HI> the&s;e I may add, the name of a <HI>Church</HI> is no &s;mall <HI>bait</HI> whereby <HI>Hereticks</HI> allure and <HI>catch</HI> the <HI>&s;imple</HI> in their <HI>&s;nares;</HI> our Saviour tells us what their <HI>&s;ayings</HI><NOTE PLACE="marg">Mat. 24. 6</NOTE> &s;hould bee, <HI>Lee here is Chri&s;t, and there is Chri&s;t,</HI> in this <HI>conventicle,</HI> and that <HI>meeting,</HI> by which they with|draw many from the <HI>Apo&s;tolical</HI> a&s;&s;emblies. In this re|&s;pect St. <HI>Judes</HI> Character of them, is, that they did &s;epa|rate them&s;elves, to wit, from the <HI>Apo&s;tles,</HI> and (which<NOTE PLACE="marg">Iude v. 19.</NOTE> mu&s;t needs follow) they no doubt <HI>a&s;&s;umed</HI> to them&s;elves the <HI>title</HI> to the true <HI>Church of Chri&s;t;</HI> and thus did the <HI>No|vatians</HI> in St. <HI>Cyprians</HI> time, and the <HI>Donati&s;ts</HI> in St. <HI>Au|gu&s;tines</HI> time, fighting again&s;t the <HI>Church</HI> under the name of the <HI>Church.</HI></P>
<P>By all this wee <HI>&s;ee</HI> how <HI>Antichri&s;tian hereticks</HI> abu&s;e the <HI>be&s;t things</HI> to the <HI>wor&s;t de&s;igns, Truth, Liberty, Tra|dition, Miracles, Holine&s;&s;e, Rea&s;on, Revelation, Scripture,</HI> the <HI>Church,</HI> are all of them of <HI>&s;ingular</HI> concernment and <HI>advantage</HI> to the <HI>Orthodox</HI> Chri&s;tian <HI>Catholick</HI> Religi|on, but yet even <HI>the&s;e</HI> are fal&s;ely pretended by <HI>hereticks,</HI>
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and by the feigned <HI>&s;emblance</HI> of the&s;e, it is that they <HI>in|deavour</HI> (and oft times with too much <HI>&s;ucce&s;s</HI>) to <HI>&s;educe</HI> their <HI>auditors</HI> from the <HI>faith.</HI></P>
<P>The&s;e <HI>Seducers</HI> have been <HI>more</HI> or <HI>le&s;&s;e</HI> in all ages, but I think I may &s;afely &s;ay <HI>never more</HI> than in <HI>this,</HI> and if you <HI>mark</HI> it, you &s;hall finde the <HI>Old</HI> cheats &s;till <HI>practi&s;|ed.</HI> The <HI>Papi&s;ts</HI> on the one hand pretend to the <HI>Church, Traditions, Miracles,</HI> and a <HI>formal &s;anctity.</HI> The <HI>Soci|nians</HI> boa&s;t much of <HI>Rea&s;on.</HI> The <HI>Antinomians</HI> of <HI>Li|berty.</HI> The <HI>Anabaptists, Quakers,</HI> and &s;uch like, of <HI>En|thu&s;ia&s;ms,</HI> a <HI>light within, breathings, impul&s;es,</HI> and <HI>di&s;|coveries</HI> of the <HI>Spirit. All Sects</HI> have &s;ome mixtures of <HI>truth,</HI> and would father their <HI>Errours</HI> upon the <HI>Scrip|tures.</HI></P>
<P>And now being <HI>encompa&s;&s;ed</HI> as it were with &s;uch &s;ub|tle <HI>Sophi&s;ters,</HI> crafty <HI>Seducers,</HI> what need is there of a <HI>prudent vigilancy,</HI> le&s;t wee bee <HI>in&s;nared</HI> by them, ac|cording<NOTE PLACE="marg">2 Fet. 3. 17</NOTE> to that excellent <HI>advice</HI> of St. <HI>Peter Beware lest ye al&s;o being led away, with the errour of the wicked</HI><NOTE PLACE="marg">Mat. 10. 12</NOTE> <HI>fall from your own stedfa&s;tne&s;&s;e. Behold,</HI> &s;aith our ble&s;&s;ed <HI>Saviour</HI> to his <HI>Di&s;ciples, I &s;end you forth as &s;heep among wolves, bee yee wi&s;e as Serpents, and innocent as Doves, wi&s;e as Serpents,</HI> to <HI>defend</HI> them&s;elves, <HI>innocent as Doves,</HI> in not <HI>offending</HI> others, or (as <HI>Pro&s;per</HI> to our pre&s;ent purpo&s;e) <HI>innocent as Doves,</HI> in not <HI>circumventing</HI> any, and <HI>wi&s;e as Serpents,</HI> in not <HI>&s;uffering</HI> them&s;elves to bee <HI>circumvented;</HI> and &s;urely this <HI>Serpentine</HI> wi&s;dome is that which con|cerneth all <HI>Christians</HI> in &s;ome <HI>mea&s;ure</HI> to attain, &s;o much the rather, becau&s;e the&s;e <HI>wolves,</HI> as our Saviour el&s;ewhere &s;peaketh, <HI>come in &s;heeps cloathing,</HI> for this rea&s;on, &s;aith <HI>Optatus, Ut prius ovis mordentem lupum &s;entiat quam prae&s;en|tiat</HI><NOTE PLACE="marg">Optat. contra Par<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. l. 2.</NOTE> <HI>venientem,</HI> that they may <HI>&s;eize</HI> upon the <HI>&s;heep</HI> before it can <HI>perceive</HI> them <HI>comming.</HI> Hee that <HI>walketh among &s;nares,</HI> had need bee <HI>cautelous,</HI> and no le&s;s rea&s;on have we to bee <HI>circumspect,</HI> who are in the &s;ame <HI>danger</HI> which tho&s;e <HI>Chri&s;tians</HI> were in, of them that would <HI>&s;educe</HI> then,
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and &s;o much &s;hall <HI>&s;uffice</HI> to have been &s;poken of the <HI>fir&s;t</HI> General, namely, the <HI>mi&s;chievous de&s;ign</HI> of the <HI>fal&s;e Teachers.</HI> I go on to a more brief <HI>dispatch</HI> of the other, which is,</P>
<P>The <HI>Pious care</HI> of true <HI>Apo&s;tles, The&s;e things have I</HI><NOTE PLACE="marg">Gen. Second.</NOTE> <HI>written to you concerning them.</HI> For the full <HI>di&s;cu&s;&s;ion</HI> whereof, I &s;hall look upon the <HI>writing</HI> here mentioned in a <HI>double</HI> reference, namely, as it was a <HI>re&s;ult</HI> of the <HI>Spirits dictate,</HI> and as it was an argument of St. <HI>Johns</HI> care.</P>
<P>1 As a <HI>re&s;ult</HI> of the <HI>Spirits dictates,</HI> for St. <HI>John</HI> and the other <HI>holy men of God spake and wrote as moved by the Holy Ghost,</HI> and &s;o wee are here to <HI>take</HI> notice, that the <HI>Divinely inspired</HI> writings are of excellent u&s;e <HI>against Seducers.</HI> Indeed, as a <HI>&s;traight</HI> line di&s;covers what is <HI>crooked,</HI> and the clear <HI>light</HI> di&s;pells <HI>darkne&s;&s;e,</HI> &s;o the <HI>word</HI> of <HI>God</HI> &s;erveth to <HI>di&s;cover</HI> who are <HI>Seducers,</HI> and to <HI>di&s;&s;ipate</HI> their <HI>clondy</HI> errours; you <HI>erre</HI> (&s;aith our ble&s;&s;ed<NOTE PLACE="marg">Mat. 22. 29</NOTE> <HI>Saviour</HI> to the <HI>Sadduces,) not knowing the Scriptures; ta|citly</HI> teaching us, that the <HI>Scriptures</HI> well <HI>known,</HI> and rightly <HI>under&s;tood,</HI> are a <HI>guard</HI> again&s;t <HI>errour.</HI> The <HI>whole Scripture,</HI> &s;aith St. <HI>Paul,</HI> is of divine <HI>inspiration,</HI><NOTE PLACE="marg">2 Tim. 3. 15</NOTE> and is <HI>profitable,</HI> as for <HI>reproof</HI> of <HI>&s;in,</HI> &s;o for the <HI>correction</HI> of <HI>errour.</HI></P>
<P>Let it therefore bee our <HI>bu&s;ine&s;s,</HI> e&s;pecially in &s;uch <HI>er|roneous</HI> times as the&s;e, to <HI>&s;tudy the Scriptures,</HI> and not onely to bee well <HI>ver&s;ed</HI> in the <HI>letter,</HI> but <HI>acquainted</HI> with the <HI>meaning</HI> of them, that as our <HI>Saviour refelled</HI> the <HI>tempter,</HI> &s;o wee may bee able to refute <HI>&s;educers</HI> with a <HI>&s;criptum e&s;t.</HI> No <HI>darts</HI> pierce &s;o deep, as tho&s;e which are <HI>taken</HI> out of the <HI>Lords armory;</HI> no <HI>arrows</HI> hit the <HI>mark</HI> like tho&s;e which are <HI>drawn</HI> out of <HI>Gods quiver,</HI> nor is any <HI>&s;word</HI> &s;o <HI>&s;harp</HI> as that of the <HI>Spirit,</HI> and ther|fore as <HI>David</HI> hid <HI>Gods word in his heart,</HI> that hee might<NOTE PLACE="marg">P&s;al. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">9. 9</NOTE> not <HI>fall</HI> into <HI>&s;in,</HI> &s;o let <HI>us,</HI> that we may not <HI>run into er|rour.</HI></P>
<P><PB N="690" REF="356">2 But that which would bee <HI>chiefly</HI> taken notice of, is, that his <HI>writing</HI> the&s;e things concerning <HI>Seducers,</HI> was an <HI>argument</HI> of his <HI>care,</HI> that the <HI>people</HI> might not bee <HI>de|ceived</HI> by them. It is that which wee finde to have been not only the <HI>care</HI> of this, but the <HI>other</HI> holy <HI>Apo&s;tles;</HI> the greate&s;t part of St. <HI>Judes Epi&s;tle,</HI> and of St. <HI>Peters &s;e|cond Epi&s;tle</HI> is concerning the&s;e <HI>Seducers;</HI> frequent <HI>ca|veats</HI> wee meet with in St. <HI>Pauls Epi&s;tles,</HI> to the &s;ame purpo&s;e, witne&s;&s;e his <GAP DESC="foreign"> to the <HI>Col<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;ians, Beware</HI><NOTE PLACE="marg">Col. 2. 8.</NOTE> <HI>lest any man spoil you;</HI> nay, his threefold <GAP DESC="foreign"> to the <HI>Philippians, beware of Dogs, beware of evil workers, be|ware</HI><NOTE PLACE="marg">Phil. 3. 2</NOTE> <HI>of the conci&s;ion,</HI> and to name no more, his <GAP DESC="foreign"> to the <HI>Romans, be&s;eeching</HI> that they would <HI>mark</HI> and<NOTE PLACE="marg">Rom. 16. 17</NOTE> <HI>avoid</HI> &s;uch. It were ea&s;y to let you &s;ee how the <HI>Fa|thers</HI> of the <HI>Church,</HI> have in this particular <HI>traced</HI> the <HI>foot&s;t eps</HI> of the <HI>Apo&s;tles. Ignatius</HI> be&s;peaketh the <HI>Chri|&s;tians</HI><NOTE PLACE="marg">Ignat. ad Antioc. <HI>Ep. 1. 2.</HI></NOTE> of <HI>Antioch,</HI> in words much <HI>like</HI> tho&s;e of St. <HI>Paul</HI> to the <HI>Philippians,</HI> <GAP DESC="foreign">, <HI>&amp;c. Beware of Dogs, Serpents, Dragons, Aspes, Bazilisks, Scorpions.</HI> St. <HI>Cypri|an</HI><NOTE PLACE="marg"><HI>Cypr.</HI> Ep. 40.</NOTE> in his <HI>Epi&s;tle</HI> to all the people, is very <HI>urgent</HI> with his <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> vos fratres,</HI> and again with his <HI>admone<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> pariter et con|&s;ulo, advi&s;ing, admoni&s;hing, intreating,</HI> that they would not <HI>beleeve</HI> the <HI>&s;mooth words</HI> of <HI>fal&s;e Teachers,</HI> le&s;t they did mi&s;take <HI>darkne&s;&s;e</HI> for <HI>light, night</HI> for <HI>day,</HI> and <HI>poy|&s;on</HI> for a <HI>remedy. Irenaeus</HI> in his <HI>Preface</HI> to his <HI>fir&s;t book</HI> a|gain&s;t<NOTE PLACE="marg"><HI>Iren.</HI> praefat. l 1. adv. Haer.</NOTE> <HI>Here&s;ys,</HI> &s;aith, this was the <HI>rea&s;on</HI> of his <HI>writing</HI> tho&s;e books, that the <HI>wolves</HI> might not <HI>devour the &s;heep of Chri&s;t</HI> through his <HI>default&punc;</HI> for the &s;ame cau&s;e were tho&s;e things <HI>written</HI> by <HI>Epiphanius, Athana&s;ius,</HI> St. <HI>Augu&s;tin,</HI> and many others, which are extant concerning <HI>he|re&s;ies.</HI></P>
<P>Nor was it without a great deal of <HI>Rea&s;on,</HI> that <HI>tho&s;e</HI> holy men were, and in particular here St. <HI>John</HI> was, &s;o <HI>careful</HI> to <HI>write</HI> concerning <HI>Seducers,</HI> and that both <HI>re|spectu populi,</HI> in regard of the <HI>people,</HI> for the <HI>pre&s;ervation</HI> of their <HI>&s;afety,</HI> and <HI>re&s;pectu &s;ui,</HI> in regard of <HI>him|&s;elf,</HI>
<PB N="691" REF="356">
for the <HI>di&s;charging</HI> of his own <HI>duty.</HI></P>
<P>1 In re&s;pect of the <HI>people,</HI> St. <HI>John</HI> well knew,</P>
<P>1 That <HI>all men</HI> are <HI>naturally prone</HI> to <HI>errour,</HI> their <HI>understanding</HI> (as well as <HI>will</HI>) being <HI>corrupted;</HI> yea, that the <HI>be&s;t</HI> being <HI>but men,</HI> may through <HI>want</HI> of <HI>judgement,</HI> and <HI>partiality</HI> of <HI>affection,</HI> bee led a&s;ide. The <HI>bad</HI> through <HI>wickedne&s;s,</HI> and the <HI>good</HI> through <HI>weakne&s;&s;e,</HI> &s;ometimes like <HI>&s;heep</HI> have gone <HI>a&s;tray.</HI></P>
<P>2 That the <HI>errours</HI> to which the&s;e <HI>Antichri&s;ts</HI> did indeavour to <HI>&s;educe</HI> them, were in things <HI>fundamen|tal,</HI> for &s;o it appeareth by the <HI>charge</HI> hee laiet<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> a|gain&s;t them, which is, that they <HI>denyed</HI> the <HI>Father and the Son,</HI> that they <HI>denyed Je&s;us to bee the Chri&s;t,</HI> a <HI>doctrine</HI> upon which the <HI>whole Chri&s;tian</HI> Religion is <HI>founded.</HI> St. <HI>Hierom</HI> upon that o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> our <HI>Saviour, Bee</HI><NOTE PLACE="marg"><HI>Hieron.</HI> in Mat.</NOTE> <HI>wi&s;e as Serpents,</HI> ob&s;erveth, <HI>Serpentis a&s;tutia ponitur in ex|emplum, quia toto corpore occul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">at capu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, ut illud in quo vita est protegat,</HI> the <HI>Serpent</HI> is therefore mentioned, as an <HI>Example</HI> of <HI>Wi&s;dome,</HI> becau&s;e it is <HI>careful</HI> to <HI>hide</HI> the <HI>Head,</HI> wherein its <HI>Life</HI> lyeth, with the whole <HI>body; Chri&s;t</HI> is the <HI>Head</HI> of the <HI>Church,</HI> and the <HI>Er|rours</HI> of the&s;e <HI>Seducers</HI> did <HI>strike</HI> at the <HI>Head,</HI> no wonder if the <HI>Apo&s;tle</HI> wrote <HI>concerning</HI> them.</P>
<P>3 That to bee <HI>&s;educed,</HI> e&s;pecially in &s;uch errours, is <HI>dangerous,</HI> and <HI>destructive.</HI> It was the Prophet <HI>I&s;aiahs</HI> &s;ad complaint, <HI>The Leaders of this people cau&s;e</HI><NOTE PLACE="marg">I&s;a. 9. 16</NOTE> <HI>them to erre, and they that are lead of them are de&s;troy|ed;</HI> and St. <HI>Peters Epithite,</HI> which hee giveth to<NOTE PLACE="marg">2 Pet. 2&punc; 1</NOTE> the&s;e <HI>H<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re&s;ies,</HI> is no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">le&s;&s;e than <HI>damnable,</HI> or (accord|ing to the <HI>Greek</HI> phra&s;e) <HI>here&s;ies of perdition.</HI> To this <HI>purpo&s;e</HI> tends that <HI>phra&s;e</HI> of St. <HI>Paul,</HI> when hee calleth <HI>Seducer<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, Spoilers,</HI> where the Greek word al|ludeth<NOTE PLACE="marg">Col. 2. 8</NOTE> to <HI>Theeves</HI> and <HI>Robbers,</HI> or to <HI>Souldiers</HI> and <HI>Plunderers,</HI> who take the <HI>Cattel</HI> of their <HI>enemy,</HI> and<NOTE PLACE="marg"><HI>Zanch.</HI> ibid. <HI>Daven.</HI> ibid.</NOTE> carry it <HI>away</HI> as a <HI>Prey,</HI> for &s;uch are <HI>fal&s;e Teachers,</HI> the <HI>Devils Agents,</HI> to lead <HI>Captive</HI> poor &s;ouls, that
<PB N="692" REF="357">
they may bee the <HI>Devils prey.</HI> It is not <HI>unworthy</HI> our ob&s;ervation, that the <HI>Apo&s;tle</HI> having in the <HI>ver&s;e</HI> before, mentioned the <HI>Promi&s;e</HI> of eternal <HI>life,</HI> hee pre|&s;ently addeth this <HI>caveat</HI> concerning the&s;e <HI>Seducers,</HI> intimating, that the <HI>flatteries</HI> of the&s;e <HI>Seducers</HI> if hear|kened to, would deprive them of the <HI>Promi&s;e</HI> of <HI>E|ternal Life,</HI> &s;o that it was no <HI>le&s;&s;e</HI> than their ever|la&s;ting <HI>welfare,</HI> which was endangered. Good <HI>rea|&s;on</HI> had the <HI>Apo&s;tle</HI> upon all the&s;e <HI>con&s;iderations,</HI> to <HI>write</HI> concerning the&s;e <HI>Seducers,</HI> to the <HI>Chri&s;tians,</HI> in re|&s;pect of <HI>their &s;afety.</HI></P>
<P>2 Be&s;ides this, there was an <HI>Obligation</HI> in regard of <HI>him&s;elf,</HI> that hee might perform his <HI>duty.</HI> So <HI>Lorinus</HI> glo&s;&s;eth upon the <HI>Text, Videtur fidem &s;uam</HI><NOTE PLACE="marg"><HI>Lor.</HI> in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>liberare, ac &s;uo &s;e functum munere prote&s;tari,</HI> by this wri|ting hee di&s;chargeth that <HI>Office</HI> to which hee was <HI>called,</HI> and that <HI>tru&s;t</HI> which was <HI>repo&s;ed</HI> in him by his Lord and Ma&s;ter. Indeed, if the <HI>Mini&s;ter</HI> of <HI>Chri&s;t warn</HI> the people of <HI>Seducers,</HI> though they <HI>mi&s;carry,</HI> yet he &s;hall be <HI>acquitted,</HI> but <HI>&agrave; pa&s;tore exigi|tur quicquid per inertiam non cu&s;toditur,</HI> &s;aith St. <HI>Cy|prian</HI><NOTE PLACE="marg"><HI>Cypr.</HI> de pa&s;tor&punc; cur.</NOTE> truely, if the <HI>&s;heep wander</HI> through the negli|gence of the <HI>Shepheard,</HI> it will bee <HI>exacted</HI> of <HI>him,</HI> according to that of <HI>God him&s;elfe, I have made thee a watchman unto the hou&s;e of</HI> I&s;rael, <HI>and therefore hear the word at my mouth, and give them warning from mee, when I &s;ay unto the wicked, thou &s;halt &s;urely dye, and</HI><NOTE PLACE="marg">Ezek. 3. 17. 18. 19.</NOTE> <HI>thou give&s;t him not warning, nor speake&s;t to warn the wicked from his wickedne&s;&s;e, to &s;ave his life, the &s;ame wicked man &s;hall dye in his iniquity, but his blood will I require at thine hand, yet if thou warn the wicked, and if hee turn not from his wickedne&s;&s;e&punc; nor from his wic|ked way, he &s;hall dye in his iniquity, but thou ha&s;t delivered thy &s;oul.</HI></P>
<P>To clo&s;e up this with a <HI>threefold</HI> inference.</P>
<P>1 See <HI>hence</HI> what is the rea&s;on why <HI>Diotrephes</HI>
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<HI>prated</HI> again&s;t this <HI>Apo&s;tle</HI> (as <HI>him&s;elf</HI> tells us) with <HI>malicious words,</HI> and why it is that <HI>Seducers</HI> (with<NOTE PLACE="marg">Ep. 3. 10.</NOTE> their <HI>followers) rail</HI> at the <HI>Mini&s;ters</HI> of the Go&s;pel, namely, becau&s;e they <HI>Preach</HI> and <HI>Write</HI> concerning <HI>them.</HI> For this cau&s;e it is, that in <HI>all Ages</HI> they have <HI>been,</HI> and &s;till are, &s;o <HI>&s;olicitous</HI> to <HI>stop</HI> the <HI>mouths</HI> and <HI>pens,</HI> to take away the <HI>livings</HI> and <HI>lives</HI> of the <HI>Or|thodox,</HI> as well knowing, that el&s;e they cannot have the opportunity of <HI>&s;owing</HI> their <HI>tares,</HI> at lea&s;twi&s;e, not with &s;o good <HI>&s;ucce&s;&s;e.</HI> It was no <HI>&s;leight Policy</HI> of <HI>Philip,</HI> to offer the <HI>Athenians</HI> peace upon <HI>condi|tion</HI> of <HI>delivering</HI> up their <HI>Orators</HI> to him, whom <HI>Demo&s;thenes</HI> an&s;wered with an <HI>Apologue</HI> very &s;uitable to this pre&s;ent matter, The <HI>Wolves</HI> were willing to make an <HI>agreement</HI> with the <HI>&s;heep,</HI> provided they would deliver up their <HI>Dogs.</HI> The truth is, <HI>Seducing Wolves</HI> are mo&s;t <HI>afraid</HI> of, and angry at, the <HI>Ministers</HI> of the Go&s;pel, whom that great <HI>Shepheard</HI> of our &s;ouls hath appointed to watch his <HI>flock.</HI></P>
<P>2 Learn <HI>hence</HI> how <HI>unlike</HI> tho&s;e <HI>Mini&s;ters</HI> are to this <HI>Apostle,</HI> who are <HI>dumb dogs</HI> in the mid&s;t of <HI>ravening Wolves,</HI> and thereby &s;uffer the <HI>&s;heep</HI> of <HI>Chri&s;t</HI> to bee <HI>worried;</HI> what a <HI>&s;hame</HI> is it, that the <HI>Heterodox</HI> &s;hould bee <HI>bold,</HI> and the <HI>Orthodox cold,</HI> the <HI>Seducers clamo|rous</HI> in conventicles, and the <HI>Catholicks</HI> &s;ilent in <HI>Chur|ches?</HI> Oh let all the <HI>Ministers</HI> of the <HI>Go&s;pel</HI> learn their <HI>duty,</HI> e&s;pecially in &s;uch <HI>times</HI> as the&s;e, which is not on|ly <HI>oves aggregare,</HI> to <HI>gather together</HI> the <HI>&s;heep,</HI> but <HI>Lu|pos abigere,</HI> to <HI>drive</HI> away the <HI>Wolves;</HI> wee mu&s;t not onely bee as <HI>Mercuriu&s;es</HI> to the <HI>Traveller,</HI> which <HI>point</HI> out the <HI>right way,</HI> but as <HI>Sea-Marks</HI> to the <HI>Mariner,</HI> which <HI>warn</HI> him of <HI>Shelves, Sands,</HI> and <HI>Rocks;</HI> we are called in <HI>&s;cripture,</HI> both <HI>guides</HI> and <HI>watchmen,</HI> to teach us, that as we ought to <HI>lead</HI> the <HI>people</HI> in the <HI>truth,</HI> &s;o to <HI>give</HI> them <HI>notice</HI> of <HI>Hereticks;</HI> nor can wee bee <HI>fa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">thful</HI> and <HI>wi&s;e &s;er|vants,</HI> unle&s;&s;e wee as well <HI>admoni&s;h</HI> the <HI>people</HI> of their <HI>dan|ger</HI>
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as in&s;truct them in their <HI>duty.</HI></P>
<P>3 Finally, Let not the <HI>care</HI> of tho&s;e <HI>Mini&s;ters</HI> (who after St. <HI>Johns</HI> pattern) <HI>Preach</HI> and <HI>Write</HI> concerning <HI>Se|ducers,</HI> bee <HI>di&s;-regarded</HI> by, but let their <HI>Caveats</HI> bee ac|ceptable to, the <HI>people.</HI> Hee will ea&s;ily <HI>open</HI> his <HI>ears</HI> to <HI>Seducers,</HI> who <HI>&s;huts</HI> them again&s;t <HI>true Teachers. Obey them</HI> (therefore) that <HI>have the rule over you, and watch for</HI><NOTE PLACE="marg">Heb. 13. 17</NOTE> <HI>your &s;ouls,</HI> bee <HI>guided</HI> by their <HI>advice,</HI> &s;o &s;hall you not be <HI>led a&s;ide</HI> of <HI>Hereticks</HI> by their <HI>devices.</HI> But <HI>above all,</HI> &s;eek after, and pray for that <HI>Unction,</HI> which will <HI>arm</HI> you again&s;t <HI>errour,</HI> whereof our <HI>Apo&s;tle</HI> treats in the <HI>next ver&s;e,</HI> and &s;hall (<HI>God willing</HI>) bee <HI>di&s;cu&s;&s;ed</HI> the <HI>next time.</HI></P>
</DIV1>
<DIV1 N="35" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 27.</BIBL>
<Q>But the annointing which you have received of him a|bideth in you, and yee need not that any man teach you, but as the &s;ame annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, ye &s;hall abide in him.</Q>
</EPIGRAPH>
<P>_THe <HI>virulency</HI> of <HI>per&s;ecution,</HI> and the <HI>&s;ubtil|ty</HI> of <HI>&s;eduction,</HI> are the <HI>Devils</HI> two great <HI>Engines,</HI> by which hee hath &s;till endea|voured to <HI>batter</HI> down the <HI>Church of Chri&s;t;</HI> &s;ometimes hee is a <HI>raging &s;pirit</HI> in the <HI>hands</HI> of <HI>cruel Tyrants</HI> to <HI>de&s;troy,</HI> and &s;ometimes a <HI>lying spirit</HI> in the <HI>mouths</HI> of <HI>fal&s;e Teach|ers</HI> to <HI>deceive</HI> the <HI>Orthodox</HI> Profe&s;&s;ors of the <HI>Christian Religion.</HI> By the <HI>latter</HI> of the&s;e it is that hee hath done more <HI>mi&s;chief</HI> than the <HI>former:</HI> for whereas in the <HI>one,</HI> hee <HI>acteth</HI> openly, as an <HI>enemy,</HI> in the <HI>other</HI> hee worketh <HI>clo&s;ely,</HI> as a &s;eeming <HI>friend;</HI> and whereas the <HI>blood</HI> of <HI>Martyrs,</HI> (though again&s;t the <HI>will</HI> of their <HI>per&s;ecutours</HI>)
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hath been a <HI>means</HI> to <HI>propagate</HI> and increa&s;e, the <HI>poy|&s;on</HI> of <HI>Hereticks</HI> hath too often <HI>prevailed</HI> to the <HI>infecti|on</HI> and damage of the <HI>Church;</HI> no wonder then, if <HI>one</HI> of the <HI>de&s;igns</HI> of this <HI>Holy Apo&s;tle</HI> in this <HI>Epi&s;tle,</HI> bee to <HI>write</HI> to the Chri&s;tians concerning <HI>Seducers,</HI> and to <HI>minde</HI> them of the great <HI>goodne&s;s</HI> of God in <HI>providing</HI> an <HI>Antidote</HI> again&s;t this poy&s;on, in tho&s;e words, <HI>But the Annointing which you have received of him abideth in you, &amp;c.</HI></P>
<P>Having in the <HI>former</HI> di&s;cour&s;e handled the <HI>Cauti|on,</HI> that which next occurreth to our di&s;cu&s;&s;ion is the <HI>Comfort,</HI> which is not onely <HI>mentioned,</HI> but <HI>inlarged</HI> up|on, in the&s;e words, <HI>But the annointing, &amp;c.</HI></P>
<P>The right <HI>under&s;tanding</HI> of this <HI>whole</HI> ver&s;e, depends upon the <HI>genuine</HI> notion of <GAP DESC="foreign">, the <HI>annointing,</HI> once and again here &s;poken of. In order to which it will bee <HI>needful</HI> to <HI>inquire,</HI> to <HI>what this annointing allu|deth? what it doth import?</HI> and <HI>wherein the Analogy holdeth?</HI></P>
<P>The <HI>Je&s;uits</HI> in their <HI>Comments,</HI> would have us <HI>beleeve,</HI> that St. <HI>John</HI> alludeth to the <HI>Annointing</HI> which is u&s;ed in their <HI>Church</HI> at the <HI>Sacrament</HI> of <HI>Bapti&s;m,</HI> before, in the <HI>brea&s;t,</HI> and <HI>between the &s;houlders,</HI> and after, on the <HI>top</HI> of the <HI>head.</HI> But though I cannot <HI>deny,</HI> that the <HI>u&s;e</HI> of <HI>Annointing</HI> in <HI>Bapti&s;m,</HI> is very ancient, as finding it mentioned not onely by St. <HI>Augu&s;tine,</HI> but St. <HI>Cyprian</HI><NOTE PLACE="marg">Cypr. Ep 70. Tertul. de Re<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. carnis. Aug. de Trinit. <HI>l. 15. c. 24</HI></NOTE> and <HI>Tertullian,</HI> yet &s;ure I am it is no where <HI>spoken</HI> of in the <HI>New Te&s;tament,</HI> as either <HI>in&s;tituted</HI> by <HI>Chri&s;t,</HI> or <HI>Preached</HI> by the <HI>Apo&s;tles,</HI> in which re&s;pect it cannot <HI>ra|tionally</HI> bee conceived that St. <HI>John</HI> alludeth to it. In|deed wee finde in St. <HI>James</HI> an annointing of the <HI>&s;ick</HI> with <HI>Oil,</HI> to bee then <HI>practiced,</HI> though (by the <HI>way</HI>) that of a far <HI>different</HI> nature from the <HI>Popi&s;h extream Unction,</HI> for wheareas the <HI>Papists annoint</HI> the <HI>&s;ick</HI> in <HI>or|der</HI> to their better <HI>pa&s;&s;age</HI> out, the <HI>annointing</HI> then u|&s;ed was in <HI>order</HI> to their <HI>recovery,</HI> and longer <HI>continuance</HI>
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in this <HI>World.</HI> But as there is no <HI>rea&s;on</HI> to <HI>imagine</HI> that St. <HI>John</HI> had any <HI>eye</HI> to St. <HI>James</HI> his <HI>Unction,</HI> &s;o much le&s;&s;e can hee bee <HI>&s;uppo&s;ed</HI> to <HI>allude</HI> to an <HI>&V;nction</HI> which was not at all <HI>u&s;ed</HI> in his <HI>time.</HI> If therefore you would <HI>know</HI> from what this <HI>phra&s;e</HI> is borrowed, the <HI>An&s;wer</HI> is, that very <HI>probably</HI> the <HI>Apo&s;tle</HI> had an eye to that <HI>uncti|on</HI> which was in <HI>u&s;e</HI> under the <HI>Law,</HI> the <HI>ingredients</HI> and <HI>compo&s;ition</HI> whereof you have &s;et down at <HI>large</HI> by <HI>Mo|&s;es;</HI><NOTE PLACE="marg">Exod. 30. 15</NOTE> and &s;o much the <HI>rather,</HI> becau&s;e, as that is called the <HI>Holy Oil,</HI> &s;o this <HI>annointing</HI> is &s;aid before to be from the <HI>Holy One.</HI></P>
<P>2 The <HI>Socinians</HI> inquiring into the <HI>meaning</HI> of this <HI>Metaphor,</HI> under&s;tand by it the <HI>Evangelical Doctrin,</HI> con|&s;truing <GAP DESC="foreign">, the <HI>annointing</HI> in this, by <GAP DESC="foreign">, <HI>hat which you have heard,</HI> at the <HI>four and twentieth</HI> ver&s;e, and conceiving it to bee called the <HI>Unction,</HI> becau&s;e that by that <HI>wonderful effu&s;ion</HI> of the <HI>Holy Gho&s;t,</HI> the <HI>Apo&s;tles</HI> were inabled to <HI>publi&s;h</HI> it, for which rea&s;on they <HI>&s;up|po&s;e</HI> it is el&s;ewhere called the <HI>Spirit,</HI> and the <HI>mini&s;tra|tion</HI><NOTE PLACE="marg">2 Cor. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 6. 8</NOTE> of the <HI>Spirit;</HI> with this <HI>interpretation</HI> &s;ome of our late <HI>Orthodox</HI> writers accord, though upon a far <HI>different</HI> rea&s;on; For whereas the <HI>Socinians</HI> fal&s;ely deny|ing any <HI>need</HI> of the <HI>Spirits</HI> illumination, to bee confer|red upon <HI>every Chri&s;tian,</HI> but onely of that <HI>Revelation</HI> which was at fir&s;t <HI>vouch&s;afed</HI> to the <HI>Apostles,</HI> and by <HI>them</HI> to the <HI>World,</HI> endeavour to <HI>evade</HI> the argument which is brought again&s;t them, from this <HI>Scripture,</HI> by this <HI>Expo&s;ition;</HI> The <HI>Orthodox</HI> ju&s;tly denying any <HI>new Revelation,</HI> or <HI>extraordinary inspiration</HI> now to bee <HI>expected,</HI> an&s;wer the <HI>argument</HI> which <HI>Euthu&s;ia&s;ts</HI> bring from this <HI>Scripture,</HI> by this <HI>interpretation.</HI> For my own part, I am very <HI>unwilling,</HI> (without <HI>great</HI> cau&s;e) to <HI>re|cede</HI><NOTE PLACE="marg"><HI>Aug.</HI> in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>Greg. Mor.</HI> 5. 19. <HI>Cal</HI> in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>Illyr</HI> in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>Lap.</HI> in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>Lor.</HI> in lo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> from the <HI>Generally received</HI> expo&s;ition of <HI>any &s;crip|ture.</HI> And as to this <HI>particular</HI> text,</P>
<P>1 I <HI>finde</HI> the <HI>annointing</HI> by the far <HI>greate&s;t</HI> part both of <HI>Ancient</HI> and <HI>Modern, Prote&s;tant</HI> and <HI>Popi&s;h</HI> Commen|tators
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to be <HI>expounded</HI> the <HI>Holy Spirit,</HI> &s;uitable to which it is, that the <HI>latter</HI> annoynting is read <HI>Spirit</HI> in the <HI>Aethiopick</HI> ver&s;ion, <HI>his Spirit teacheth you of all</HI><NOTE PLACE="marg">Aethiop.</NOTE> <HI>things.</HI></P>
<P>2 There are <HI>&s;everal</HI> con&s;iderations which render the <HI>common</HI> expo&s;ition mo&s;t <HI>rational,</HI> in as much as</P>
<P>1 <HI>U&s;ually</HI> where the <HI>Scripture</HI> &s;peaketh of <HI>annoynting,</HI><NOTE PLACE="marg">S<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> the 27th. L<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</NOTE> it is meant of the <HI>Spirit,</HI> as appeareth in the <HI>former</HI> di&s;|cour&s;e upon the <HI>twentieth</HI> ver&s;e.</P>
<P>2 It is not <HI>here</HI> &s;aid, the <HI>annoynting</HI> which <HI>wee</HI> (to wit <HI>Apo&s;tles) have received of him,</HI> for then it might mo&s;t <HI>probably</HI> have <HI>referred</HI> to the <HI>vi&s;ible de&s;cen&s;ion</HI> of the <HI>Holy Gho&s;t</HI> upon them; nor yet is it &s;aid, <HI>the annoynting which you have received of us,</HI> for then it might <HI>justly</HI> have been <HI>con&s;trued</HI> as the <HI>&s;ame</HI> with <GAP DESC="foreign">, <HI>that which you have heard,</HI> this <HI>Evangelical Doctrine</HI> which was delivered by the in&s;pired <HI>Apo&s;tles;</HI> but in as much as it is <HI>the annoynting which you have received of him,</HI> it is mo&s;t rationally <HI>con&s;trued</HI> of that <HI>Spiritual illumination</HI> which every <HI>Chri&s;tian</HI> receiveth in &s;ome <HI>mea&s;ure</HI> from <HI>Christ.</HI></P>
<P>3 Adde to this, that our <HI>Apo&s;tle</HI> in this ver&s;e mani|fe&s;tly <HI>intends</HI> to <HI>mind</HI> the <HI>Chri&s;tians</HI> what a &s;ingular <HI>help</HI> Chri&s;t had <HI>provided</HI> for them again&s;t <HI>&s;educers,</HI> whereby they might be <HI>enabled</HI> to <HI>continue in that which they had heard,</HI> and therefore it cannot rationally be looked up|on as <HI>one</HI> and the <HI>&s;ame</HI> with that <HI>which they had heard,</HI> but rather the <HI>enlightning</HI> grace of his <HI>Spirit</HI> is to bee <HI>un|der&s;tood,</HI> than which there cannot be a &s;tronger <HI>antidote</HI> again&s;t <HI>errour.</HI></P>
<P>Finally, as by this <HI>expo&s;ition</HI> this Scripture becometh a <HI>&s;harp &s;word</HI> again&s;t the <HI>Socinians,</HI> &s;o (as &s;hall <HI>appear</HI> in the handling) it will not hereby become a <HI>buckler</HI> for the <HI>Anabapti&s;ts,</HI> and therefore I &s;hall <HI>acquie&s;ce,</HI> and ad|here to it as mo&s;t <HI>genuine.</HI></P>
<P>3 As to the <HI>la&s;t</HI> enquiry, how <HI>fitly</HI> the <HI>Spirit</HI> of <HI>God</HI>
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is <HI>compared</HI> to, and <HI>re&s;embled</HI> by, <HI>oyl,</HI> and <HI>annoynting,</HI> the <HI>an&s;wer</HI> hath been already <HI>returned</HI> in the <HI>di&s;cour&s;e</HI> upon the <HI>former</HI> clau&s;e of the <HI>twentieth</HI> ver&s;e, whither I <HI>referre</HI> the <HI>Reader;</HI> nor &s;hall I <HI>adde</HI> any thing further, but only, that as the <HI>holy Oyntment</HI> was made of <HI>&s;everal Spices</HI> mixed with the <HI>oyl,</HI> &amp; what&s;oever <HI>things</HI> or <HI>per&s;ons</HI> were <HI>annoynted</HI> therewith, were legally <HI>&s;anctified</HI> by it; &s;o <HI>we</HI> are here to under&s;tand by this <HI>annoynting,</HI> not the <HI>illumination</HI> of the <HI>Spirit,</HI> which is oft-times <HI>found</HI> a|lone, and is vouch&s;afed to the <HI>unregenerate,</HI> but that which is as it were <HI>made up</HI> of the &s;everal graces of the <HI>Spirit,</HI> whereby not only the <HI>minde</HI> is <HI>enlightned,</HI> but the <HI>whole man</HI> is <HI>&s;anctified.</HI></P>
<P>Having given you this <HI>account</HI> of <HI>the annoynting,</HI> which is as it were the <HI>hinge</HI> upon which the <HI>whole</HI> ver&s;e <HI>turneth,</HI> it now <HI>remaineth</HI> that I goe on to <HI>con&s;ider</HI> what is here affirmed concerning this <HI>Unction,</HI> and becau&s;e I have already traced the <HI>metaphor</HI> of <HI>oyl,</HI> and our <HI>Apo|&s;tle</HI> is plea&s;ed to <HI>in&s;i&s;t</HI> upon another <HI>&s;imilitude</HI> of <HI>teaching,</HI> I &s;hall follow that, and <HI>accordingly</HI> you may conceive the <HI>Spirit of God,</HI> who is <HI>the annoynting,</HI> to bee likewi&s;e here <HI>repre&s;ented</HI> as a <HI>School-ma&s;ter,</HI> who&s;e <HI>excellency</HI> is &s;et forth by <HI>four</HI> Characters, namely, <HI>his Re&s;idency, Suf|ficiency, Fidelity,</HI> and <HI>Efficiency.</HI> His</P>
<LIST>
<ITEM>1 Re&s;idency, permanent, <HI>in tho&s;e words,</HI> The annoyn|ting which you have received of him, abideth in you.</ITEM>
<ITEM>2 Sufficiency, abundant, <HI>in tho&s;e words,</HI> And you need not that any man teach you, but as the &s;ame annoynting teacheth you of all things.</ITEM>
<ITEM>3 Fidelity, eminent, <HI>in tho&s;e words,</HI> and is truth, and is no lye.</ITEM>
<ITEM>4 Efficiency, evident, <HI>in tho&s;e words, and</HI> as it hath taught you, you &s;hall abide in him.</ITEM>
</LIST>
<P>Begin we with the <HI>Re&s;idency</HI> of this <HI>School-ma&s;ter,</HI> as<NOTE PLACE="marg">Gen. 1.</NOTE> it is &s;et forth in the <HI>beginning</HI> of the ver&s;e, <HI>The annoyn|ting which you have received of him abideth in you;</HI> and
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here we have &s;omething <HI>&s;uppo&s;ed,</HI> and &s;omething <HI>pro|po&s;ed;</HI> that which is <HI>&s;uppo&s;ed</HI> is <HI>his pre&s;ence, The an|noynting which you have received of him;</HI> that which is <HI>propo&s;ed</HI> is <HI>his re&s;idence, Abideth in you.</HI></P>
<P>1 That which is here <HI>&s;uppo&s;ed</HI> concerning this <HI>uncti|on,</HI> cometh <HI>fir&s;t</HI> to be <HI>con&s;idered,</HI> and &s;hall be di&s;patched in <HI>three</HI> Propo&s;itions.</P>
<P>1 <HI>That this annoynting is not in us of our &s;elves, but received by us from another.</HI> It is S^t. <HI>Pauls</HI> Que&s;tion, and though it be <HI>occa&s;ioned</HI> by a <HI>di&s;cour&s;e</HI> of tho&s;e <HI>extraor|dinary</HI> gifts, yet it holds true in <HI>reference</HI> to all, <HI>What ha&s;t thou that thou ha&s;t not received?</HI> the <HI>&s;ins</HI> which wee<NOTE PLACE="marg">1 Cor. 4. 7</NOTE> <HI>commit</HI> are our <HI>own,</HI> but the <HI>grace</HI> to <HI>&s;ubdue</HI> them is <HI>re|ceived;</HI> though wee are &s;ometimes <HI>&s;ubdue</HI> into <HI>errour,</HI> yet wee are <HI>apt</HI> to fall into them <HI>our &s;elves,</HI> but the <HI>unction</HI> which armeth us again&s;t tho&s;e errours is <HI>re|ceived.</HI></P>
<P>It is a <HI>meditation</HI> which &s;hould <HI>keep</HI> the <HI>be&s;t Chri&s;tians</HI> lowly in their <HI>own</HI> eyes; <HI>Ha&s;t</HI> thou this <HI>annoynting,</HI> while&s;t <HI>others want</HI> it, or <HI>ha&s;t thou</HI> it in a <HI>greater</HI> mea|&s;ure than others? be not <HI>proud,</HI> but <HI>humble,</HI> for though it be <HI>in thee</HI> &s;ubjectively, yet it is not <HI>from thee</HI> effective|ly, and therefore no ju&s;t <HI>cau&s;e</HI> of <HI>Self-exaltation;</HI> it is S^t. <HI>Pauls</HI> inference upon the fore-mentioned <HI>que&s;tion, If thou doe&s;t receive it, why doe&s;t thou glory as if thou had&s;t not received it?</HI> Where the <HI>manner</HI> of <HI>propo&s;al</HI> by way of <HI>que&s;tion</HI> intimateth (as <HI>Mu&s;culus</HI> well glo&s;&s;eth)<NOTE PLACE="marg"><HI>Mu&s;c.</HI> in loc.</NOTE> the <HI>impudence</HI> of this arrogance, <HI>Ridiculum plan&egrave; e&s;t de alienis bonis &s;uperbire,</HI> It is a <HI>ridiculous</HI> thing, with <HI>Ae|&s;ops</HI> Crow, to bee <HI>proud</HI> of <HI>borrowed feathers;</HI> in <HI>one</HI> word, as to <HI>boa&s;t</HI> our &s;elves of what wee <HI>have not</HI> is <HI>abo|minable,</HI> &s;o it it little le&s;s <HI>odious</HI> to boa&s;t of what <HI>wee have,</HI> as if it were <HI>our own,</HI> when as it is only <HI>recei|ved.</HI></P>
<P>2 <HI>That this annoynting is received of him, that is Chri&s;t;</HI> it was at <HI>fir&s;t</HI> received by <HI>Chri&s;t</HI> him&s;elf, to
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wit, <HI>as man</HI> in his <HI>Human</HI> nature, but he <HI>received</HI> it not &s;o <HI>much</HI> for <HI>him&s;elf</HI> as us, <HI>Voluit accipere, ut potuit tri|buere,</HI> he would as <HI>Man</HI> receive, that as <HI>Mediator</HI> hee might <HI>convey</HI> it to us. Indeed <HI>it hath plea&s;ed the Father,</HI><NOTE PLACE="marg">Col. 2. 9</NOTE> (&s;aith S^t. <HI>Paul) that in him &s;hould all fulne&s;&s;e dwell;</HI> to wit, as <HI>water</HI> in the <HI>Fountain, light</HI> in the <HI>Sun, Wine</HI><NOTE PLACE="marg">Ioh. 1. 16</NOTE> in the <HI>Grape,</HI> and <HI>oyl</HI> in the <HI>Olive;</HI> and accordingly &s;aith S^t. <HI>John,</HI> of <HI>his fulne&s;&s;e wee all receive, and that, grace for grace.</HI> What the <HI>Head</HI> is to the <HI>Body,</HI> that is <HI>Chri&s;t</HI> to the <HI>Church;</HI> and as the <HI>members</HI> receive <HI>&s;en&s;e</HI> and <HI>motion</HI> from the <HI>Head,</HI> &s;o doth the <HI>Church</HI> this <HI>un|ction</HI> from <HI>Chri&s;t.</HI> Learn hence</P>
<P>1 How <HI>greatly</HI> we are <HI>beholding</HI> to <HI>Chri&s;t,</HI> of whom it is that we <HI>receive</HI> what&s;oever <HI>mea&s;ure</HI> wee have of this <HI>Spiritual unction;</HI> the truth is, what&s;oever <HI>Spiritual</HI> be|nefit we receive, it is only <HI>in</HI> and <HI>through Chri&s;t.</HI> The <HI>Remi&s;&s;ion of &s;ins,</HI> and <HI>Adoption of Sons,</HI> the <HI>Ju&s;tification of our per&s;ons,</HI> and <HI>Sanctification of our natures,</HI> the <HI>Dona|tion of his Spirit,</HI> and <HI>acceptation of our &s;ervices,</HI> the <HI>Re|demption of our bodies,</HI> and <HI>Salvation of our Souls,</HI> are all <HI>received</HI> through <HI>Chri&s;t;</HI> &s;o ju&s;tly doth S^t. <HI>Paul</HI> &s;ay, <HI>He hath ble&s;&s;ed us with all &s;piritual ble&s;&s;ings in heavenly pla|ces in Chri&s;t Je&s;us.</HI></P>
<P>2 What <HI>need</HI> wee have to bee <HI>ingrafted</HI> into <HI>Chri&s;t,</HI> &s;ince as wee can <HI>receive nothing</HI> but <HI>of him,</HI> &s;o neither can we unle&s;&s;e we <HI>fir&s;t receive him. To as many as recei|ved him</HI> (&s;aith the <HI>Evangeli&s;t) to them he gave power to</HI><NOTE PLACE="marg">Joh. 1. 11</NOTE> <HI>become the Sons of God,</HI> and to as many as <HI>receive him</HI> it is that hee <HI>giveth</HI> his <HI>Spirit;</HI> no wonder that St. <HI>Paul</HI> praying for the <HI>Ephe&s;ians,</HI> that they might be <HI>&s;trengthe|ned with the &s;pirit of Chri&s;t,</HI> prayeth al&s;o, that <HI>he might</HI><NOTE PLACE="marg">Ephe&s;. 3. 16, 17</NOTE> <HI>dwell in their hearts by faith,</HI> &s;ince it is by our <HI>faith</HI> in <HI>Chri&s;t</HI> that wee <HI>receive</HI> him, and con&s;equently his <HI>Spi|rit,</HI> which is this <HI>annoynting.</HI></P>
<P>3 La&s;tly, <HI>This receiving of the unction from him is by way of gift.</HI> Indeed <HI>receiving</HI> in its large&s;t extent is
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the <HI>correlative,</HI> both of <HI>debitum</HI> and <HI>donum,</HI> a <HI>debt</HI> and a <HI>gift,</HI> what is <HI>duly paid,</HI> and what is <HI>freely</HI> given, both are &s;aid to bee <HI>received.</HI> But when it is u&s;ed in <HI>re|ference</HI> to <HI>God</HI> and <HI>Chri&s;t,</HI> it cannot relate but onely to a <HI>gift,</HI> &s;ince <HI>whatever</HI> wee receive of him, and much more the <HI>annointing</HI> of the <HI>Spirit,</HI> is given of his <HI>meer mercy.</HI> Indeed in re&s;pect of <HI>him&s;elf,</HI> it may bee called a <HI>debt,</HI> hee having <HI>plea&s;ed</HI> by his <HI>Promi&s;e</HI> to make him|&s;elf a <HI>debtor,</HI> and accordingly it is that the <HI>Spirit</HI> is cal|led the <HI>Spirit of Promi&s;e,</HI> becau&s;e promi&s;ed both by the<NOTE PLACE="marg">Eph. 1. 13.</NOTE> <HI>Father</HI> and the <HI>Son,</HI> for &s;o wee finde the <HI>expre&s;&s;ions</HI> va|ryed, the <HI>Comforter whom my Father will &s;end, and I will</HI><NOTE PLACE="marg">Joh. 16. 25.</NOTE> <HI>give you.</HI> But &s;till in re&s;pect of <HI>us,</HI> it is a <HI>free gift,</HI> it was <HI>love</HI> moved him at <HI>fir&s;t</HI> to <HI>promi&s;e</HI> this <HI>unction</HI> to, and &s;ince to <HI>confer</HI> it on, us, in which re&s;pect it is called the<NOTE PLACE="marg">Act. 2. 38.</NOTE> <HI>gift of the holy Gho&s;t.</HI> True it is, this <HI>annointing</HI> was <HI>re|ceived</HI> by <HI>Chri&s;t</HI> from his <HI>Father,</HI> as <HI>purcha&s;ed</HI> by his pretious <HI>blood,</HI> but it is <HI>received</HI> by us from <HI>Chri&s;t,</HI> as <HI>be|&s;towed</HI> by his <HI>free grace.</HI></P>
<P>It is a <HI>con&s;ideration</HI> which &s;hould &s;o much the more <HI>ob|lige</HI> us to <HI>thankfulne&s;&s;e</HI> for this <HI>unction,</HI> it being but <HI>rea|&s;on,</HI> that when wee <HI>receive</HI> wee &s;hould acknowledge the <HI>Donor,</HI> and that what is <HI>received freely,</HI> &s;hould bee <HI>ac|knowledged</HI> the more <HI>gratefully, wee have received the Spirit of God,</HI> (&s;aith the Apo&s;tle) <HI>that wee may know the things which are freely given us of God,</HI> among which the<NOTE PLACE="marg">1 Cor 2. 12.</NOTE> <HI>Spirit him&s;elf</HI> is not the <HI>lea&s;t,</HI> and who &s;o <HI>knoweth</HI> them to bee <HI>freely given,</HI> cannot but bee <HI>greatly thankful. Ho|ly Je&s;us, wee could do nothing that is good, nor avoid what is evil, did wee not receive this Unction from thee, nor do we receive this Unction as a reward of our merit, but a fruit of thy bounty. Wee are unworthy to receive the annointing from thee, but thou art worthy to receive from us glory, and honour, and prai&s;e, now and for ever.</HI></P>
<P>2 That which is <HI>next</HI> in order to be <HI>di&s;cu&s;&s;ed,</HI> and is more directly <HI>expre&s;&s;ed,</HI> is the <HI>Re&s;idency</HI> of this <HI>School|ma&s;ter,</HI>
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the <HI>abiding</HI> of this <HI>Unctio<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> Things that are <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">id in <HI>Oil</HI> are mo&s;t <HI>la&s;ting,</HI> this <HI>&s;acred annointing</HI> is <HI>prma|nent.</HI> It is that which is true in re&s;pect of the <HI>Church</HI> in <HI>general,</HI> and each <HI>Chri&s;tian</HI> in <HI>particular.</HI></P>
<P>1 <HI>This Annointing abideth in the Church.</HI> That <HI>Holy Spirit</HI> who is here &s;et forth under the <HI>notion</HI> of a <HI>Tea|cher,</HI> is by our <HI>Saviour</HI> de&s;cribed as a <HI>Comforter,</HI> con|cerning<NOTE PLACE="marg">Ioh 14. 16</NOTE> whom hee tells his <HI>Di&s;ciples,</HI> that <HI>hee &s;hall abide with them for ever,</HI> which <HI>Promi&s;e</HI> was made to them, as the then <HI>repre&s;entatives</HI> of, and &s;o in them to the whole <HI>Church,</HI> accordingly it is, that the <HI>Spirit</HI> hath been <HI>re|&s;ident</HI> in all <HI>Ages</HI> with the <HI>Chri&s;tian</HI> Church, to <HI>teach,</HI> and <HI>comfort,</HI> and <HI>perform</HI> all other <HI>Offices,</HI> whereof &s;hee &s;tands in need. <HI>Christs pre&s;ence</HI> with his <HI>Di&s;ciples</HI> was <HI>temporary,</HI> in which re&s;pect St. <HI>Johns</HI> word is, <GAP DESC="foreign">,<NOTE PLACE="marg">Ioh 1. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>hee dwelt among us,</HI> &s;o our <HI>Tran&s;lation</HI> reads it, but as in a <HI>Tabernacle,</HI> &s;o much the force of the <HI>Greek</HI> carrieth in it, hee onely <HI>&s;ojourned</HI> for a time with his <HI>Di&s;ciples,</HI> but his <HI>Spirit,</HI> <GAP DESC="foreign">, <HI>abides</HI> with his Church from one <HI>Generation</HI> to another, <GAP DESC="foreign">, &s;o <HI>Theophilact</HI> glo&s;&s;eth, for his <HI>pre&s;ence</HI><NOTE PLACE="marg"><HI>Theoph.</HI> in Ioh.</NOTE> is not as Chri&s;ts was, onely for a <HI>&s;ea&s;on.</HI> True it is,<NOTE PLACE="marg">Rev. 1. 13.</NOTE> <HI>Christ</HI> is &s;aid to be in the <HI>mid&s;t of the Golden Candlesticks,</HI> but that is by his <HI>Spirit.</HI> In re&s;pect of his corporal <HI>pre&s;ence,</HI> hee &s;aith in <HI>one</HI> place, <HI>The Poor you have alwaies</HI><NOTE PLACE="marg">Mat. 26. 12.</NOTE> <HI>with you, but mee you have not alwaies,</HI> in regard of his<NOTE PLACE="marg">28. 20.</NOTE> <HI>Spiritual</HI> pre&s;ence, it is that hee &s;aith in <HI>another</HI> place, <HI>Loe I am with you alwaies, even to the end of the world.</HI></P>
<P>2 <HI>As this Annointing, which wee receive from Chri&s;t, abideth in the Church, &s;o doth it in all the cho&s;en and faithful members of the Church.</HI> It is &s;aid of the <HI>Apo&s;tles,</HI> that when this <HI>unction</HI> vi&s;ibly and <HI>gloriou&s;ly de&s;cended</HI> on them, there appeared <HI>cloven tongues,</HI> as it were on <HI>fire,</HI> and <HI>&s;ate upon each of them; Sitting</HI> is a <HI>fixed po&s;ture,</HI> and noteth <HI>per|manency,</HI><NOTE PLACE="marg">Act. 2. 8.</NOTE> it doth &s;o in <HI>&s;ome,</HI> though not the <HI>&s;ame</HI> mea&s;ure and manner upon <HI>every</HI> true Beleever. At the <HI>eighth</HI>
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ver&s;e of the <HI>next</HI> chapter (where I &s;hall <HI>God willing, in|large</HI> upon this <HI>&s;ubject</HI>) it is <HI>re&s;embled</HI> to <HI>&s;eed,</HI> and that &s;uch as is not onely ca&s;t <HI>into,</HI> but <HI>remaineth</HI> in the ground;<NOTE PLACE="marg">1 Ioh. 3. 8</NOTE> by our ble&s;&s;ed <HI>Saviour</HI> it is compared to <HI>water,</HI> and that <HI>river</HI> water, which is continually <HI>running,</HI> and therefore<NOTE PLACE="marg">Ioh. 7. 37&punc;</NOTE> &s;aid to bee <HI>living;</HI> and again it is &s;aid to bee a <HI>well of wa|ter, springing up</HI> in the heart of a beleever to <HI>everla&s;ting life.</HI> Finally, by <HI>John</HI> the <HI>Bapti&s;t</HI> it is likened to <HI>fire,</HI> and<NOTE PLACE="marg">Mat. 3. 11</NOTE> &s;uch a fire it is, which <HI>like</HI> that under the <HI>Altar</HI> never <HI>goeth out.</HI></P>
<P>The <HI>con&s;ideration</HI> hereof may &s;erve,</P>
<P>1 To <HI>rectifye</HI> our <HI>judgements</HI> in the true <HI>e&s;timate</HI> of, and accordingly to <HI>quicken</HI> our <HI>indeavours</HI> in the ardent <HI>pur&s;uite</HI> after, this <HI>unction. Ah Lord!</HI> how <HI>eager</HI> are men in &s;craping the <HI>things</HI> of this <HI>World,</HI> which when with <HI>difficulty</HI> obtained by us, are <HI>ea&s;ily &s;natched</HI> from us? how much rather &s;hould wee &s;eek after this <HI>annointing,</HI> which being <HI>received, abideth</HI> in us? <HI>Labour not</HI> (&s;aith our ble&s;&s;ed <HI>Saviour) for the meat that peri&s;heth, but labour for</HI><NOTE PLACE="marg">Ioh. 6. 27</NOTE> <HI>the meat that indureth to everla&s;ting life,</HI> thereby plainly <HI>intimating,</HI> that <HI>perpetuity</HI> is that which much advanceth <HI>excellency;</HI> every thing being &s;o much the more <HI>amia|ble,</HI> by how much it is the more <HI>durable;</HI> no wi&s;e man but would prefer <HI>la&s;ting bra&s;s,</HI> before <HI>fading gold,</HI> a <HI>con|&s;tant table,</HI> though of a <HI>few di&s;hes,</HI> before the <HI>large&s;t fea&s;t</HI> which &s;hould only la&s;t for a <HI>few daies;</HI> and &s;urely then, when wee <HI>con&s;ider</HI> how much <HI>this,</HI> and all other <HI>&s;piritual ble&s;&s;ings</HI> tran&s;cend <HI>corporal,</HI> both in their <HI>nature</HI> and <HI>du|rance,</HI> we cannot but <HI>judge</HI> them worthy our highe&s;t <HI>e&s;teem,</HI> and choice&s;t <HI>indeavour.</HI> A <HI>good name</HI> (&s;aith the <HI>wi&s;e man) is better than pretious ointment;</HI> but this <HI>preti|ous</HI><NOTE PLACE="marg">Eccl. 7. 1</NOTE> <HI>ointment</HI> is better than a <HI>good name,</HI> and much more than <HI>wealth</HI> and <HI>plea&s;ure,</HI> or whatever it is that this <HI>world</HI> can <HI>afford.</HI> This is <HI>one</HI> of tho&s;e <HI>gifts</HI> to which St. <HI>James</HI> giveth tho&s;e <HI>Epithites</HI> of <HI>good</HI> and <HI>perfect. E|very gift</HI> is <HI>good,</HI> though but <HI>temporall,</HI> but <HI>spiritual gifts</HI>
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being of a never <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ading <HI>durance,</HI> are both <HI>good and per|fect,</HI> great <HI>rea&s;on</HI> have wee to <HI>beg</HI> the&s;e above all <HI>others.</HI> Oh let us not <HI>cea&s;e</HI> in <HI>asking, &s;eeking, knocking,</HI> for this <HI>unction,</HI> which being <HI>given</HI> to us (like <HI>Maries good</HI> part)<NOTE PLACE="marg">Luk. 10. 32</NOTE> <HI>&s;hall never be taken from us.</HI></P>
<P>2 To <HI>comfort</HI> tho&s;e who have <HI>received</HI> this <HI>unction,</HI> when they con&s;ider its <HI>perpetual duration. Habet Oleum</HI><NOTE PLACE="marg">Hug. Card.</NOTE> <HI>Deus, habet et Mundus,</HI> &s;aith <HI>Hugo, God</HI> hath his <HI>Oil,</HI> and the <HI>World</HI> too, <HI>Oleum mundi in va&s;is deficit, Oleo dei va&s;a deficiunt,</HI> The <HI>Worlds Oil faileth</HI> in the <HI>ve&s;sels,</HI> but the <HI>ve&s;sels fail</HI> for <HI>Gods Oil;</HI> the <HI>one, nunquam &s;ufficit,</HI> will <HI>never &s;atisfy,</HI> the <HI>other, nunquam deficit,</HI> will <HI>never waste;</HI> whatever <HI>worldly</HI> comforts wee <HI>receive,</HI> our <HI>fear</HI> of <HI>lo&s;ing allaieth</HI> the <HI>&s;weetne&s;&s;e</HI> of <HI>enjoying;</HI> but it is not &s;o with the <HI>grace</HI> of the <HI>Spirit,</HI> which being <HI>received, abideth</HI> with us. Though withall a <HI>Caution</HI> mu&s;t bee <HI>annexed;</HI> that wee u&s;e our <HI>indeavour</HI> to <HI>pre&s;erve</HI> and <HI>maintain</HI> this <HI>Oil</HI> in the <HI>lamp</HI> of our &s;ouls. This <HI>Schoolmaster</HI> is willing to <HI>re&s;ide</HI> with us, but then wee mu&s;t <HI>remember</HI> St. <HI>Pauls</HI> caveat, <HI>Grieve not the Holy Spirit of God, whereby</HI><NOTE PLACE="marg">Eph. 4. 30.</NOTE> <HI>you are &s;ealed to the day of redemption,</HI> for if we <HI>grieve</HI> him he will at lea&s;t for a time <HI>withdraw</HI> him&s;elf from us. This <HI>fire</HI> is of a la&s;ting <HI>nature,</HI> being once throughly <HI>kindled,</HI> but then wee mu&s;t <HI>ob&s;erve</HI> that other <HI>injunction</HI> of the <HI>Apo|&s;tle, Quench not the Spirit,</HI> for though it bee not wholly<NOTE PLACE="marg">1 The&s;&s; 5. 17.</NOTE> <HI>put out,</HI> it may bee much <HI>quenched</HI> by our <HI>Negligence.</HI> This <HI>Annointing</HI> is abiding, but then wee mu&s;t take no|tice of our <HI>Saviours</HI> a&s;&s;ertion, <HI>To him that hath &s;hall bee given, but from him that hath not, &s;hall bee taken away that</HI><NOTE PLACE="marg">Mat. 25&punc; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">9</NOTE> <HI>which hee hath.</HI> Wee mu&s;t make <HI>u&s;e of,</HI> and improve this <HI>holy Oil,</HI> concerning which that <HI>riddle</HI> is a <HI>truth,</HI> the <HI>more wee spend, the more it increa&s;eth;</HI> the <HI>Oil</HI> in the <HI>widows</HI> ve&s;&s;el, cea&s;ed not &s;o <HI>long</HI> as &s;hee <HI>poured it out;</HI> this holy <HI>Oil</HI> is be&s;t <HI>pre&s;erved</HI> by <HI>u&s;ing</HI> it to the <HI>Glory</HI> of <HI>God,</HI> our <HI>own</HI> and <HI>others advantage;</HI> and thus much &s;hall <HI>&s;uffice</HI> for the <HI>fir&s;t</HI> character <HI>of the re&s;idency</HI> of this <HI>Schoolma|&s;ter,</HI>
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proceed wee to the <HI>next,</HI> which is</P>
<P>2 <HI>The &s;ufficiency of his in&s;truction,</HI> as it is &s;et forth <HI>Affirmatively,</HI> in tho&s;e words, <HI>The &s;ame annointing teacheth you of all things.</HI></P>
<P><HI>Negatively,</HI> in tho&s;e, <HI>And you need not that any man teach you.</HI></P>
<P>1 Begin wee with the <HI>a&s;&s;irmative</HI> part, and therein <HI>con&s;ider</HI></P>
<LIST>
<ITEM>The <HI>latitude</HI> of the <HI>Object, all things,</HI> and</ITEM>
<ITEM>The <HI>Quality</HI> of the <HI>Act, Teacheth.</HI></ITEM>
</LIST>
<P>1 The <HI>Object</HI> is expre&s;&s;ed in the <HI>&s;ame</HI> latitude at the <HI>twentieth</HI> ver&s;e, where hath been largely <HI>di&s;cu&s;&s;ed, how,</HI> and with what <HI>re&s;trictions</HI> it is to bee <HI>interpreted.</HI> It was the <HI>promi&s;e</HI> of our <HI>Saviour</HI> to his <HI>Di&s;ci|ples,</HI> that his <HI>Spirit &s;hould guide them into all truth,</HI><NOTE PLACE="marg">Ioh. 16. 13</NOTE> nor was this <HI>confined</HI> to them, but is here <HI>a&s;&s;ured</HI> to all Chri&s;tians, that the <HI>annointing &s;hould teach them all things, all things,</HI> that is <HI>all truth, truth</HI> being the proper <HI>object</HI> of the <HI>understanding,</HI> which is that <HI>faculty</HI> whereby wee are <HI>capable</HI> of <HI>teaching;</HI> nor yet mu&s;t this bee ex|tended as <HI>far</HI> as the <HI>Spirit</HI> is <HI>able</HI> to teach and lead, but onely as far as was <HI>requi&s;ite</HI> for them, and is for us to <HI>know,</HI> and under&s;tand; thus the <HI>Spirit</HI> led them into <HI>all truth,</HI> whereby they were <HI>able</HI> to <HI>propagate Chri&s;tian Religion</HI> in the <HI>World,</HI> and hee teacheth <HI>every</HI> Chri&s;tian <HI>all truth</HI> which is needful in <HI>order</HI> to the <HI>prevention</HI> of <HI>fun|damental errours,</HI> and the <HI>&s;alvation</HI> of his <HI>precious</HI> &s;oul. It would not bee <HI>pa&s;&s;ed</HI> by, that our <HI>Apo&s;tles</HI> phra&s;e is at once both <HI>exten&s;ive</HI> and <HI>re&s;trictive,</HI> it is not <GAP DESC="foreign">, but <GAP DESC="foreign">, <HI>Hee teacheth all things,</HI> but <HI>of,</HI> or concerning <HI>all things,</HI> that is, <HI>&s;omething</HI> of all <HI>things.</HI> The&s;e <HI>all things</HI> are not taught <HI>&s;imultaneou&s;ly,</HI> but <HI>&s;ucce&s;&s;ively; fully,</HI> but <HI>gradually:</HI> the <HI>Di&s;ciples</HI> them|&s;elves were <HI>taught</HI> by <HI>degrees,</HI> and did not know <HI>all things</HI> at <HI>first,</HI> nay indeed, not <HI>exactly</HI> at the <HI>la&s;t;</HI> it is but a <HI>partial knowledge,</HI> the <HI>be&s;t</HI> have of the&s;e <HI>all things;</HI>
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but yet <HI>all tho&s;e</HI> things which conduce to the <HI>&s;trengthe|ning</HI> us again&s;t <HI>error,</HI> and the <HI>guiding</HI> us in the <HI>way of truth,</HI> are in <HI>&s;ome,</HI> though not the <HI>&s;ame</HI> mea&s;ure, <HI>taught</HI> by this <HI>Unction.</HI></P>
<P>2 The <HI>chief</HI> thing here to be <HI>di&s;cu&s;&s;ed</HI> is the quality of <HI>the act,</HI> what <HI>kind</HI> of <HI>teaching</HI> it is that is here attributed to the <HI>Spirit,</HI> whereof all <HI>Chri&s;tians</HI> participate.</P>
<P>For the better <HI>under&s;tanding</HI> hereof, take <HI>notice</HI> of a <HI>double di&s;tinction.</HI></P>
<P>1 The <HI>teaching</HI> of this <HI>unction,</HI> is either <HI>extraordinary,</HI> or <HI>ordinary,</HI> that <HI>peculiar</HI> to <HI>&s;ome,</HI> this <HI>common</HI> to <HI>all</HI> Chri&s;tians; in reference to the <HI>extraordinary</HI> teaching it is that S^t. <HI>Gregory</HI> &s;aith excellently, <HI>Ungit Spiritus i&s;te &s;anctus Citharaedum, &amp; P&s;almi&s;tam facit, ungit pa&s;to|rem,</HI><NOTE PLACE="marg">Greg. Mag.</NOTE> <HI>&amp; Prophetam facit, ungit Pi&s;catorem, &amp; praedicato|rem facit, ungit per&s;ecutorem, &amp; doctorem gentium facit, ungit publicanum, &amp; facit Evangeli&s;tam,</HI> the <HI>annoynting</HI> of this <HI>holy Spirit</HI> maketh an <HI>Harper</HI> (&s;o was <HI>David</HI>) a <HI>P&s;almi&s;t; a Shepherd</HI> (&s;o was <HI>Amos</HI>) a <HI>Prophet;</HI> a <HI>Fi&s;her-man</HI> (&s;o was St. <HI>Peter</HI>) a <HI>Fi&s;her</HI> of <HI>men,</HI> by preaching; a <HI>Publican,</HI> (&s;o was S^t. <HI>Matthew</HI>) an <HI>E|vangeli&s;t;</HI> finally, a <HI>Per&s;ecutor</HI> (&s;o was St. <HI>Paul</HI>) a <HI>Teacher</HI> of the <HI>Gentiles.</HI> But it is the <HI>ordinary,</HI> not that peculiar and <HI>extraordinary</HI> way of <HI>teaching</HI> which is here <HI>intended.</HI></P>
<P>2 The <HI>ordinary teaching</HI> of the <HI>Spirit</HI> is either <HI>external,</HI> or <HI>internal,</HI> and both the&s;e are no doubt <HI>included.</HI></P>
<P>1 The <HI>outward</HI> teaching of the <HI>Spirit</HI> is by the <HI>Mi|ni&s;try</HI> of the <HI>Word,</HI> and <HI>preaching</HI> of the <HI>Go&s;pel,</HI> which is contained in the <HI>holy Scriptures;</HI> look as the <HI>holy Wri|tings</HI> were at fir&s;t <HI>in&s;pired</HI> by the <HI>Holy Gho&s;t,</HI> &s;o by <HI>them</HI> he &s;till <HI>teacheth</HI> his <HI>Church.</HI> Accordingly it is that <HI>all &s;aving truths</HI> were <HI>dictated</HI> by the <HI>Spirit</HI> to the <HI>Pen-men,</HI> and are fully, <HI>faithfully</HI> delineated in <HI>&s;acred Writ.</HI> It is a <HI>form of &s;ound words</HI> every way <HI>compleat, explicating,</HI> (as <HI>Gregory</HI> the <HI>great</HI> &s;aith) all the <HI>Divine my&s;teries</HI> of
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<HI>Religion,</HI> and delivering all <HI>precepts</HI> for <HI>Moral</HI> practice, <HI>Quibus quidem duabus partibus omnis no&s;trae &s;alutis &amp; faelicitatis ratio continetur,</HI> in which <HI>two</HI> con&s;i&s;ts the <HI>whole doctrine</HI> of attaining <HI>true happine&s;&s;e,</HI> and therefore in this <HI>re&s;pect</HI> this of the <HI>Apo&s;tle</HI> is verified, <HI>The annoyn|ting teacheth us of all things,</HI> to wit, in the <HI>external</HI> mi|ni&s;tration of <HI>the Word.</HI></P>
<P>2 Be&s;ides this <HI>outward</HI> there is an <HI>inward</HI> teaching, which the <HI>Spirit</HI> vouch&s;afeth to the <HI>Church,</HI> and every true <HI>member</HI> of it, and is here <HI>principally</HI> aymed at. This is that <HI>teaching,</HI> which being the <HI>&s;ecret</HI> work of <HI>Gods Spirit,</HI> is not &s;o <HI>vi&s;ibly</HI> di&s;cernable; the more <HI>things</HI> are <HI>ab&s;tracted</HI> from <HI>&s;en&s;e,</HI> the more <HI>my&s;terious</HI> they are, no <HI>wonder</HI> if it be <HI>difficult</HI> to <HI>apprehend</HI> what this <HI>teaching</HI> is, which according to St. <HI>Gregory</HI> is, <HI>Allocutio intimae in|&s;pirationis,</HI> an <HI>inward in&s;piration,</HI> or <HI>Spiritual allocution.</HI> It is a <HI>Que&s;tion</HI> much <HI>controverted</HI> in the <HI>Schools,</HI> how the <HI>Angels</HI> being <HI>Spiritual</HI> &s;ub&s;tances <HI>impart</HI> their <HI>concep|tions</HI> to <HI>one another,</HI> and &s;urely it is much more <HI>hard</HI> to <HI>know</HI> how the <HI>Spirit</HI> imparts his <HI>Divine</HI> learning to the <HI>&s;oul,</HI> even they who are thus <HI>taught</HI> are <HI>&s;ure</HI> of the <GAP DESC="foreign">, that <HI>&s;o it is,</HI> but are not <HI>able</HI> to <HI>unfold</HI> the <GAP DESC="foreign">, <HI>how it is &s;o.</HI></P>
<P>And yet that wee may in <HI>&s;ome mea&s;ure</HI> apprehend what we cannot <HI>fully conceive,</HI> I &s;hall in a few words <HI>ac|quaint</HI> you with that <HI>notion</HI> of this <HI>teaching</HI> which the <HI>Scripture</HI> is plea&s;ed to <HI>give</HI> us, and accordingly if you <HI>ask</HI> what this <HI>inward</HI> teaching is whereof the <HI>Apo&s;tle</HI> &s;peaketh, I &s;hall return the <HI>an&s;wer</HI> in the <HI>words</HI> of the Prophet <HI>Jeremy,</HI> or rather <HI>God</HI> by the Prophet, <HI>It is</HI><NOTE PLACE="marg">Ier. 31. 33</NOTE> <HI>the putting his Law in our inward parts, and writing it in our hearts.</HI> Indeed, as we <HI>&s;ay</HI> in <HI>general,</HI> the <HI>Scripture</HI> is the be&s;t <HI>interpreter</HI> of it <HI>&s;elf,</HI> &s;o in this <HI>particular,</HI> the <HI>Prophet</HI> is the be&s;t <HI>Commentator</HI> on the <HI>Apo&s;tle;</HI> and therefore that wee may more clearly <HI>under&s;tand</HI> the <HI>one,</HI> it will bee needful more <HI>particularly</HI> to <HI>comment</HI> on the
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<HI>other,</HI> and let you &s;ee what this <HI>putting this Law in our inward parts,</HI> and <HI>writing</HI> it <HI>in our hearts</HI> meaneth, by which wee &s;hall the better perceive what this <HI>teaching is;</HI> in reference to which I &s;hall lay down a <HI>double conclu|&s;ion.</HI></P>
<P>1 <HI>That which the Spirit teacheth inwardly, is the &s;ame with that hee teacheth outwardly,</HI> and therefore <HI>that</HI> which he is &s;aid to <HI>write</HI> in the <HI>heart</HI> of man, is no <HI>other</HI> than that <HI>Law</HI> which is <HI>written</HI> in the <HI>Book</HI> of God. As the <HI>minde</HI> of the <HI>Spirit</HI> in <HI>one parcel agreeth</HI> with the <HI>minde</HI> of the <HI>Spirit</HI> in <HI>another</HI> parcel of <HI>Holy</HI> Writ&punc; &s;o the <HI>impre&s;&s;ions</HI> of the Spirit on the <HI>&s;oul,</HI> an&s;wer to the <HI>dictates</HI> of the <HI>Spirit</HI> in the <HI>Scriptures.</HI> It is very ob&s;er|vable that <HI>Chri&s;t</HI> tells his Di&s;ciples, the <HI>Spirit &s;hould</HI><NOTE PLACE="marg">Ioh. 14. 26</NOTE> <HI>bring all things to their remembrance;</HI> as if the chief <HI>end</HI> of the miraculous <HI>de&s;cen&s;ion</HI> of the <HI>Holy Gho&s;t</HI> upon them, were not to <HI>teach them</HI> any <HI>new</HI> doctrine, but to <HI>bring to remembrance</HI> what <HI>Chri&s;t</HI> had before <HI>taught</HI> them; &s;urely then the <HI>inward teaching</HI> of this <HI>&V;nction</HI> whereof all <HI>Chri&s;tians</HI> participate, doth not <HI>reveal</HI> any <HI>new my|&s;teries</HI> which are not already <HI>delivered</HI> in the <HI>Word.</HI> A|mong other <HI>re&s;emblances,</HI> the <HI>Spirits</HI> working upon the Soul, is &s;aid to be a <HI>&s;ealing,</HI> and among other <HI>rea&s;ons,</HI> for this, becau&s;e as the <HI>&s;eal</HI> maketh no <HI>&s;tamp</HI> upon the <HI>wax,</HI> but what is <HI>an&s;werable</HI> to that which is upon the <HI>&s;eal;</HI> &s;o what&s;oever the <HI>Spirit</HI> teacheth the heart, is an&s;werable to what it teacheth in the <HI>Word.</HI></P>
<P>2 <HI>The inward teaching, or writing of the Spirit, is the imprinting of Scripture-truths upon the &s;oul.</HI> Conceive then the <HI>&s;oul</HI> as the <HI>paper,</HI> the <HI>truths</HI> revealed in <HI>Gods Word,</HI> as the <HI>Letters,</HI> the <HI>Spirit</HI> of <HI>God,</HI> as the <HI>Scribe,</HI> and the <HI>ayl</HI> of his <HI>grace,</HI> as the <HI>Inke,</HI> by which there is an <HI>im|pre&s;&s;ion</HI> made of the <HI>letters</HI> upon the <HI>paper, truths</HI> up|on the <HI>&s;oul.</HI> For the more particular opening hereof know:</P>
<P>1 <HI>That this teaching is not a naked motion, but a real</HI>
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<HI>impre&s;&s;ion; not a &s;uperficial wetting, but a deep &s;oaking. Many</HI> there are to whom the <HI>Spirit</HI> vouch&s;afeth <HI>&s;ome ta&s;te,</HI> yet never <HI>drink</HI> a <HI>full draught,</HI> who have &s;ome <HI>gliding a&s;pects,</HI> but no <HI>direct beams</HI> of the <HI>Sun of righte|ou&s;ne&s;&s;e</HI> &s;hining on them; it is <HI>one</HI> thing to <HI>hear</HI> the <HI>voyce</HI> of the <HI>Spirit</HI> &s;peaking, another to <HI>find</HI> the <HI>Pen</HI> of the <HI>Spirit writing;</HI> that <HI>teaching</HI> which is here <HI>meant,</HI> is &s;uch as confirmeth again&s;t <HI>error,</HI> and therefore doth not <HI>glide off</HI> like <HI>water,</HI> but <HI>abide</HI> like <HI>oyl, &s;lightly move,</HI> but <HI>&s;trongly work</HI> upon the <HI>&s;oul.</HI></P>
<P>2 <HI>That this impre&s;&s;ion of the Spirits teaching is upon the whole &s;oul (more e&s;pecially) the two chief faculties of the &s;oul, the Under&s;tanding, and the Will;</HI> &s;o much &s;eem|eth to be <HI>intimated</HI> by that <HI>double</HI> character of the <HI>&s;ub|ject (the inward parts, and the heart</HI>) which wee finde in the Prophet; as of <HI>old</HI> the <HI>Law</HI> was literally <HI>written</HI> by <HI>Gods Finger</HI> in <HI>two Tables</HI> of <HI>Stone;</HI> &s;o it is <HI>&s;piritually</HI> written by <HI>Gods Spirit</HI> in <HI>two Tables</HI> of <HI>fle&s;h,</HI> the <HI>mind</HI> and the <HI>heart.</HI> This <HI>annoynting</HI> then <HI>teacheth,</HI></P>
<P>1 <HI>Illuminando intellectum,</HI> by <HI>enlightning the under|&s;tanding,</HI> to <HI>&s;ee</HI> and <HI>di&s;cover</HI> tho&s;e things which are <HI>re|vealed</HI> in the <HI>Word;</HI> the <HI>fir&s;t</HI> work of the <HI>Spirit</HI> in <HI>con|ver&s;ion</HI> an&s;wereth that <HI>fir&s;t word</HI> and <HI>work</HI> of <HI>God</HI> in the Creation, <HI>Let there be light;</HI> by this <HI>light</HI> it is that the<NOTE PLACE="marg">Gen. 1. 3</NOTE> <HI>darkne&s;&s;e</HI> of ignorance is expelled, and the <HI>eyes</HI> of the <HI>minde</HI> are <HI>opened,</HI> to apprehend Divine Writings in their own <HI>lu&s;tre</HI> and beauty. It is ob&s;erved of <HI>Paper,</HI> that be|ing <HI>oyled</HI> it is thereby made <HI>bright,</HI> and &s;o <HI>fitter</HI> to re|ceive the <HI>beams</HI> of the <HI>Sun,</HI> and conveigh the <HI>light</HI> into the <HI>room;</HI> &s;o is it with our <HI>minds,</HI> which being <HI>annoynted</HI> with this <HI>oyl,</HI> are thereby <HI>fitted</HI> to receive that heavenly <HI>light</HI> of <HI>Evangelical Doctrin;</HI> and whereas the <HI>oyl which</HI> is put to the <HI>Lamp</HI> feeds it when it is <HI>kindled,</HI> but cannot <HI>give light</HI> to it; &s;uch is the <HI>excellency</HI> of this <HI>Unction,</HI> that it <HI>giveth</HI> the <HI>light</HI> of <HI>&s;aving knowledge</HI> to them who are altogether <HI>de&s;titute</HI> of it. Nor is this all, but fur|ther,</P>
<P><PB N="711" REF="366">2 <HI>Inclinand<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> voluntatem,</HI> by <HI>inclining the will</HI> to em|brace the <HI>goodne&s;&s;e,</HI> and ta&s;te the <HI>&s;weetne&s;&s;e</HI> of tho&s;e <HI>truths</HI> which are <HI>under&s;tood;</HI> this <HI>oyl</HI> doth not only <HI>che|ri&s;h</HI> the light of the <HI>Lamp,</HI> but &s;oftens the hardne&s;&s;e of the <HI>tumor,</HI> remove the <HI>darkne&s;&s;e</HI> of the <HI>under&s;tanding,</HI> but <HI>mollifie</HI> the perver&s;ne&s;&s;e of the <HI>will.</HI> As for the man|ner of the <HI>Spirits operation</HI> upon the <HI>will,</HI> it is not to bee <HI>di&s;puted,</HI> many <HI>Controver&s;ies</HI> which trouble the <HI>Church</HI> would ea&s;ily be <HI>reconciled,</HI> were the <HI>Modus</HI> layed a&s;ide. I &s;uppo&s;e <HI>none</HI> will deny, but <HI>he who made the will know|eth how to per&s;wade it without coaction, and incline it without compul&s;ion,</HI> and therefore we need not fear to <HI>af|firm,</HI> that <HI>the annoynting teacheth,</HI> by inclining <HI>the will;</HI> the truth is, were it not that this <HI>teaching</HI> had an influ|ence upon the <HI>will,</HI> as well as the <HI>under&s;tanding,</HI> it could not guard again&s;t <HI>Error,</HI> and pre&s;erve from <HI>Apo&s;tacy,</HI> nothing being more <HI>u&s;ual</HI> than for <HI>tho&s;e</HI> who are <HI>taught outwardly,</HI> and <HI>not inwardly,</HI> to <HI>reject</HI> tho&s;e <HI>truthes</HI> where|of they have been <HI>fully convinced,</HI> for want of a kindly <HI>influence</HI> upon the <HI>will,</HI> by which they &s;hould <HI>con|&s;tantly adhere.</HI></P>
<P>To &s;umme up <HI>this point,</HI> and there-with <HI>this Di&s;|cour&s;e.</HI> See the <HI>excellency</HI> of the <HI>Spirits teaching</HI> beyond <HI>all</HI> others; <HI>other</HI> School-ma&s;ters &s;et only <HI>truths before</HI> us, but cannot put them into <HI>us,</HI> they <HI>pre&s;ent</HI> them to our <HI>eyes,</HI> or <HI>ears,</HI> but cannot <HI>write</HI> them upon <HI>our hearts,</HI> only this <HI>School-ma&s;ter</HI> can, and doth, not only by his <HI>Word &s;peak</HI> to our <HI>ears,</HI> but by his <HI>Grace</HI> to our <HI>&s;ouls;</HI> oh therefore let us <HI>implore</HI> this <HI>&s;acred Unction,</HI> that he would vouch&s;afe to become our <HI>Teacher;</HI> let us begge of him, that he would fir&s;t <HI>give</HI> us <HI>flexible</HI> &s;pirits, and <HI>decible</HI> mindes, whereby wee may bee <HI>willing</HI> to bee taught, which is to <HI>take away the heart of &s;tone, and give an heart of fle&s;h;</HI> and then that he would <HI>make</HI> us to <HI>know</HI> and embrace Divine Truths, which is <HI>to write his Law in our hearts.</HI> And withall take we heed how we <HI>grieve</HI>
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this <HI>School-ma&s;ter</HI> by a carele&s;&s;e <HI>neglect</HI> of his in&s;tructi|ons. If at any time hee bee <HI>plea&s;ed</HI> to put any <HI>good mo|tions</HI> into our <HI>mindes,</HI> let us <HI>cheri&s;h</HI> them, and let us <HI>be&s;eech</HI> him, that to tho&s;e <HI>motions</HI> hee would adde his powerful <HI>impre&s;&s;ions,</HI> and if wee be thus <HI>taught</HI> of <HI>him,</HI> we are <HI>well taught,</HI> &s;o <HI>well</HI> that we need no <HI>other</HI> teacher; which leads me to the <HI>other</HI> branch of the <HI>&s;ufficiency of his in&s;truction,</HI> in the negative expre&s;&s;ion, <HI>You need not that any man teach you.</HI> But the <HI>time</HI> being <HI>expired</HI> deny|eth any further <HI>progre&s;&s;e</HI> at pre&s;ent, and therefore the <HI>di&s;cu&s;sion</HI> of that, with the <HI>other parts</HI> of the ver&s;e, mu&s;t be referred to the next <HI>opportunity.</HI></P>
</DIV1>
<DIV1 N="36" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 27.</BIBL>
<Q>But the annointing which you have received of him a|bideth in you, and yee need not that any man teach you, but as the &s;ame annointing teacheth you of all things, and is truth, and is no lye, and even as it hath taught you, ye &s;hall abide in him.</Q>
</EPIGRAPH>
<P>_THis <HI>whole World</HI> may not unfitly bee <HI>re&s;em|bled</HI> to a <HI>Book,</HI> whereof the <HI>cover</HI> is the <HI>Heavens,</HI> who&s;e <HI>Gilded imbo&s;&s;ements</HI> are the <HI>glittering &s;tars, letters</HI> are the <HI>ele|ments,</HI> words are the &s;everal <HI>creatures,</HI> compounded of tho&s;e elements, <HI>&s;entences</HI> are the <HI>moti|ons,</HI> and actions of tho&s;e creatures, and periods are its various <HI>ages.</HI> This is the <HI>Book</HI> which Almighty <HI>God hath</HI> given all <HI>mankind</HI> to read, and there is in <HI>every</HI> man a <HI>natural rea&s;on,</HI> which &s;erveth as a <HI>Candle,</HI> whereby wee may <HI>di&s;cern</HI> the <HI>characters</HI> engraven on it, and as a <HI>Schoolmaster,</HI> whereby wee are <HI>instructed</HI> in the <HI>le&s;&s;ons</HI> to bee <HI>learned</HI> from it. But be&s;ides this <HI>School</HI> of the
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<HI>World,</HI> in which the <HI>Creator</HI> hath appointed to <HI>train up all men;</HI> there is another <HI>School</HI> of the <HI>Church,</HI> which our <HI>Redeemer</HI> hath de&s;igned for the <HI>education</HI> of <HI>Christians,</HI> in which re&s;pect <HI>one</HI> of the <HI>names</HI> by which they are frequently called, is <GAP DESC="foreign">, the <HI>Di&s;ciples</HI> or <HI>Scholars</HI> of <HI>Chri&s;t.</HI> The <HI>Book</HI> wherein they are to <HI>learn,</HI> is no o|ther than the <HI>Holy Scriptures</HI> of the <HI>Old,</HI> and (more <HI>espe|oially</HI>) of the <HI>New Testament.</HI> The <HI>U&s;hers</HI> or <HI>Inferiour Teachers</HI> are the <HI>Mini&s;ters,</HI> who&s;e <HI>lips</HI> are therefore &s;aid to <HI>pre&s;erve knowledge,</HI> and at <HI>who&s;e mouth wee mu&s;t &s;eek the Law.</HI> And if you would <HI>know</HI> who is the <HI>Head-ma|&s;ter</HI> in this <HI>School,</HI> let St. <HI>John</HI> give you the an&s;wer in the words of the <HI>text,</HI> it is no other than the <HI>Holy Spirit of God,</HI> here called the <HI>Annointing, But the Annointing which you have received of him, &amp;c.</HI></P>
<P>The <HI>&s;ufficiency</HI> of this <HI>unction</HI> in teaching <HI>Chri&s;tians,</HI> is that <HI>part</HI> of the Text I am now in <HI>handling,</HI> and having <HI>di&s;cu&s;&s;ed</HI> the <HI>Affirmative</HI> a&s;&s;ertion, in that it is &s;aid to <HI>teach all things,</HI> I am now in order to <HI>proceed</HI> to the</P>
<P><HI>Negative amplification,</HI> which is expre&s;&s;ed in tho&s;e<NOTE PLACE="marg">2 Particul.</NOTE> words, <HI>And you need not that any man teach you.</HI></P>
<P>The Apo&s;tle <HI>Peter</HI> &s;peaking of the <HI>unlearned</HI> and <HI>un|&s;table,</HI><NOTE PLACE="marg">2 Pet. 3. 16</NOTE> telleth us, that they did <HI>wre&s;t,</HI> as many things in St. <HI>Pauls Epistles,</HI> &s;o likewi&s;e in other <HI>Scriptures, to their own perdition,</HI> where the <HI>Greek</HI> word <GAP DESC="foreign">, as <HI>Gerard</HI> well ob&s;erves, is a <HI>metaphor</HI> borrowed from tho&s;e<NOTE PLACE="marg"><HI>Gerard.</HI> ibid.</NOTE> who <HI>put men</HI> upon the <HI>Rack&punc;</HI> whereby they oft times <HI>force</HI> them to <HI>&s;peak things</HI> again&s;t their <HI>knowledge</HI> and <HI>con|&s;cience,</HI> for &s;o do <HI>Hereticks</HI> impo&s;e upon the <HI>Scripture</HI> a <HI>&s;en&s;e</HI> contrary to what the <HI>Spirit</HI> of God <HI>intended.</HI></P>
<P>An <HI>instance</HI> hereof wee have in this <HI>Text,</HI> particu|larly in this <HI>clau&s;e,</HI> which (together with tho&s;e <HI>parallel</HI> words of the <HI>Prophet Jeremy,</HI> quoted by the <HI>Apo&s;tle</HI><NOTE PLACE="marg">Ier. 31. 34. Hebr. 8. 11</NOTE> <HI>Paul: They &s;hall not teach every man his Neighbour, and e|very man his Brother, &s;aying, Know the Lord</HI>) is wre&s;ted by
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the <HI>Quakers,</HI> and &s;uch like <HI>Sectavies</HI> among us, as it was by the <HI>Enthu&s;iasts</HI> heretofore, to the <HI>undervaluing</HI> of the <HI>Ministry,</HI> as <HI>needle&s;&s;e</HI> in the <HI>Church,</HI> yea, of the <HI>Holy Scriptures</HI> them&s;elves, while&s;t <HI>pretending</HI> to a <HI>light</HI> within them, which is communicated by this <HI>Unction,</HI> they think they <HI>need no light</HI> without them, no not that which &s;hineth from the <HI>&s;acred writings.</HI> For the <HI>proof</HI> whereof they thus <HI>argue</HI> from this <HI>Text.</HI></P>
<P><HI>All who are taught by the Unction, need not that any man &s;hould teach them, and con&s;equently not the holy men of God.</HI></P>
<P><HI>But all Chri&s;tians are taught by the &V;nction which they re|ceive from Christ, Therefore, &amp;c.</HI></P>
<P>That this <HI>Syllogi&s;m,</HI> how <HI>rational</HI> &s;oever it may &s;eem, is but a <HI>Paralogi&s;m,</HI> and particularly, that <HI>So|phi&s;m,</HI> which is called by <HI>Logicians, Fallacia &agrave; dicto &s;e|cundum quid, ad dictum &s;impliciter,</HI> a <HI>fallacy</HI> arguing from that which is &s;poken onely as to &s;ome <HI>respect,</HI> as if it were to bee con&s;trued in its <HI>utmo&s;t latitude,</HI> will plainly <HI>appear</HI> in the <HI>following</HI> di&s;cour&s;e. And that I may at <HI>once</HI> both <HI>refell</HI> this <HI>argument,</HI> and <HI>unfold</HI> the <HI>clau&s;e,</HI> I &s;hall <HI>fir&s;t</HI> demon&s;trate, that <HI>tho&s;e</HI> words, <HI>you need not that any man teach you,</HI> cannot with any <HI>&s;how</HI> of <HI>Rea&s;on,</HI> nor yet without <HI>apparent contradiction,</HI> bee intended by S. <HI>John</HI> as an <HI>ab&s;olute negation;</HI> and then I &s;hall <HI>acquaint</HI> you with tho&s;e <HI>con&s;tructions</HI> which are <HI>probable,</HI> and which of them I conceive mo&s;t <HI>natural.</HI></P>
<P>1 In pur&s;uance of the <HI>negative</HI> part of the <HI>Explication,</HI> I &s;hall <HI>promi&s;e</HI> &s;omething by way of <HI>prevention;</HI> and then <HI>propo&s;e</HI> &s;omewhat by way of <HI>confutation.</HI></P>
<P>1 By way of <HI>prevention,</HI> take notice of the&s;e particulars, which cannot but be <HI>granted.</HI></P>
<P>1 <HI>Without doubt there will bee a time when Gods annoint|ted ones &s;hall not need the teaching of any man,</HI> and that is <HI>in the other life,</HI> when <HI>Glorified Saints</HI> &s;hall behold, in the <HI>vi&s;ion</HI> of <HI>Gods face, all things</HI> which may conduce to their <HI>happine&s;s.</HI> It is a true <HI>rule</HI> in <HI>Divinity, Promi&s;&s;iones novi</HI>
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<HI>foeder is inchoantur in hac vit&acirc;, implentur in futur</HI>&acirc;. <HI>Evan|gelical Promi&s;es</HI> have &s;ome <HI>impletion</HI> in this life, but their<NOTE PLACE="marg">Camer. Myroth.</NOTE> <HI>completion</HI> in the <HI>other.</HI> Accordingly it is, that tho&s;e words, <HI>They &s;hall teach no more every man his neighbour, and every man his brother, &s;aying, Know the Lord, for they &s;hall all know mee from the least of them to the greate&s;t,</HI> are by &s;ome of the <HI>Fathers</HI> under&s;tood of that <HI>knowledge</HI> which wee &s;hall have in the <HI>Countrey;</HI> and though I <HI>look</HI> not<NOTE PLACE="marg"><HI>Aug</HI> l. de Sp. e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> lit c 14. <HI>An&s;elm.</HI> in Heb.</NOTE> upon this as the <HI>genuine</HI> &s;cope of the&s;e words, yet doubt|le&s;s <HI>then, &amp; then only</HI> it is that tho&s;e <HI>words</HI> &s;hall mo&s;t <HI>exactly</HI> be fulfilled. To the two <HI>&s;tates</HI> of this, and that other Life, no doubt St. <HI>Paul</HI> referreth under the <HI>re&s;emblance</HI> of<NOTE PLACE="marg">1 Cor. 13. 11.</NOTE> a <HI>Child, speaking, doing, and under&s;tanding as a Child,</HI> and of a <HI>mans putting away childi&s;h things,</HI> intend|ing not <HI>differrnt degrees</HI> of <HI>grace,</HI> but the <HI>difference</HI> between <HI>grace</HI> here, and <HI>glory</HI> hereafter. We are not &s;uch <HI>grown men</HI> while&s;t on <HI>earth,</HI> that wee &s;hould look upon the external <HI>means</HI> of grace as <HI>childi&s;h things,</HI> to bee put away, it is the &s;ole <HI>priviledge</HI> of <HI>heaven</HI> (where wee &s;hall <HI>know as wee are known</HI>) that there all <HI>helps</HI> of <HI>hu|mane</HI> in&s;truction &s;hall bee <HI>&s;upervacaneous.</HI> Indeed, as <HI>Aquinas</HI> excellently argueth, <HI>It is a &s;ign of perfect know|ledge,</HI><NOTE PLACE="marg"><HI>Aquin.</HI> Par. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. q. 106. art. 1.</NOTE> <HI>when one needeth not to bee taught, becau&s;e Learning is the way to the attainment of knowledge, Et ideo ce&s;&s;at doctri|na acqui&s;it</HI>&acirc; <HI>perfect&egrave; &s;cienti</HI>&acirc;, <HI>and therefore in that &s;tate of perfect knowledge, no wonder if all teaching cea&s;e.</HI></P>
<P>2 In re&s;pect of our <HI>pre&s;ent</HI> &s;tate in this life, know fur|ther, that</P>
<P>1 On the <HI>one</HI> hand it is an undoubted truth, that <HI>not|with&s;tanding wee are taught by men, there is great need of the teaching of this unction, &s;o great, that without it all other teaching is in vain.</HI> Every <HI>In&s;tructor</HI> &s;aith to his <HI>Audi|tors,</HI> in words, much like tho&s;e of the <HI>King</HI> to the <HI>wo|man&punc;</HI><NOTE PLACE="marg">2 King. 6. 27.</NOTE> <HI>How can I help, except God help? how can I teach, ex|cept the Spirit teach.</HI> St. <HI>Gregory</HI> upon tho&s;e words of<NOTE PLACE="marg"><HI>Gr. M.</HI> in Evan. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">om. 30.</NOTE> our <HI>Saviour,</HI> concerning the <HI>Spirit, Hee &s;hall lead you</HI>
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<HI>into all truth,</HI> inlargeth very <HI>excellently</HI> to this purpo&s;e, <HI>Vnle&s;&s;e that Divine Spirit bee pre&s;ent to the heart of the</HI><NOTE PLACE="marg">Joh. 14. 26.</NOTE> <HI>Hearer, the Word of the Teacher is to no purpo&s;e, Let therefore no man attribute it to the man, who teacheth, that hee under&s;tandeth what hee &s;aith, becau&s;e,</HI> ni&s;i intus &s;it qui doceat, doctoris lingua exterius in vacuum laborat, <HI>Except there bee a Teacher within, the Preachers Tongue laboureth outwardly in vain; Behold</HI> (&s;aith that <HI>Father) you all alike hear the &s;ame voice of him that &s;peaketh, and yet you do not alike perceive the &s;en&s;e of what is spoken,</HI> cum ergo vox di&s;par non &s;it, cur in cordibus ve&s;tris di&s;par e&s;t vocis intelligentia? <HI>&s;eeing therefore the &s;ame voice &s;ounds in all your ears, why is there not the &s;ame re|ception into all your hearts? were it not that there is a ma|ster within, who is plea&s;ed peculiarly to teach &s;ome the under&s;tanding of what is generally spoken to all. Where|upon</HI> hee quoteth this very <HI>Text</HI> with this <HI>glo&s;&s;e,</HI> per vocem non in&s;truitur, quando mens per Spiritum non ungitur, <HI>When the minde is not annointed by the Spirit, it is not in&s;tructed by the voice.</HI> To the &s;ame <HI>pupo&s;e,</HI> and no le&s;&s;e <HI>full,</HI> is that di&s;cour&s;e of <HI>St. Au&s;tin</HI> upon this<NOTE PLACE="marg"><HI>Aug.</HI> in loc.</NOTE> <HI>place, Behold, my brethren, a great my&s;tery, the &s;ound of our words beateth the ear, the Ma&s;ter is within. Do not think that any man learneth any thing from any man, wee may admoni&s;h by the noi&s;e of our voice, but in vain, if the Spirit teach not inwardly; you all now hear my Sermon, and yet alas how many go away untaught?</HI> Quantum ad me pertinet omnibus locutus &s;um, &s;ed quibus unctio illa intus non loquitur, quos Spiritus &s;anctus intus non docet, indocti redeunt, <HI>&s;o far as concerneth mee I have done my part in Preaching to all, but to whom the uncti|on doth not speak, whom the Spirit doth not teach, they go home untaught. The In&s;tructions and admonitions of men are extrin&s;ical helps,</HI> Cathedram in coelo habet qui docet cor, <HI>his Chair is in heaven who teacheth the heart, therefore hee him&s;elf &s;aith in the Go&s;pel, Call no man your</HI><NOTE PLACE="marg">Mat. 23. 10.</NOTE>
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<HI>master on earth, one is your Ma&s;ter, Chri&s;t.</HI> And a <HI>lit|tle</HI> after, <HI>The words which wee &s;peak outwardly, are to you as the Husbandman to the tree, who planteth, and watereth, and pruneth it, but doth hee form the fruit, or cover the Tree with leaves? who doth that? Hear that Husbandman</HI><NOTE PLACE="marg">1 Cor. 3. 6</NOTE> <HI>St.</HI> Paul, <HI>and &s;ee what wee are, and hear who is the internal Ma&s;ter; I planted,</HI> Apollo <HI>watered, but God gave the in|crea&s;e; neither is hee that planteth any thing, nor hee that watereth any thing but he that giveth the increa&s;e is God, that is, his Unction teacheth you of all things.</HI> Thus as the <HI>Prophets &s;taff</HI> could not <HI>revive</HI> the <HI>Childe,</HI> but the <HI>Prophet</HI> mu&s;t <HI>come him&s;elf:</HI> &s;o mans <HI>teaching</HI> cannot in&s;truct, but this <HI>&V;nction</HI> mu&s;t teach us; and therefore, when&s;oever wee <HI>come</HI> to hear the <HI>word,</HI> let us withall pray for the <HI>Spirit,</HI> that the <HI>mini&s;tration</HI> of the one may bee accompanied with the <HI>operation</HI> of the <HI>other;</HI> that of <HI>Ferus</HI> being mo&s;t<NOTE PLACE="marg"><HI>Fer.</HI> in loc.</NOTE> true, <HI>Docet Spiritus &s;anctus, &s;ed per verbum, docent Apo&s;to|li, &s;ed per co-operationem Spiritus &s;ancti. The Spirit teach|eth, but by the Word, and the Apo&s;tles taught not but by the co-working of the ble&s;&s;ed Spirit.</HI></P>
<P>2 On the <HI>other</HI> hand, it cannot bee denied, but that as <HI>mans teaching is nothing without this unction, &s;o this unction can, nay, hath taught without the help of man.</HI> There is no <HI>que&s;tion,</HI> but that <HI>hee</HI> who at <HI>first created</HI> man after his own <HI>Image,</HI> could have <HI>repaired</HI> the <HI>decaies</HI> of that <HI>Image</HI> in <HI>man</HI> without the <HI>mini&s;try</HI> of man. <HI>Humane teaching</HI> is not a <HI>nece&s;&s;ary,</HI> but <HI>arbitrary</HI> In&s;trument of the <HI>Spirit,</HI> not without which hee <HI>cannot,</HI> but ordinari|ly hee <HI>will not</HI> teach us. This <HI>unction</HI> needs not the <HI>teach|ing</HI> of any man to joyn with it. Tho&s;e <HI>fir&s;t</HI> planters of the <HI>Gospel</HI> were <HI>immediately</HI> taught by this <HI>unction,</HI> and had it &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>plea&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d</HI> God, all <HI>Chri&s;tians</HI> might &s;till have been <HI>taught</HI> by an inward <HI>inspiration,</HI> without any <HI>out|ward</HI> in&s;truction; look as in <HI>governing</HI> the <HI>World, God</HI> vouch&s;afed to make <HI>u&s;e</HI> of <HI>&s;econd cau&s;es,</HI> but not out of any <HI>nece&s;&s;ity,</HI> as if hee could not govern <HI>without them;</HI>
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&s;o in <HI>teaching</HI> the <HI>Church,</HI> the <HI>Spirit</HI> of <HI>God</HI> maketh u&s;e of <HI>men</HI> as his mini&s;ters, but not as if hee <HI>could not teach without</HI> them.</P>
<P>2 The&s;e things being <HI>premi&s;ed,</HI> that which I &s;hall by way of <HI>confutation,</HI> a&s;&s;ert and prove, is, <HI>that this uncti|on doth not, will not ordinarily teach Christians, &s;o as that while&s;t they are in this world, they &s;hall not need the help of mans teaching.</HI> Though <HI>mans teaching</HI> is <HI>ineffectual</HI> without the <HI>pre&s;ence</HI> of the <HI>unction,</HI> yet the <HI>unction</HI> doth not <HI>exclude</HI> the <HI>pre&s;ence</HI> of <HI>mans teaching.</HI></P>
<P>For the <HI>clearing</HI> whereof, in <HI>few words,</HI> you mu&s;t <HI>know,</HI></P>
<P>1 In <HI>General.</HI></P>
<P>1 <HI>That our Lord Christ hath in&s;tituted a certain or|der of men in the Church, who&s;e office it is to teach and in&s;truct men in the faith.</HI> This is plainly <HI>implyed</HI> in that <HI>Commi&s;&s;ion</HI> given by <HI>Christ</HI> to his <HI>Apo&s;tles,</HI> of <HI>di&s;ci|pling all Nations,</HI> by <HI>baptizing</HI> and <HI>teaching them,</HI> to<NOTE PLACE="marg">Mat. 28. 19. 20</NOTE> which is annexed a <HI>Promi&s;e</HI> of being <HI>with them alway e|ven to the end of the World;</HI> both which con&s;idered <HI>toge|ther,</HI> inform us, that that <HI>Commi&s;&s;ion</HI> was not to <HI>expire</HI> with the <HI>Apo&s;tles,</HI> but that they &s;hould have <HI>&s;ucce&s;&s;ors</HI> in tho&s;e &s;acred <HI>offices,</HI> to the <HI>end</HI> of the <HI>World,</HI> with whom <HI>Chri&s;t</HI> would bee <HI>pre&s;ent</HI> by his <HI>Spirit. Congruous</HI> here|unto it is, that St. <HI>Paul</HI> expre&s;&s;ely &s;aith, <HI>faith commeth</HI><NOTE PLACE="marg">Rom. 10. 16.</NOTE> <HI>by hearing of the Word of God, and that from a Preacher who is &s;ent for that end.</HI> But mo&s;t <HI>appo&s;ite</HI> and clear is that of the &s;ame <HI>Apostle</HI> to the <HI>Ephe&s;ians,</HI> where hee &s;aith, <HI>Chri&s;t</HI><NOTE PLACE="marg">Eph 4. 11.</NOTE> <HI>gave &s;ome Apo&s;tles, and &s;ome Prophets, and &s;ome Evange|li&s;ts, and &s;ome Pa&s;tors and Teachers,</HI> which &s;urely hee would not have <HI>given,</HI> had there been no <HI>need</HI> of them. Very <HI>ob&s;ervable</HI> to this purpo&s;e it is, that at the <HI>conver&s;i|on</HI> of <HI>Cornelius,</HI> in the <HI>vi&s;ion</HI> which hee had, hee was di|rected<NOTE PLACE="marg">Act 10. 5, 6</NOTE> to <HI>&s;end</HI> for <HI>Peter,</HI> that hee might <HI>tell him what hee <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ought to do,</HI> and whereas the <HI>Spirit</HI> might him&s;elf have <HI>opened I&s;aiahs</HI> prophecy to the <HI>Eunuch,</HI> hee giveth <HI>Phi|lip</HI><NOTE PLACE="marg">8. 29.</NOTE> command to go, and <HI>interpret</HI> it, and preach <HI>Je&s;us</HI>
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to him; yea, though <HI>Christ</HI> him&s;elf <HI>converted Saul</HI> by an <HI>immediate</HI> appearing, yet hee &s;ent <HI>Ananias</HI> to the <HI>fi|ni&s;hing</HI><NOTE PLACE="marg">Act. 9. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> of the work; and &s;urely, if to <HI>extraordinary,</HI> much more to <HI>ordinary</HI> conver&s;ion, the teaching of <HI>man,</HI> of tho&s;e <HI>men</HI> whom Chri&s;t hath for that end <HI>appointed</HI> in his Church, is nece&s;&s;ary.</P>
<P>2 That the <HI>Pa&s;tors and Doctors of the Church are not on|ly de&s;igned for initiating, but the perfecting of the Saints,</HI> they are St. <HI>Pauls</HI> own words in the <HI>forementioned</HI> place. For this <HI>cau&s;e</HI> it is, that they are <HI>re&s;embled,</HI> not onely to <HI>Fathers</HI> who <HI>beget,</HI> and <HI>Mothers</HI> who <HI>bring forth,</HI> but <HI>Nur&s;es</HI> who <HI>bring</HI> up the Children; not only to <HI>Planters,</HI> but to <HI>Waterers,</HI> till the <HI>Tree</HI> come to its <HI>full growth.</HI> And they are as &s;o many <HI>builders,</HI> not only to <HI>lay</HI> the <HI>foundation,</HI> but to <HI>rear</HI> up the <HI>fabrick</HI> of <HI>grace</HI> and <HI>knowledge</HI> in the <HI>hearts</HI> of <HI>Chri&s;tians;</HI> &s;urely then, <HI>till we come</HI> to the <HI>mea&s;ure of the &s;tature of the fulne&s;s</HI> of <HI>Chri&s;t,</HI> which &s;hall not be till we <HI>come to heaven,</HI> we have need <HI>that man &s;hould teach us.</HI></P>
<P>2 In <HI>particular,</HI> As to this Scripture, it cannot bee St. <HI>Johns</HI> intention, by <HI>the&s;e</HI> words, how <HI>expre&s;s</HI> &s;oever they may &s;eem; to <HI>exclude</HI> mans teaching. Excellent|ly St. <HI>Au&s;tin</HI> to this purpo&s;e, <HI>If this be true you need not that</HI><NOTE PLACE="marg"><HI>Aug.</HI> in loc.</NOTE> <HI>any man teach you, why do we teach you? if that Annointing teach you all things, wee labour as it were without cau&s;e; why do wee not leave you to that unction, that it may teach you? But now I put the Question to my &s;elf,</HI> Et illi ip&s;i Apo&s;to|lo facio, <HI>I may put it to the Apo&s;tle him&s;elf, Let the Holy Apo&s;tle vouch&s;afe to hear a little one inquiring of him. They to whom thou write&s;t, had this unction, thou ha&s;t &s;aid it, The unction which you have received teacheth you of all things,</HI> ut quid talem Epi&s;tolam feci&s;ti? quid illos tu docebas? quid in&s;truebas? quid aedificabas? <HI>why ha&s;t thou written this Epistle to them? why doe&s;t thou in&s;truct and edify them?</HI> Indeed it cannot be <HI>imagined</HI> that St. <HI>John</HI> &s;hould teach them by <HI>writing</HI> to them, if hee did <HI>intend</HI> by the&s;e
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<HI>words,</HI> to a&s;&s;ert all mans <HI>teaching</HI> u&s;ele&s;&s;e.</P>
<P>And therefore <HI>Caveamus tales tentationes &s;uperbi&s;&s;imas</HI> take wee heed of <HI>spiritual pride,</HI> in <HI>fancying</HI> to our<NOTE PLACE="marg"><HI>D<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</HI> in loc.</NOTE> &s;elves &s;uch a <HI>mea&s;ure</HI> of the <HI>Spirits unction,</HI> that wee <HI>need not</HI> the <HI>Mini&s;ters in&s;truction.</HI> Our <HI>ble&s;&s;ed Lord</HI> him&s;elf, who had the <HI>Spirit above mea&s;ure,</HI> was ve|ry <HI>lowly,</HI> and bids us to <HI>learn</HI> this vertue of him; &s;urely then, the <HI>greater</HI> mea&s;ure wee have of this <HI>un|ction,</HI> wee &s;hould bee &s;o much the le&s;&s;e <HI>conceited</HI> of our &s;elves. The good <HI>Spirit</HI> doth <HI>aff<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">are, breathe grace</HI> into us, but it is the <HI>evil spirit</HI> which doth <HI>inflare, puff men</HI> up with the <HI>winde</HI> of <HI>pride;</HI> it is the <HI>poy&s;on</HI> of the <HI>Ser|pent &s;wells us,</HI> not the <HI>Oil</HI> of the <HI>Spirit</HI> of <HI>God;</HI> and true|ly, there cannot bee an <HI>higher degree</HI> of <HI>pride,</HI> than to <HI>un|dervalue</HI> the <HI>means</HI> of <HI>in&s;truction. Hee</HI> who is thus <HI>arro|gant,</HI> argueth him&s;elf greatly <HI>ignorant</HI> of the <HI>delu&s;ions</HI> of <HI>Satan,</HI> and the <HI>deceitfulne&s;&s;e</HI> of his <HI>own heart.</HI> It is ve|ry <HI>ob&s;ervable,</HI> how St. <HI>Paul</HI> joyneth tho&s;e two <HI>caveats</HI><NOTE PLACE="marg">1 The&s;. 5. 20, 21</NOTE> together, <HI>Quench not the Spirit, de&s;pi&s;e not prophecying,</HI> the <HI>latter</HI> being the ready <HI>way</HI> to the former. If thou ha&s;t <HI>received</HI> this <HI>unction,</HI> it is, as that <HI>Apo&s;tle</HI> tells the <HI>Ga|latians, by the hearing of Faith,</HI> and by the <HI>&s;ame</HI><NOTE PLACE="marg">G<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 3. 2</NOTE> means it <HI>abideth</HI> with, and is <HI>increa&s;ed</HI> in, that it was fir&s;t <HI>conveyed</HI> to us. The plain truth is, hee that is a|bove <HI>ordinances,</HI> is <HI>below grace;</HI> nor can there bee a <HI>wor&s;e fool</HI> than hee who <HI>thinketh</HI> him&s;elf &s;o <HI>wi&s;e,</HI> as not to <HI>need</HI> the <HI>Mini&s;ters teaching.</HI> Nor would it be <HI>pa&s;&s;ed by,</HI> that tho&s;e very <HI>Sectaries</HI> who deny the <HI>Mini&s;try</HI> and <HI>&s;crip|tures,</HI> do yet <HI>teach one another,</HI> all the <HI>re&s;t attending,</HI> whil&s;t any <HI>one</HI> of them who pretends to a <HI>Revelation, speak|eth,</HI> and therefore I &s;hall not <HI>need</HI> to <HI>spend</HI> time in <HI>con|futing</HI> them, who by their own <HI>practice confute</HI> them|&s;elves.</P>
<P>2 Having in &s;ome mea&s;ure cleared the <HI>Quid non,</HI> what <HI>is not, cannot</HI> bee the <HI>meaning</HI> of this <HI>clau&s;e,</HI> it now re|maineth, that I indeavour to unfold the <HI>Quid e&s;t,</HI> what is
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the <HI>genuine</HI> &s;en&s;e of it; and &s;ince by what hath been al|ready <HI>&s;aid,</HI> it appeareth that it mu&s;t bee interpreted. <GAP DESC="foreign">, with <HI>limitation,</HI> that which is to bee inquired and re&s;olved, is, in what <HI>respects</HI> this is <HI>true, that hee who is taught by the unction, need not be taught by any man.</HI></P>
<P>For the <HI>unfolding</HI> whereof, there is a <HI>double way pro|po&s;ed,</HI> both of which are very <HI>rational</HI> and <HI>&s;atis|factory.</HI></P>
<P>1 The <HI>Particle</HI> of <HI>denying Not,</HI> is not to bee ta|ken <HI>ab&s;olutely,</HI> but <HI>comparatively,</HI> not that they did not <HI>need any man to teach</HI> them <HI>at all,</HI> but they did not <HI>need it &s;o much as others.</HI></P>
<P>For the further <HI>clearing</HI> of this, it would bee <HI>ob&s;er|ved,</HI> that in <HI>&s;everal</HI> Scriptures this particle <HI>not,</HI> is a note, not of <HI>irrespective,</HI> but <HI>comparative</HI> negation. When <HI>God</HI> &s;aith by his <HI>Prophet, I will have mercy and not &s;acri|fice,</HI><NOTE PLACE="marg">Ho&s;. 6. 6.</NOTE> hee cannot mean that hee would <HI>not</HI> have <HI>Sacrifice at all,</HI> for then it was a <HI>part</HI> of his <HI>Wor&s;hip,</HI> but yet then hee would not <HI>have</HI> it in <HI>compari&s;on</HI> of <HI>mercy.</HI> When St. <HI>Paul</HI> &s;aith, <HI>I am &s;ent, not to baptize, but to</HI><NOTE PLACE="marg">1 Cor. 1. 17</NOTE> <HI>Preach;</HI> hee cannot <HI>mean</HI> a denial, for hee was <HI>&s;ent</HI> to <HI>baptize,</HI> his <HI>Commi&s;&s;ion</HI> was the &s;ame with the re&s;t of the <HI>Apo&s;tles,</HI> which was to <HI>Baptize all Nations;</HI> but hee was <HI>rather</HI> &s;ent to <HI>Preach</HI> than <HI>Baptize.</HI> That of our ble&s;|&s;ed<NOTE PLACE="marg">Joh. 6. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">7</NOTE> <HI>Saviour, Labour not for the meat that peri&s;heth,</HI> if tak|en <HI>Negatively,</HI> will <HI>contradict</HI> St. <HI>Paul,</HI> where he &s;aith,<NOTE PLACE="marg">2 The&s;&s;. 3. 10</NOTE> <HI>He that will not work let him not eat,</HI> and therefore no doubt onely <HI>meaneth,</HI> that wee &s;hould <HI>chiefly labour</HI> for the <HI>meat that indureth to eternal life;</HI> and yet <HI>once</HI> more, that <HI>&s;aying</HI> of his in <HI>another</HI> place, <HI>my doctrin is not mine, but his</HI><NOTE PLACE="marg">Joh. 7. 16</NOTE> <HI>that &s;ent me,</HI> &s;hould we take it as a <HI>direct denial,</HI> would be <HI>contradictory</HI> to it &s;elf, <HI>my Doctrin,</HI> and <HI>yet not mine,</HI> and therefore is to bee <HI>con&s;trued,</HI> it is <HI>not mine &s;o much as his who&s;e I am, and who&s;e my Doctrin is, his that &s;ent mee.</HI> A|greeable hereunto it is, that wee <HI>expound</HI> this of <HI>S. John,</HI> <GAP DESC="foreign">, <HI>you have no need,</HI> that is, <HI>not &s;o much need that any man teach you.</HI></P>
<P><PB N="723" REF="372">According to this <HI>Interpretation,</HI> it would further bee <HI>inquired,</HI> in <HI>compari&s;on</HI> of <HI>whom</HI> this <HI>negation</HI> is to bee <HI>under&s;tood,</HI> to which a <HI>double</HI> An&s;wer may bee <HI>re|turned.</HI></P>
<P>1 <HI>In compari&s;on of the Jews before the comming of Chri&s;t, it is true of all Chri&s;tians, they need not &s;o much as tho&s;e Jews did, That any man &s;hould teach them.</HI> This is that which I <HI>look</HI> upon as the mo&s;t <HI>genuine</HI> con&s;tructi|on of <HI>Jeremiahs Prophecy</HI> concerning the <HI>Church</HI> of the <HI>New Te&s;tament,</HI> for though the <HI>Precepts</HI> are <HI>expre&s;&s;e</HI> in <HI>&s;e|veral Epi&s;tles,</HI> of <HI>Teaching</HI> and <HI>admoni&s;hing one another,</HI> of <HI>Exhorting one another,</HI> and of <HI>provoking one another to</HI><NOTE PLACE="marg">Col. 3. 12 Heb. 3. 14 10. 24</NOTE> <HI>love and to good works,</HI> yet the <HI>Chri&s;tians</HI> need not <HI>Teach one another,</HI> as the <HI>Jews</HI> of <HI>Old needed:</HI> for whereas the <HI>Wor&s;hip of God</HI> under the <HI>law</HI> was &s;o <HI>Ceremonial, &amp; ob&s;cure,</HI> that <HI>Children needed</HI> to <HI>ask</HI> their <HI>Parents,</HI> and <HI>every man his Neighbour,</HI> what was the <HI>meaning</HI> of this or that <HI>Rite,</HI> that &s;o hee might <HI>know the Lord,</HI> the <HI>Precepts</HI> of the <HI>Go&s;|pel</HI> are &s;o <HI>plain</HI> and <HI>rational,</HI> that <HI>every</HI> one may under|&s;tand them; and whereas this <HI>unction</HI> was then but <HI>spa|ringly given,</HI> both in <HI>regard</HI> of <HI>latitude,</HI> as to the <HI>&s;ubject,</HI> and <HI>fulne&s;&s;e,</HI> as to the <HI>degree,</HI> (&s;ome <HI>few</HI> extraordinary per&s;ons excepted) it is now &s;o <HI>univer&s;ally</HI> poured out, and that in &s;o <HI>far</HI> a <HI>greater</HI> mea&s;ure, that in re&s;pect of <HI>them,</HI> the <HI>Chri&s;tians</HI> now <HI>need not that any man teach them.</HI></P>
<P>A <HI>Con&s;ideration</HI> which &s;hould <HI>lay</HI> upon us <HI>Chri&s;tians</HI> &s;o much the <HI>greater obligation</HI> of <HI>gratitude. Time</HI> was, when the <HI>Jews</HI> could &s;ay, <HI>Hee hath not dealt &s;o with any Nation, as hee hath done with us, neither have the Hea|then the knowledge of his Law,</HI> but now <HI>wee</HI> may &s;ay, <HI>he</HI><NOTE PLACE="marg">p&s;al. 147. 19</NOTE> <HI>did not deal &s;o with the Jews, as hee hath with us, neither had they either &s;uch clear Pre&s;cripts for Gods Wor&s;hip, or &s;uch a plentiful effu&s;ion of his Spirit,</HI> and oh that wee would &s;o <HI>thankfully</HI> con&s;ider this, as withall, to <HI>remember that to whom much is given, of them much &s;hall bee required.</HI></P>
<P><PB N="724" REF="373">2 More <HI>Congruou&s;ly</HI> to this <HI>pre&s;ent</HI> Scripture, <HI>The&s;e Chri&s;tians to whom St.</HI> John <HI>wrote, did not need that any man &s;hould teach them, in compari&s;on of the&s;e who either were but newly initiated into, or had been &s;educed from the Doctrin of Chri&s;tianity.</HI> To this <HI>purpo&s;e</HI> is that <HI>Glo&s;&s;e</HI> of <HI>Beza's, Ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> res non tanquam ignot as proponit, &s;ed</HI><NOTE PLACE="marg"><HI>Beza</HI> in loc.</NOTE> <HI>tanquam cognitas inculcat.</HI> The <HI>Ignorant</HI> mu&s;t be <HI>taught</HI> what they <HI>knew not before,</HI> and the <HI>&s;educed</HI> mu&s;t be <HI>taught,</HI> to <HI>return</HI> from whence they have <HI>Apo&s;tatized,</HI> but <HI>the&s;e Chri&s;tians,</HI> being neither <HI>Ignorant</HI> nor <HI>&s;educed,</HI> had no <HI>need</HI> &s;o bee &s;o taught, though &s;till as to their <HI>confir|mation,</HI> and <HI>growth</HI> in <HI>Grace,</HI> and the <HI>knowledge</HI> of <HI>Chri&s;t,</HI> they <HI>needed</HI> in&s;truction. Wee may very well con&s;true this <GAP DESC="foreign">, in <HI>oppo&s;ition</HI> to that,<NOTE PLACE="marg">Heb. 5. <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</NOTE> <GAP DESC="foreign"> of St. <HI>Paul.</HI> As hee chiding the <HI>Hebrews</HI> &s;aith, <HI>When for the time you ought to bee Teach|ers, you have need that one teach you again, which be the fir&s;t Principles of the Oracles of God;</HI> So our Apo&s;tle commending the&s;e <HI>Chri&s;tians,</HI> &s;aith, <HI>You need not that any man teach you;</HI> So that as <HI>Cameron</HI> well glo&s;&s;eth it is <HI>Hyperbolica loc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tio,</HI> an <HI>Hyperbolical Expre&s;&s;ion,</HI> in way of <HI>Commendation,</HI> and &s;o the <HI>de&s;ign</HI> of it the &s;ame with that <HI>Complement</HI> hee u&s;eth a little before, <HI>I have not written to you becau&s;e you know not the Truth, but</HI><NOTE PLACE="marg">Ver&s;. 21</NOTE> <HI>becau&s;e you know it.</HI> Very <HI>Ob&s;ervable</HI> to this purpo&s;e is that of the <HI>Apo&s;tle Paul</HI> to the <HI>The&s;&s;alonians,</HI> where hee &s;aith <HI>Touching Brotherly Love, You have no need that I write unto you, for you your &s;elves are taught of God to love one another,</HI> yet in the very <HI>next ver&s;e</HI> there fol|loweth, <HI>Wee be&s;eech you Brethren to increa&s;e more</HI><NOTE PLACE="marg">1&punc; The&s;&s;. 4&punc; 9, 10</NOTE> <HI>and more.</HI> By which it plainly <HI>appeareth,</HI> hee did not <HI>intend</HI> that there was no <HI>need at all</HI> to <HI>write</HI> to them, but that they did not <HI>need</HI> it &s;o much as others, having in a good <HI>mea&s;ure</HI> learned that le&s;&s;on already. <HI>Suitable</HI> to this is that of the <HI>&s;ame Apo&s;tle</HI> to the <HI>Corinthians,</HI> where hee &s;aith, <HI>as touching</HI>
<PB N="725" REF="373">
<HI>the Ministring to the Saints, it is &s;uperfluous for mee to write to you,</HI> when as in that very <HI>Chapter</HI> hee u&s;eth many <HI>Arguments</HI> to incourage them to that very du|ty, and therefore cannot bee <HI>&s;uppo&s;ed</HI> to <HI>mean,</HI> that it was altogether <HI>&s;uperfluous.</HI> And &s;urely as the <HI>de&s;ign</HI> of St. <HI>Paul</HI> in be&s;peaking the <HI>The&s;&s;alonians</HI> and the <HI>Co|rinthians</HI><NOTE PLACE="marg">2 Cor. 9. 1</NOTE> after this <HI>manner,</HI> was to <HI>&s;tir</HI> them up to a rea|dy <HI>performance</HI> of tho&s;e <HI>duties,</HI> by taking notice of, and <HI>commending</HI> them for <HI>what they had done</HI> in that kinde already, &s;o no doubt the <HI>&s;cope</HI> of our <HI>Apo&s;tle</HI> was to <HI>animate</HI> them again&s;t <HI>Antichri&s;tian Seducers,</HI> by <HI>prai&s;ing</HI> them for their <HI>proficiency</HI> in the <HI>Orthodox</HI> Faith.</P>
<P>That which wee may learn from hence is, that <HI>provi|ded</HI> it bee not out of <HI>flattery,</HI> and for <HI>ba&s;e ends,</HI> we may upon <HI>ju&s;t occa&s;ion,</HI> not onely <HI>commend,</HI> but <HI>inlarge,</HI> and as it were <HI>Hyperbolize</HI> in the <HI>Commendations</HI> of them that are <HI>good.</HI> Indeed, to <HI>flouri&s;h</HI> with <HI>Rhetorical</HI> exag|gerations, in laying open the <HI>faults</HI> of others (except of &s;uch crimes as are very open and <HI>hainous</HI>) is <HI>uncha|ritable,</HI> but to <HI>expatiate</HI> (though it bee with <HI>Hyperboles</HI>) in the <HI>prai&s;es</HI> of others for their <HI>vertues,</HI> is very <HI>allowable,</HI> as being that which this Holy <HI>Apo&s;tle</HI> giveth as a <HI>pattern</HI> of in this high <HI>E<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">comium, you need not that any man teach you.</HI></P>
<P>2 There is yet <HI>another</HI> way of giving the <HI>&s;en&s;e</HI> of this <HI>clau&s;e,</HI> which to mee &s;eemeth mo&s;t <HI>genuine,</HI> and that is, by con&s;truing tho&s;e words, <HI>you need not that any man teach you,</HI> with the <HI>following,</HI> but <HI>as the &s;ume Annointing teacheth you of all things,</HI> which being <HI>put together,</HI> doe onely deny any <HI>need</HI> that any <HI>man &s;hould teach</HI> them <HI>a|ny other Doctrin</HI> than what this <HI>Annointing</HI> had <HI>taught</HI> them. <HI>All things</HI> (to wit) nece&s;&s;ary to <HI>Salvation,</HI> this <HI>Unction</HI> had taught them, and therefore no <HI>need</HI> of any man to <HI>teach</HI> them any <HI>thing</HI> be&s;ides the&s;e <HI>all things.</HI><NOTE PLACE="marg"><HI>Hein&s;.</HI> in loc. <HI>L<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rin.</HI> in loc. <HI>S<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> in loc. <HI>Aret.</HI> in loc.</NOTE> To this purpo&s;e is that <HI>glo&s;&s;e</HI> of <HI>Hein&s;ius,</HI> who concei|veth, that the conjunction <HI>But</HI> is to be here taken in the &s;ame <HI>notion,</HI> in which it is u&s;ed by the <HI>Chaldee</HI> and <HI>Syriack;</HI>
<PB N="726" REF="374">
Tho&s;e words, <HI>there is no God be&s;ides mee,</HI> are read by the <HI>Chaldee, There is no God but I.</HI> Thus in this place <GAP DESC="foreign">, is as much as <GAP DESC="foreign">, <HI>you need not that any man teach you, but as,</HI> that is, <HI>except tho&s;e things which the &s;ame Annointing teacheth you.</HI> With this <HI>&s;en&s;e</HI> that <HI>glo&s;s</HI> agreeth in effect, which I finde among &s;ome <HI>Ex|po&s;itors,</HI> who refer the <HI>man</HI> here mentioned to the <HI>Sedu|cers</HI> before &s;poken of. There is no <HI>need</HI> of any <HI>new Ma&s;ters,</HI> that any of tho&s;e <HI>&s;educers</HI> concerning whom the <HI>Apo&s;tle</HI> had di&s;cour&s;ed &s;hould <HI>teach</HI> them any new <HI>Doctrin.</HI> Very <HI>Appo&s;ite</HI> to this purpo&s;e is that excellent &s;aying of Tertu. <HI>Nob is curio&s;itate opus non e&s;t post Je&s;um Chri&s;tum, nec inqui&s;ition<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> po&s;t Evangelium, nil de&s;ideramus ultra credere, hoc</HI><NOTE PLACE="marg">Tertul. de <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">. &s;cript ad v. <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">. <HI>c. S.</HI></NOTE> <HI>enim prius credimus, nil e&s;se quod ultra credere debemus, Chri&s;t being now revealed in his Gospel, it is curio&s;ity to make further inquiry, wee de&s;ire not to beleeve any thing more, for this wee first beleeve, that there is nothing more to be be|leeved.</HI> There is <HI>need</HI> indeed that the <HI>Orthodox</HI> teachers &s;hould <HI>inculcate</HI> upon the people what this <HI>Unction teach|eth,</HI> but as for any <HI>Doctrin be&s;ides,</HI> there is no <HI>need</HI> of, nor regard to bee had to <HI>it,</HI> or <HI>him</HI> that bringeth it. It is very <HI>probable,</HI> that tho&s;e <HI>Seducers</HI> did teach their <HI>new Doctrins</HI> as things <HI>nece&s;&s;ary</HI> to bee known and beleeved, in reference to whom our <HI>Apostle</HI> a&s;&s;ureth them, that whatever tho&s;e <HI>Hereticks</HI> might <HI>pretend,</HI> they were al|ready &s;ufficiently <HI>in&s;tructed</HI> in all things <HI>needful</HI> for them to know. According to this <HI>notion,</HI> this very <HI>Scripture,</HI> which is made u&s;e of by <HI>Euthu&s;ia&s;ts,</HI> as a <HI>buckler</HI> to <HI>defend,</HI> proveth a <HI>Sword</HI> to <HI>cut</HI> a&s;under their opinion; for what <HI>other</HI> mu&s;t their <HI>pretended Revelations</HI> bee, but <HI>vain</HI> and <HI>fooli&s;h?</HI> if there bee no <HI>need</HI> of any thing to bee taught us by <HI>any man,</HI> but what this <HI>Unction</HI> teacheth (to wit, as it hath been already explained) <HI>outwardly</HI> by the <HI>Word,</HI> and <HI>inwardly</HI> by <HI>Grace.</HI> The truth is, wee <HI>need</HI> not that any <HI>man,</HI> no nor yet any <HI>Angel</HI> &s;hould <HI>teach us,</HI> and if any <HI>Angel from Heaven</HI>
<PB N="727" REF="374">
<HI>&s;hould come and teach any other doctrine,</HI> than what this unction hath already taught the holy <HI>Apo&s;tles,</HI> and by them us, <HI>let him bee accur&s;ed;</HI> nor is this more than what S^t. <HI>Paul</HI> hath given us <HI>warrant</HI> for; and let this<NOTE PLACE="marg">Gal. 1. 8.</NOTE> <HI>&s;uffice</HI> to have been <HI>&s;poken</HI> of the <HI>&s;ufficiency</HI> of this <HI>School|ma&s;ter.</HI> Pa&s;&s;e we on to the</P>
<P>3 Next <HI>Character,</HI> which is his <HI>Fidelity,</HI> as it is &s;et down in tho&s;e words, <HI>and is truth, and is no lye:</HI> The <HI>fir&s;t,</HI> which is the <HI>affirmative</HI> expre&s;sion according to the <HI>Greek,</HI> is to be read in the <HI>Concrete,</HI> and <HI>is true;</HI> and the <HI>latter,</HI> which is the <HI>negative,</HI> in the <HI>ab&s;tract,</HI> and <HI>is no lye;</HI> our <HI>Tran&s;lators</HI> finding the <HI>latter</HI> to be the <HI>ab|&s;tract,</HI> read the <HI>former</HI> &s;o too, though it may &s;eem more <HI>rational</HI> to read the <HI>latter,</HI> as if it were a <HI>Concrete,</HI> finding the <HI>former</HI> to be &s;o. But as to the <HI>rendring</HI> it, it is not much <HI>material,</HI> while&s;t the <HI>&s;en&s;e</HI> is the &s;ame; which is, that <HI>this annoynting is true, without the mixture of any fal&s;hood in his teaching.</HI> The more fully to expre&s;&s;e this, it is that our <HI>Apo&s;tle</HI> &s;peaketh the <HI>&s;ame</HI> thing twice, fir&s;t by <HI>affirming,</HI> and then by <HI>denying</HI> the <HI>contrary,</HI> that look as when in the <HI>former</HI> Chapter he would &s;et forth <HI>Gods purity</HI> to the full, as being <HI>free</HI> from the lea&s;t <HI>pollution,</HI> he &s;aith, <HI>He is light, and in him is no darkne&s;&s;e:</HI> &s;o here,<NOTE PLACE="marg">1 Joh. 1. 5</NOTE> that he might expre&s;&s;e the <HI>veracity</HI> of the <HI>Spirits dictates,</HI> as being without the <HI>least errour,</HI> he &s;aith, <HI>it is truth, and is no lye.</HI> The <HI>Devils an&s;wers</HI> which he gave tho&s;e who con&s;ulted him, were &s;o <HI>dubious,</HI> that they could not tell <HI>which way</HI> to <HI>con&s;true</HI> them, and &s;o were <HI>deluded</HI> by them; but the <HI>Spirits dictates</HI> are <HI>certain</HI> and infallible. The <HI>Devil</HI> is a <HI>lying Spirit,</HI> the <HI>Father of Lyes,</HI> and his <HI>&s;ugge&s;tions</HI> are <HI>lyes,</HI> and no <HI>truth,</HI> but the <HI>Spirit</HI> of <HI>God</HI> is a <HI>Spirit of truth;</HI> &s;o our <HI>Saviour</HI> calls him once and again, yea he is <HI>truth and no lye.</HI> True it is, <HI>Hereticks</HI> the <HI>Devils</HI> in&s;truments, doe &s;ometimes <HI>&s;peak truth,</HI> but<NOTE PLACE="marg"><HI>Iren.</HI> prae<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">at. adv. haer.</NOTE> it is in <HI>order</HI> to the <HI>advancing</HI> of &s;ome <HI>lye;</HI> yea, it is u|&s;ually mixed with lyes. But the <HI>Spirits Pen-men</HI> deli|ver
<PB N="728" REF="375">
<HI>truth,</HI> and <HI>nothing but the truth,</HI> &s;o that wee may <HI>venture</HI> our <HI>&s;ouls</HI> upon their <HI>writings.</HI> Indeed, it is not &s;o with <HI>us,</HI> who <HI>expound</HI> and <HI>preach</HI> upon their <HI>wri|tings,</HI> &s;ince we have not &s;o <HI>full</HI> a <HI>mea&s;ure</HI> of this <HI>unction</HI> as they had; in which re&s;pect St. <HI>Hier ome</HI> &s;aith, <HI>Aliter habere Apo&s;tolos, aliter reliquot tractatores, illos, &s;emper ve|ra</HI><NOTE PLACE="marg"><HI>Hieron.</HI> ad Theo.</NOTE> <HI>dicere, i&s;tos, ut homines in quibu&s;dam aberrare,</HI> that there is a great deal of <HI>difference</HI> between the <HI>Apo&s;tles</HI> and o|ther <HI>Preachers, tho&s;e alwayes</HI> write truth, but the&s;e <HI>erre</HI> in <HI>many</HI> things; but withall, it is then when they are not <HI>led by the Spirit,</HI> who being <HI>wi&s;dome</HI> cannot be <HI>deceived,</HI> and being <HI>truth</HI> cannot <HI>deceive.</HI> Keep wee therefore <HI>clo&s;e</HI> to the <HI>dictates</HI> of this <HI>unction,</HI> and that as they are &s;et down in the <HI>Word.</HI> Since they are <HI>truth, and no lye;</HI> let us <HI>beleeve,</HI> and <HI>not doubt; tru&s;t,</HI> and not <HI>waver;</HI> left if we receive not the <HI>truth in the love of it, God give us over to beleeve a lye,</HI> it being ju&s;t that they who will not bee taught by this <HI>unction,</HI> which is <HI>truth, and no lye,</HI> &s;hould bee <HI>fooled</HI> by <HI>delu&s;ions,</HI> which are <HI>lyes, and no truth.</HI></P>
<P>4 There is only one <HI>clau&s;e</HI> of the ver&s;e to be <HI>di&s;patched,</HI> in tho&s;e words, <HI>and even as it hath taught you, you &s;hall abide in him,</HI> where the verb <HI>abide</HI> according to the dif|ferent <HI>Greek</HI> Copies is in the <HI>future ten&s;e</HI> of the <HI>indica|tive,</HI> and &s;o rendred <HI>you &s;hall abide,</HI> and in the <HI>impera|tive mood,</HI> and rendred <HI>abide in him,</HI> and accordingly it may be looked upon, either as <HI>a promi&s;e,</HI> or a <HI>precept,</HI> according to the <HI>former,</HI> it lets us &s;ee the <HI>efficiency</HI> of the <HI>School ma&s;ter,</HI> and according to the <HI>latter</HI> the <HI>duty</HI> of the <HI>Scholar;</HI> but becau&s;e I finde this given as a <HI>precept,</HI> in the very <HI>next</HI> ver&s;e, I &s;hall here only <HI>con&s;ider</HI> it as a <HI>promi&s;e,</HI> and &s;o a further <HI>commendation</HI> of this <HI>un|ction.</HI></P>
<P>Tho&s;e words <HI>you &s;hall abide,</HI> are conceived by <HI>&s;ome</HI> to be only <HI>verba &s;perantis,</HI> words of one that <HI>hopeth well</HI> concerning them; but I rather take them to be a <HI>promi&s;e,</HI>
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a&s;&s;uring them of the <HI>vertue</HI> of this <HI>unction,</HI> which being <HI>received</HI> by, and <HI>abiding</HI> in them, would <HI>enable</HI> them to abide <HI>as it had taught them.</HI> The pronoun <GAP DESC="foreign">, in the <HI>end</HI> of the ver&s;e, may be con&s;trued in a <HI>double</HI> refe|rence, either to the <GAP DESC="foreign">, or to <GAP DESC="foreign">, to the <HI>thing,</HI> or the <HI>per&s;on,</HI> and &s;o may be read, <HI>you &s;hall abide in it,</HI> that is, in the <HI>unction,</HI> or <HI>you &s;hall abide in him,</HI> that is, in <HI>Chri&s;t,</HI> from whom you <HI>received the unction.</HI> Indeed, in the <HI>next</HI> ver&s;e it is manife&s;tly belonging to the <HI>per&s;on,</HI> the <GAP DESC="foreign">, being no doubt the &s;ame with the <GAP DESC="foreign">, <HI>hee that &s;hall appear;</HI> but here it may very <HI>rationally</HI> bee <HI>referred</HI> to both, and accordingly I &s;hall &s;peak a <HI>word</HI> of each.</P>
<P>1 <HI>Even as it hath taught you, you &s;hal abide in him.</HI> That which this <HI>unction</HI> chiefly teacheth, is to <HI>abide</HI> in <HI>Chri&s;t;</HI> &s;uitably the <HI>Arabick</HI> readeth it, as it hath <HI>taught you to abide in him,</HI> and in this &s;en&s;e it lets us <HI>&s;ee</HI> the <HI>excellency</HI> of this <HI>School-ma&s;ter,</HI> above all <HI>others;</HI> they may <HI>teach</HI> what to <HI>doe,</HI> but cannot <HI>enable</HI> to <HI>doe</HI> what they <HI>teach;</HI> but this <HI>unction,</HI> as it hath taught <HI>you,</HI> &s;o you <HI>&s;hall doe;</HI> it hath <HI>taught</HI> you to <HI>abide,</HI> and you &s;hall <HI>abide in him;</HI> this <HI>voyce</HI> &s;aith <HI>behind</HI> us, <HI>This is the way, walk in it;</HI> and it withall <HI>giveth</HI> us <HI>feet</HI> to <HI>walk</HI> in that way. Look as when our ble&s;&s;ed <HI>Saviour</HI> &s;aid to <HI>Lazarus, Come forth,</HI> there was a <HI>power</HI> accompanying that <HI>voyce,</HI> which <HI>en|abled</HI> him to <HI>come forth:</HI> &s;o when this <HI>unction,</HI> as it were, &s;aith to us, <HI>abide in him,</HI> there is <HI>grace</HI> communicated, <HI>&s;trengthning</HI> us to <HI>abide in him.</HI> Very <HI>congruous</HI> to this purpo&s;e is that <HI>Di&s;cour&s;e</HI> of S^t. <HI>Au&s;tin</HI> again&s;t <HI>Pelagius</HI> and<NOTE PLACE="marg"><HI>Aug.</HI> l. 1. de grat. Chri&s;ti contr. Pelag. c. 13, 14.</NOTE> <HI>Cele&s;tius, Sic docet Deus eos qui &s;ecundum propo&s;itum vocati &s;unt, &s;imul donans quid agant &s;cire, &amp; quod &s;ciunt agere, God &s;o teacheth tho&s;e who are called according to his pur|po&s;e, that they both know what to doe, and doe what they know;</HI> whence S^t. <HI>Paul</HI> thus &s;peaketh to the <HI>The&s;&s;aloni|ans,</HI><NOTE PLACE="marg">1 The&s;s. 4. 9, 10</NOTE> <HI>You are taught of God to love one another;</HI> and that he might prove they were taught of God, hee pre&s;ently
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addeth, <HI>for indeed you doe it towards all the brethren;</HI> Tanquam hoc &s;it certi&s;simum &s;ignum quod a Deo di|diceritis, &s;i id quod didiceritis feceritis, <HI>as if this were the mo&s;t &s;ure &s;ign of being taught of God, to doe what they were taught; after this manner were all the called accor|ding to purpo&s;e, as it is written in the Prophets, taught of God; but he that knoweth what he ought to doe, and doth it not, hath not yet learned of God according to grace, but to the law, not according to the Spirit, but the letter;</HI> and a little after bee addeth, <HI>Of this manner of teaching our Lord &s;aith, Who&s;oever hath heard and learned of the Fa|ther,</HI><NOTE PLACE="marg">Joh. 6. 4, 5</NOTE> <HI>cometh to me, he therefore that doth not come to him, it is not truly &s;aid he hath heard and learned, for if, as hee who is the truth &s;aith, Every one who hath learned com|eth, he that cometh not hath not learned; &s;o that as</HI> hee pre&s;ently addeth, <HI>not only the power, but the will is a&s;|&s;i&s;ted by this teaching; for if it had been only an ability were conferred, our Lord would have &s;aid, Every one that hath heard, and hath learned of the Father, can or may come to me, but it is he cometh,</HI> Ubi jam &amp; po&s;sibilitatis pro|fectus, &amp; voluntatis affectus, &amp; actionis effectus e&s;t, <HI>by which is intimated, a c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">llation of power, an affection of the will, and the effect of the action.</HI> Hitherto the <HI>words</HI> of S^t. <HI>Au&s;tine,</HI> who&s;e <HI>expre&s;&s;ions</HI> both here, and a <HI>little</HI> before in this <HI>Di&s;cour&s;e</HI> (as al&s;o S^t. <HI>Gregories</HI>) I have the more <HI>largely rehear&s;ed,</HI> that the <HI>Doctrine</HI> of the <HI>ne|ce&s;&s;ity</HI> and <HI>efficacy</HI> of the <HI>Spirits grace</HI> may appear to bee <HI>no new doctrin;</HI> nor &s;hall I <HI>need</HI> to adde <HI>much more</HI> in this particular. Indeed, that <HI>prayer</HI> of the <HI>Spou&s;e</HI> would not be omitted, <HI>Draw me, and we will run after thee;</HI> where|by<NOTE PLACE="marg">Cant. 1. 4</NOTE> is intimated, that when the <HI>Spirit of Chri&s;t draweth,</HI> though it be not a <HI>forcible,</HI> yet it is an <HI>effectual</HI> operati|on, it is not &s;uch a <HI>drawing</HI> as maketh us <HI>goe</HI> whether <HI>we will or no,</HI> but as maketh us of <HI>unwilling, willing,</HI> not only to <HI>goe,</HI> but <HI>run the way of Gods Commandements.</HI> Agree|able to which, it is here not only &s;aid <HI>you may,</HI> but <HI>you &s;hall abide in him.</HI></P>
<P><PB N="731" REF="376">2 Nor would the <HI>other reading</HI> bee left out, <HI>even as it hath taught you, you &s;hall abide in it,</HI> that is, in the <HI>Doctrine</HI> which this <HI>Unction</HI> hath <HI>taught</HI> you, whereby is intimated, that the <HI>grace</HI> of this <HI>Unction</HI> is not only <HI>i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uminating,</HI> but <HI>corroberating,</HI> and as it <HI>teacheth</HI> us, &s;o it <HI>&s;trengthneth</HI> us to <HI>continue</HI> in what it <HI>teacheth.</HI> As <HI>oyled Paper</HI> doth not only <HI>let in</HI> the <HI>light</HI> of the <HI>Sun,</HI> but <HI>beat back</HI> the <HI>violence</HI> of the <HI>Wind;</HI> &s;o doth this <HI>Unction,</HI> not only <HI>enlighten</HI> its <HI>Scholars,</HI> whereby they <HI>under&s;tand</HI> the <HI>truth,</HI> but al&s;o <HI>enable</HI> them to <HI>with&s;tand</HI> the <HI>oppo&s;ition</HI> of <HI>errours.</HI> This <HI>confirming</HI> energie of the <HI>Spirit,</HI> St. <HI>Paul</HI> hath <HI>elegantly</HI> &s;et forth by <HI>&s;everal</HI> Metaphors, where hee &s;aith, <HI>Hee which e&s;t a|bli&s;heth</HI><NOTE PLACE="marg">2 Cor. 3. 21, 22</NOTE> <HI>us with you in Chri&s;t, and annoynteth us, is God, who hath al&s;o &s;ealed us, and given the earne&s;t of the Spirit in our hearts,</HI> manife&s;tly <HI>comparing</HI> the <HI>Spirit</HI> to an <HI>earne&s;t,</HI> to a <HI>&s;eal,</HI> to an <HI>oyntment;</HI> and as the <HI>ear|ne&s;t a&s;&s;ureth</HI> the <HI>bargain,</HI> the <HI>&s;eal confirmeth</HI> the <HI>grant,</HI> and the <HI>oyntment &s;trengtheneth</HI> the <HI>part:</HI> &s;o doth the <HI>Spirit &s;tabli&s;h</HI> the <HI>heart</HI> in a firm <HI>expectation</HI> of <HI>Divine promi&s;es, a&s;&s;urance</HI> of <HI>Divine love,</HI> and a &s;tedfa&s;t <HI>adhe|rence</HI> to <HI>Divine truth.</HI></P>
<P>And now putting <HI>all together,</HI> what great <HI>cau&s;e</HI> of <HI>gratulation,</HI> and ground of <HI>con&s;olation</HI> doth this <HI>ver&s;e</HI> afford us? wee are infinitely beholding to our <HI>ble&s;&s;ed Je&s;us,</HI> in that hee <HI>&s;hed his bloud</HI> for us; and wee are <HI>no le&s;&s;e</HI> engaged to him for giving his <HI>Spirit to us,</HI> &s;ince as by the one hee <HI>purcha&s;ed Salvation for us,</HI> &s;o by the other it is <HI>hee pre&s;erveth us</HI> to <HI>&s;alvation.</HI> Had not this <HI>Unction revealed</HI> the things wee are to <HI>know</HI> in <HI>order</HI> to <HI>Salvation,</HI> wee mu&s;t have <HI>continued igno|rant;</HI> but <HI>ble&s;&s;ed bee God,</HI> this <HI>Unction teacheth us of all things.</HI> Though wee bee <HI>in&s;tructed</HI> in the <HI>things</HI> of our <HI>peace,</HI> yet wee are very <HI>apt</HI> to bee <HI>with-drawn</HI> from them, e&s;pecially by the <HI>cunning</HI> of <HI>Seducers;</HI> but <HI>ble&s;&s;ed bee God,</HI> this <HI>Unction abideth with us,</HI> and
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enableth us <HI>to abide.</HI> Oh let us herein <HI>rejoyce,</HI> that the <HI>wi&s;dome</HI> of our <HI>Saviour</HI> hath &s;o fully <HI>provided</HI> for our <HI>&s;afety,</HI> and let it bee our daily <HI>prayer,</HI> that this holy <HI>Unction</HI> would &s;till vouch&s;afe to <HI>remain with us,</HI> &s;o as wee may bee <HI>instructed, confirmed,</HI> and <HI>pre&s;er|ved by</HI> it to <HI>everla&s;ting life.</HI></P>
<CLOSER>Amen.</CLOSER>
</DIV1>
<DIV1 N="37" TYPE="lecture">
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<HEAD>THE FIRST EPISTLE OF S^t. JOHN.</HEAD>
<EPIGRAPH>
<BIBL>CHAP. 2. VERS. 28.</BIBL>
<Q>And now little Children abide in him, that when he &s;hall appear, wee may have confidence, and not be a&s;hamed before him at his comming.</Q>
</EPIGRAPH>
<P>_MAny are the <HI>Di&s;ea&s;es</HI> to which the <HI>inward,</HI> as well as the <HI>outward</HI> man is <HI>&s;ubject.</HI> The <HI>Feaver</HI> of Luxury, the <HI>Surfet</HI> of Gluttony, <HI>Meagrom</HI> of Drunkenne&s;&s;e, <HI>Lethargy</HI> of Sloath, and <HI>Ague</HI> of Idlene&s;&s;e, (<HI>all</HI> which are involved in the <HI>Lust of the fle&s;h,</HI>) the <HI>Itch</HI> of Curio&s;ity, and the <HI>Drop&s;y</HI> of Covetou&s;ne&s;&s;e, (which are the <HI>lu&s;ts of the Eies</HI>) the <HI>Tumor</HI> of Arrogan|cy, and the <HI>Timpany</HI> of Ambition, (which are the <HI>Fride of Life</HI>) are not more <HI>common</HI> than <HI>dangerous &s;ickne&s;ses;</HI> no wonder if our <HI>Apo&s;tle,</HI> being a &s;piritual <HI>Phy&s;ician,</HI> cautioneth us, and pre&s;cribeth in this Chapter an ex|cellent <HI>Antidote</HI> again&s;t them, of <HI>not loving the World and the things of the World.</HI> But <HI>be&s;ides</HI> the&s;e, the <HI>Con&s;umpti|on</HI> of Envy, the <HI>Frenzy</HI> of Malice, the <HI>Giddine&s;&s;e</HI> of In|con&s;tancy, and <HI>Falling-&s;ickne&s;&s;e</HI> of Apo&s;tacy, are no le&s;&s;e <HI>deadly,</HI> and farre more <HI>&s;preading;</HI> for this <HI>cau&s;e</HI> it is that our <HI>Apo&s;tle</HI> throughout this <HI>whole</HI> Epi&s;tle, very
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much <HI>in&s;i&s;teth</HI> upon <HI>brotherly love,</HI> the only <HI>cure</HI> of <HI>ma|lice</HI> and <HI>envie;</HI> and in the <HI>latter</HI> part of this Chapter, earne&s;tly per&s;wadeth a <HI>firm adherence</HI> to the <HI>Chri&s;tian Faith,</HI> the proper <HI>remedy</HI> of <HI>incon&s;tancy</HI> and <HI>Apo&s;tacy,</HI> the <HI>clo&s;e</HI> of which <HI>Di&s;cour&s;e</HI> is in the <HI>words</HI> of the text, <HI>And now little children abide in him, &amp;c.</HI></P>
<P>In which <HI>ver&s;e</HI> there are <HI>three</HI> things offer them&s;elves to our <HI>ob&s;ervation,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e <HI>Manner,</HI> the <HI>Matter,</HI> the <HI>Mo|tive;</HI> The manner <HI><GAP DESC="illegible" RESP="apex" EXTENT="4 letters">et,</HI> The matter <HI>&s;er<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us,</HI> The motive <HI>&s;trong.</HI> The manner <HI>Rhetorical,</HI> The matter <HI>Theological,</HI> The motive <HI>Logical.</HI> The manner <HI>vehement,</HI> The matter <HI>important,</HI> The motive <HI>urgent.</HI> Finally,</P>
<P>The <HI>manner</HI> in the <HI>Compellation, Little Children,</HI></P>
<P>The <HI>matter</HI> in the <HI>Exhortation, And now abide in him.</HI></P>
<P>The <HI>motive</HI> in the <HI>Incitation, That when hee &s;hall ap|pear, we may have confidence, and not bee a&s;hamed before him at his coming;</HI> of each of which with brevity and per&s;picuity.</P>
<P>1 Begin we with the <HI>Compellation,</HI> which having had occa&s;ion <HI>once</HI> and <HI>again</HI> to handle, &s;hall bee quickly <HI>pa&s;&s;ed over,</HI> only I cannot but with <HI>Ferus,</HI> take notice of the excelleat <HI>Artifice</HI> of our Apo&s;tle, who calleth them to whom he wrote, <HI>Little Children, Ut often&s;ione</HI><NOTE PLACE="marg"><HI>Fer.</HI> in loc.</NOTE> <HI>affect us &s;ui fortius moveat,</HI> thatby di&s;covering the <HI>dearne&s;s</HI> of his <HI>love</HI> towards <HI>them,</HI> they might bee the more <HI>ea&s;ily per&s;waded</HI> by <HI>him.</HI> St. <HI>Paul</HI> writing to the <HI>Romans</HI> con|cerning <HI>fal&s;e Teachers,</HI> &s;aith, they did <HI>deceive the &s;imple by fair and &s;mooth words.</HI> Surely the <HI>Mini&s;ters</HI> of <HI>Chri&s;t</HI> &s;hould be no le&s;&s;e <HI>artificial</HI> in <HI>per&s;wading,</HI> than they are in <HI>deceiving,</HI> and to that end u&s;e <HI>&s;mooth and fair words.</HI><NOTE PLACE="marg">Rom. 16. 17</NOTE> Me thinketh tho&s;e <HI>words</HI> of our <HI>Saviour</HI> to his <HI>Di&s;ciples</HI> when &s;o many for&s;ook him, carry in them a great deal of pa&s;sion, <HI>Will you al&s;o goe away?</HI> and no doubt they<NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">oh. 6. 67</NOTE> made a <HI>&s;uitable impre&s;&s;ion</HI> on them, witne&s;&s;e <HI>Peters</HI> an|&s;wer, <HI>Lord, whither &s;hall wee goe?</HI> what affectionate
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&s;traines are tho&s;e of St. <HI>Paul,</HI> and St. <HI>Peter? I be&s;eech you brethren by the mercies of God,</HI> &s;o St. <HI>Paul; Dearly</HI><NOTE PLACE="marg">Rom. 12. 1</NOTE> <HI>beloved I be&s;eech you,</HI> &s;o St. <HI>Peter;</HI> and if wee well weigh it, wee &s;hall finde as <HI>much,</HI> nay <HI>more</HI> in this of St.<NOTE PLACE="marg">1 Pet. 2. 10</NOTE> <HI>John, And now little children;</HI> the Hebrew <GAP DESC="foreign"> which an&s;wers to the <GAP DESC="foreign"> in the Greek, is not only an <HI>adverb</HI> of <HI>time,</HI> but a <HI>particle of be&s;eeching,</HI> and this title, <HI>Little children,</HI> &s;eemeth to intimate, that our <HI>Apostle be|&s;eecheth</HI> them, <HI>Per eam Paternam benevolentiam,</HI> by the <HI>love of a Father,</HI> yea by the <HI>bowels of a Mother.</HI> You that are <HI>Parents</HI> know with what tender <HI>affections</HI> you &s;peak to your <HI>Children,</HI> when you <HI>di&s;&s;wade</HI> them from<NOTE PLACE="marg"><HI>E&s;t.</HI> in loc. <HI>Aret.</HI> in loc.</NOTE> <HI>evil,</HI> or <HI>per&s;wade</HI> them to <HI>good;</HI> the <HI>&s;ame Spirit</HI> was in this <HI>holy</HI> Apo&s;tle, <HI>Mira &amp; &s;ollicita de &s;uorum &s;alute cura,</HI> it was a &s;trange &s;olicitous <HI>care,</HI> and <HI>de&s;ire,</HI> which he had, of their <HI>Salvation,</HI> which put him upon this <HI>earne&s;t</HI> way of <HI>exhorting</HI> them to <HI>per&s;everance.</HI> Oh that all the <HI>Mi|nisters</HI> of the <HI>Word</HI> would learn to <HI>fellow</HI> this <HI>pattern.</HI> I told you in the <HI>la&s;t</HI> Lecture, it is <HI>only God that can &s;peak to the heart</HI> inwardly, and effectually, but certainly that <HI>Mini&s;ter</HI> &s;hall &s;oone&s;t convey as it were his <HI>words</HI> into the <HI>heart,</HI> who <HI>&s;peaketh with his heart,</HI> yea rather <HI>&s;peaketh his heart;</HI> who&s;e <HI>expre&s;&s;ions</HI> manife&s;t his <HI>affecti|on,</HI> as to the <HI>things</HI> concerning <HI>which,</HI> &s;o to the <HI>per&s;ons</HI> to <HI>whom</HI> he &s;peaketh; and this &s;hall <HI>&s;uffice</HI> for a <HI>brief</HI> ac|count of the <HI>Compellation.</HI></P>
<P>2 Proceed we to the <HI>Exhortation,</HI> in tho&s;e words, <HI>And now abide in him.</HI></P>
<P>Before I di&s;cu&s;&s;e the <HI>nature</HI> of the <HI>duty,</HI> it will not be ami&s;&s;e to ob&s;erve, that what is <HI>a&s;&s;ured</HI> in the <HI>end</HI> of the <HI>former</HI> ver&s;e, <HI>You &s;hall abide in him,</HI> is <HI>pre&s;cribed</HI> in the <HI>beginning</HI> of this, <HI>abide in him; Abiding in Chri&s;t</HI> is the <HI>matter</HI> of both, a <HI>promi&s;e,</HI> and a <HI>precept,</HI> it is that which wee &s;hall finde <HI>verified</HI> in <HI>other</HI> duties as well as this, <HI>I will put my fear in their hearts,</HI> &s;o runs the <HI>Promi&s;e,</HI>
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<HI>Fear the Lord,</HI> &s;o frequently the <HI>Precept. A new heart will I give you, and a new &s;pirit will I put within you,</HI> &s;o God promi&s;eth; <HI>make you a new heart, and a new &s;pirit,</HI><NOTE PLACE="marg">Ier. 32. 40. P&s;al. 34. 9 Prov. 3. 5 Ezek. 36. 26. 18. 31 Deut. 30. 6. 16</NOTE> &s;o hee <HI>commandeth. The Lord thy God will circumci&s;e thine heart to love him,</HI> is the <HI>promi&s;e,</HI> and in the &s;ame Chapter, <HI>I command thee this day to love the Lord thy God.</HI> Indeed, there may &s;eem &s;ome kind of <HI>incongruity</HI> in <HI>this</HI> at the <HI>fir&s;t</HI> view, for what <HI>need</HI> is there of <HI>commanding</HI> us to doe what <HI>God promi&s;eth</HI> hee will <HI>enable</HI> us to doe? but in truth there is a <HI>&s;weet harmo|ny</HI> between <HI>precepts</HI> and <HI>promi&s;es</HI> of this nature, whil&s;t <HI>the&s;e</HI> &s;erve to <HI>&s;trengthen</HI> our <HI>confidence,</HI> and <HI>tho&s;e</HI> to <HI>quicken</HI> our <HI>diligence;</HI> when on the <HI>one</HI> hand we are <HI>ex|horted</HI> to <HI>abide in Chri&s;t,</HI> wee may be ready to <HI>&s;ay,</HI> but <HI>How &s;hall I bee able to perform this duty? my enemies are &s;o &s;trong, and grace &s;o weak, that I fear I &s;hall let goe my hold,</HI> and as <HI>David</HI> once &s;aid, <HI>I &s;hall one day fall by the hands of Saul;</HI> &s;o the <HI>weak,</HI> though willing Chri&s;ti|an, is apt to &s;ay, <HI>I &s;hall one day fall by the power and policy of the Devil, and notwith&s;tanding all my re&s;olutions and endeavours, I fear my deceitful heart will bee with-drawn from Chri&s;t.</HI> But <HI>loe,</HI> for our <HI>comfort</HI> and encourage|ment, here is a <HI>promi&s;e,</HI> that by the <HI>vertue</HI> of this <HI>Unction wee &s;hall abide.</HI> On the <HI>other</HI> hand, when we <HI>meet</HI> with <HI>the&s;e,</HI> and &s;uch like <HI>promi&s;es</HI> of <HI>per&s;everance,</HI> we may be ready to <HI>flatter</HI> our &s;elves, as if we cannot <HI>mi&s;carry,</HI> and once being <HI>in Chri&s;t,</HI> we &s;hall <HI>abide,</HI> though we be never &s;o <HI>carele&s;&s;e</HI> and <HI>&s;ecure,</HI> and therefore to <HI>prevent</HI> this &s;u|pine <HI>lazine&s;&s;e,</HI> here is a <HI>precept</HI> annexed to the <HI>promi&s;e,</HI> which minds us, that <HI>&s;omething</HI> is to bee <HI>performed</HI> on <HI>our</HI> part, as well as <HI>Gods.</HI> This <HI>unction</HI> enableth to <HI>abide in Chri&s;t,</HI> but withall wee are <HI>required</HI> to make <HI>u&s;e</HI> of the <HI>grace</HI> which this <HI>unction</HI> giveth for that <HI>end;</HI> and as the <HI>Promi&s;e a&s;&s;ureth</HI> us of the <HI>one,</HI> &s;o the <HI>Precept puts</HI> us on the <HI>other.</HI> It is a known &s;aying of S^t. <HI>Au&s;tin, Hee that made us without our &s;elves, will not &s;ave us without</HI>
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<HI>our &s;elves,</HI> wee <HI>can doe nothing without him,</HI> hee <HI>will not doe it without us.</HI> The <HI>Unction teacheth,</HI> and that &s;o as to <HI>give &s;trength</HI> to fulfill, yet &s;till our part is to <HI>put forth</HI> that <HI>&s;trength</HI> for that end for which it was given us, and though it is the <HI>grace</HI> of this <HI>unction</HI> which doth not only <HI>prevent</HI> us, by <HI>giving ability,</HI> but <HI>excite</HI> us to, and <HI>a&s;&s;i&s;t us</HI> in <HI>actuating</HI> that ability, yet it is <HI>incumbent</HI> on us, by the help of <HI>preventing, exciting,</HI> and <HI>a&s;&s;i&s;ting</HI> grace, to exert tho&s;e <HI>acts</HI> of <HI>faith,</HI> and <HI>courage,</HI> and <HI>con&s;tancy,</HI> whereby we <HI>abide in him.</HI></P>
<P>This being <HI>premi&s;ed,</HI> come wee now to <HI>con&s;ider</HI> the <HI>Duty</HI> to which wee are exhorted, and here wee finde &s;omething <HI>&s;ub&s;tantial,</HI> and &s;omething <HI>circum&s;tantial;</HI> that in the <HI>verb, abide;</HI> this in the <HI>adverb, now.</HI><NOTE PLACE="marg">Verbo ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">di gaudet Apo&s;to|lus. <HI>Lap. in loc.</HI></NOTE></P>
<P>1 The <HI>&s;ub&s;tance</HI> of the duty is in the word <HI>abide,</HI> a word which as <HI>Lapide</HI> well ob&s;erveth, our <HI>Apo&s;tle</HI> very much delighted to <HI>u&s;e,</HI> no le&s;&s;e than <HI>&s;even times</HI> wee meet with it in this <HI>Chapter;</HI> nor is it any <HI>wonder,</HI> &s;ince it was his <HI>Ma&s;ters word,</HI> and that in his la&s;t <HI>dying fare|well</HI><NOTE PLACE="marg">Jo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 15&punc; 4, 5, 6, 7.</NOTE> Sermon, if you ca&s;t your <HI>eyes</HI> on the <HI>fifteenth</HI> Chap|ter of S^t. <HI>Johns</HI> Go&s;pel, you &s;hall finde this <HI>phra&s;e</HI> of <HI>a|biding in him,</HI> u&s;ed by our Saviour <HI>five</HI> &s;everal times in <HI>four</HI> ver&s;es, and as hath been <HI>already</HI> ob&s;erved, this holy <HI>Apo&s;tle</HI> loved to <HI>tread</HI> in his <HI>Ma&s;ters</HI> &s;teps, yea to &s;peak in his <HI>Ma&s;ters language.</HI> He that exhorts to <HI>walk as he walked,</HI> will not only <HI>doe &s;o,</HI> but <HI>talk al&s;o as he talked.</HI> No doubt, as <HI>hee</HI> was his <HI>Lords darling,</HI> &s;o <HI>hee</HI> had a <HI>dear affection</HI> to him, and tho&s;e whom <HI>wee love,</HI> wee would <HI>re&s;emble,</HI> not only in <HI>greater,</HI> but <HI>le&s;&s;er</HI> matters, in <HI>garb,</HI> and <HI>ge&s;ture,</HI> in <HI>di&s;cour&s;e</HI> and <HI>language.</HI> And as for this <HI>rea&s;on</HI> he maketh &s;o frequent <HI>u&s;e</HI> of the <HI>phra&s;e,</HI> &s;o likewi&s;e he &s;o often <HI>inculcateth</HI> the <HI>duty,</HI> becau&s;e it was his <HI>Ma&s;ters coun&s;el</HI> to him, and the <HI>re&s;t</HI> of the Di|&s;ciples. <HI>Hee</HI> well knew he could not give <HI>better coun&s;el</HI> to the <HI>people</HI> than <HI>Chri&s;t had</HI> given to him, hee <HI>fol|lowed</HI> it him&s;elf, and <HI>found it</HI> good advice; no
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wonder if hee <HI>commanded</HI> it to others, <HI>Abide in him.</HI></P>
<P>For the <HI>unfolding</HI> of this duty, know</P>
<P>1 There is a <HI>three-fold abiding</HI> which is required of every <HI>Chri&s;tian,</HI> in the <HI>Church of Chri&s;t,</HI> in the <HI>Doctrine of Chri&s;t,</HI> and in <HI>Chri&s;t him&s;elf;</HI> all of the&s;e we meet with in <HI>this Chapter;</HI> the <HI>fir&s;t</HI> in the <HI>nineteenth ver&s;e,</HI> <GAP DESC="foreign">,<NOTE PLACE="marg">Ver&s;. 19.</NOTE> <HI>they had continued with us,</HI> to wit, the <HI>Apo&s;tles of Chri&s;t,</HI> who were then the <HI>Rulers,</HI> and <HI>Repre|&s;entatives</HI> of the <HI>Church.</HI> The <HI>&s;econd,</HI> in the <HI>four and</HI><NOTE PLACE="marg">24.</NOTE> <HI>twentieth ver&s;e, <GAP DESC="foreign">, Let that which you have heard from the beginning abide in you,</HI> to wit, the<NOTE PLACE="marg">29.</NOTE> <HI>Evangelical Doctrine;</HI> and the <HI>la&s;t</HI> in this ver&s;e, <GAP DESC="foreign">, <HI>abide in him.</HI> By <HI>all of</HI> the&s;e, no doubt, <HI>one</HI> and the <HI>&s;ame</HI> grace of <HI>per&s;everance</HI> is meant, yet not without &s;ome <HI>difference,</HI> one <HI>ri&s;ing higher</HI> than the other; the lowe&s;t <HI>&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">p</HI> is <HI>abiding in the Church,</HI> which is oppo|&s;ed to a <HI>Schi&s;matical &s;eparation; higher</HI> than that is <HI>a|biding in the Doctrine,</HI> which is oppo&s;ed to <HI>Heretical de|fection;</HI> the <HI>highe&s;t,</HI> is <HI>abiding in Chri&s;t him&s;elf,</HI> which is oppo&s;ed to an <HI>Hypocritical profe&s;&s;ion.</HI> A man may <HI>abide</HI> in the <HI>Church,</HI> and <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">et fall from <HI>truth</HI> to <HI>error;</HI> he may <HI>abide</HI> both in the <HI>Church,</HI> and in the <HI>Doctrin</HI> of <HI>Chri&s;t,</HI> &s;o farre as to outward <HI>profe&s;sion,</HI> and yet not be <HI>really united to,</HI> and <HI>abide in Chri&s;t him&s;elf.</HI> But on the <HI>other</HI> hand, <HI>Hee</HI> who &s;piritually <HI>abideth in Chri&s;t,</HI> cannot but <HI>abide in his Doctrine</HI> and <HI>Church: If you abide in me, and</HI><NOTE PLACE="marg">Joh. 15. 6</NOTE> <HI>my words abide in you&punc;</HI> &s;aith our ble&s;&s;ed <HI>Saviour;</HI> where the <HI>latter</HI> is joyned with the <HI>former; Christs words</HI> can|not <HI>but abide</HI> in them who <HI>abide in him;</HI> nor will he who hath a <HI>real. union</HI> with <HI>Chri&s;t,</HI> make a <HI>wilful &s;eparation</HI> from his <HI>Church,</HI> &s;ince the <HI>members</HI> which adhere to the <HI>head,</HI> cannot <HI>for&s;ake</HI> the <HI>body;</HI> no wonder if our <HI>A|po&s;tle adde</HI> this to the <HI>two former,</HI> as that which will both <HI>engage</HI> and <HI>enable</HI> us to them; and accordingly, that <HI>wee may continue</HI> with the <HI>Orthodox Chri&s;tians,</HI> and
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<HI>that which we have heard from the beginning</HI> may <HI>remain in us,</HI> let us <HI>abide in him.</HI></P>
<P>2 In regard of this <HI>union</HI> and <HI>communion</HI> which wee have <HI>with Chri&s;t;</HI> there is a <HI>three-fold</HI> phra&s;e, which wee meet with very <HI>frequently</HI> in the <HI>New Te&s;tament, com|ming to him, being in him,</HI> and <HI>abiding in him; coming to him</HI> is S^t. <HI>Peters</HI> phra&s;e, <HI>to whom coming as to a li|ving</HI><NOTE PLACE="marg">1 Pet. 2. 5 2 Cor. 5. 21 1 Joh. 2. 6</NOTE> <HI>&s;tone; Being in him,</HI> St. <HI>Pauls, If any man bee in Chri&s;t; Abiding in him,</HI> St. <HI>Johns,</HI> both <HI>here</HI> and <HI>be|fore</HI> in this <HI>Chapter.</HI> And here we may ob&s;erve a <HI>grada|tion, coming to him is</HI> the <HI>beginning; being in him,</HI> the <HI>pro|gre&s;&s;e;</HI> and <HI>abiding in him</HI> the <HI>perfection</HI> of Chri&s;tianity; we mu&s;t <HI>come to him,</HI> or we <HI>cannot be in him;</HI> wee mu&s;t <HI>be in him,</HI> el&s;e we cannot <HI>abide in him;</HI> it is <HI>not enough</HI> to <HI>come to,</HI> but we mu&s;t <HI>be in;</HI> nor to <HI>bee in,</HI> but wee mu&s;t <HI>abide in him.</HI> To <HI>come to Chri&s;t,</HI> is renouncing our &s;elves, to <HI>embrace Chri&s;t,</HI> as our Lord and Saviour; to <HI>be in him,</HI> is to <HI>tru&s;t in him</HI> (whom wee embrace) for &s;al|vation; and to <HI>Abide in him,</HI> is to <HI>per&s;evere</HI> in this <HI>adhae|&s;ion,</HI> to the <HI>end.</HI></P>
<P>3 If yet you de&s;ire a more <HI>plain</HI> account of the <HI>true</HI> meaning, and full <HI>latitude</HI> of this <HI>phra&s;e</HI> of <HI>abiding in Chri&s;t, I an&s;wer,</HI> it is when as having <HI>received Chri&s;t Je&s;us our Lord,</HI> and that both as our <HI>Lord</HI> and <HI>Je&s;us,</HI> we <HI>doe not, will not &s;uffer</HI> our &s;elves, either by the <HI>allure|ments,</HI> or <HI>affrightments</HI> of the <HI>world, &s;olicitations</HI> of the <HI>fle&s;h,</HI> and <HI>temptations</HI> of the <HI>Devil,</HI> to be <HI>with-drawn</HI> from the <HI>profe&s;sion of his name, ob&s;ervance of his precepts, re|cumbency on his merits, imitation of his graces,</HI> and <HI>com|munion with his per&s;on.</HI></P>
<P>2 Having given you this <HI>account</HI> of the <GAP DESC="foreign">, <HI>abide in him&punc;</HI> it will not bee ami&s;&s;e to <HI>ca&s;t</HI> an eye up|on the <GAP DESC="foreign">, <HI>and now;</HI> though it may be looked upon only as <HI>formula concludend<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, a winding up</HI> of the <HI>Di&s;|cour&s;e,</HI> as if he had &s;aid, in <HI>Salomons</HI> language, <HI>this is</HI><NOTE PLACE="marg">Eccle. 12 13</NOTE> <HI>the conclu&s;ion of the whole matter,</HI> yet &s;ince the <HI>parti|cle</HI>
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<GAP DESC="foreign"> is properly an <HI>adverb</HI> of <HI>time,</HI> we &s;hall &s;o <HI>con&s;ider it,</HI> and finde a great deal of <HI>empha&s;is</HI> in it, in as much as this <HI>now</HI> &s;eemeth to have a <HI>double aspect.</HI></P>
<P>1 Upon the <HI>Antichri&s;ts</HI> which then <HI>abounded,</HI> in which re&s;pect there was &s;o much the more <HI>need</HI> at that <HI>time,</HI> to <HI>take heed</HI> they were not <HI>with-drawn</HI> from <HI>Chri&s;t,</HI> and therefore &s;aith the Apo&s;tle, <HI>now abide in him. Here is the faith and patience of the Saints, &s;aith</HI> S^t. <HI>John</HI> of <HI>per|&s;ecuting</HI><NOTE PLACE="marg">Rev. 13. 10</NOTE> times, <HI>Here is the faith and con&s;tancy of the Saints,</HI> may wee &s;ay of <HI>Heretical times, then</HI> to <HI>abide in, when</HI> many goe <HI>from Chri&s;t,</HI> cannot but be very <HI>acceptable</HI> to him; for this he <HI>commended</HI> the <HI>Angel</HI> of the <HI>Church</HI> of<NOTE PLACE="marg">Rev. 2. 19</NOTE> <HI>Pergamus, I know thy works, and where thou dwelle&s;t, where Satans &s;eat is, and thou holde&s;t fa&s;t my name, and hast not denied my faith;</HI> it is a <HI>&s;mall matter</HI> to be <HI>faith|ful</HI> to <HI>Chri&s;t</HI> in tho&s;e <HI>dayes,</HI> and <HI>places,</HI> where <HI>Chri&s;tianity flouri&s;heth,</HI> but the <HI>trial of</HI> our faithfulne&s;&s;e is, when we are in the <HI>mid&s;t</HI> of <HI>Apo&s;tates</HI> and <HI>Seducers.</HI> He is the <HI>loyal Subject</HI> who is <HI>true</HI> to his <HI>Prince</HI> in <HI>Rebellious</HI> times, and hee is the <HI>&s;ound Chri&s;tian,</HI> who <HI>abideth in Chri&s;t</HI> in <HI>antichri&s;tian times;</HI> where <HI>Here&s;ie</HI> and <HI>Tyranny</HI> pre|vail, there is <HI>Satans &s;eat,</HI> or rather <HI>throne,</HI> and to <HI>ad|hear</HI> to <HI>Chri&s;t</HI> as our <HI>King,</HI> where <HI>Satan</HI> hath his <HI>throne,</HI> is <HI>con&s;tancy indeed.</HI> Surely what is &s;aid of <HI>Pergamus,</HI> may <HI>too truly</HI> bee affirmed of <HI>England</HI> at this day, it is the <HI>place</HI> where the <HI>Devil playeth Rex,</HI> mi&s;-leading by <HI>He|retical</HI> Seducers <HI>multitudes</HI> into <HI>damnable</HI> errours; and <HI>now</HI> (beloved) to <HI>abide in Chri&s;t,</HI> and cleave to the truth, will be both <HI>his</HI> and our <HI>honour.</HI></P>
<P>2 Upon the <HI>Chri&s;tians</HI> who had <HI>already embraced,</HI> and hitherto <HI>adhered</HI> to him, whom therefore the <HI>A|po&s;tle</HI> be&s;peaketh, <HI>now abide in him,</HI> that is, <HI>&s;till conti|nue faithful,</HI> and hold out to <HI>the end&punc;</HI> Hee <HI>had told</HI> them <HI>before</HI> it <HI>is the la&s;t hour,</HI> and hee would not have them <HI>fail</HI> at <HI>la&s;t.</HI> That <HI>Coat</HI> which <HI>Jo&s;eph</HI> had from his <HI>Father,</HI><NOTE PLACE="marg"><HI>Greg.</HI> in Gr.</NOTE> is called by S^t. <HI>Gregory,</HI> Talaris tunica, a <HI>Coat down to</HI>
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<HI>his heels;</HI> &s;uch mu&s;t the <HI>coat</HI> of <HI>per&s;everance</HI> bee, not to the <HI>knees</HI> or <HI>legges</HI> only, but to the very <HI>heels.</HI> Hee that <HI>begins</HI> a <HI>race,</HI> nay that <HI>runs three</HI> parts of the way, will yet <HI>lo&s;e</HI> the <HI>prize</HI> if hee <HI>give over</HI> before hee <HI>come</HI> to the <HI>goal;</HI> as St. <HI>James</HI> &s;aith of <HI>patience,</HI> &s;o &s;ay I of <HI>per&s;eve|rance,</HI><NOTE PLACE="marg">Iam. 1. 2</NOTE> <HI>let it have its perfect work.</HI> Oh my <HI>brethren,</HI> I <HI>fear</HI> it may bee &s;aid to <HI>too many</HI> among&s;t, us in the <HI>lan|guage</HI> of St. <HI>Paul</HI> to the <HI>Galathians, Have you &s;uffered</HI><NOTE PLACE="marg">Gal. 3. 10</NOTE> <HI>&s;o many things in vain, if it bee yet in vain?</HI> Have you <HI>&s;o long,</HI> maugre all oppo&s;ition, <HI>adhered</HI> to the <HI>truth,</HI> and will you now by a cowardly <HI>faintne&s;&s;e</HI> lo&s;e the <HI>glory</HI> and <HI>reward</HI> of all your <HI>former</HI> &s;ervices? <HI>Know</HI> you not, that the <HI>grace</HI> of the <HI>Theater</HI> is the <HI>la&s;t Scene?</HI> and it is the <HI>evening</HI> that <HI>crowneth</HI> the <HI>day; ca&s;t not away</HI> therefore your <HI>confidence,</HI> but as you have <HI>hitherto,</HI> &s;o <HI>now abide in him;</HI> and which would not be <HI>pa&s;&s;ed</HI> by, it was not <HI>long</HI> that this <HI>time</HI> of <HI>trial</HI> &s;hould <HI>la&s;t,</HI> it was but for <HI>an hour;</HI> and &s;ince they <HI>had</HI> been <HI>faithful &s;o long,</HI> he would have them <HI>hold out</HI> a little longer; <HI>Could you not watch with me one hour,</HI> &s;aid <HI>Chri&s;t</HI> to his <HI>Di&s;ciples?</HI> &s;hall wee not <HI>abide in Chri&s;t one hour? I have &s;erved my Je&s;us</HI> (&s;aid Polycarpus) <HI>the&s;e many years, &s;hall I now de&s;ert him?</HI> it is but for a <HI>while,</HI> a very <HI>little while,</HI> as <HI>here</HI> in St. <HI>Johns</HI> phra&s;e; a <HI>moment</HI> in St. <HI>Pauls,</HI> and therefore <HI>now a|bide in him.</HI> To bring this <HI>Part</HI> of the <HI>Text</HI> to a <HI>period.</HI></P>
<P>1 That wee may bee enabled <HI>con&s;tantly</HI> to <HI>abide in Christ,</HI> there is <HI>need</HI> e&s;pecially of <HI>two graces,</HI> namely a <HI>&s;trong faith</HI> in, and an <HI>ardent love</HI> to <HI>Chri&s;t. Hee</HI> that is fully <HI>a&s;&s;ured</HI> that <HI>Chri&s;t,</HI> and <HI>Chri&s;t alone</HI> is the <HI>root of</HI> all <HI>graces,</HI> the <HI>fountain</HI> of all <HI>happine&s;&s;e,</HI> the <HI>foundation</HI><NOTE PLACE="marg">Acts 4. 13</NOTE> of all <HI>good,</HI> and that as St. <HI>Peter</HI> expre&s;&s;eth, <HI>there is no &s;alvation in any other,</HI> will certainly <HI>abide in Chri&s;t</HI> whatever <HI>befall</HI> him. <HI>Hee</HI> that hath an <HI>endeared affection</HI> to <HI>Chri&s;t,</HI> who&s;e <HI>&s;oul cleav<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">th</HI> to him as the <HI>&s;oul</HI> of <HI>Jo|nathan</HI> did to <HI>David,</HI> will not <HI>leave him,</HI> nor <HI>&s;uffer him|&s;elf,</HI>
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either by <HI>fair</HI> or <HI>foul</HI> means, to bee <HI>withdrawn</HI> from him. Where there is a <HI>voluntary</HI> &s;eparation between <HI>man</HI> and <HI>wife,</HI> wee may &s;afely <HI>conclude</HI> there is <HI>want</HI> of <HI>affection</HI> to each other, in <HI>both,</HI> or <HI>either,</HI> &s;ince <HI>love</HI> being a <HI>de&s;ire</HI> of <HI>union,</HI> cannot <HI>admit</HI> of a <HI>di&s;-junction,</HI> and therefore let our <HI>prayer</HI> &amp; <HI>indeavour</HI> be, that our <HI>faith</HI> may be <HI>&s;trengthened,</HI> our <HI>love inflamed,</HI> and thereby our <HI>per&s;everance lengthened.</HI></P>
<P>2 Of how <HI>great</HI> concernment it is that we &s;hould <HI>abide in Chri&s;t,</HI> him&s;elf hath <HI>told</HI> us in that <HI>fore-mentioned</HI> place of the <HI>Go&s;pel,</HI> where hee fully &s;ets before us the <HI>advantage</HI> on the <HI>one</HI> hand, and the <HI>damage</HI> on the <HI>other&punc;</HI> If we <HI>abide in him&punc; he will abide in us,</HI> if we <HI>abide in him,</HI> we <HI>&s;hall abide in his love,</HI> if wee <HI>abide</HI> in <HI>him,</HI> we &s;hall be enabled to bring <HI>forth</HI> the fruit of <HI>good</HI> works, to his <HI>Fathers</HI> glory, and<NOTE PLACE="marg">Ioh. 15. 2, 3</NOTE> con&s;equently our <HI>own foelicity.</HI> But if wee do <HI>not abide in him,</HI> wee &s;hall bee <HI>barr<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"></HI> and <HI>unfruitful, ca&s;t out</HI> and <HI>wi|thered,</HI> and our <HI>end</HI> at la&s;t will be to be burned.</P>
<P>But what need I go <HI>further</HI> than the <HI>Text?</HI> wherein wee <HI>meet</HI> with a very <HI>&s;trong</HI> and pre&s;&s;ing <HI>motive,</HI> which is the <HI>last</HI> part, and cometh now to be <HI>handled,</HI> as it is<NOTE PLACE="marg">Part 3.</NOTE> laid down in tho&s;e words, <HI>That when hee &s;hall appear &amp;c.</HI></P>
<P>In which there is &s;omething</P>
<P><HI>Suppo&s;ed,</HI> namely, the <HI>comming</HI> and <HI>appearance</HI> of <HI>Chri&s;t, when hee &s;hall appear,</HI> and again <HI>at his comming.</HI></P>
<P><HI>Implyed,</HI> namely <HI>our appearance</HI> at that day, in that it is &s;aid, <HI>Before him.</HI></P>
<P><HI>Expre&s;&s;ed,</HI> namely, the <HI>confident appearing before Chri&s;t,</HI> of tho&s;e who <HI>abide in him,</HI> that <HI>we may have confidence and not be a&s;hamed before him at his comming.</HI></P>
<P>1 That which is here &s;uppo&s;ed by our <HI>Apostle,</HI> is, that <HI>There is another comming of Chri&s;t, when hee &s;hall ap|pear.</HI> That the <HI>Hee</HI> here &s;poken of is <HI>Christ,</HI> is &s;o evi|dent, that it <HI>needs</HI> no <HI>di&s;cu&s;&s;ion,</HI> and that you may <HI>know</HI> of what <HI>comming</HI> and <HI>appearance</HI> St. <HI>John</HI> &s;peaketh, take notice of a <HI>threefold comming of Chri&s;t.</HI></P>
<P><HI>&V;irtual, Spiritual, Per&s;onal,</HI> of his <HI>Power,</HI> of his <HI>Spi|rit,</HI> of his <HI>Per&s;on.</HI></P>
<P><PB N="743" REF="382">1 When&s;oever our ble&s;&s;ed <HI>Lord</HI> is plea&s;ed to make <HI>known</HI> his <HI>Power</HI> in the <HI>deliverance</HI> of his <HI>Church,</HI> and <HI>vengeance</HI> on his <HI>enemies, Hee</HI> is then &s;aid to come and <HI>appear;</HI> and of this <HI>comming,</HI> wee finde mention both in the <HI>Gospels,</HI> and <HI>Epi&s;tles:</HI> many places there are which <HI>may,</HI> and <HI>&s;ome</HI> which <HI>mu&s;t</HI> bee &s;o under&s;tood. Thus when <HI>Chri&s;t</HI> &s;aith, <HI>There are &s;ome here &s;tanding</HI><NOTE PLACE="marg">Mat. 16. 28</NOTE> <HI>which &s;hall not ta&s;te of death, till they &s;ee the Son of man comming in his Kingdome;</HI> and again concerning the <HI>beloved</HI> Di&s;ciple, <HI>If I will that hee tarry till I come, what</HI><NOTE PLACE="marg">Ioh&punc; 21. 2&punc;</NOTE> <HI>is that to thee?</HI> it cannot bee <HI>rationally</HI> con&s;trued of any other than his comming, to de&s;troy the <HI>Jews</HI> that <HI>cru|cified</HI> him, and <HI>deliver</HI> the <HI>Christians</HI> that <HI>Wor&s;hipped him.</HI></P>
<P>2 When&s;oever our <HI>ble&s;&s;ed Je&s;us</HI> is plea&s;ed, by his <HI>ho|ly Spirit</HI> to manife&s;t him&s;elf to the <HI>&s;oul</HI> of a beleever, <HI>inlightening</HI> the <HI>minde, comforting</HI> the <HI>con&s;cience, inlarg|ing</HI> the <HI>affections;</HI> hee is then &s;aid to <HI>come</HI> and <HI>appear:</HI> &s;o <HI>runnes</HI> the <HI>Promi&s;e</HI> in the <HI>Go&s;pel, If a man love mee, hee</HI><NOTE PLACE="marg">Ioh. 16. 23</NOTE> <HI>will keep my words, and my Father will love him, and wee will come in to him, and make our abode with him;</HI> in the <HI>Epi&s;tle</HI> to the <HI>Angel</HI> of the <HI>Laodicean</HI> Church, <HI>Behold, I &s;tand at the door and knock, if any man open the doo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, I will</HI><NOTE PLACE="marg">Rev. 3. 20.</NOTE> <HI>come in to him&punc; and &s;up with him, and hee with me.</HI></P>
<P>3 Be&s;ides <HI>both</HI> the&s;e, there is a <HI>per&s;onal comming</HI> of <HI>Chri&s;t,</HI> and this is <HI>double,</HI> for &s;o wee <HI>read,</HI> hee <HI>&s;hall ap|pear</HI><NOTE PLACE="marg">Heb. 9. 28&punc;</NOTE> <HI>the &s;econd time.</HI> Indeed, the <HI>Jews</HI> fancy <HI>two Me&s;&s;i|ahs, o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> of the <HI>Tribe</HI> of <HI>Ephraim,</HI> the <HI>other</HI> of the <HI>Tribe</HI> of <HI>Judah, one</HI> the <HI>Son of Jo&s;eph,</HI> the <HI>other</HI> of <HI>David;</HI> wee no where <HI>read</HI> of any <HI>Me&s;&s;iah,</HI> of any <HI>other Tribe</HI> than that of <HI>Judah:</HI> But that which was the <HI>occa&s;ion</HI> of their <HI>errour&punc;</HI> is a certain <HI>truth,</HI> namely, that there is a <HI>double comming</HI> of the <HI>Me&s;&s;iah.</HI> One of the <HI>titles</HI> of the <HI>Me&s;&s;iah,</HI> is, <GAP DESC="foreign">, <HI>hee that is to come,</HI> and it is that, which as it did from <HI>the beginning&punc;</HI> &s;o it will <HI>till the end</HI> of the world, belong to him; for though the <HI>first comming</HI> bee long &s;ince pa&s;t, in re&s;pect of which this
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very <HI>Apostle</HI> &s;aith in the <HI>next</HI> Chapter, <HI>The Son of God was manife&s;ted,</HI> yet there is a <HI>comming</HI> to <HI>come,</HI> in refe|rence<NOTE PLACE="marg">Chap. 3. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 2.</NOTE> to which, hee &s;aith a <HI>little</HI> before in that Chap|ter, <HI>hee &s;hall appear.</HI> And indeed though the late lear|ned <HI>Annotatour,</HI> refer the <HI>appearing</HI> in my <HI>Text,</HI> to that <HI>virtual</HI> comming of his, when <HI>Jeru&s;alem</HI> was over|thrown, yet &s;ince there is <HI>no rea&s;on</HI> nece&s;&s;itating to <HI>re|&s;train</HI> it to that, and &s;o <HI>&s;oon</HI> after, (namely, in the <HI>&s;e|cond</HI> ver&s;e of the <HI>next</HI> chapter) this <HI>appearing</HI> is mentio|ned again, where it mu&s;t bee <HI>under&s;tood</HI> of that <HI>&s;econd</HI> and <HI>la&s;t comming,</HI> I conceive it mo&s;t <HI>congruous,</HI> with the <HI>generality</HI> of Interpreters, &s;o to <HI>under&s;tand</HI> it here.</P>
<P>This is that <HI>comming of Chri&s;t</HI> which was <HI>Prophe&s;ied</HI> long agoe. <HI>Enoch,</HI> the <HI>&s;eventh from Adam,</HI> mentioned this advent, &s;aying, <HI>The Lord commeth with thou&s;ands of</HI><NOTE PLACE="marg">Jude ver&s;. 4.</NOTE> <HI>his Angels;</HI> and <HI>Daniel,</HI> where hee &s;peaketh of the <HI>Son of mans comming with the Clouds of Heaven.</HI> Of this<NOTE PLACE="marg">Dan. 7&punc; 13, 14.</NOTE> <HI>comming</HI> the <HI>New Te&s;tament</HI> maketh <HI>frequent</HI> mention. It is foretold by <HI>Christ</HI> him&s;elf, <HI>I go, and prepare a place</HI><NOTE PLACE="marg">Joh. 14. 3</NOTE> <HI>for you, I will come again.</HI> By the <HI>Angels, This &s;ame Je&s;us which is taken up from you into heaven, &s;hall &s;o come in like</HI><NOTE PLACE="marg">Act. 1. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>manner, as you have &s;een him gone into heaven.</HI> By the <HI>Apo&s;tles, The Lord him&s;elf &s;hall de&s;cend from Heaven with a &s;hout, with the voice of the Arch-Angel, and with the</HI><NOTE PLACE="marg">1 Theff. 4. 6.</NOTE> <HI>Trumpet of God,</HI> So St. <HI>Paul. Bee patient Brethren unto the comming of the Lord.</HI> So St. <HI>James.</HI> Which if <HI>imme|diately</HI><NOTE PLACE="marg">Ia<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 1. 7.</NOTE> it re&s;pect the <HI>virtual,</HI> yet is to bee extended to this <HI>per&s;onal</HI> comming. Finally, <HI>There &s;hall come in the last daies Scoffers, &s;aying where is the Promi&s;e of his com|ming,</HI> So St. <HI>Peter.</HI> That hee &s;hall <HI>come again</HI> is an Ar|ticle<NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Pet. 3. 3<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 4</NOTE> of our <HI>Creed,</HI> founded upon many <HI>pregnant Te&s;ti|monies</HI> of holy <HI>Writ.</HI> To <HI>determine</HI> the time of his com|ming, is <HI>without</HI> the <HI>compa&s;s</HI> of our <HI>knowledge,</HI> becau&s;e not within the <HI>spheare</HI> of <HI>Scripture</HI>-Revelation; wee have lived to &s;ee tho&s;e men found <HI>Lyars,</HI> who have au|daciou&s;ly <HI>pre&s;umed</HI> to &s;et the <HI>time.</HI> Let us de&s;ire to <HI>know</HI>
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no more than <HI>God</HI> hath revealed, and that is, that it &s;hall bee the <HI>la&s;t day.</HI> At this <HI>comming,</HI> when&s;oever it is, <HI>bee &s;hall appear,</HI> to wit, in <HI>splendor</HI> and <HI>Glory,</HI> &s;o it is called by St. <HI>Paul,</HI> <GAP DESC="foreign">, <HI>The glori|ous</HI><NOTE PLACE="marg">Tit. 2. 13</NOTE> <HI>appearing of the great God, and our Saviour Je&s;us Christ.</HI> And herein lyeth the <HI>difference,</HI> between the <HI>fir&s;t</HI><NOTE PLACE="marg"><HI>Juan. carnot.</HI> Ep. Serm.</NOTE> and <HI>&s;econd</HI> comming of <HI>Christ, Primus adventus ejus oc|cultus, &s;ecundus manifestus,</HI> &s;aith an <HI>Ancient,</HI> his <HI>first</HI> comming was <HI>hidden,</HI> his <HI>&s;econd</HI> &s;hall be <HI>manifest, quum conspicuus factus erit;</HI> So <HI>Beza</HI> readeth my text, <HI>when he &s;hall appear conspicuou&s;ly;</HI> his <HI>fir&s;t</HI> coming was in the <HI>form</HI><NOTE PLACE="marg"><HI>Beza</HI> in loc.</NOTE> <HI>of a Servant,</HI> his <HI>&s;econd</HI> &s;hall bee in the <HI>splendor</HI> of a <HI>King;</HI> at his <HI>fir&s;t</HI> comming, hee was <HI>meek</HI> as a <HI>Lamb,</HI> at his <HI>&s;econd,</HI> hee &s;hall bee <HI>terrible</HI> as a <HI>Lyon;</HI> at his <HI>fir&s;t</HI> comming, hee was <HI>accompanied</HI> with <HI>mean men,</HI> at his <HI>&s;econd</HI> hee &s;hall bee <HI>attended</HI> with <HI>mighty Angels;</HI> at his <HI>first</HI> comming hee <HI>rode</HI> upon an <HI>A&s;&s;e, in his &s;econd,</HI> hee &s;hall <HI>ride</HI> upon the <HI>clouds.</HI> Finally, his <HI>fir&s;t</HI> comming was in <HI>meanne&s;s</HI> and <HI>ignominy,</HI> his <HI>&s;econd</HI> &s;hall bee with <HI>might</HI> and <HI>Majesty.</HI></P>
<P>This <HI>comming,</HI> I tru&s;t beloved, wee all <HI>beleeve,</HI> and let us all be exhorted more and more to <HI>confirm</HI> our faith in it. Indeed, a <HI>&s;ure beleef</HI> of this <HI>&s;econd advent,</HI> is of <HI>urgent nece&s;&s;ity,</HI> in order to an holy <HI>life;</HI> &s;ince <HI>nothing</HI> maketh the <HI>Servant</HI> more diligent in his <HI>bu&s;ine&s;s,</HI> than a certain <HI>expectation</HI> of his <HI>Lords return:</HI> hence it is that one cha|racter<NOTE PLACE="marg">Heb. 9. 27</NOTE> of a <HI>true</HI> Chri&s;tianin the <HI>New Te&s;tament,</HI> is, to look for <HI>Chri&s;ts appearing,</HI> which implyeth a <HI>&s;tedfa&s;t</HI><NOTE PLACE="marg">Phil. 3. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> <HI>confidence,</HI> that hee <HI>will appear.</HI> It is not <GAP DESC="foreign">, but <GAP DESC="foreign">, <HI>&s;i,</HI> but <HI>cum, If hee &s;hall appear,</HI> as if it were a <HI>thing dubious,</HI> or <HI>onely probable,</HI> hee <HI>may come,</HI> or hee may <HI>not come,</HI> but <HI>when hee &s;hall appear,</HI> as a thing <HI>certain</HI> and indubi|table, and taken for <HI>granted</HI> by our <HI>Apostle,</HI> that they to <HI>whom</HI> hee wrote were fully <HI>convinced</HI> of, and &s;o &s;hall I now charitably <HI>judge</HI> of you, and proceed to the</P>
<P><PB N="746" REF="384">2 <HI>Next</HI> particular which is <HI>implied,</HI> and that is our <HI>appearance,</HI> in tho&s;e words, <HI>before him.</HI> The <HI>fir&s;t</HI> com|ming was to <HI>&s;ave &s;inners</HI> upon the <HI>terms</HI> of <HI>faith</HI> and <HI>re|pentance,</HI> his <HI>&s;econd</HI> &s;hall bee both to <HI>&s;ave</HI> and <HI>de&s;troy;</HI> to <HI>de&s;troy</HI> the <HI>incredulous</HI> and <HI>impenitent,</HI> to <HI>&s;ave</HI> the <HI>be|leeving</HI> and <HI>penitent</HI> &s;inners. In <HI>order</HI> to this, it is, that whereas his <HI>fir&s;t</HI> comming was to bee <HI>judged,</HI> and &s;o <HI>condemned</HI> and <HI>crucified;</HI> his <HI>&s;econd</HI> comming &s;hall bee to <HI>judge,</HI> both by <HI>ab&s;olving,</HI> and <HI>condemning.</HI> That hee may <HI>perform</HI> this <HI>office</HI> of a Judge, there mu&s;t bee a <HI>general citation,</HI> and con&s;equently <HI>appearance</HI> of all <HI>men</HI> before him, when hee &s;hall <HI>de&s;cend from heaven, all</HI> &s;hall <HI>a&s;cend</HI> out of their <HI>Graves. Wee &s;hall all &s;tand</HI> (&s;o<NOTE PLACE="marg">Rom. 14. 10</NOTE> &s;aith St. <HI>Paul</HI> to the <HI>Romans) Wee mu&s;t all appear</HI> (&s;o is his phra&s;e to the <HI>Corinthians) before the judgement Seat of</HI><NOTE PLACE="marg">2 Cor. 5. 10.</NOTE> <HI>Chri&s;t;</HI> nor is this <HI>univer&s;allity</HI> onely in re&s;pect of <HI>all &s;orts</HI> of men, but of <HI>all per&s;ons, Quicquid hominum uni|ver&s;is &s;eculis toto orbe progenitum,</HI> as <HI>Leo</HI> hath fully expre&s;|&s;ed<NOTE PLACE="marg"><HI>Leo</HI> Serm.</NOTE> it, <HI>what&s;oever man hath been, is, or &s;hall bee born in any age, or part, time, or place of this world, hee mu&s;t nece&s;&s;arily come before this Judge at that day.</HI> Indeed, <HI>&s;ome</HI> &s;hall have <HI>boldne&s;&s;e,</HI> and <HI>&s;ome</HI> &s;hall bee <HI>a&s;hamed,</HI> but <HI>all</HI> &s;hall <HI>appear</HI> before him. Hee telleth us him&s;elf, that <HI>All na|tions &s;hall bee gathered before him,</HI> both <HI>&s;heep</HI> and <HI>goats,</HI><NOTE PLACE="marg">Mat. 25. 32</NOTE> <HI>good</HI> and <HI>bad.</HI> The <HI>wicked</HI> indeed <HI>&s;hall not &s;tand in the judgement,</HI> that is, they &s;hall <HI>fall in their cau&s;e,</HI> but they<NOTE PLACE="marg">P&s;al. 1. 5.</NOTE> &s;hall <HI>&s;tand</HI> in their <HI>per&s;ons; de&s;ire</HI> they will bee to bee <HI>hid,</HI> though with the <HI>fall</HI> of <HI>heavy mountaines</HI> upon them, but <HI>hid</HI> they &s;hall <HI>not, cannot bee. Every</HI> one &s;hall <HI>then appear,</HI> and that in his <HI>own colours,</HI> the <HI>Hypocrite</HI> &s;hall appear, not as hee <HI>&s;eemed</HI> to bee, but <HI>as hee is,</HI> his <HI>vizard</HI> &s;hall bee <HI>plucked off,</HI> and his <HI>paint melt</HI> away, and hee &s;hall bee <HI>&s;tripped</HI> of his <HI>&s;heeps cloathing.</HI> According to what real|ly wee <HI>have been and done,</HI> &s;o &s;hall we in that <HI>day appear,</HI> and &s;o &s;hall wee bee <HI>judged,</HI> for hee &s;hall <HI>reward every man according to his works.</HI></P>
<P><PB N="747" REF="384">Oh then (my <HI>Brethren</HI>) &s;ince <HI>the&s;e things &s;hall bee,</HI> both that <HI>Chri&s;t will appear,</HI> and then <HI>wee must appear, How holy ought wee to bee in all manner of Conver&s;ation?</HI> It will bee a <HI>&s;ad</HI> day with us, if at <HI>once</HI> it &s;hall bee <HI>latere impo&s;&s;ible,</HI> and <HI>apparere intolerabile; impo&s;&s;ible to bee con|cealed,</HI> and yet <HI>intollerable to appear;</HI> if as wee &s;hall not bee <HI>able</HI> to <HI>hide,</HI> &s;o neither to <HI>hold</HI> up our <HI>heads;</HI> in a word, if as wee &s;hall have no <HI>opportunity</HI> of <HI>running</HI> away, &s;o wee &s;hall have no <HI>courage</HI> to <HI>&s;tand.</HI> Oh then! let it bee our <HI>wi&s;dome</HI> before hand, to make account of, and <HI>preparation</HI> for that <HI>appearance.</HI> And if you would know how it &s;hall bee with <HI>you then,</HI> often examine how it is <HI>with you now.</HI> Erect a <HI>Court</HI> of <HI>Judicature</HI> in thine own <HI>&s;oul, &s;ummon thy &s;elf</HI> before <HI>thy &s;elf,</HI> if thou bee&s;t not <HI>a|ble</HI> to <HI>an&s;wer</HI> thy <HI>Con&s;cience,</HI> thou wilt bee le&s;s <HI>able</HI> to <HI>appear</HI> before this <HI>Judge,</HI> according as this <HI>Apo&s;tle</HI> tells us in the <HI>next</HI> Chapter, <HI>If our heart condemn us, God is</HI><NOTE PLACE="marg">1 Joh. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>greater than our heart, and knoweth all things.</HI> Oh then <HI>keep a good Con&s;cience,</HI> and <HI>lead a good</HI> life. <HI>Order thy &s;teps according to Gods word,</HI> and <HI>gain by faith,</HI> an <HI>inte|rest in Christs merits,</HI> having begun, continue in the <HI>faith,</HI> and <HI>obedience</HI> to the <HI>death;</HI> and <HI>being in Chri&s;t, abide in him</HI> to the <HI>end;</HI> &s;o &s;halt thou <HI>appear</HI> with <HI>joy,</HI> and not with <HI>&s;orrow,</HI> with <HI>boldne&s;s,</HI> and not with <HI>&s;hame, before him;</HI> and &s;o I am <HI>fallen</HI> upon the</P>
<P>3 <HI>La&s;t</HI> particular, which is expre&s;&s;ed, namely, <HI>The confident appearing before Chri&s;t of tho&s;e who abide in him, that wee may have confidence, and not bee a&s;hamed before him at his comming,</HI> wherein wee &s;hall more <HI>particularly</HI> take notice of the <HI>excellency</HI> of the <HI>Benefit,</HI> in tho&s;e words, <HI>Have confidence and not bee a&s;hamed,</HI> and the <HI>extent</HI> of the <HI>per&s;ons</HI> to <HI>whom</HI> this benefit redounds in the Pronoun <HI>we.</HI></P>
<P>1 The <HI>Benefit</HI> which cometh by <HI>abiding in Chri&s;t</HI> is &s;et down according to our <HI>Apo&s;tles</HI> u&s;ual <HI>way</HI> of <HI>speaking,</HI> both <HI>Affirmatively</HI> and <HI>Negatively,</HI> nor was it without a &s;pecial <HI>rea&s;on,</HI> namely, that hee might at <HI>once</HI> &s;et be|fore
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us both the <HI>advantage</HI> of <HI>per&s;everance,</HI> and the <HI>dan|ger</HI> of <HI>Apo&s;tacy,</HI> ina&s;much as here are two <HI>plain</HI> a&s;&s;erti|ons, The <HI>one,</HI> that <HI>they who abide in Christ &s;hall hav econ|fidence.</HI> The <HI>other,</HI> that <HI>They who abide not in him &s;hall be a&s;hamed before him at his comming.</HI></P>
<P>1 On the <HI>one</HI> hand, The <HI>Per&s;evering Chri&s;tian &s;hall have <GAP DESC="foreign">, Confidence before Chri&s;t at his comming.</HI> I &s;hall not here <HI>trouble</HI> you with the <HI>various</HI> &s;ignifications of this word <GAP DESC="foreign">, e&s;pecial|ly, &s;ince it is &s;o <HI>fully</HI> done to my hand by the late <HI>Criti|cal Annotatour.</HI> Here it is not unfitly rendered <HI>confi|dence,</HI> or <HI>boldne&s;&s;e.</HI> It is by our Saviour expre&s;&s;ed in<NOTE PLACE="marg">Dr. <HI>Ham.</HI> An|notat. on the &s;eventh chapt. of St. <HI>John.</HI> Luk. 21. 28. 36</NOTE> tho&s;e <HI>two</HI> phra&s;es of <HI>lifting up the head,</HI> and <HI>&s;tanding be|fore the Son of man; &s;hame</HI> cau&s;eth a man to <HI>hang down his head,</HI> but <HI>confidence lifts</HI> it up, <HI>fear</HI> maketh a man <HI>run away,</HI> but <HI>boldne&s;s</HI> encourageth him to <HI>&s;tand,</HI> this <HI>con|fident boldne&s;&s;e</HI> &s;hall they <HI>then have,</HI> who now <HI>abide in him.</HI></P>
<P>It may <HI>perhaps</HI> bee here <HI>demanded, How can any, yea, the be&s;t Chri&s;tian have confidence before Chri&s;t at his com|ming?</HI> St. <HI>Ba&s;il</HI> weighing the <HI>&s;everity</HI> of that <HI>day,</HI> &s;aith,<NOTE PLACE="marg">Ba&s;. Hexam. hom. 11.</NOTE> That even <HI>Abraham the Father of the Faithful &s;hould then tremble,</HI> and indeed con&s;idering the <HI>exact in&s;pection</HI> of the <HI>Judge,</HI> and the manifold <HI>infirmities</HI> of the <HI>&s;tronge&s;t Chri&s;tians,</HI> it may very well be <HI>wondered</HI> how any of the <HI>Sons</HI> of men &s;hould be able to appear then with <HI>boldne&s;&s;e;</HI> but beloved, notwith&s;tanding this, there are <HI>three</HI> things which &s;hall make the <HI>per&s;evering</HI> Chri&s;tian, <HI>confident</HI> at that day, namely,</P>
<P>1 The <HI>Te&s;timony</HI> which his own <HI>Con&s;cience</HI> &s;hall give him of his <HI>&s;incerity, In die judicii, qualem unu&s;qui&s;que</HI><NOTE PLACE="marg">Bern. de modo bene viv. Serm. 71.</NOTE> <HI>habet con&s;cientiam, talem judicem habebit,</HI> &s;aith St. <HI>Bernard</HI> truely. <HI>One</HI> of the <HI>Books,</HI> which &s;hall at that <HI>day</HI> bee <HI>opened,</HI> and according to which wee &s;hall bee <HI>judged,</HI> is that of <HI>con&s;cience,</HI> and as our <HI>Apo&s;tle</HI> &s;aith in the <HI>next</HI> Chapter, <HI>If our heart condemn us not, then have wee confi|dence</HI><NOTE PLACE="marg">1 Joh. 3. 21</NOTE> <HI>towards God.</HI> There is no <HI>&s;urer Argument</HI> of <HI>&s;in|cerity,</HI>
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than <HI>con&s;tancy,</HI> the&s;e two are <HI>joyned</HI> together, <HI>Their heart was not right with him, neither were they &s;ted|fa&s;t</HI><NOTE PLACE="marg">P&s;al. 78. 37</NOTE> <HI>in Covenant;</HI> their <HI>unstedfa&s;tne&s;&s;e</HI> argued their <HI>un&s;ound|ne&s;&s;e;</HI> &s;urely then the <HI>con&s;cience</HI> of a per&s;evering Chri|&s;tian, cannot but bear <HI>witne&s;s</HI> to him of his <HI>uprightne&s;s;</HI> with what <HI>confidence</HI> doth the <HI>Church</HI> go to God, when &s;hee is <HI>bold</HI> to <HI>appeal</HI> to him in her <HI>affliction,</HI> and &s;ay, <HI>all</HI><NOTE PLACE="marg">44. 17, 18.</NOTE> <HI>this is come upon us, yet wee have not forgotten thee, neither have wee dealt fal&s;ely in thy Covenant, our heart is not tur|ned back, neither have our &s;teps declined from thy way.</HI> Thus can the <HI>Faithful</HI> Chri&s;tian plead for him&s;elf, <HI>Ble&s;|&s;ed Je&s;us, though the World hath flattered and affrighted mee, the Devil tempted, and &s;olicited mee, yet have I not forgotten nor for&s;aken thee; I have had many failings in my cour&s;e, nor can I acquit my &s;elf from infirmities, but through thy grace my heart hath not been turned back, nor have my steps declined from thy waies.</HI> This is our rejoycing (&s;aith St. <HI>Paul</HI>) yea, this &s;hall bee our <HI>rejoycing,</HI> at that<NOTE PLACE="marg">2 Cor. 1. 12</NOTE> <HI>day, the Te&s;timony of a good con&s;cience.</HI> But yet let mee <HI>tell</HI> you, this is the weake&s;t prop of a <HI>Chri&s;tians</HI> confi|dence, and therefore,</P>
<P>2 That which in the <HI>next</HI> place will <HI>embolden</HI> him, is, <HI>The right hee hath to the Promi&s;e,</HI> even that <HI>Promi&s;e</HI> which is mentioned a <HI>little</HI> before of <HI>eternal life, Fidelis e&s;t qui promi&s;it, non te fallet, tantum tu noli deficere, &s;ed ex|pecta promi&s;&s;orem.</HI> Hee is <HI>Faithful</HI> that hath promi&s;ed,<NOTE PLACE="marg"><HI>Aug.</HI> in loc.</NOTE> and <HI>cannot,</HI> will not <HI>deceive</HI> thee, do not thou <HI>faint,</HI> and hee will not <HI>fail</HI> thee; good <HI>rea&s;on</HI> then hath he who in <HI>&s;ome</HI> mea&s;ure <HI>fulfilleth</HI> the <HI>condition</HI> by abiding in <HI>Christ</HI> now, with <HI>confidence</HI> to expect the <HI>Promi&s;e then.</HI> Though it is <HI>far</HI> from him to &s;ay in the <HI>Language</HI> of that <HI>proud Fryer, Da Domine quod ego merui, Lord give me what I have de&s;erved,</HI> yet he will &s;ay with an <HI>hum|ble boldne&s;&s;e, Da Domine quod tu promi&s;i&s;ti, Lord give mee what thou ha&s;t promi&s;ed,</HI> having <HI>confidence not in the merit</HI> of his <HI>own works,</HI> but the <HI>fidelity</HI> of <HI>Chri&s;ts word.</HI>
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3 Adde to this in the <HI>la&s;t</HI> place, <HI>The intere&s;t which he hath in the Judge; Hee</HI> that is to come to <HI>Judge the World,</HI> is the <HI>Head</HI> of his <HI>Church,</HI> and con&s;equently <HI>all</HI> who <HI>abide in him</HI> are his <HI>members. Hee</HI> that then &s;hall <HI>appear</HI> as the <HI>Judge,</HI> now <HI>appeareth</HI> in <HI>Heaven</HI> as an <HI>Ad|vocate</HI> for all <HI>beleevers.</HI> Finally, <HI>Hee</HI> that &s;hall bee the <HI>Judge,</HI> is a <HI>Friend,</HI> a <HI>Brother,</HI> an <HI>Husband;</HI> they that <HI>a|bide in him,</HI> are the <HI>children</HI> of <HI>God,</HI> and &s;o <HI>hee</HI> and <HI>they brethren,</HI> are <HI>beloved</HI> of him, and &s;o hee is their <HI>friend, married</HI> to <HI>him,</HI> and &s;o he is their <HI>Husband,</HI> well may they with <HI>confidence</HI> appear <HI>before him.</HI> Being thus <HI>mar|ried</HI> to, and <HI>abiding in Christ,</HI> their <HI>&s;ins</HI> are <HI>wa&s;hed away in his bloud,</HI> their <HI>per&s;ons</HI> are <HI>inve&s;ted</HI> with his <HI>merits.</HI> And thus <HI>through him</HI> it is, that <HI>abiding in him</HI> they have <HI>confidence before him.</HI></P>
<P>2 On the <HI>other</HI> hand, they who doe <HI>not abide in him,</HI> &s;hall be <HI>a&s;hamed before him at his coming.</HI> I find among <HI>Expo&s;itors</HI> a <HI>three-fold glo&s;&s;e</HI> upon this, <GAP DESC="foreign">, <HI>a&s;hamed before him.</HI></P>
<P>1 <HI>Era&s;mus</HI> conceiveth the <HI>&s;en&s;e</HI> may bee, <HI>Ut illum</HI><NOTE PLACE="marg"><HI>Era&s;.</HI> in loc.</NOTE> <HI>non pudeat no&s;tri,</HI> that he <HI>may not be a&s;hamed of us.</HI> This is that which <HI>him&s;elf</HI> threatneth, by <HI>way</HI> of <HI>retaliation</HI> to all them who are <HI>a&s;hamed of him, and his words</HI> (and con|&s;equently<NOTE PLACE="marg">Luk. 9. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">6</NOTE> doe not <HI>abide in him</HI>) that when <HI>he</HI> &s;hall <HI>come</HI> in the <HI>glory of his Father,</HI> hee will bee <HI>a&s;hamed</HI> of them. They who <HI>now</HI> will not <HI>own Chri&s;t,</HI> at <HI>that time</HI> would gladly bee <HI>owned</HI> by <HI>him,</HI> but hee &s;hall <HI>di&s;mi&s;&s;e</HI> them to their place, with a <HI>N<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;cio vos, I know you not.</HI> But though this be <HI>true</HI> in it &s;elf, yet the <HI>phra&s;e</HI> of the text will not <HI>well bear</HI> it.</P>
<P>2 The <HI>Syriac</HI> and <HI>vulgar</HI> Latine read it, as if the <HI>pre|po&s;ition</HI><NOTE PLACE="marg"><HI>Syr.</HI> vulg. lat. <HI>Beza,</HI> ibid.</NOTE> were <GAP DESC="foreign">, and &s;o the &s;en&s;e is, <HI>Ne nos aeternae in|famiae damnet,</HI> that <HI>we may not bee doomed to eternal in|famy,</HI> with that <HI>Ite maledicti,</HI> goe <HI>yee cur&s;ed.</HI> All <HI>impeni|tent &s;inners,</HI> and e&s;pecially <HI>Apo&s;tates,</HI> &s;hall in that day, by <HI>Chri&s;t,</HI> bee <HI>put to,</HI> and <HI>cloathed</HI> with <HI>&s;hame.</HI> Thus what
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they <HI>&s;eek</HI> to <HI>avoyd, falls</HI> upon them, and that in a <HI>wor&s;e</HI> kind, <HI>Apostates deny Chri&s;t</HI> to <HI>prevent &s;hame,</HI> and be|cau&s;e of their <HI>Apo&s;tacy</HI> they <HI>&s;uffer perpetual</HI> &s;hame.</P>
<P>3 The mo&s;t <HI>genuine notion</HI> of the <HI>phra&s;e</HI> is rendred by<NOTE PLACE="marg"><HI>Grot.</HI> in loc.</NOTE> Grotius, <HI>Ne pudeat no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ab illo con&s;pici,</HI> that <HI>wee may not be a&s;hamed to be &s;een by him.</HI> The <HI>wicked,</HI> e&s;pecially <HI>A|po&s;tates,</HI> &s;hall bee <HI>a&s;hamed</HI> at that <HI>day before</HI> the <HI>godly,</HI> whom here they <HI>despi&s;ed;</HI> &s;o the <HI>Author</HI> of the <HI>Book</HI> of<NOTE PLACE="marg">Wi&s;d. 5. 3&punc; 4, 5</NOTE> <HI>Wi&s;dome</HI> brings them in, &s;aying within them&s;elves, <HI>This was hee whom wee had &s;ometimes in deri&s;ion, and a Pro|verb of reproach, we fools accounted his life madne&s;&s;e, and his end to be without honour, how is he numbred among the children of God, and his lot is among the Saints?</HI> But which is farre wor&s;e, they &s;hall be <HI>a&s;hamed before Chri&s;t</HI> whom here they <HI>de&s;erted,</HI> and not bee able to <HI>look</HI> him in the <HI>face.</HI> Thus &s;hall all that <HI>for &s;ake Chri&s;t</HI> bee <HI>a&s;hamed be|fore him,</HI> in re&s;pect of their</P>
<P>1 <HI>Odiou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> nakedne&s;&s;e.</HI> Time was when <HI>bodily nakedne&s;s</HI> was our <HI>honour,</HI> but now it is &s;o <HI>&s;hameful,</HI> that wee need <HI>garments</HI> to cover us; and &s;urely if the <HI>nakedne&s;&s;e</HI> of the <HI>body</HI> be <HI>&s;hameful,</HI> that of the <HI>&s;oul</HI> is farre <HI>wor&s;e.</HI> How can the <HI>Apostate</HI> choo&s;e then but bee <HI>a&s;hamed before Chri&s;t,</HI> whil&s;t by <HI>c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;ting</HI> him off, hee hath <HI>thrown</HI> away that <HI>whiteraiment</HI> which &s;hould cover him, and his <HI>&s;hameful nakedne&s;&s;e</HI> mu&s;t needs appear.</P>
<P>2 <HI>Gro&s;&s;e Hypocri&s;ie.</HI> The <HI>cheating Impo&s;tor</HI> when <HI>di&s;|covered,</HI> and brought <HI>before the Judge,</HI> is <HI>a&s;hamed;</HI> the <HI>Apo&s;tate</HI> proclaimeth to all the <HI>world,</HI> that his <HI>profe&s;&s;ion</HI> was but a <HI>Cheat,</HI> his <HI>devotion</HI> a <HI>Lye,</HI> and mu&s;t hee not needs be <HI>a&s;hamed</HI> when he &s;hall <HI>appear before Chri&s;t?</HI></P>
<P>3 <HI>Vile unfaithfulne&s;&s;e. Hee</HI> that hath <HI>broke</HI> his <HI>word,</HI> is <HI>a&s;hamed</HI> to <HI>look</HI> him in the <HI>face,</HI> to <HI>whom</HI> hee <HI>made</HI> the <HI>promi&s;e;</HI> the <HI>Servant</HI> that hath not <HI>di&s;charged</HI> his <HI>tru&s;t,</HI> is <HI>a&s;hamed</HI> to come before his <HI>Ma&s;ter;</HI> with what <HI>face</HI> can that <HI>woman</HI> look upon her <HI>Husband</HI> which hath been <HI>unfaithful</HI> to his bed? <HI>Apo&s;tates</HI> are <HI>Spiritual A|dulterers,</HI>
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for&s;aking <HI>Chri&s;t</HI> for other Lovers; <HI>fal&s;e Ser|vants,</HI> not keeping that good thing which is committed to them, yea <HI>perfidious</HI> in their <HI>promi&s;es,</HI> renouncing their <HI>bapti&s;mal</HI> vow. Sure they cannot but be a&s;hamed <HI>be|fore Chri&s;t.</HI></P>
<P>4 <HI>Great unthankfulne&s;&s;e; Hee</HI> that having <HI>received kindne&s;&s;e, returneth injury,</HI> may well <HI>blu&s;h</HI> to look his <HI>Be|nefactor</HI> in the face, <HI>Non referre gratias de beneficio, turpe e&s;t,</HI> &s;aith <HI>Seneca,</HI> It is a <HI>filthy,</HI> and con&s;equently <HI>&s;hame|ful</HI><NOTE PLACE="marg"><HI>Sen.</HI> l. de benef.</NOTE> <HI>thing,</HI> not to <HI>render thanks</HI> for <HI>benefits conferred,</HI> much more to <HI>repay</HI> them with <HI>injuries.</HI> No wonder then if the <HI>Apo&s;tate</HI> be <HI>a&s;hamed before Chri&s;t,</HI> whom hee hath mo&s;t <HI>ungratefully for&s;aken,</HI> renouncing <HI>allegiance</HI> to this <HI>King of glory,</HI> not only <HI>notwith&s;tanding</HI> his <HI>own oath,</HI> but many and great <HI>favours</HI> conferred by this <HI>King</HI> upon him.</P>
<P>5 <HI>Manife&s;t folly;</HI> All <HI>acts</HI> of <HI>incon&s;iderate folly</HI> are <HI>grounds</HI> of <HI>&s;hame;</HI> that <HI>language</HI> of the fool, <HI>Non puta|ram,</HI> I <HI>did not think,</HI> may well be <HI>uttered</HI> with <HI>blu&s;hing;</HI> what blu&s;hing &s;hall then &s;it upon the <HI>faces</HI> of <HI>Apo&s;tates,</HI> at that day, when they &s;hall <HI>too late</HI> &s;ee how they were <HI>cheated</HI> by the <HI>Sophi&s;tries</HI> of the <HI>Devil, enchantments</HI> of the <HI>world,</HI> and <HI>fallacies</HI> of their own <HI>corrupt hearts,</HI> &s;o as to <HI>for&s;ake</HI> the <HI>fountain</HI> of <HI>living waters,</HI> for a <HI>broken ci&s;tern,</HI> and to <HI>chu&s;e death</HI> rather than <HI>life?</HI></P>
<P>Oh that all back-&s;liding <HI>Apo&s;tates</HI> would think they <HI>heard</HI> this <HI>Judge upbraiding</HI> them at that <HI>day,</HI> with <HI>this</HI> or the <HI>like</HI> language: <HI>What did&s;t thou mean, oh thou na|ked, hypocritical, perfidious, ingrateful, fooli&s;h &s;inner, to goe from me? Did not I offer my &s;elf, my merits, my righ|teou&s;ne&s;&s;e to cloath thee? but thou ha&s;t ca&s;t away my righ|teou&s;ne&s;&s;e, woulde&s;t have none of mee, and now thou art &s;hamefully naked. Did&s;t thou not for a time make a large profe&s;&s;ion of my name, and truth? but without any ju&s;t rea|&s;on thou ha&s;t relinqui&s;hed it, whereby it appeareth thou wert no other than a whited Sepulchre. Did&s;t thou not by thy</HI>
<PB N="753" REF="387">
<HI>Sureties promi&s;e at thy Bapti&s;m, and afterwards at my table engage thy &s;elf to my &s;ervice? but none of tho&s;e oathes have been cords &s;trong enough to hold thee. Could I doe more for thee than that I did, in laying down my life for thee, and is this thy requital, to deny me, and by that denial to crucifie me afre&s;h? Doe&s;t thou not &s;ee what thou ha&s;t done, by leaving me to embrace this pre&s;ent world, made a cur&s;ed exchange of gold for dro&s;&s;e, pearls for pebbles; thy plea&s;ures are vani|&s;hed, thy hopes di&s;appointed, and thy &s;elf &s;hamefully decei|ved.</HI> And now, oh that we would <HI>all</HI> lay to heart, <HI>Quae tunc erit fidei gloria, quae poena perfidiae cum Judicii dies venerit;</HI> to u&s;e St. <HI>Cyprians</HI> language, <HI>what</HI> &s;hall bee the<NOTE PLACE="marg">Cypr. <HI>ad</HI> De|metr.</NOTE> <HI>glory</HI> of the <HI>faithful,</HI> and the <HI>ignominy</HI> of the <HI>perfidious;</HI> the <HI>honour</HI> of <HI>constancy,</HI> and the <HI>reproach</HI> of <HI>Apostacy</HI> in that day? <HI>What a dark,</HI> gloomy, dreadful <HI>day</HI> it &s;hall bee to them that <HI>for&s;ake Chri&s;t;</HI> what a <HI>bright,</HI> &s;plendid, joy|ful <HI>day</HI> it &s;hall be to them that <HI>abide in him;</HI> and which is better, <HI>Judge you.</HI> It is before <HI>Chri&s;t him&s;elf,</HI> and that as <HI>&s;itting</HI> on his <HI>Throne</HI> of <HI>glory, we</HI> mu&s;t then <HI>appear;</HI> and what a <HI>&s;ad thing</HI> will it be, to have <HI>&s;hame</HI> and <HI>confu&s;ion</HI> then &s;it upon thy <HI>face?</HI> If therefore thou would&s;t <HI>&s;tand then,</HI> doe not <HI>run away now;</HI> if you would then <HI>lift up your heads,</HI> doe not now <HI>turn your backs;</HI> now <HI>abide in him, that you may have confidence, and not be a&s;hamed before him at his coming.</HI></P>
<P>2 There is only <HI>one</HI> thing remaineth to bee <HI>di&s;patched,</HI> and that is, the <HI>extent</HI> of the <HI>Per&s;ons,</HI> in that the <HI>verb</HI> is in the <HI>fir&s;t</HI> per&s;on plural <GAP DESC="foreign"> <HI>wee may have, I and you,</HI> whereby the <HI>Apo&s;tle</HI> intimateth, that <HI>his confidence</HI> or <HI>&s;hame</HI> at <HI>Chri&s;ts coming,</HI> did much <HI>depend</HI> upon their <HI>a|biding,</HI> or <HI>not abiding in him.</HI></P>
<P>On the <HI>one</HI> hand, the <HI>Peoples con&s;tancy</HI> &s;hall then bee the <HI>Pa&s;tors glory,</HI> in which re&s;pect S^t. <HI>Paul</HI> calleth the <HI>Philippians,</HI> his <HI>joy and his crown;</HI> and hee &s;aith of the<NOTE PLACE="marg">Phil. 4. 1 1 The&s;. 2. 19, 20</NOTE> <HI>The&s;&s;alonians, For what is our hope, our joy, our crown of rejoycing, are not even yee in the pre&s;ence of our Lord Je&s;us</HI>
<PB N="754" REF="388">
<HI>Chri&s;t at his coming? for yee are our glory, and our joy;</HI> they were not only his <HI>joy,</HI> but his <HI>glory;</HI> not onely his <HI>glory,</HI> but his <HI>crown</HI> of <HI>glorying</HI> (for &s;o the <HI>Greek</HI> is be&s;t rendered) of whom hee &s;hould <HI>glory</HI> at the <HI>la&s;t day</HI> as his <HI>crown; Labor di&s;cipuli in opere bono coronam dat Magi&s;tro judice</HI><NOTE PLACE="marg">Ambro&s;e.</NOTE> <HI>Chri&s;to,</HI> &s;aith S^t. <HI>Ambro&s;e,</HI> the <HI>Scholars labour</HI> &s;hall bee the <HI>Ma&s;ters honour</HI> in the <HI>Judgement of Chri&s;t.</HI></P>
<P>On the <HI>other</HI> hand, the <HI>Peoples Apo&s;tacy</HI> &s;hall then be the Mini&s;ters <HI>ignominy;</HI> A <HI>fooli&s;h Son</HI> &s;aith the Wi&s;e man is a<NOTE PLACE="marg">Prov. 19. 13</NOTE> <HI>calamity,</HI> <GAP DESC="foreign">, &s;o the <HI>Septuagint</HI> reads it, <HI>a di&s;grace</HI> to his <HI>Father;</HI> &s;o are a <HI>fooli&s;h</HI> giddy <HI>People</HI> to their <HI>Spiri|tual Father;</HI> indeed if the <HI>Minister di&s;charge</HI> his <HI>duty,</HI> he &s;hall not have any <HI>cau&s;e</HI> of <HI>&s;hame</HI> as to <HI>him&s;elf,</HI> as if he had been <HI>negligent</HI> or <HI>unfaithful;</HI> but he &s;hall be <HI>a&s;hamed</HI> of the <HI>People,</HI> and as it were <HI>unwilling</HI> to <HI>own</HI> them. The <HI>barren tree</HI> reproacheth the <HI>Gardner,</HI> the <HI>ignorant</HI> Scho|lar <HI>di&s;graceth</HI> his <HI>Teacher,</HI> and though the <HI>righteous Judge</HI> will not lay the <HI>Peoples Apostacy</HI> to the <HI>charge</HI> of the <HI>faithful Mini&s;ter,</HI> yet thereby his <HI>glorying is made voyd.</HI></P>
<P>And therefore my <HI>dearly beloved,</HI> if you have any <HI>reverence</HI> to the <HI>Judge</HI> before whom you mu&s;t <HI>appear,</HI> if you have any <HI>respect</HI> to your <HI>Mini&s;ter,</HI> who would gladly then have <HI>cau&s;e</HI> to <HI>boast</HI> of you, and if you have any <HI>regard</HI> to your <HI>own comfort, honour, happine&s;&s;e,</HI> in that <HI>day</HI> when you &s;hall <HI>appear before Chri&s;t,</HI> I <HI>exhort, intreat, be&s;eech</HI> you, that you would <HI>adhere</HI> con&s;tantly to, and <HI>a|bide</HI> firmly in him whom you have <HI>beleeved,</HI> to the <HI>end</HI> of <HI>your days.</HI></P>
<P>And thus through <HI>Divine a&s;&s;i&s;tance,</HI> I am come to the <HI>end</HI> of this excellent <HI>period.</HI> There is indeed <HI>another</HI> ver&s;e in this <HI>Chapter,</HI> but as <HI>Beza</HI> well glo&s;&s;eth, it is, <HI>Tran&s;itio</HI><NOTE PLACE="marg"><HI>Beza</HI> in loc.</NOTE> <HI>ad &s;equentem exhortationem,</HI> a <HI>pa&s;&s;age</HI> to the <HI>following ex|hortation,</HI> and begins that <HI>Di&s;cour&s;e</HI> which is <HI>pro&s;ecuted</HI> in &s;everal <HI>ver&s;es</HI> of the <HI>next</HI> Chapter, and therefore with <HI>Cajetan,</HI> I &s;hall <HI>look</HI> upon it, rather as the <HI>fir&s;t ver&s;e</HI> of<NOTE PLACE="marg"><HI>Cajet.</HI> in loc.</NOTE>
<PB N="755" REF="388">
<HI>that,</HI> than the <HI>la&s;t</HI> of <HI>this. Nothing</HI> therefore now <HI>remainteh,</HI> but that as I tru&s;t you have <HI>hitherto,</HI> &s;o to beg of you that you would &s;till <HI>renew</HI> your <HI>prayers</HI> to <HI>God</HI> for <HI>me,</HI> that (if it be his <HI>will,</HI> and may be for his <HI>glory,</HI> and the <HI>Churches good</HI>) I may make further <HI>progre&s;&s;e,</HI> and in <HI>due time</HI> fini&s;h this <HI>work</HI> of <HI>expounding</HI> this <HI>Epi&s;tle.</HI> And may both <HI>you</HI> and <HI>I</HI> &s;o <HI>walk</HI> in tho&s;e <HI>&s;teps</HI> of this <HI>way,</HI> namely, <HI>confe&s;&s;ing</HI> and <HI>for|&s;aking our &s;ins, keeping Chri&s;ts commandments,</HI> and <HI>imitation of his pattern: Love of our Brother, contempt of the World,</HI> and <HI>per&s;everance in the faith of Chri&s;t, that when he &s;hall appear, we may have confidence, and not be a&s;hamed before him at his coming.</HI></P>
<TRAILER>Amen, Amen.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="index">
<PB REF="389">
<HEAD>An Alphabetical Table of the chiefe&s;t things handled in the Book.</HEAD>
<DIV2 N="A" TYPE="part">
<HEAD>A</HEAD>
<LIST>
<ITEM>THE <HI>Abu&s;e</HI> of a thing is no ju&s;t rea&s;on of a total di&s;u&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>Page 229</HI></ITEM>
<ITEM><HI>Abiding</HI> in Chri&s;t, <HI>See Per|&s;everance.</HI></ITEM>
<ITEM><HI>Adultery</HI> a lu&s;t of the fle&s;h. 347</ITEM>
<ITEM>The <HI>Affections</HI> are in them|&s;elves indifferent. 325.</ITEM>
<ITEM>The <HI>Age</HI> of man threefold. 214</ITEM>
<ITEM>In what &s;en&s;e Be leevers know <HI>All</HI> things. 562</ITEM>
<ITEM><HI>Ambition</HI> a great &s;in. 395. one cau&s;e of Here&s;y. 509</ITEM>
<ITEM>Gods <HI>Anger</HI> again&s;t forgiv|en &s;inners is not judicial, but paternal. 246</ITEM>
<ITEM>To de&s;ire what is <HI>Anothers,</HI> how lawful, and unlawful. 371</ITEM>
<ITEM><HI>Annointing,</HI> See <HI>Unction.</HI></ITEM>
<ITEM><HI>Antichri&s;ts</HI> foretold by Chri&s;t. 495. two &s;orts of them. 497. many of them in the Apo&s;tles time. 499 who is &s;o mo&s;t properly 492, 493</ITEM>
<ITEM><HI>Antiquity</HI> is that which is from the beginning. 91, 94 99</ITEM>
<ITEM><HI>Apo&s;tacy,</HI> its cau&s;es, 508. how far incident to the true members of the Church. 528, 529. if total, an argument of hypocri&s;ie. 574. by it men are di&s;co|vered to bee Hypocrites. 578. it is either from the Faith or Communion of the Church. 507, 508. wee &s;hould not bee much di&s;mayed although we be|hold men apo&s;tatizing. 527. Apo&s;tates &s;hall bee a&s;hamed at Chri&s;ts com|ing. 751, 752.</ITEM>
<ITEM><HI>Apparrel</HI> in it &s;elf indiffe|rent. 400. when too co&s;tly,
<PB REF="389">
too fa&s;hionable, &s;inful. 401. a ba&s;e thing to bee proud of. 399</ITEM>
<ITEM><HI>Appearing</HI> of Chri&s;t, &s;ee <HI>Coming,</HI> when hee &s;hall appear, wee mu&s;t all ap|pear before him. 745, 746</ITEM>
<ITEM><HI>Arrogancy</HI> puffeth men up with &s;elf-conceit. 392, 393. a cau&s;e of here&s;ie. 510</ITEM>
<ITEM><HI>A&s;&s;urance</HI> a reflex know|ledge, 62. is onely in re&s;pect of our &s;elves. 63. it is not meerly conjectural, nor yet perfect 64, 65. many have it not who yet are in Chri&s;t 66 it is attainable, and being attained exceeding comfor|table. 68, 69. by what means. 71, 72, 73</ITEM>
</LIST>
</DIV2>
<DIV2 N="B" TYPE="part">
<LIST>
<HEAD>B.</HEAD>
<ITEM><HI>BOa&s;ting</HI> of our &s;elves an effect of pride. 398</ITEM>
<ITEM><HI>Bla&s;phemy</HI> wor&s;e than A|thei&s;m. 436</ITEM>
<ITEM><HI>Brother,</HI> in what &s;ence all men, and more e&s;pecially all Chri&s;tians are Brethren. 143, 144. more particularly Mini&s;ters and People. 79, 80</ITEM>
<ITEM><HI>Brotherly Love,</HI> &s;ee <HI>Love,</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="C" TYPE="part">
<LIST>
<HEAD>C.</HEAD>
<ITEM><HI>CHildren,</HI> how great care ought to bee taken for their in&s;truction. 222, 223, 312, 313. ought to know their Heavenly Fa|ther, and why. 310, 315. in what respects wee mu&s;t bee like them, and in what not. 206, 207</ITEM>
<ITEM><HI>Chri&s;t,</HI> a perfect pattern of grace. 51. in what &s;ence the Image of God. 622. how from the beginning, 261 to 264. The Holy one. 554, 555. his great Love to us. 118, 119</ITEM>
<ITEM><HI>Chri&s;tians</HI> how &s;aid to bee in Chri&s;t, 40. and to abide in h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m. 43, 739. the faelicity of their being and abiding in him, 42. They are in vain &s;o called, who are not like to Chri&s;t. 58. they are of different degrees. 205. <HI>b</HI> they have an unction. 553. their &s;tate far better than that of the Jews. 7<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">3.</ITEM>
<ITEM><HI>Church,</HI> many in it who are not of it. 524, 525. many in it who depart from it. 504, 505. the degrees of ca&s;ting out of it. 506. particular Churches have
<PB REF="390">
their periods. 488. mul|titude no note of a true one. 499</ITEM>
<ITEM><HI>Commands</HI> given by Chri&s;t as well as promi&s;es. 12. they mu&s;t bee obeyed be|cau&s;e they are his. 13, 14. in what &s;en&s;e impo&s;&s;ible to bee obeyed. 16. why they are called his word. 31.</ITEM>
<ITEM><HI>Coming</HI> of Chri&s;t three fold. 743. his per&s;onal double. 744. one end of his fir&s;t, is to bee an example. 52. the difference between his fir&s;t and &s;econd coming. 745</ITEM>
<ITEM><HI>Company</HI> evil to bee a|voided. 322, 360, 681. especially that of Here|ticks. 681</ITEM>
<ITEM><HI>Confidence</HI> whence that ari|&s;eth which per&s;evering be|leevers &s;hall have at the la&s;t day. 748</ITEM>
<ITEM><HI>Self</HI>-Conceit, &s;ee <HI>Arrogance.</HI></ITEM>
<ITEM><HI>Concupi&s;cence,</HI> &s;ee <HI>Lu&s;t.</HI></ITEM>
<ITEM><HI>Confe&s;&s;ion</HI> of Chri&s;t when called to it, nece&s;&s;ary, and why. 627, 629, 630</ITEM>
<ITEM><HI>Con&s;tancy,</HI> &s;ee <HI>Per&s;eve|rance.</HI></ITEM>
<ITEM><HI>Contempt</HI> of the world re|quired of Chri&s;tians. 328.</ITEM>
<ITEM><HI>Contentation</HI> with our con|dition a choice virtue. 385</ITEM>
<ITEM><HI>Covetou&s;nes</HI> why called a lu&s;t of the eyes, in what it con&s;i&s;ts. 374, to 378. an univer&s;al di&s;ea&s;e, 378, 379. in&s;atiable, 380, 381. en&s;laving, 382, oppo&s;ed to all the Beatitudes, 383. breaketh all the Comman|dements, 424, 425. a cau&s;e of Here&s;ies. 509</ITEM>
<ITEM><HI>Creatures</HI> all of them may be our teachers. 201. b.</ITEM>
<ITEM><HI>Curio&s;ity</HI> of knowing of &s;ee|ing, condemned. 364. <HI>&amp;c.</HI> one cau&s;e of Here&s;y. 509</ITEM>
</LIST>
</DIV2>
<DIV2 N="D" TYPE="part">
<HEAD>D.</HEAD>
<LIST>
<ITEM><HI>DEath</HI> puts an end to all worldly lu&s;ts. 449. befalleth the righteous as well as the wicked. 467. ought to bee daily medita|ted on, and that by the younge&s;t. 491</ITEM>
<ITEM><HI>Delights,</HI> the difference be|tween spiritual and carnal. 448. they end in mi&s;ery. 456</ITEM>
<ITEM><HI>Denial</HI> of Chri&s;t how many waies. 617, 614. it is a denial of the whole Trini|ty. 618. how denied as the Son of God. 626, 627</ITEM>
<ITEM><HI>De&s;ire</HI> after the things of this world when inordinate. 326</ITEM>
<ITEM><HI>The</HI> Devil is &s;ubtil as well as
<PB REF="390">
malicious. 362, 363. his aim is to hinder us from the word. 293. hee taketh advantage again&s;t us from our &s;elves. 363. hee &s;tirreth up evil lu&s;ts in men. 437. hee is the wicked one, how hee came to bee &s;o and in what respects hee is &s;o. 277, &amp;c. wee ought to fight with him. 287. our be&s;t weapon again&s;t him is faith. 289</ITEM>
<ITEM><HI>Doctrines</HI> mu&s;t bee examin|ed in their con&s;equences. 620, 621</ITEM>
<ITEM><HI>Drunkenne&s;s</HI> a lu&s;t of the fle&s;h, wherein the &s;in con|&s;i&s;ts. 350, 351</ITEM>
</LIST>
</DIV2>
<DIV2 N="E" TYPE="part">
<HEAD>E.</HEAD>
<LIST>
<ITEM><HI>ENvy,</HI> &s;ee <HI>Hatred.</HI></ITEM>
<ITEM><HI>Epicures</HI> plea&s;e all their &s;en&s;es. 366</ITEM>
<ITEM><HI>Epi&s;tle</HI> the fir&s;t of St. <HI>John</HI> a Touch-&s;tone. 1, 2</ITEM>
<ITEM><HI>Eternity</HI> puts a value upon things, 477, 704. this world &s;o much the more tran&s;itory when compared with it. 475. Chri&s;tians of all others obliged to &s;eek after it. 478</ITEM>
<ITEM><HI>Eternal Life</HI> two fold. 657. why that life mu&s;t bee &s;o. 658. it is the choice excel|lency of that life. 659. it is the promi&s;e, 665. made by Chri&s;t mo&s;t clear|ly, 665. to them that per|&s;evere. 670</ITEM>
<ITEM><HI>Examination</HI> of our &s;elves is that in which wee ought to bee very &s;erious. 75</ITEM>
<ITEM><HI>Examples,</HI> we are apt to fol|low bad ones. 437</ITEM>
<ITEM><HI>Excelling,</HI> when the de&s;ire of it is &s;infull. 794, 795</ITEM>
</LIST>
</DIV2>
<DIV2 N="F" TYPE="part">
<HEAD>F.</HEAD>
<LIST>
<ITEM><HI>FAith</HI> why called know|ledge. 8, 9. it uniteth us to Chri&s;t. 41. it pro|duceth three &s;orts of effects. 72. in exerci&s;ing its reflex act wee mu&s;t not neglect its direct. 77. of great u&s;e in re&s;i&s;ting the Devil. 290 oppo&s;ed by the Devil. 634. it cometh by hearing. 638.</ITEM>
<ITEM><HI>Falling</HI> away, &s;ee <HI>Apo&s;ta|cy.</HI></ITEM>
<ITEM><HI>Father,</HI> God cannot bee now rightly wor&s;hiped but as the Father of Chri&s;t, 622. in denying the Son, the Fa|ther is denied. 616. &s;eve|ral &s;orts of Fathers. 208. perfect Chri&s;tians compar|ed to Fathers. 204 b.</ITEM>
<ITEM><HI>Fle&s;h,</HI> a three-fold acception
<PB REF="391">
of it. 343. &s;everal lu&s;ts of the fle&s;h. 344, to 358</ITEM>
<ITEM><HI>Forgivene&s;s</HI> of &s;in taketh off the obligation to puni&s;h|ment. 241, 242. may bee con&s;idered three waies. 244. a special mercy. 245. a great honour to God. 248. hee is engaged to it by pro|mi&s;e. 249. it is for Chri&s;ts &s;ake. 250, 251. an obliga|tion to repentance and love. 252, to 254</ITEM>
<ITEM><HI>Fornication</HI> a &s;inful lu&s;t of the fle&s;h. 348</ITEM>
</LIST>
</DIV2>
<DIV2 N="G" TYPE="part">
<LIST>
<HEAD>G.</HEAD>
<ITEM><HI>GLuttony</HI> a &s;inful lu&s;t of the fle&s;h. 349 <HI>God</HI> from the Beginning. 260 <HI>Go&s;pel</HI> hath Law in it. 88, 89. the true light, and why. 122, 123. the Truth. 580 of Divine Original. 583. leadeth us to Chri&s;t, and by him to God. 649</ITEM>
<ITEM><HI>Grace,</HI> if true, cannot con&s;i&s;t with the dominion of any &s;in. 544. it is of great worth. 545. to bee pre&s;er|ved and imployed by us. 552, 557, 705. wee mu&s;t concur with it. 7<GAP DESC="illegible" EXTENT="1 letter">7. it is not alwaies di&s;cerned by them who have it. 76. it may be known whether true or counterfeit. 71, 72. all graces are connexe. 60, 61. wee mu&s;t not bee proud of it. 405. a little must not content us, nor yet di&s;cou|rage us. 213. wee mu&s;t grow in it. 217, 218</ITEM>
</LIST>
</DIV2>
<DIV2 N="H" TYPE="part">
<LIST>
<HEAD>H.</HEAD>
<ITEM><HI>HAppine&s;s</HI> of that other life cannot bee expre&s;|&s;ed. 654</ITEM>
<ITEM><HI>Hatred</HI> of our Brother an hainous &s;in, wherein it con|&s;i&s;ts. 166, to 178. he that is guilty of it may yet think his e&s;tate good, 180. but hee is really very bad. 184</ITEM>
<ITEM><HI>Here&s;y,</HI> the cau&s;e of it. 509. tho&s;e which are fundamental are to bee mo&s;t oppo&s;ed. 600</ITEM>
<ITEM><HI>Hereticks</HI> being erroneous them&s;elves, &s;educe others. 679. they are cunning to &s;educe. 682, 683. very tenacious of their errours. 645. they are lyars and Antichri&s;ts. 597</ITEM>
<ITEM><HI>Hearing,</HI> the &s;en&s;e of know|ledge, faith. 637. it mu&s;t be with our heart and foot, as well as eare. 639</ITEM>
<ITEM><HI>Humility,</HI> wee are obliged to
<PB REF="391">
it both as men and Chri&s;ti|ans. 405</ITEM>
<ITEM><HI>Hypocrites</HI> pretend to great mea&s;ures of illumination. 21, 22</ITEM>
</LIST>
</DIV2>
<DIV2 N="I" TYPE="part">
<LIST>
<HEAD>I.</HEAD>
<ITEM><HI>IDlene&s;s</HI> a &s;inful lu&s;t of the fle&s;h. 355</ITEM>
<ITEM><HI>Je&s;us,</HI> that &s;uch a per&s;on there was. 601. that hee is the Chri&s;t. 602, to 612</ITEM>
<ITEM><HI>Ignorance,</HI> &s;everal kinds of it. 588, 589. the cau&s;es of it. 591. mo&s;t odious in old men. 269</ITEM>
<ITEM><HI>Illumination</HI> of the mind, no le&s;s needful than the out|ward Revelation. 568, 570</ITEM>
<ITEM><HI>Imitation</HI> of Christ hath a Limitation. 45, 46. how far extended. 52. it can|not bee exact. 53. ought to bee endeavoured. 54, 55. our relation to, and union with Chri&s;t, obligeth to it. 56, 57</ITEM>
<ITEM><HI>Imputation</HI> of Chri&s;ts righ|teou&s;ne&s;s to us, how it com|eth to pa&s;s. 42</ITEM>
<ITEM><HI>Ince&s;t</HI> a &s;inful lu&s;t of the fle&s;h. 346</ITEM>
<ITEM><HI>Incon&s;tancy</HI> in Religion be|moaned.</ITEM>
<ITEM><HI>Interpretation</HI> of Scripture not to bee attempted by eve+ry men. 236</ITEM>
<ITEM><HI>Joy,</HI> three things concur to it. 68</ITEM>
<ITEM><HI>Judgements,</HI> God giveth warning of them, before he &s;ends them. 501</ITEM>
</LIST>
</DIV2>
<DIV2 N="K" TYPE="part">
<LIST>
<HEAD>K.</HEAD>
<ITEM><HI>KIngdoms</HI> have their pe|riods. 388</ITEM>
<ITEM><HI>Knowledge</HI> very amiable. 19, 590. e&s;pecially that of Chri&s;t. 20, 266. what it imports to know Chri&s;t. 7, 8. twofold. 265, 24. how differenced. 25. if onely speculative, it is not right, and will but aggra|vate our condemnation. 25, 27. it mu&s;t bee joyn|ed with obedience. 23, 24, 463. if right, it is the mo|ther of obedience. 5. puts us on love to Chri&s;t. 23, 273. in what &s;en&s;e Chri|&s;tians know all things, and with what knowledge. 564, 565. the means of attain|ing it. 592. wee &s;till need in&s;truction. 593</ITEM>
</LIST>
</DIV2>
<DIV2 N="L" TYPE="part">
<PB REF="392">
<LIST>
<HEAD>L.</HEAD>
<ITEM><HI>LA&s;t</HI> Times, tho&s;e from the fir&s;t to the &s;econd come|ing of Chri&s;t. 484, 485. we mu&s;t look upon every day as our last. 491</ITEM>
<ITEM><HI>Law,</HI> in compari&s;on of the <HI>Go&s;pel,</HI> darkne&s;s. 124</ITEM>
<ITEM><HI>Life,</HI> why that future bli&s;s &s;o called. 653. that far excels this, 659. this tran|&s;itory, 450. too much do|ted on. 659. three-fold. 256</ITEM>
<ITEM><HI>Love,</HI> the nature of it in ge|neral. 325</ITEM>
<ITEM><HI>Love of God</HI> twofold. 28. the effect of a right know|ledge, 29, 30. it renders our obedience acceptable, 32. what perfection of it is attainable, 33, 34. hee is to bee loved chiefly as a Father, 415. it cannot con|&s;i&s;t with, but ca&s;ts out the love of the world. 416, 417</ITEM>
<ITEM><HI>Love of our Brother,</HI> the old Commandment, 89, 94. nothing added to it by Chri&s;t, 105, to 110. in what &s;en&s;e a new Com|mandment, 110, to 114. it prevents many &s;ins, and &s;candals, 153 to 155. he that loveth is in the light, 151. wherein Brotherly love con&s;i&s;ts. 140, 143</ITEM>
<ITEM><HI>Love of the World,</HI> &s;ee <HI>World.</HI></ITEM>
<ITEM><HI>Lu&s;t</HI> three-fold, 338. that which was in us by Creati|on, was not prone to irregu|larity. 432. forbidden as well as the outward act, 406. after worldly things many times di&s;appointed, and if fulfilled &s;oone glut|ted. 448</ITEM>
<ITEM><HI>Lye,</HI> threefold. 23, 580. Lyars the vile&s;t of men. 597</ITEM>
</LIST>
</DIV2>
<DIV2 N="M" TYPE="part">
<LIST>
<HEAD>M.</HEAD>
<ITEM><HI>MAlice,</HI> &s;ee <HI>Hatred.</HI></ITEM>
<ITEM><HI>Marriage</HI> may bee un|lawfully u&s;ed. 348</ITEM>
<ITEM><HI>Memory</HI> apt to forget Di|vine things. 593. wee mu&s;t not onely hear <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ut remem|ber. 640</ITEM>
<ITEM><HI>Mini&s;ters,</HI> how they and the people brethren, 79, 286. mu&s;t have a futherly affe|ction to the people, 203, &amp;c. they are watch-men, and &s;hepheards, 200. mu&s;t be faithful and prudent, 274. mu&s;t preach particularly, 220,
<PB REF="392">
220, 387. &s;ea&s;onably, &s;ui|tably to their Auditors con|ditions, capacities. 275. make a di&s;tinction between hearers, 593. warn the people of &s;educers, 597, 690. commend what is good in their people, 134. mu&s;t win upon them by ex|pre&s;sing love, 735. their endeavour &s;hall bee accep|ted, 677. no need of them in Heaven, 716. they are in&s;tituted by Chri&s;t to con|tinue in the Church to the end of the world, 719. their teaching cannot a|vail without the Spirit, 717. they mu&s;t bee con|&s;tant in the faith, 644. their peoples con&s;tancy their honour at the la&s;t day, 753. they mu&s;t live their Ser|mons. 120, 121</ITEM>
<ITEM><HI>Miracles,</HI> by true ones the Go|spel was confirmed, 580. the &s;hew of them made a prop of here&s;y. 686</ITEM>
<ITEM><HI>Multitude</HI> no note of a true Church. 499</ITEM>
</LIST>
</DIV2>
<DIV2 N="N" TYPE="part">
<LIST>
<HEAD>N.</HEAD>
<ITEM><HI>NAme,</HI> its &s;everal ac|ceptions, 249. when changed in Scripture, &s;ome spiritual gift conferd, 615 the names of tho&s;e whom wee reprove, not to be men|tioned. 257, 673</ITEM>
<ITEM><HI>Nece&s;&s;ity</HI> twofold. 647</ITEM>
<ITEM><HI>Neutrality,</HI> and lukewarm|ne&s;s condemned. 425</ITEM>
<ITEM><HI>Novelty</HI> a badge of errour, affecting it dangerous. 91, to 94, 100, 101</ITEM>
</LIST>
</DIV2>
<DIV2 N="O" TYPE="part">
<LIST>
<HEAD>O.</HEAD>
<ITEM><HI>OBedience</HI> cannot bee without knowledge, 22. the way to increa&s;e know|ledge, 4, 5. it is accord|ing to our knowledge. 17. Negative not &s;ufficient, 11, 474. mu&s;t bee univer&s;al, 14, 15, 464. cheerful, 465. by it wee know our intere&s;t in Chri&s;t, 71, 72. it cannot be exact, 16. a bare command &s;hould bee enough to oblige to it, 429. it is the be&s;t tryal of our love to God, 472, 473. and perfects it. 33, 35</ITEM>
<ITEM><HI>Old-men,</HI> why called Fa|thers, 208. to bee reve|renced, 209. they had need to bee good, 212. not too old to learn, 221. ig|norance in them inexcu&s;a|ble, 269. they mu&s;t labour
<PB REF="393">
to know Chri&s;t. 267, 268</ITEM>
<ITEM><HI>tOvercome,</HI> in what &s;en&s;e wee are &s;aid to overcome the Devil now, 285. wee are not compleat victors in this life, 286. how it is to be done. 283, 284</ITEM>
</LIST>
</DIV2>
<DIV2 N="P" TYPE="part">
<LIST>
<HEAD>P.</HEAD>
<ITEM><HI>PArdon</HI> of &s;in, &s;ee <HI>For|givene&s;s.</HI></ITEM>
<ITEM><HI>Perfection</HI> twofold. 33. per|fect Chri&s;tians compared to Fathers. 204. b.</ITEM>
<ITEM><HI>Per&s;everance</HI> in adhering to Chri&s;t, the Church, the truth received, 641, 738. it mu&s;t bee to the end, 740. mo&s;t commendable in Apo|&s;tatizing times, 635. it is not by our &s;elves but Gods &s;u&s;tentation, 529. the doctrine of it upon what grounds built, 531, 532. no true cau&s;e of &s;ecurity, 535. an attendant of true grace. 633</ITEM>
<ITEM><HI>Play</HI> how unlawful. 356</ITEM>
<ITEM><HI>Polygamy</HI> a lu&s;t of the fle&s;h. 347</ITEM>
<ITEM><HI>Pray&s;e</HI> due to Virtue. 134, 259, 578</ITEM>
<ITEM><HI>Preacher,</HI> &s;ee <HI>Mini&s;ter.</HI></ITEM>
<ITEM><HI>Predictions,</HI> the verity of tho&s;e which are Divine, 496. e&s;pecially concern|ing Chri&s;t. 603, 604</ITEM>
<ITEM><HI>Pre&s;umption</HI> of an intere&s;t in Chri&s;t, 74, 75. of our own abilities. 394</ITEM>
<ITEM><HI>Priviledges,</HI> the enjoyment of them &s;hould not content us. 526</ITEM>
<ITEM><HI>Pride</HI> loveth to &s;how it &s;elf. 389. why called pride of life, 390. its &s;everal kinds, 390, to 394 a ge|neral &s;in, 402. maketh a man like the Devil. 404. it is attended with &s;hame. 405</ITEM>
<ITEM><HI>Promi&s;es</HI> Divine are &s;ome|times matter of precept, 736. &s;uitable to our nece&s;|&s;ities, 648. mo&s;t faithful. 666. The promi&s;e is E|ternal life, 663. fir&s;t pro|mi&s;ed and then given, 665. to them that per&s;e|vere, 670. promi&s;ed be|fore Chri&s;t, but not &s;o clearly as by him. 665. Humane oft-times larger than their performances. 399, 661</ITEM>
<ITEM><HI>Prote&s;tants</HI> inju&s;tly charged by the Papi&s;ts as Schi&s;ma|ticks. 512, 513</ITEM>
</LIST>
</DIV2>
<DIV2 N="Q" TYPE="part">
<PB REF="393">
<LIST>
<HEAD>Q.</HEAD>
<ITEM><HI>QUakers</HI> how irrational|ly they decry the Mi|ni&s;try, and bla&s;phemou&s;ly they wre&s;t Scripture. 721, 722</ITEM>
</LIST>
</DIV2>
<DIV2 N="R" TYPE="part">
<LIST>
<HEAD>R.</HEAD>
<ITEM><HI>REa&s;on,</HI> of what u&s;e in Divine things. 577 in&s;ufficient without an higher light, 575. pre|tended to by Hereticks. 686</ITEM>
<ITEM><HI>Regeneration</HI> compared to light. 131</ITEM>
<ITEM><HI>Remi&s;&s;ion</HI> of &s;in, &s;ee <HI>For|givene&s;s.</HI></ITEM>
<ITEM><HI>Repentance</HI> ab&s;taineth from all &s;ort of lu&s;ts, 406, 407. the delay of it dangerous. 304</ITEM>
<ITEM><HI>Repetition</HI> of one and the &s;ame thing frequently u&s;ed in Holy Writ, and why. 131, to 135</ITEM>
<ITEM><HI>Reproof</HI> ought to bee with expre&s;sion of love, 205. a. and yet &s;harp again&s;t no|torious &s;inners, 599. but yet without naming the per&s;ons. 257, 673</ITEM>
<ITEM><HI>Re&s;olution</HI> nece&s;&s;ary in a Chri&s;tian, to his combat with the Devil. 290</ITEM>
<ITEM><HI>Riches,</HI> when got and kept &s;infully. 376, to 381</ITEM>
</LIST>
</DIV2>
<DIV2 N="S" TYPE="part">
<LIST>
<HEAD>S.</HEAD>
<ITEM><HI>SAcrament</HI> of the Lords Supper, what ge&s;ture was u&s;ed by Chri&s;t is not cer|tain, if it were, wee are not bound to follow it. 49, 50</ITEM>
<ITEM><HI>Saints,</HI> their &s;ecurity, digni|ty, and felicity, by rea&s;on of the Annointing. 550 <HI>Schi&s;m,</HI> the cau&s;es of it, 508. a great &s;in, 518. un u&s;tly charged upon the Prote&s;tants by the Papi&s;ts, 512. ju&s;tly by us upon the Sectaries. 514</ITEM>
<ITEM><HI>Scripture,</HI> why God would have his Word written, 216. man the Pen-man, Gods Spirit the Author, 219. to bee read by and to all, 224, 225. with re|verence, 220. quoted and wre&s;ted by the Devil, 299. by Hereticks, 589, 722. a &s;pecial weapon again&s;t &s;e|ducers. 689</ITEM>
<ITEM><HI>Sectaries</HI> ju&s;tly accu&s;ed as Schi&s;maticks. 514</ITEM>
<ITEM><HI>Security</HI> greate&s;t, when
<PB REF="394">
Judgement is neere&s;t. 490</ITEM>
<ITEM><HI>Seducers,</HI> they often prove &s;uch who &s;hould be Teach|ers, 675. the &s;everal wayes of &s;educing. 689. <HI>&amp;c.</HI></ITEM>
<ITEM><HI>Sights</HI> wanton forbidden, 363. as al&s;o &s;uch as curi|o&s;ity prompts to. 367, 368</ITEM>
<ITEM><HI>Signes,</HI> three &s;orts of them. 499</ITEM>
<ITEM><HI>Sin,</HI> God cannot bee the Au|thor of it, 433, 434. men are apt to transfer it on God, 436. it maketh us like the Devil, 282, 484. it ruineth Churches, and Kingdoms. 489. How many waies to bee con|&s;idered. 237, 238</ITEM>
<ITEM><HI>Sleep,</HI> when a lu&s;t of the fle&s;h. 355</ITEM>
<ITEM><HI>Soul,</HI> no proportion between it and the world, 454. hath its di&s;ea&s;es as well as the Body. 733</ITEM>
<ITEM><HI>Son of God,</HI> Chri&s;t was in &s;uch a way as proveth him higher than men, nay Angels, yea the high God. 625, 626. hee that deni|eth Chri&s;t, denieth Gods Son, 617. how much God is offended with it. 624, 625</ITEM>
<ITEM><HI>Spirit</HI> of God compared to Oyl, and why, 514, &amp;c. given by Chri&s;t, 557, 701. the Author of Scripture, 219. is not onely illumi|nating but confirming. 731. his grace needful to overcome the Devil&punc; 91 his teaching extraordina|ry and ordinary, internal and external, 707, 708. his inward teaching agree|eth with that in the word, 709. it is faithful, 727. effectual, 729. how hee concurreth to a&s;&s;urance. 73, 74</ITEM>
<ITEM><HI>Strength</HI> &s;piritual, needful to our fight with the Devil, 288. wherein it con&s;i&s;ts, 290 &s;trong Chri&s;tians compared to young-men. 210, 211</ITEM>
<ITEM><HI>Superfluity,</HI> what mea&s;ure of Riches is &s;o. 372, 373</ITEM>
<ITEM><HI>Superiours</HI> ought to bee ex|emplary. 38</ITEM>
</LIST>
</DIV2>
<DIV2 N="T" TYPE="part">
<LIST>
<HEAD>T.</HEAD>
<ITEM><HI>TEaching,</HI> &s;ee <HI>Spirit. Mini&s;ters.</HI></ITEM>
<ITEM><HI>Tempting</HI> God a great &s;in. 367</ITEM>
<ITEM><HI>Types</HI> fulfilled in Chri&s;t. 579</ITEM>
<ITEM><PB REF="394"><HI>Truth</HI> of the Go&s;pel proved. 580, 581</ITEM>
</LIST>
</DIV2>
<DIV2 N="V" TYPE="part">
<LIST>
<HEAD>V.</HEAD>
<ITEM><HI>VAin-glory</HI> a branch of pride. 396</ITEM>
<ITEM><HI>Victory,</HI> &s;ee <HI>Overcome.</HI></ITEM>
<ITEM><HI>Unction</HI> of the &s;ick in the primitive times, for another end than that of the Pa|pi&s;ts, 696. in Bapti&s;me, ancient but not Apo&s;toli|cal, 695. Spiritual is not of our &s;elves, 700 a|bideth in the Church and every true member. 707</ITEM>
<ITEM><HI>Union</HI> with Chri&s;t intimate and indi&s;&s;oluble, 41, to 44. expre&s;&s;ed by three phra&s;es. 739</ITEM>
<ITEM><HI>Unregeneracy</HI> a &s;tate of darkne&s;s. 130. of walk|ing in darkne&s;s. 187</ITEM>
</LIST>
</DIV2>
<DIV2 N="W" TYPE="part">
<LIST>
<HEAD>W.</HEAD>
<ITEM><HI>WEak</HI> Chri&s;tians, in what re&s;pects com|pared to little Children. 209, 210</ITEM>
<ITEM><HI>Will</HI> both in good and evil is looked upon, though there bee no deed, 287, 465, 677. of Gods decree done by wicked men again&s;t their will. 460. of his command ought to be done by us willingly. 464, 466</ITEM>
<ITEM><HI>Wi&s;dom</HI> divine teacheth the vanity of the world. 452</ITEM>
<ITEM><HI>World</HI> taken two wayes. 320. a Book, 713. it pa&s;|&s;eth away. 441. an Impo|&s;tor, 443. it &s;eemeth per|manent in our eye, 451. a dangerous enemy. 481</ITEM>
<ITEM><HI>Worldly things,</HI> the have|ing them dangerous. 413. occa&s;ions of lu&s;t. 438. to be u&s;ed, not loved, 324. they pa&s;&s;e away in them&s;elves from their owners, and that &s;uddainly 444 to 447 they leave us when most need, 455. how of God, how not. 431</ITEM>
<ITEM><HI>Worldly love,</HI> wherein it con&s;i&s;ts, 323. how di&s;co|vered. 329, to 332. an epidemical di&s;ea&s;e, 328. un&s;uitable to a Chri&s;tian, 439. cannot con&s;i&s;t with the love of God, 416. hardly &s;ubdued, 411. hindereth the efficacy of the Word, 420. a cau&s;e of Apo&s;tacy, prophanene&s;s. 421</ITEM>
<ITEM><HI>Word</HI> of God, con&s;i&s;ts of
<PB REF="395">
three parts, 295. it must abide in us, and how wee may know whether it doe, 296. overcometh the De|vil. 298</ITEM>
<ITEM><HI>Writings,</HI> what commend|eth them, 214, 215. why God would have his Word written. 216</ITEM>
</LIST>
</DIV2>
<DIV2 N="Y" TYPE="part">
<LIST>
<HEAD>Y.</HEAD>
<ITEM><HI>YEars,</HI> there are mem|bers of the Church of all years. 212</ITEM>
<ITEM><HI>Young-men,</HI> the Devil a great enemy to them, 301. prone to many lu&s;ts, 302. put off the &s;erving of God, 304. per&s;waded to re&s;i&s;t the Devil. 305, 306</ITEM>
</LIST>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 TYPE="publisher's advertisement">
<PB REF="395">
<HEAD>Books printed for, and &s;old by, <HI>Jo&s;eph Cranford,</HI> at the Sign of the Kings Head and Bible in St. <HI>Pauls</HI> Church-yard.</HEAD>
<DIV2 TYPE="part">
<HEAD>Books in Fol.</HEAD>
<P>THe Works of <HI>Jo&s;eph Hall,</HI> Bi&s;hop of <HI>Norwich. Dubart as</HI>'s Divine Weeks and Works.</P>
<P><HI>Lexicon Anglo-Graeco-Latinum, Nov. Te&s;t.</HI> or a com|pleat Alphabetical Concordance of all the words con|tained in the New Te&s;tament, both <HI>Engli&s;h, Greek,</HI> and <HI>Latine,</HI> in three di&s;tinct Tables, <HI>viz.</HI></P>
<LIST>
<HEAD>The</HEAD>
<ITEM>1 Engli&s;h, whereby any Greek and Latine,</ITEM>
<ITEM>2 Greek, word may be Engli&s;h &amp; Latine,</ITEM>
<ITEM>3 Latine, rendred into Greek and Engli&s;h.</ITEM>
</LIST>
<P>Together with the &s;everal &s;ignifications, etymons, de|rivations, force, and empha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">is, and divers acceptations in Scripture of each word, as al&s;o the diver&s;e readings in Engli&s;h, Greek, and Latine, each annexed to their proper tables. By <HI>Andrew Symp&s;on.</HI></P>
<P><GAP DESC="foreign">, or Divine Characters, in two parts, accutely di&s;tingui&s;hing the more &s;ecret and undi&s;cer|ned differences, between</P>
<P>1 The Hypocrite in his be&s;t dre&s;s of &s;eeming Ver|tues, and formal Duties, and the true Chri&s;tian in his real grace, and &s;incere Obedience; as al&s;o between</P>
<P>2 The blacke&s;t weeds of daily infirmities of the truly godly, eclip&s;ing &s;aving grace, and the reigning &s;ins of the unregenerate, that pretend to that godline&s;s they never had. By <HI>Samuel Crook,</HI> B. D. late Pa&s;tor of
<PB REF="396">
<HI>Wringeton</HI> in <HI>Somer&s;et&s;hire,</HI> the author of <HI>The Guide to true Ble&s;&s;edne&s;s.</HI></P>
<P>Remains of the Reverend Mr. <HI>William Fenner,</HI> Mini|&s;ter of <HI>Rochford</HI> in <HI>E&s;&s;ex,</HI> being</P>
<LIST>
<ITEM>1 A continuation of his Alarm to drow&s;ie Saints.</ITEM>
<ITEM>2 A Treati&s;e of effectual calling.</ITEM>
<ITEM>3 The killing power of the Law.</ITEM>
<ITEM>4 The Spiritual Watch.</ITEM>
<ITEM>5 The New Birth.</ITEM>
<ITEM>6 A Chri&s;tians ingrafting into Chri&s;t.</ITEM>
<ITEM>7 A Treati&s;e of the Sabbath.</ITEM>
</LIST>
</DIV2>
<DIV2 TYPE="part">
<HEAD>In Quarto.</HEAD>
<P><HI>Jus Divinum Mini&s;terii Evangelici,</HI> or the Divine Right of the Go&s;pel Mini&s;try&punc; by the Provincial A&s;|&s;embly of <HI>London.</HI></P>
<P><HI>Beth&s;heme&s;h</HI> clouded, or Animadver&s;ions on the Ra|binical Talmud of Rabbi <HI>John Rogers,</HI> wherein you have his Spirit Anatomized, Principles examined, and rea&s;ons in &s;ome mea&s;ure refuted. By <HI>Zachariah Crof|ton,</HI> Mini&s;ter of the Word at <HI>Buttolphs</HI> Algate, <HI>London.</HI></P>
<P><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">efre&s;hing &s;treams flowing from the fulne&s;s of Je|&s;us Chri&s;t, in &s;everal Sermons. By <HI>William Colvit,</HI> Mi|ni&s;ter of Gods Word in <HI>Edenburge.</HI></P>
<P>The Husbands Authority unveiled, wherein is mo|derately di&s;cu&s;&s;ed, whether or no it bee lawful for a good man to beat his bad Wife.</P>
<P>Crucifying of the World by the Cro&s;s of Chri&s;t. By <HI>Richard Baxter.</HI></P>
<P>A Treati&s;e of Self-denial. By <HI>Tho. Wil&s;on.</HI></P>
<P>The Crown of Righteou&s;ne&s;s, a Sermon at the Fu|neral of <HI>Tho. Hedges</HI> <ABBR>E&s;q</ABBR> By <HI>Th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Wat&s;on.</HI></P>
<P>A late great Shipwrack of faith, a Sermon preached by <HI>Daniel Cawdry,</HI> of <HI>Great Billing</HI> in <HI>Northamton|&s;hire.</HI></P>
<P><PB REF="396">A &s;ad Progno&s;tick of approaching judgement, a Sermon preached at St. <HI>Gregories.</HI> By <HI>Nathanael Hardy,</HI> Mini&s;ter of St. <HI>Diony&s;.</HI> Back-Church.</P>
<P><HI>Self-denial,</HI> a Sermon preached to the A&s;&s;embly of Divines. By <HI>Edward Reynolds</HI> D. D.</P>
<P><HI>Peace of Church,</HI> a Vi&s;itation Sermon. By <HI>Edward Reynolds</HI> D. D.</P>
<P><HI>Animalis Homo, &s;ive concio lat. habita ad Academi|cos Oxonien&s;es.</HI> Edwardo Reynolds.</P>
<P>The <HI>Quakers</HI> Je&s;us, or the un&s;wadling of that Babe <HI>James Naylor,</HI> which a wicked Tolleration hath Mid|wiv'd into the world, di&s;covering the Principles of the <HI>Quakers</HI> in general; a Narrative of the &s;ub&s;tance of his Examinations, and his Di&s;ciples, as it was taken from his own mouth in their an&s;wer before the Magi&s;trates of <HI>Bristol,</HI> al&s;o the management of it in Parliament. By <HI>William Grigg<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> Citizen of <HI>Bri&s;tol.</HI></P>
<P>An Expo&s;ition, with practical Ob&s;ervations on the eighteenth, nineteenth, twentieth, and one and twen|tieth Chapters of the Book of <HI>Job,</HI> being forty two Le|ctures delivered in <HI>Magnus</HI> Church near the Bridge. By <HI>Jo&s;. Caryl</HI> preacher of the Word, and Pa&s;tor of the Congregation&punc; there.</P>
<P>A Di&s;pute between <HI>Walter Ro&s;wel</HI> and <HI>Richard Cop|pin.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Large Octavo.</HEAD>
<P><HI>Enchyridion Medicum,</HI> containing the cau&s;es, &s;igns, and cures of all tho&s;e Di&s;ea&s;es which doe daily afflict the body of man, together with a Treati&s;e, <HI>De facul|tatibus medicamentorum &amp; do&s;ibus.</HI></P>
<P><GAP DESC="foreign">, or the &s;umme of Practical Divinity preached in the Wilderne&s;s, and delivered by our Sa|viour in his Sermon on the Mount, being ob&s;ervations on the fourth, fifth, &s;ixth, and &s;eventh Chapters of St.
<PB REF="397">
<HI>Matthew,</HI> to which is prefixed <HI>Prolegomen<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> or a Pre|face by way of Dialogue, wherein the perfection and per&s;picuity of the Scriptures is vindicated from the ca|lumnies of Anabapti&s;ts, and Papi&s;ts. By <HI>Tho. White,</HI> Preacher of Gods Word.</P>
<P><HI>Pi&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">at<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> omnes Pauli Epi&s;tolas.</HI></P>
<P>Gods Fearers are Gods Favourites, &s;everal Sermons. By <HI>Antho. Tucker.</HI></P>
<P>A practical Di&s;cour&s;e of Prayer. By <HI>Tho. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">obb<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. Records</HI> Arithmetick.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>Small Octav.</HEAD>
<P>A Treati&s;e of the power of godline&s;s, con&s;i&s;ting of three parts.</P>
<P>1 Wherein it con&s;i&s;ts.</P>
<P>2 Cautions again&s;t, and di&s;covery of &s;everal mi&s;|takes and hinderances mo&s;t common to the people of God.</P>
<P>3 Several means and helps for the attaining of it. By <HI>Tho. White.</HI></P>
<P>Directions and per&s;wa&s;ions to a &s;ound conver&s;ion, for prevention of that deceit, and d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mnation of Souls, and of tho&s;e Scandals, Here&s;ies, and de&s;perate Apo|&s;tacies, which are the con&s;equents of a counterfeit and &s;uperficial change, being the fir&s;t of tho&s;e Books mentioned in the Call to the unconverted. By <HI>Richard Baxter.</HI></P>
<P>Confirmation and Re&s;tauration the nece&s;&s;ary means of Reformation and Reconciliation, for healing of the corruptions and divi&s;ions of the Chur|ches, &s;ub<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i&s;&s;ively, but earne&s;tly tendered to the con&s;i|deration of the Soveraign Powers, Magi&s;trates, Mini|&s;ters, and People, that they may awake, and bee up and doing in the execution of &s;o much as appears to bee
<PB REF="397">
nece&s;&s;ary, as they are true to Chri&s;t, his Church, and Go&s;pel, and to their own and others Souls, and to the peace and welfare of the&s;e, and as they will an&s;wer the neglect to, &amp;c. at their peril. By <HI>Richard Bax|ter.</HI></P>
<P>A Pro&s;pect of Eternity, or mans everla&s;ting condi|tion, opened and applied. By <HI>John Wells,</HI> Mini&s;ter of <HI>Ol<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ves J<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">wry,</HI> London.</P>
<P><HI>Ovids</HI> Fe&s;tivals.</P>
<P>The Arcadian Prince&s;s. By <HI>Rich. Brathwait</HI> <ABBR>E&s;q</ABBR></P>
<P>Truths manife&s;t.</P>
<P>The Golden mean, or &s;ome &s;erious con&s;iderations for a more full and frequent admini&s;tration of, though not free admi&s;&s;ion unto the Sacrament of the Lords Sup|per. By <HI>Stephen Geere,</HI> Mini&s;ter of <HI>Abinger</HI> in <HI>Surrey.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>In large twelves.</HEAD>
<P><HI>B<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ccace's</HI> Tales, or the Quinte&s;&s;ence of Wit, Mirth, Eloquence, and conver&s;ation, framed in ten days out of an hundred curious Pieces, by &s;even Honourable La|dies, and three Noble Gentlemen, pre&s;erved to po&s;te|rity by the renowned <HI>John Boccacio,</HI> the fir&s;t refiner of the <HI>Italian</HI> pro&s;e.</P>
<P>A Pattern of patienc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> in the example of holy <HI>Job,</HI> being a Paraphra&s;e on the whole Book, as an expedi|ent to &s;weeten the mi&s;eries of the&s;e never enough to bee lamented times.</P>
<P>The Abridgement of Chri&s;tian Divinity. By <HI>Wolleb&punc;</HI> engli&s;hed and enlarged by <HI>Alexander Ro&s;&s;e.</HI></P>
<P>The Vanity of the Creature. By <HI>Edward Reynolds.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>In &s;mall twelves.</HEAD>
<P>A Call to the unconverted, to turn and live, and to accept of Mercy whil&s;t mercy may be had, as ever they
<PB REF="398">
will finde mercy in the day of their extremity, from the living God. By <HI>Rich. Baxter.</HI></P>
<LIST>
<ITEM>Souls &s;olace.</ITEM>
<ITEM>The &s;umme of all. By <HI>Chibbal.</HI></ITEM>
<ITEM><HI>Helvius</HI> Colloquies.</ITEM>
</LIST>
<P>Prote&s;tants practice, or the Compleat Chri&s;tian, be|ing the true and perfect way to the Cele&s;tial <HI>Canaan,</HI> nece&s;&s;ary for the bringing up of Youth, and e&s;tabli&s;h|ing the Old Chri&s;tians in the faith of the Go&s;pel. By a reverend Father of the Church of <HI>England.</HI></P>
<P>A method and in&s;truction for the Art of Divine Meditation, together with in&s;tances of the &s;everal kinds of &s;olemn meditation. By <HI>Tho. White.</HI></P>
</DIV2>
<DIV2 TYPE="part">
<P>There is now in the Pre&s;s a Practical Commentary on the whole &s;eventeenth Chapter of St. <HI>John,</HI> by Ma&s;ter <HI>George Newton</HI> of <HI>Taunton,</HI> in <HI>Somer&s;et&s;hire.</HI></P>
</DIV2>
</DIV1>
<DIV1 TYPE="errata">
<PB REF="398">
<HEAD>Errata.</HEAD>
<P>PAge 7. Line 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. r. the, p. 23. l. 1. r. <GAP DESC="foreign">, p. 26. l, 24. r. the, p. 35. l. 27. blot out is that, p. 39. l. 10. blot out en, l. 28. r. con&s;iderat: p. 90. l. 35. r. intimate, p. 155. l. 17. after offended r. at, p. 182. l. 20. r. tas, los, p. 202. l. 26. after genuine a (.) and add My, p. 201. b. l. 21. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <GAP DESC="foreign">, l. 22 r. <GAP DESC="foreign">, l. 26. r. <HI>differentem,</HI> 20<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. l. <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">, after Chri&s;t, r. &s;aith, p. 219. l. 33. r. <GAP DESC="foreign">, p. 223 l. 32. r ding, p. 228. l. 35. r. that they, p. 237. l. 36. for the r. a, p. 242. l. 24. r. unprofitable, p. 244. l. 15. r. <HI>reputemus,</HI> p. 258 l. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. r. mo&s;t, l. 9. r. grown, p. 259. l 18. r. in which re&s;pect, p. 260. l. 20. r. <GAP DESC="foreign">. 261. l. 22. for which, r. wit. 264. l. 4. blo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> out to, 266. l. 31. r. <HI>non,</HI> 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">1. l. 8. after that, r. your, 287. l. 30. r. <GAP DESC="foreign">, 290. l. 2. r. &s;ingle, 292. l. 7. r. a&s;&s;i&s;ts, 301. l. 33 blot out on, 304 l. 24. after by, r. this, 307. l. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. r. adverb, 310. l. 18. r. no le&s;s, 320. l 8. r. heart, 324. l. 12. for &s;hould, r. &s;hall, 330. l. 7. for if r. of, 332. l. 13. r. <HI>ois,</HI> l. 14. r &s;en&s;ual, 336. l. 17. r. up tho&s;e trees, 339. l. 8. blot out it is, 345. l. 8. r. teachers. 371. l. 10. blot out as, 391&punc; l. 29, for to r. of, 39<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. l. 34. r. &s;he, 398. l. 18. for <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> r. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, 400. l. 6. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> for <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, 414. l. <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. ins: not, 416. l. 35. r. left for, 426. l. 31, make a (,) after one, and blot out the (,) after out, 4<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">3. l. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. r. <HI>ra|tionis,</HI> l. 2. blot out ra, l. 9. r. <GAP DESC="foreign">, 440. l. 12. r. then, 442. l. 14. r. controver&s;y, 446. l. 28. r. Spani&s;h, 465. l. 18. r. looketh, l. 27. r. affect, 466. l. 9. r. <HI>pater non,</HI> l. 14. r. <HI>arbitrio,</HI> 569. l. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. r. even. 582. l. 19. for type r. title. 600. l. 21. r. <HI>Marcion.</HI> 622. l. 4. for a (.) make a (,) 631 l. 7. after &s;in ins. and&punc; 637. l. 36. r. <HI>os.</HI> 644. l. 27. r. which they, 655. l. 34. r. ma. 657. l. 33. after Saints in&s;ert as, 671. l. 18. r. is, 673. l. 13. r. what.</P>
<P>Take notice, that the Pages 201, 204, 205&punc; are double, the latter of which have a b. annexed to them in the Table. As al&s;o that the figures 545, 54<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, &amp;c. to the end of that &s;heet<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;hould be 481, 482, &amp;c to 489.</P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
