Commentary on 1 John, Commentary · Chapter 2 · Verse 7
1 JOHN 1.7.
Brethren, I write not a new Commandment unto you, but an old Commandment, which you have had from the beginning, the old Commandment is the Word which ye have heard from the beginning.
FRom the 6th Verſe, the Apoſtle had taught, It is the duty of all Chriſtians to walk as Chriſt hath walked, now this Commandment the Apoſtle amplifies, verſe 7.8.
1 By denying the newneſſe of it, it is no new Commandment to preſſe upon all that will be ſaved; it is no new Commandment.
2 He admits it may be called new in ſome reſpects, verſe 8.
In the ſeventh Verſe we have theſe parts, 1 A loving compellation, Brethren.
2 A denyal of the newneſſe of this Commandment, I write no… … you a new Commandment.
3 The antiquity of it.
4 A declaration how it ſhall appear not to be new; all the Doctrin which you have heard from the beginning is no other but this, that all muſt walk as Chriſt hath walked.
Doct. The Miniſters of Chriſt are to acknowledge, even their little Children as their Brethren.
Compare this Verſe with the firſt, there he calls them, little Children, and here Brethren; ſo Paul doth expreſſe himſelf thus, Rom. 15.14. 1 Cor. 2.1. 2 Cor. 3.1.
Reaſ. Becauſe he and they do partake in all things wherein Natural Brethren partake.
1 They have the ſame God and Father that begets them, Epheſ. 4.6. Jam. 1.17, 18.
2 They have one Mother, the Church, Gal. 4.26. and he ſpeaks of Jeruſalem on earth, though he calls it Jeruſalem which is from above, becauſe it is above an earthly condition, and John himſelf was a little Childe to ſome, as they were to him, Gal. 4.19. And ſo ſometimes private Chriſtians they do labour and travel in begetting children to God; it is a wonder to ſee many times, how ſome are put to pangs to beget their friends to God, ſometimes by Prayer, by exhortation, by reproof, by all means, they uſe much pains, therefore the Church is called, The Mother of us all, becauſe ſome in the Church beget us.
3 They all partake in one Immortal Seed, by which they are begotten unto God, 1 Pet. 1.23. this immortal Seed, for the Materiall part, it is the Word, for the Spiritual part, it is the Spirit of God, Joh. 3.5. ſo it is not ſo much the Letter of the Word, as the Spirit of God, whereby all are begot to God.
4 They are all begotten to the ſame eternal inheritance, 1 Pet. 1.3. and ſo they are all, both Miniſters and People called Brethren.
Ʋſe 1. To teach Miniſters ſo to look at their Spiritual Fatherhood, as not to forget their Spiritual Brotherhood, ver. 1. he calls them little children, not that Miniſters ſhould ſhew dominion over them, as Lords over them, 2 Cor. 1. ult. 1 Pet. 5.2, 3, 4. ſo then their Fatherhood muſt not make them Lords, but the name of Brotherhood muſt binde them to communion, they have indeed a kinde of power, but not to ſubdue their Spirits to them, not to believe as they do, or walk as they do, only ſo far as they are like unto Chriſt, 1 Cor. 11.1. otherwiſe Chriſtians are not to be led by them.
Ʋſe 2 This muſt teach both Miniſters and People to maintain brotherly love and affection, if you be Brethren, Let brotherly love continue, Heb. 13.1. 1 Pet. 2.17. therefore what kinde of deſire and comfort there is in brotherly Communion, what mutual joy when they meet, the ſame ſhould be in Chriſtian Miniſters and People.
Now the fruits of Brotherly love are chiefly three;
1 Unity, that they ſhould keep the unity of the Spirit in the bond of peace, Col. 3.14. Epheſ. 4.3.
2 Equality, (not to take away different reſpects) but to make our ſelves equal to others in affection, to conceive that though we have more gifts, yet they may have leſſe corruption, they may not have ſo much grace, but they may make better uſe of it, Phil. 3.13. we ſhould always conceive of others as equal, or better than our ſelves.
3 Spiritual Communion, that is, mutual diſpenſing of help one to another, of Exhortation, Admonition, Conſolation, and Reproof, Levit. 19.17. 1 Theſ. 5.14. and for temporal things we ſhould be helpful one to another, take up quarrels, 1 Cor. 6.5, 6. pardon one anothers failings, be helpful to the poor brethren, Rom. 15.15. we muſt not neglect, or deſpiſe one another, or carry our ſelves as ſtrangers one to another, is this brotherly love, to carry our ſelves ſtrangely towards them, or not care for their communion or company, never to help them? this is not brotherly love. And indeed the Sacrament invites us to brotherly love, for we are moulded as it were up into one Loaf, and drink of the ſame Cup, 1 Cor. 10.17. therefore if there be any ſtrangeneſs, or quarrelling, or contempt between us, it is to ſin againſt this Ordinance; if God be the God of peace, then Satan is the author of diſcord; how comely a thing is it for brethren to live together in unity? Pſal. 133.1, 2, 3. he compares it to the moſt precious Oyntment that was poured on the head, and ran down upon Aarons beard, and the skirts of his garments; and ſo what grace is poured on the eminenteſt Chriſtian, muſt run down to the loweſt, and as the Mountains let the drops of Dew which fall upon them to fall down upon the Vallies, ſo where God hath mounted any bleſſing, where God hath beſtowed eminent Gifts, every one ſhould ſo uſe his Gifts, as the lower Vallies may be the more fruitful, they the more helpful.
Ʋſe 3. It reproves Miniſters that diſhearten, and make ſad thoſe that God would not have made ſad, many times Miniſters are moſt bitter againſt their beſt Hearers, Ezek. 13.22. nor let people make ſad the hearts of their Miniſters, brethren ſhould not thus carry themſelves, but rather comfort one another.
It alſo reproves the aptneſſe of many to affect natural carnal men, their only delight is in them, and they only hate the Seed of the Woman, that is contrary to St. Johns precept.
I write no new Commandment, &c.
Doct. The Miniſters of Chriſt are carefully to avoyd all ſuſpicion of novelty in all the Doctrines they teach, whether of faith or manners.
Thus St. John, he ſeeing that it might ſeem a new Commandment, to walk as Chriſt hath walked, he tells them; It is no new Commandment that I write unto you, Jer. 6.16. Job 8.8, 9, 10. and Moſes ſharply reproved the Iſraelites for ſerving new gods, Deut. 32.17. Act. 26.22. he continued witneſſing no other truth but what Moſes and the Prophets had delivered before him.
Obj. Is it not ſaid, Mat. 13.52. is it not the part of a good Scribe to bring forth things both new and old?
Anſ. True, he is to bring forth new things; but,
1. Such as may be new to the people, not new to the Word, ſuch as they never heard of, yet not new to the Word, for it is their duty to bring their ſheep to new freſh green Paſtures, Pſal. 23.2. but it muſt not be new in it ſelf, but anciently delivered by the Prophets and Apoſtles.
2 A Miniſter that delivers an old Doctrin, and known to the people, yet he muſt bring it in in a new manner, that it may affect them the more, being dreſt after a new manner; the appetite deſires new diſhes more, as for our Saviour, he taught no new Doctrin, but he ſpake it in ſuch a manner, in ſuch Parables, that it ſeemd ſtrange to them.
3 He ſhould have ſo much reſpect to newneſſe, as to bring out all old Doctrin with a new vigour of Spirit, not with the old Spirit, but with a new affection and vigour, that ſo the people may be more affected therewith, hee muſt deliver the ſame matter with a new Spirt, he muſt drink a new draught of the Wine of the Sanctuary, but a Miniſter muſt not teach any thing that is new to the Scripture.
Reaſ. From the perfection of the Scripture, Pſal. 19.7. Gods perfection is more ſeen in this than in any other works, the World is perfect in its kinde, verſ. 6. but verſ. 7. How perfect is the Law of God? Now, as it were a Frantique thing to go about to create new Creatures, ſo to come with Nova dogmata, and new Opinions; it is as if a man ſhould come with new Creatures, there is not any new Creature in the World, ſo let a man ſurvey all Doctrins, he ſhall finde them to be the ſame which were from the Creation.
Ʋſe 1. To mortifie a new-fangled trick of Miniſters and People, when the Miniſter fits their itching ears with New-fangled Doctrin, and the people affect new Doctrin, this is againſt the Apoſtles practice here, 2 Tim. 4.2, 3. Act. 17.19, 20, 21. they thought Paul came in with new matters, and they were affected with news, but though this Doctrin was new to them, yet it was not new to the Word.
Ʋſe 2. To reprove the Popiſh-Religion, it is new, ſome are Franciſcans, and ſome Dominicans; theſe are new, we never read of them in the Scripture, neither do we read of Jeſuits, or Monks, or Abbots, they never had any footſteps in Scripture; ſome of them confeſſe that in their matters of difference from us, they have no ground in Scripture for purgatory, or prayer for the dead; but what ſaith St. John, I write unto you no new Commandment.
Ʋſe 3 To Aſſemblies and Synods to take heed what they impoſe on the Church, no new traditions muſt be thruſt on us, if it be not from God, let it be abandoned.
But that which you have had from the beginning.
Doct. True Antiquity in all Doctrines of the Apoſtles or Miniſters, is that which fetches its original from the beginning.
1 That which hath had its original from old times, is not alwayes ſafe, as we ſee, Mat. 5.27. & 35. and yet this doth not make it true Antiquity, becauſe it was not from the beginning, Joh. 8.44. the Devil had his lying from the beginning, but it was not from the firſt beginning, for he was not created a lyar, but he made himſelf ſo.
But the true Antiquity is twofold.
1 From the firſt Inſtitution or Creation of a thing, Mat. 19.8. and that is a good Antiquity, that is fetcht from the firſt Inſtitution.
2 That which fetcheth its beginning from God, though it were of later times, for hee is Alpha and Omega, Rev. 1.8. the beginning and end of all things.
Rea. 1 From the nature of all evill, which is an aberration from the firſt good Eſtate, if any corruption be in marriage, as polygamy, or adultery; from the beginning it was not ſo, if the Devill be a lyar, from the beginning he was not ſo.
2 From the nature of Truth and good things that come from God, they have the nature of God ſtamped on them, and as he is the ancient of dayes, ſo is that good; as Baptiſme and the Lords Supper, though they were not in the World before Chriſts coming in the fleſh, yet being from God, they have true Antiquity, they are derived from the ancient of dayes.
Ʋſe 1 It diſcovers the vanity of the Popiſh allegation of Antiquity, they will bring you a thouſand years alas, many errors concerning circumciſion, and the denyall of the Reſurrection, have been of ſix thouſand years ſtanding, yet that is nothing; it was not from the beginning; that is true Doctrin which was from the beginning, or elſe from God immediately, all other Antiquity is but vain; therefore when the Papiſts pretend Antiquity, truly if it be not as ancient as the Ancient of dayes, if it come not from him, it is not true Antiquity; they will tell you that theſe Feaſts that we celebrate in memory of Chriſts Nativity have great Antiquity, ſome four hundred years after Chriſts time, but it is but as yeſterday, if it come not from Chriſt or the Apoſtles, for he hath revealed his whole minde in Chriſt, Heb. 1, 2. ſo that what comes not from Chriſt is vain; Ignatius ſaith, my Antiquity is Chriſt.
Ʋſe 2 To ſhew the ungrounded confidence of Schollars in the Fathers, if it come from the Fathers, it ſinks deeply, truly if it have no higher riſe than the Fathers, it is too young a device, no other writings beſides the Scripture can plead true Antiquity; what ever it be, if it come not from Chriſt, or the firſt Inſtitution, it is too late, becauſe it is not the ſame we have had from the beginning, and indeed there is juſt cauſe to ſuſpect them.
1 Many of them had no skill in the original, and therefore muſt ſee by other mens eyes, by tranſlations, for few knew the meaning of the Scripture in the original, none knew the Hebrew, but Jerom and Origen.
2 Moſt of them were converted from heatheniſme, and ſo brought in many errors, as purgatory, and feſtivals, &c. which the Papiſts take from them.
3 They lived in ſuch times, wherein many ſaid they had their Doctrin from the Apoſtles mouth, as one ſaid, Antichriſt ſhould be a Jew, and live at Jeruſalem, and ſaith he, was Johns Diſciple, a groſſe error, and from him came Peters ſupremacy.
4 They lived in thoſe days when Popery came in, when the bottomleſſe Pit was opened, and Froggs aroſe; but later Writers lived when theſe were diſpelled, therefore take heed of them, not but that many ſpake very well, yet there is a great difference.
5 Obſerve generally, God did not give them the Spirit of Interpretation, but weakly, and if they wanted ſuch a ſpirit, how could they open the Scriptures? whereas later Writers had a clearer diſcerning, therefore it will bee of more uſe to read wholſome later Writers.
Ʋſe 3 To teach Chriſtians what kinde of life and manners to take up; you will ſay you love not new-fangledneſſe, why then, Vive moribus antiquis, utere verbis preſentibus; live antient lives; your obedience muſt be ſwayed by an old rule, walk in the old way, walk not in ways of Superſtition, of Covetouſneſſe, of vanity, of uncleanneſſe, every ſin is a novelty, though it be never ſo old a cuſtom.
This Old Commandment is the Word that they had from the beginning.
Doct. The Commandment to walk after Chriſts example is the old Doctrin that was taught to the Church in all Ages from the beginning of the World.
He tells them, this was no new Doctrin, but ſuch as they had from the beginning, for in the time of innocencie Adam was made after the Image of God, and Chriſt is the Image of God, Col. 1.15. After he fell, the firſt Sermon that he had was, That the Seed of the Woman ſhould break the Serpents head, Gen. 3.15. and this Promiſe was renewed to Abraham, Gen. 22.18.
In after times, when the Lord led Iſrael out of Egypt, he ſent the Angel of the Covenant to go before them, Exod. 23.20, 21. Deut. 18.18. from the beginning it was thus diſpenced, to walk after the Lord, and whatever Pattern they had from God, it was from Chriſt, the ſecond Perſon in the Trinity; ſo Joh. 1.18. Levit. 19.17. and he charged them to be holy as he was, that is the ſame with this of St. John here, to walk as Chriſt hath walked, Heb. 13.8. the ſame before and under the Law, to day in the time of the Goſpel, and the ſame for ever, 1 Corinth. 10.1. to 5. Acts 15.10, 11. they held to be ſaved by faith, and by faith lived all the Saints of old, Hebr. 11. Hebr. 12.1, 2, 3.
Ʋſe 1 To juſtifie the antiquity of Chriſtian Religion, there is nothing in Chriſtian Religion but we have it either from Commandment, or Promiſe, or Pattern of Chriſt, the death of Chriſt that was ſhadowed in the Sacrifices in the Old Law, and promiſed in Paradice, and when Chriſt would convince them, he doth it from hence, Luke 24.26, 27. all our fore-fathers believed, and dyed in the ſame Religion that we do.
Ʋſe 2 If the imitation of Chriſt be of ſo great antiquity, then it convinces them that blame Chriſtian Religion of new-fangledneſſe▪ why there is no Chriſtian that walks as Chriſt did, but he walks as Abel, and Noah, and Abraham did, therefore it is not a novelty, but from the Ancient of days, even from the beginning.
Ʋſe 3 It may encourage every Chriſtian to walk as Chriſt did, when they conſider all the Patriarks, and Prophets, and Apoſtles ſince the world began, have gone before them in the ſame ſteps, and in the ſame faith; if we cannot ſhew an higher ground, and longer antiquity for our Doctrin, than the Papiſts for any Popiſh tradition, we will renounce it, but we take up no other Religion but that which came from the Ancient of days, and was from the firſt inſtitution. The care that any Chriſtian takes to prepare himſelf for the receiving of the Sacrament hath been of old, the Apoſtle reproved the want thereof in his time, 1 Cor. 11. and they ſet the Lamb aſide three days before the Paſſeover, to prepare themſelves, Exod. 12.3.14. ſo that this kinde of preparation hath been of old, 2 Chron. 35.5. therefore let every one of us examine our failings, humble our ſelves, entreat for pa…don and cleanſing, for ſtrength of grace to walk as Chriſt walked.