First Epistle of John Applied Part 1, Lecture 6
THE FIRST EPISTLE OF St JOHN.
CHAP. 2. V…RS. 7, 8.
7.
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.
8.
Again a new Commandment I write unto you, which thing is true in him and in you, becauſe the darkneſs is paſt, and the true light now ſhineth.
EVery Scribe inſtructed for the Kingdome Mat. 13. 52.of Heaven (ſaith our bleſſed Saviour) is like unto a man that is an Houſholder which bringeth forth out of his treaſury things new and old; an excellent ſimilitude repreſenting to us the properties of a good Preacher. The Houſholder hath his Treaſury where proviſion is laid up: The Preacher his ſtorehouſe of divine knowledg. The Houſholder doth not hoard up, but bring forth what he hath in his Treaſury for the uſe of his Family: The Preacher being furniſhed with abilities employeth them for the Churches good. The things which the Houſholder bringeth …orth out of his Treaſury are both new and old, all ſorts of proviſion both of the preſent and former years growth: The Doctrines which the Preacher delivereth are either (according to Brugenſis) the new and glorious myſteries of the Goſpell, in old andBrug. in Mat. Hilar. in Mat. common reſemblances; or (according to St Hilary, and the Ancients) Nova & vetera in Evangeliis & in lege, the Legall and Evangelicall verities: according to this is that occaſionall note of St Ambroſe uponCant. 7. 13. Ambroſ. in Pſ. 118. Oct. 22. thoſe words of the Spouſe, At our gates are all manner of pleaſant fruits new and old which I have laid up for thee, oh my Beloved, Teneo mandata omnia novi & veteri Teſtamenti, I keep the Commandments both of the old and new Teſtament: for whereas the Jewiſh Synagogue neither keep the new in the letter, nor the old in the Spirit: the Christian Church obſerveth both, and inſtructeth her Children in both. Suiteble hereunto it is that this great Apoſtle of the Chriſtian Church and well inſtructed Scribe for the Kingdome of Heaven, brought forth in his Preaching, and here layeth up a writing both old and new, chiefly preſſing upon us the obſervance of a command, both Legall and Evangelicall, Brethren I waite no new but an old, &c. Again a new Commandment I write unto you.
2. Having diſpatched the Compellation Brethren, we have entred upon the firſt branch of the commendation drawn from its divine authority, and therein the conſideration of it as an old Commandment, which having been already handled in the Aſſertion; we are now to proceed to the Probation, as it is implicitly couched in theſe words, which we had from the beginning, and explicitly ſet forth in thoſe, The old Commandment is the word which ye have heard from the beginning.
That you may ſee the strength of the Argument. I ſhall forme it into a Syllogiſm thus;
That which you heard and had from the beginning is the old Commandment. But
This Commandment about which I write unto you, is that you heard and had from the beginning.
Therefore. It is not a new but an old Commandment.
The Concluſion is the Aſſertion and hath been already handled, the Major and Minor containe the Probation, and remaine now to be dispatched.
1. Begin we with the Major, The old Commandment is the word which was heard from the beginning. To clear this, Be pleaſed to know, That a thing may be ſaid to be old, either foreign, in ſome reſpects only, or abſolutely. That which is not from the beginning and therefore is new in reſpect of preceding times, may yet in reſpect of following ages be ſaid to be old, but only what is from the beginning, is abſolutely old. Antiquity properly referreth to time, ſo that what hath the priority carryeth it in point of antiquity, Tert. contr. Marc. l. 4. c. 4.and Id prius quod ab initio (ſaith Tertullian) That is firſt which is from the beginning, principium, a beginning being Id quo nihill prius, that before which nothing is, elſe it could not be the beginning. In this ſence it is we moſt juſtly ſay that which is true is old, forid. ibid. though error may be old, truth cannot be new: Yea, Since as that forementioned Father excellently argueth, Falſum eſt corruptio veri, Falſhood is nothing elſe but an adulteration of truth, Truth muſt needs be before Falſhood, and ſo the terms are convertible, that which is true is old, and that which is old is true, for no error but is new in reſpect of that which is from the beginning, though it be old in regard of that which followeth. Upon this account it is that the ſame Father diſputing with Marcion put it to this iſſue, I ſay my Gospell is true, Marcion ſaith his is. I ſay Marcions Vide Tert. contr Marc. l. 1 c. 13.Goſpell is falſe; he ſaith mine is, Quis inter nos determinabit niſi temporis ratio ei praeſcribens authoritatem quod antiquius reperiretur? let antiquity end the controverſie: that which can ſhew largeſt preſcription of time, and ſo the eldeſt let it be accounted trueſt. Indeed Chriſtianity ſtands upon holy antiquity, and there is no better way of diſcovering what is falſe, and reforming what is amiſs, then by looking back to the beginning.
Upon this ground it is, that we conteſt both with the Papiſts on the one, and all Sectaries on the other hand, as being ready to juſtifie againſt both, that what we teach is truly old, becauſe the word from the beginning.
1. As the Gibeonites cheated Joſhuah with their old Shooes clouted upon their feet, old Garments, dry and mouldy Bread. So do the Papiſts delude many poore ſouls with pretence of the old Commandment, and the old Religion. It is the calumny they caſt upon us Where was your Religion before Luther? we are Noveliſts and but of Yeſterday; yea that we daily broach new Doctrines. That ſome (who are among us, but not of us) do ſo we cannot deny; but ſtill we are ready to juſtifie the Doctrine of our Church to be the old Doctrine; nor do we deſire a better Medium of proving it then this in the Text, The old Commandment is the word which was from the beginning. Take any or all of thoſe opinions wherein we differ, and for which we ſeparate from them, ſuch as are Tranſubſtantiation, half Communion, adoration of Images, invocation of Saints and Angels, the ſupremacy and infabillity of the Pope, and the like: And we ſhall find even by their own confeſſions that they were not from the beginning: Scotus acknowledgeth that till the Counſell of Laterrane See Bp Ʋſhers Anſwer to the Jeſuites challenge.(which was almoſt 1200 Years ſince Christ) Tranſubſtantiation was no Article of Faith: Caſſander confeſſeth that for a thouſand years, the holy Sacrament was adminiſtred in both kinds; it were eaſie to inſtance in the reſt, but that learned Prelate hath already done it to the full: and now let any rationall man judge whether we or they are to be charged with Novelty, when as thoſe things wherein they and we diſagree, have no primitive antiquity to eſtabliſh them.
2. As in this Particuler we vie with the Papiſts, ſo are we ready to put the differences between Us and the Sectaries upon this triall. Do we contend for a Lyturgy in the Church? is it not becauſe all Churches, Greek and Latine have had their Lyturgies from the firſt Plantation of Chriſtianity? Yea, Chriſt himſelf hath left a Prayer upon record, to be not only a Platform after which manner he would have his Diſciples pray, but a Set form which they were to ſay when they did Pray. Do we conteſt for our Hierarchie in the Church, is it not becauſe it was ſo from the beginning? 1 Tim. 5. 19, 20, 21, 22. Tit. 1. 5. Rev. ch. 2. & 3.St Paul gave Timothy and Titus ſingle perſons, Epiſcopall power of ordaining, and governing Presbyters. Thoſe Angels of the Seaven Churches manifeſtly appear by the Eccleſiaſticall Hiſtory to be Biſhops: Yea, No Church ſince the Apoſtles (till Calvins time) hath been without Epiſcopall Government. Do we oppoſe the office of a Lay ruling Elder in the Church? is it not becauſe it was not from the beginning? We can trace no footſteps of it in antiquity; nor yet any ſuch Officer or Office deſcribed in holy writ. Finally, To name no more, do we plead for the Baptizing of Infants? Is it not becauſe as (Origen and Auſtin aſſure us) it is a practice Vide Euſob. Eccleſ. Hiſt.which the Church received from the Apoſtles? and ſo an Apoſtolicall tradition which the more plainly appeareth, becauſe in St Cyprians time though thereEccleſia ab Apoſtolis traditionem accepit parvulis dare Baptiſmum. Origen. in Rom. was a Controverſie about Baptizing Infants upon the Eight day, yet the thing it ſelf is ſuppoſed as a practice then in uſe; and though we do not read (totidem verbis) in the Scripture that the Apoſtle Baptized Infants, yet it is very probable; when as St Paul cald the Children of a believing Parent holy, if he do not by the very phraſe intend, (as the Learned Dr Hammond not improbablyConſuetudo matris Eccleſiae non spernenda nec omnino credenda. niſi apoſtolica eſſet traditio, Aug. de Gen. ad lit. c. 23. conceiveth) yet that he did allow Baptiſm to thoſe Children: and where we read that whole Families were Baptized, the Children might be among the number. In one word, It is the glory of the Church of England, that her Doctrines are exactly conſonant to Univerſall and Primitive antiquity; nor do we deſire any other rule to examine them by then this, which here is laid down by our Apoſtle, The old Commandment is the word which we have heard from the beginning.
2. To let this go, That which is chiefly to beCypr. ad Fid. Ep. 60. Vorſt. in loc. conſidered, is the Minor of the Syllogiſme; That the Commandment of love was from the beginning. Now that which would here be enquired into is, whence this beginning taketh its date? Indeed haec vox pro materiâ ſubſtratâ varié accipi poteſt; this word beginning may admit of a ſeveral reference, and I find no leſs then four ſeveral expoſitions of it here; all of which are not repugnant to, but conſiſtent with each other, from the beginning of their converſion, of Chriſtian Religion, of the Moſaical adminiſtration, and of the Creation.
1. Some Interpreters render the ſence of theAb exordio quum Chriſtiani eſtis effecti. Carthuſ. words thus; from the beginning, that is from the time you became Chriſtians, and firſt gave up your names to Chriſt, and were called to the faith; according to which ſence our Apoſtle ſeemeth to aſſert, that one of the firſt leſſons of Chriſtianity is love. St Paul ſpeaketh of milk for babes, and meat for ſtrong men; intimating that there are ſome Commandments and Doctrines Cum primum nomina Chriſto dediſtis Juſtin.which are only fit for grown Chriſtians; but this Commandment of love, as it is meat for the ſtrongeſt, ſo it is milk for babes.Heb. 4. 16.
2. Others give this conſtruction of the words; from the beginning: that is, From the beginning of the Goſpels Publication, ever ſince the Faith of Chriſt was made known to the world. Soon after Chriſtian Religion was revealed, there were many who endeavoured to bring in other Goſpels, but this Commandement which St John Ab mitio Evangelij Eſt.wrote of, was as old as Chriſtianity; and what he delivered to them, he received from Chriſt himſelf. InA primo Religionis ingreſſu, Calvin. Mat. 5. 6, 7. Joh. 13. 14, 15. that Sermon of Chriſt which is firſt mentioned by the firſt of the Evangeliſts St Matthew, this Precept of love is expreſſed; and in the laſt Sermon that ever he preached, this leſſon of love is commended to them; and being taught by Chriſt himſelf, it muſt needs be from the beginning of Chriſtianity.
3. Many take the date of this beginning a great deal higher, even as high as Moſes: That which you Iſraelites had of old in the writings of Moſes delivered to you. So that we now give no other Commandement in charge to you, then that whichOecu. in loc. Aret. in loc. Fer. in loc. Grot. in loc. Heinſ. in loc. God cmmanded Moſes and the Prophets to preach. It is the expoſition which I moſt incline to. For ſince it is not improbable (as hath been already ſuggeſted) that thoſe to whom this Apoſtle wrote, were (if not only, yet principally) the Jews; and the deſign of St John by theſe words, being to prove that what he wrote was no new but an old Commandement, it is improbable that he would prove it by a date of not much above ſixty years, nor would it (eſpecially to the Jews) have been any conviction of the antiquity of his Doctrine, that it was from the beginning of Chriſtian Religion; when as in their opinion Chriſts Religion was a new Doctrine. Upon this ground it ſeemeth a more rationall conſtruction to referre this beginning to Moſes: and our Apoſtle could not uſe a more prevailing Argument to the Jews, then by letting them know that the command he gave them was as old as Moſes, and before enjoyned by him. There is only one Objection to be Anſwered, that if this from the beginning be taken ſo far of; how doth the Apoſtle ſay, not only which you had, but which you heard, whereas this beginning was many hundred years before they were. But the learned Grotius hath framed a fit AnſwerGrot. ibid. to my hand, interpreting vos by majores veſtri, you, that is, your Anceſtours, according as it is to beMat. 23. 35. taken, where it is ſaid whom you ſlew, and did not Moſes give you the Law.
That then which according to this conſtruction is here aſſerted is, that the Commandment of Love was from the beginning of Moſes, and required in the Law as well as in the Gospell. This is that which in ſome ſence is granted by all, even the Socinians, but ſo as that they aſſert ſomething to be added to it by Chriſt: and that upon that account it is called in the next Verſe, a new Comandment. In what ſence this Epithete of new belongs to it, ſhall be by and by diſcovered: In the mean time that which the Orthodox aſſert, and I ſhall endeavour to make good is, That the Evangelicall command of Love was from the beginning of the Law, and ſo nothing new enjoyned by Chriſt which was not before by Moſes.
To this end, Be pleaſed to know that the command of Love may be conſidred either Extenſivè or Intenſivè; Extenſively in regare of the Object; or Intenſively in reſpect of the Act. In both theſe reſpects ſay the Socinians, Chriſt hath added to the Law; for whereas ſay they, the Law requireth the Jews only to love their Countrymen, their Friends; the Gospell requireth us to love our enemies, and ſo the extent of the Object is larger. And whereas the Law required only of the Jews an Active Love; the Gospell requireth a Paſſive, ſo far as to lay down our lives for the Brethren. The chief ground on which they build the former is that of our Saviour, You have heard that it hath been ſaid, thou Mat. 5. 43, 44.ſhalt love thy Neighbour, and hate thine Enemy; but I ſay to you, love your Enemies: and the foundation which they lay of the latter is, that the Law commanded only to love their Neighbours as themſelves; Lev. 19. 18. Joh. 13. 34.but the Gospell, To love one another as Chriſt loved us, which is in effect, to love others better then our ſelves by laying down our lives for them, which is more then the Law required.
To enervate both theſe Arguments, and eſtabliſh the truth of the Orthodox Aſſertion: Be pleaſed to know,
1. That Neighbour which is ſet down as the Object of Love in Moſes his Law, includeth Enemy as well as Friend.
To clear this, I ſhall propoſe a double demand,
1. Whither is not Neigbour to be taken in the ſame latitude, when it is ſaid, Thou ſhalt love thy Neighbour, as when it is ſaid, Thou ſhalt not bear falſe witneſs againſt thy Neighbour; and again, Thou ſhalt not covet thy Neighbours Wife, nor his Ox, nor his Aſs, nor any thing that is thy Neighbours. If this be denied, that will be enough to evince it, that the particular commands of the ſecond Table are but ſeverall Explications of the generall command, Thou ſhalt love thy Neighbour: and therefore it is the ſame Neighbour to whom we muſt expreſs our Love, by not bearing falſe witneſs against him and the like; and if it be granted, then certainly Neighbour muſt include Stranger, nay, Enemy. Since the Jews were not to bear falſe witneſs againſt their Enimies, or to covet unjuſtly what belonged to them: To this purpoſe is the note of a Rabbin upon theſe words of the Pſalmiſt, He Pſalm 15. 3. R. Kimchi.that doth no evill to his Neighbour, nor taketh up a reproach againſt his Neighbour, underſtanding it of enemies as well as friends.
2. When our bleſſed Saviour repeateth this Law ofMat. 22. 59. Moſes, whither did not Chriſt underſtand it in the ſame ſenſe with Moſes? If he did no…, then he affixed another ſenſe to Moſes his words then what he intended, which is not to be imagined; if he did, then either Moſes meant them univerſally, or elſe Chriſt did not; and ſo Chriſt hath added nothing in this particular to Moſes.
As for that paſſage in our Saviours Sermon, Thou Mat. 5. 43.ſhalt love thy neighhour and hate thine enemy; it isQuantum ad traditionem ſcribarum. Toſtat. in Matth. 9. 343. Aug. l. 1 de Ser. dom. in mont. …. 41. Hilar. in Mat. Oecumen in loc. Spanhem pars ult. dub. 128. doubtleſs to be underſtood, (as Abulenſis hath well noted) only as a Tradition of the Scribes and Phariſees. Indeed St Auſtin, and St Hilary ſeem to be of opinion, that hatred was allowed in the Old Teſtament: Yea, Oecumenius in this place harpeth upon the ſame ſtring: but (by the leave of thoſe Reverend Fathers) upon what ground it doth not appear; ſince it is no where written in the whole Body of the Law, Thou ſhalt hate thy Enemies: and therefore it is well obſerved, that our bleſſed Saviour doth not ſay, You have heard that it hath been ſaid by Moſes, or in the Law; but You have heard that it hath been ſaid, to wit, by the Scribes and Phariſees, thoſe corrupt Interpreters of the Law.
To all this for the further Confirmation, I may add, That Solomon expreſly requireth in his Proverbs, and St Paul from him enjoyneth in his Epiſtle. If thine Enomy …e hungry give him Bread to Eat, And if he be thirſty give him water to drink, ſo ſhalt thou heap coals Pro. 25. 21, 22.of fire on his head, and the Lord will reward thee. ThatRom. 12. 20. God in the Law gave ſtrict charge concerning the beaſt even of our Enemy. If thou meet thine Enemies Oxe or his Aſs going aſtray, thou ſhalt ſurely bring it back to him. Again, If thou ſee the Aſs of him that hateth Exod. 23. 4, 5.thee, lying under his burden, and wouldeſt forbear to help him, thou ſhalt ſurely help him. And certainly he that required them to aſſiſt their Enemy, in reſcuing his beaſt, did not allow them hatred and malice to his Perſon: Nay, yet once more in the forementioned place where Moſes ſaith, Thou ſhalt love thy Neighbour, is prefixed, Thou ſhalt not avenge nor bear grudge, which refers to an Enemie that hath done one an injury. As for that lex talionis, Law of retaliation (though (asMatth. 5. 38. appeareth by our Saviour) it was otherwiſe conſtrued by the Phariſees) yet doubtleſs it was only intended by God, as a rule for the publique Magiſtrate in his Adminiſtrations of juſtice, and is no leſs in this ſenſe allowable now: And though they were to exerciſe acts of Hoſtility towards the Nations about them in making no peace with the Ammonites, caſting out the Cananites, and cutting off the Amalekites; yet this was by a speciall command from God, which both then and now may dispence with a generall Precept; and withall, their being the Inſtruments of Gods vengance upon the Heathen, did not hinder, but that they might be free from any private revenge, and ſo fulfill the generall Precept, as well as any Headſman; who notwithſtanding he is the Executor of Juſtice, may yet love that Perſon, whom he doth execute.
2. That Love which the Law requireth may very well in ſome caſes be raiſed up to that heighth of ſuffering death. Briefly to clear which, know, That laying down our life in reference to our neighbour is only required in one of theſe two caſes; the one when the publique, the other when the spirtuall good of others neceſſitateth to it.
To lay down a mans life for the publique good, is ſo far from being purely Chriſtian; that even Heathens have done it: and therefore is no doubt included in the Moſaicall Precept; which we may the rather believe, becauſe we find himſelf willing to be blotted Exod. 32. 32.out of the Book of Life for the preſervation of the People: and if it be ſaid that this is to love our Neighbour more then our ſelves. I anſwer, It is not, if we take Neighbour Diſtributively; and if we take it Collectively, for the Generality, even nature teacheth us: and ſurely then Moſes his Law did require to prefer the puhlique, before the private Wellfare, a Generall before a Particular good.
3. But that dying which is eſpecially an act of Love, is when we are willing to loſe our own temporall life for the eternall good of others. An example of this we have in the Old Teſtament. What elſe meant Davids wiſh in regard of his Son Abſalom when he ſaid, Would God I had died for thee? Deſiring no doubt to2 Sam. 18. 33. prevent that eternall death, into which he had reaſon to think his Son dying in Rebellion againſt his King, his Father; was now plunged by the loſs of his temporary life. And in truth, though this be to love our Neighbours Souls better then our Body, yet it is not to love our Neighbour better then our ſelves, and therefore exceeds not the Moſaicall Precept. Cae…eris paribus, let there be an equality every way, and a Chriſtian is as much bound now to prefer himſelf before his Neighbour as a Jew was, and in way of inequality a Jew was bound to dammage himſelf for his Neghbours good as well as a Chriſtian. I am not to love my Neighbours Soul more then my own Soul, nor his Body more then my Body, nor his Estate more then my own. Chriſtian charity in this reſpect, as well as Jewiſh, begins at home; only when it is my Eſtate, or Body, and my Neighbours Soul, which come in Competicion, this muſt be valued above thoſe; and this is required by Moſes, as well as Chriſt. In one word, That addition (as thy ſelf) was certainly intended, not as a Limitation or Reſtriction, but rather as an Amplification and Inlargment of this duty of love: that look how dear and entire, and cordiall that love is, which men bear to themſelves, the ſame they ought to have towards their Neighbours. And therefore I ſhut up this with that of Caſſian, Quid diutius Evangelicis at que Apoſtolicis praeceptis Caſs. l. 8. c. 14.immoramur, cum etiam vetus lex haec eadem praecepit? This Precept of Love is not only Apoſtolicall but Propheticall; Evangelicall, but Legall: and in that reſpect, truly ſaid to be from the beginning.
4. Laſtly, There is one Interpretation more whichOecum. in loc. Juſtin. in loc. Aret. in loc. looketh backward as far as Adam; and ſo this command of Love is from the beginning, not only becauſe commanded by Moſ…s, but Imprinted in nature. The Law of Love was written at firſt in the mind of man; and though it be much obliterated, yet ſome Characters ſtill remain: and as by ruinous walls we gueſs how ſtately the buildings once were; ſo by theſe remaining Impreſſions we may eaſily gather what goodly Characters of it were once ſtamped upon us. Thus as before Chriſt made it Goſpell, Moſes gave it as a written Law; ſo before Moſes made it a written Law, God made it a branch, or rather the root of the Law of nature.
To wind it up therefore, Tell me I beſeech you how inexcuſable ſhall we be if having ſo manifold obligations we ſhall be negligent in the practice of this duty, Even the Gentiles that have only the remainders of natures Law are obliged to love, and not obſerving it will be found juſtly blameable; much more the Jews, who beſides nature, had the Law of Moſes to guide them, but moſt of all we Chriſtians who have nature, and Moſes Law, and the Law of Chriſt, to direct us. A threefold cord (ſaith Solomon) is not eaſily broken: behold a threefold obligation lyeth on us Chriſtians; Chriſt, Moſes, Adam, all Preaching this Doctrine to us; upon which account St John cals it, the old Commandment which was from the beginning.
2. There is yet another branch of this firſt particularJoh. 13. 34. in the commendation remaining, which we find in the beginning of the eighth verſe, Again a new Commandment I write unto you. That our Apoſtle by this new Commandment intends the ſame which before he cals, not a new, but an old Commandment, is moſt probable, partly becauſe the conjunction foreign properly ſignifieth, and is here rendered again, which therefore ſeemes to look back on what precedes, and intimateth that he continueth his diſcourſe upon the ſame ſubject; chiefly becauſe this very command of love is called by our bleſſed Saviour in the Goſpel a new Commandment; nor is this phraſe uſed any where concerning any other, then this command; and therefore it is moſt rational ſo to underſtand it here, though Socinus moſt ab-, ſurdly contends, that thoſe words, the darkneſs is paſt and the true light now ſhineth, are a command, and that which here is called a new Commandment.
This being premiſed, the chief work is to reconcile St John to himſelf; for if he ſpeak of the ſame Commandment, how is it that he cals it in one verſe not new, and in the next a new? is it not a contradiction to affirm and deny the ſame thing of the ſame ſubject? That of St Ambroſe concerning the Cherubims, Si ſtabant, quomodo movebant? ſi movebant, quomodo ſtabant? If they did move, how did they ſtand? and if ſtand, how move, may be here alluded to? If it is old, how is it new? if new, how is it old? But ſurely it is not to be imagined that this holy Apoſtle ſhould, as it were with one breath, give himſelf the lie. Had it been at a great diſtance, though an humane Author might forget himſelf; yet ſurely this divinely inspired Apoſtle could not; and much leſs being ſo near as the next verſe. And therefore we muſt neceſſarily conclude, that though he ſpeakes of the ſame ſubject, yet not in the ſame respect. Now it is a known maxime in Philoſophy, That contraryes and contradictions may be attributed to the ſame ſubject in divers respects; the ſame ſnow may be called white as it falleth, and black in its melting; the ſame perſon may be in one part hot, and cold in another. Not to multiply inſtances, the ſame Commandment may be old, and yet in ſome respect not unfitly be called new.
To illuſtrate this, give me leave briefly to ſet before you thoſe ſeveral notions, in which this term new may fit this old Commandment of love.
1. Appellant Haebrei novum quod praeſtantiſſimum; Lor. in loc.it is uſuall with the Hebrews to call thoſe things new which are excellent. He hath put into my mouth (ſaith David) a new Pſalm: and again, Oh ſing unto the Pſal. 40. 4. 90. 1.Lord a new ſong, that is, ſay interpreters, an excellent ſong. In this ſenſe it is true here; the command of love is an excellent command: our Saviour cals the love of God the firſt and great Commandment, and the love of our neighbour the ſecond, which is like to it. St Paul ſpeaking ofMat. 22. 38, 39. this grace of charity, and comparing it with, preferres it before faith and hope. That Apologue is very fit to this purpoſe, of a conſultation among the vertues, which ſhould have the preheminence, whileſt one was for chaſtity, ſiſter to the Angels; another for juſtice, which giveth every man his due; a third for prudence, Solomons choice: not agreeing among themſelves, they made Reaſon the Ʋmpire, who paſſing by all the reſt, ſet the Crown upon the head of Love. But this interpretation though in it ſelf true, is not ſo congruous to our Apoſtles meaning.
2. That expoſition is doubtleſſe more ſuteable, Novum quia aliter à Chriſto explicatum Aret.which expounds new in oppoſition to the long received tradition of the Phariſees concerning this command; for whereas this command had been corruptly taught for many years by thoſe Doctors of the Law; it was now refined from the dr…ſ…e, and purely taught by Chriſt and his Apoſtles; and ſo this Commandment though old in it ſelf, yea older then their falſe gloſſes; yet being but newly freed from them, is fitly ſaid to be new. It is well obſerved by Heinſius, thatHeinſ. in loc. thoſe things are ſaid to be new, which though they were long before, yet are denuó reſtituta, newly reſtored to their priſtine purity. Look as an old houſe repaired, may be called a new houſe, and a ruſty ſword fourbiſhed, a new ſword; look as an old book new bound up, is as it were a new book, and a defaced picture refreſhed with colours a new pic…ure; ſo is this command a new Commandment. For whereas they who ſate in Moſes his chair, had perverted this doctrine; Chriſt was pleaſed by himſelf and his Apoſtles a new to revive and reſtore it to its primitive integrity. Indeed it was at this time with Moſes law, as it was in the beginning of our Reformation with Chriſtian Religion. The primitive doctrine and worſhip had for ſome hundred of yeares been buried under the aſhes of Romiſh ſuperſtition; whereby it is, that the Reformed Religion though farre older then Popery, might be accounted, and was, as it were, a new Religion. The Moral law in Chriſts time as to the both intenſive and extenſive meaning of it, had been long hid under the corrupt opinion of the Jewiſh Doctors; and in that respect the command of love, as delivered by Chriſt, ſeemed no doubt to the Jews, and was as it were, a new Commandment.
But there are two other interpretations which ſeem more genuine then the former. And therefore know,
3. That this Commandment of love is a new Commandment, not ſubſtantially, but circumſtantially; not in the eſſence of the doctrine, but the manner of patefaction; not in reſpect of the thing delivered, but the way of delivering it. It is the ſame command of love which is now, and was in the law enjoyned; but the example is different; in the law our love to our ſelves; in theIllyr. in loc. Spanh. l. d. Gospel, Chriſts love to us, is made the pattern of this duty, Indeed this variety of example maketh no difference at all in the matter of the precept; when Moſes ſaith, thou ſhalt love thy neighbour as thy ſelf, he requireth as much, as when Chriſt ſaith, love one another as I have loved you: That of St Paul concerning the love which ought to be between man and wife, ſully illuſtrateth this truth; for whereas he uſeth both theſe examples, exhorting husbands to love their wives, as Chriſt loved Eph. 5. 25. 33.his Church, and every one to love his wife as himſelf; yet he commands no more by the one then the other, only preſſeth it hereby with the greater energie. Not are we to conceive any new addition to the general precept of love; but only a fuller enforcement of the ſame precept from this new example. Look as the Jewiſh and the Chriſtian Sabbath are both dayes to be kept holy, but on a different account, the one of the creation of the world, and the other of Chriſts reſurrection; ſo the Jewiſh and the Chriſtian command of love are of the ſame nature, but the one urged by the example of ſelflove, and the other of Chriſts, and becauſe the Gospelcommand is enforced with a new argument, and ſo delivered in a new manner; it may therefore be ſtiled a new Commandment. Nor is it unlikely that St John, having before in general exhorted to walk, as Chriſt walked, here particularizing in this walk of love, might call it a new Commandment in this reſpect, as it is an imitation of Chriſts pattern.
4. But there is yet another interpretation which wants not good authority and reaſon to back it, and would not be paſſed by; and that is, to take new not in oppoſition to antiquity, but antiquation; new, becauſe it waxeth not old, is never out of date, but alwaies in force. There are ſome commands which are new and not old, ſuch are the Sacraments of theOrig. in Num. Dyd. Calv. Fer. in loc. new Teſtament; others which are old but not new becauſe aboliſhed, ſuch are the Ceremoniall ſervices of the old Teſtament; and there are others which are old, and yet new, ſuch are the Precepts of the Morall Law. St Paul compareth Love to a Debt when he ſaith, Owe Rom. 13. 15.nothing to any man but Love: and indeed it is ſuch a Debt that is ever paying, the Bond being never Cancelled. It is the uſuall cry of this age, when Preachers deliver theſe morall Doctrines, he Preacheth old, and common things; but (my Brethren) they are ſo old, that they are new, and muſt continually be inculeated upon the people. And therefore let us all learn ſo to look upon this command, that taking it as new, we may the more carefully obſerve it. It is well notedArnold adv. Racchov. Cat. by Arnoldus. Solent homines leges novas ſtudio ſius obſervare; paulatim verà lege inveteraſcente de ſtudio remittunt, Men are wont to be very obſervant of a Law whilſt it is freſh and new, but as it groweth old, their Obedience becometh remiſs: and therefore it is Maldonates noteMaldonatin. Johan. upon the Gospell, that this newneſs is to be refer'd, Non tam ad mandatum ipſum quam ad ſtudium obediendi, not ſo much to the command it ſelf as to our indeavour of obeying it, and ſince as ſome trees are green all the year, ſo this is alwaies in force, we ſhould with all care and conſcience perform it.
To draw to an end, There is one acception of novum for rarum, new for that which is rare and unuſuall, which I would to God might not be too true as to the practice of this Commandment, it is rare and unuſuall eſpecially in this frozen age. But however let us remember the command is new that is excellent, and new that is renewed, and new that is refined, and new that is perſwaded by a new and urgent example: and therefore let our deſires and indeavour's be ſtill new and vigorous in the obſervance of it: ſo much the rather conſidering that as ſome of the Ancients gloſſe, it isAug. in loc. Bern. de caenâ dom. Serm. 5. novum quaſi innovans, this new Commandment by our obedience to it, will transform us into new Creatures, and new Men in Chriſt Jeſus. And that we may be enabled to this obedience, what other courſe ſhould we take then to pray for a new Spirit, for that is anotherAret. in loc. Eſt. in loc. reaſon given of this phraſe, novum quia novo spiritu impletur, it is therefore called new, becauſe it requireth the new grace of the new Teſtament, which is given by a new Spirit to fullfill it; for this new grace let us be daily Orators, ſo ſhall we be of this new Commandment daily practiſers.
To end all, They ſay of wine it is beſt when old, of Honey it is beſt when new; behold this command of love is as wine, and to commend it, it is an old Commandment, as Honey, and to commend it, it is a new Commandment: ſome men are plodding antiquaries and delight in old things, old Evidences, old Monuments, old Gold, old Coines, old Proverbs, and the like: others curious noveliſts, and delight in new: here is that may allure both, and therefore which way ſoever we are bent, our Apoſtle hath as it were fitted our humour, God grant it may affect our hearts, ſo as we may all be in love with this Commandment of love, which is both an old and new Commandment.