First Epistle of John Applied Part 1, Lecture 12

First Epistle of John Applied Part 1 · Lecture 12

p. 214THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. 12, 13, 14. VERS.

I write unto you little Children, becauſe your ſins are forgiven you for his name ſake.

I write unto you Fathers, becauſe ye have known him that is from the beginning. I write unto you young Men, becauſe ye have overcome the wicked one. I write unto you little Children, becauſe ye have known the Father.

I have written unto you Fathers, becauſe you have known him that is from the beginning. I have written unto you young Men, becauſe ye are ſtrong, and the Word of God abideth in you, and ye have ever come the wicked one.

THere are three things which commend the excellency and worth of any writing or Doctrine; purity of matter, antiquity of originall, and generality of uſe. Indeed thoſe Doctrines which patronize any ſin, are to be wholly rejected, which broach any novelty p. 215are juſtly to be ſuspected, and thoſe which are only of ſome particular concernment are not generally to be regarded: But when the things delivered are pure, the authority of them unqueſtionable, and their utility univerſall, they cannot but challenge our attention and reception; Such is the Evangelicall Doctrine; ſuch are the Apoſtlicall writings, ſuch in particular is this Epiſtle. To this purpoſe it is that in this very Chapter S^t John aſſerts all theſe concerning his Doctrines. Their unſpotted purity, Verſe firſt, where he ſaith, Theſe things I write to you that you ſin Verſe 1.not. Their unqueſtionable antiquity, Verſe ſeaventh where he ſaith, I write not a new Commandment to you, Verſe 7.but an old, the old Commandment is the word which you heard from the beginning. Finally, their generall extent in theſe Verſes, as reaching to all of all ages, I write to you, little Children, &c.

2. Having handled the firſt part of this Scripture, namely, the perſons specified: paſs we on to the ſecond which is the act performed by S^t John towards theſe perſons, and that is writing, as it is often expreſſed in the ſeverall Verſes. That I may give you a full account of this part, I ſhall conſider the Act here mentioned.

1. Abſolutely, and therein take notice both of the Act it ſelf, and the Iteration of it.

2. Relatively, In reference to the agent, who; the Subject, to whom; and the Object about which he writes.

1. In the abſolute conſideration we are to

1. Begin with the Act expreſt in the word write. St John had spoken before, yea, no doubt by Preaching the Gospell to them, had been the means of their Converſion; (whom therefore he cals in the firſt Verſe my little Children,) and now to his former speaking Calvin praefat. in …ſ.he addeth writing. Thus Calvin conceiveth that p. 216the Prophets did write a ſummary or abridgment of thoſe meſſages they delivered, which were for ſometime affixed to the gates of the Temple for the people to read; and afterward taken down and laid in the treaſury: and it is expreſly aſſerted concerning God himſelf, that after he had given the Law, ſpeaking the ten words with his own lips, he wrote them with his own fingers in two tables of ſtone.

If you ſhall inquire a reaſon why God would haveQueſt. his word not only spoken but written, and his Apoſtles not only Nephtalies, to give goodly words, but Zebulons to handle the pen; and not only Orators, but Secretaries?

I anſwer upon a threefold ground, drawn fromAnſw. themſelves, their people, and the truth they had delivered.

1. In regard of themſelves; Inaſmuch as writing was a ſupply of their abſence. The Mother cannot be alwaies preſent with the Babe to ſuckle it with the dug, and therefore ſhe provideth a ſucking bottle to refreſh it in her abſence; thus the Apoſtles, becauſe they could not be in many places at once, and conſequently not alwaies preſent with their ſcattered flock, vouchſafed to write to them, that their wrightings might be inſtead of vocall inſtructions.

2. In regard of the people, Since theſe writings were an excellent means both of ſtrengthning their memories, and confirming their faith.

1. The writing did bring to the peoples remembrance what the Apoſtles had formerly taught them. This St Peter aſſerteth as the end of his writing, to 2 Pet. 3. 1.2 Pet 3:1ſtir up the pure minds of the people by way of remembrance, it being a great prop to memorie, when thoſe truths which have been ſounded in the eare, are afterwards preſented to the eye, whilſt what was loſt to the one, is reſtooed to the o…her, and ſo truth ſecured to the memory.

p. 2172. Theſe writeings were no ſmall confirmation of the people in the faith; by speaking the Apoſtles did as it were lay the foundation, and by writeing they reared the Fabrick, by Preaching they planted, and by writeing watered. Finally by ſpeaking they converted Heathens to, and by writeing they corroborated the Chriſtians in the faith.

3. Once more, In regard of the truths themſelves, that they might hereby be perpetuated to poſterity. To this purpoſe Rivet aſſerteth the writings of Gods Word as not only profitable, but neceſſary, Labili memoriae & poſterorum ſucceſſioni, as to help the weakneſs of memory, ſo to tranſmit revelations to after ages: Aelian Aelian. Hiſtor. Animal.reporteth of certain frogs which taking a kind of reed into their mouths, ſave themſelves from the water ſerpents that would devoure them; thus the holy Apoſtles by taking a Pen into their hands, have preſerved thoſe pretious truths which the Devill indeavoureth to ſwallow up. By which it appears, that the ſacred writings though they were directed to them who then lived, yet they are intended for us. S^t Paul ſaith of the writings Rom. 15. 4.Rom 15:4of the Old Teſtament. That the things which were written aforetime, were written for our learning, the like may we ſay of the writings both of the New and Old Teſtament, they are for our uſe and inſtruction.

And ſurely this foreign, cals for a foreign, reading is the end of writing; and ſince the Apoſtles took the pains to write, it is but juſt we ſhould beſtow the time to read. It was a ſad complaint of God himſelf againſt Iſrael, I have written to them the great things of my Pſal. 1. 2.Ps 1:2Law, and they have accounted them as a ſtrange thing. Oh that the like accuſation might not be charged by Chriſt upon us, I have written to them the great things of my Goſpell, but they have counted them as a ſtrange thing, and are ſtrangers to them! How ſad is it to think that p. 218whereas Davids bleſſed man meditateth on Gods Law day and night; with many of us, daies and nights, nay, weeks and moneths, paſs away without reading and meditating on the ſacred writings. Oh let us wip… of the duſt of contempt from the cover of our Bibles, and recall them from the land of forgetfulneſs whither our neglect hath baniſhed them.

2. It would yet further be taken notice of, that here is not only a foreign, I write, in the thirteenth, but an foreign, I have written, in the fourteenth Verſe, the ſenſe whereof is fitly rendred by Eſtius to be Scripſi Eſt. in lo….iterumque ſcribo, I have written, and again I write. Our Apoſtle doth not only adde precept to precept, but line to line, concerning the ſame precept, and though he had written juſt before, yet he writeth again, nor are we to imagine it was through want of matter, but abundance of zeal that our Apoſtle ſtriketh a ſecond time upon the ſame ſtring; That workman who would faſten the naile in the wall, muſt drive it home to the head, by repeated blows; many times as ſecond thoughts are better, ſo ſ…ond admonitions are ſtronger, and have a more prevailing influence; ſome indeed awake at the firſt call, but the moſt have need of a ſecond, nay, a third. Calvin too raſhly judgeth theſe repetitions in the fourteenth Verſe to be ſuperfluous; yet I would to God they were, but S^t John knew it otherwiſe: Calv. in loc.and we cannot but obſerve it in our own experience there is a great neceſſity, and therefore juſt reaſon that we ſhould write and speak the ſame leſſon once, and again; and ſurely if it concerneth us to write, it behoveth you to read the ſame writings again and again, the one muſt not be grievous to us, nor the other tedious for you; ſome things need to be read once and again that we may underſtand them, or if reading once we underſtand, let us read again that we may remember, and if we underſtand and remember, let us p. 219read again that we may finde our affections inlivened.

2. Having viewed the Abſolute, paſs we on to the Relative conſideration of this Act, and that in reference

1. To the Agent. That which here this holy Apoſtle taketh to himſelf is onelyonly the writing, not the enditing; he was the Scribe, but the Spirit of God dictated, or if you will, he was the Pen but the Spirit, the2 Pet. 1. 21.2 Pet 1:21 hand that guided it. It is S^t Peters generall aſſertion, The holy men of God ſpake as being moved by the holy Ghoſt. And S^t Paul is no leſs expreſs when he ſaith, All Scripture is foreign, of divine inspiration, the foreign, inspiring, 2 Tim. 3. 16.2 Tim 3:16is Gods part, and the foreign, writing was the Apoſtles. Indeed we finde two expreſſions which ſeem directly oppoſite one to the other; whenas in the tenth Verſe of the ſeaventh Chapter of the Epiſtle to the1 Cor. 7. 10, 12.1 Cor 7:101 Cor 7:12 Corinthians the Apoſtle ſaith, I command you; not I, but the Lord, and in the twelfth Verſe, speake I, not the Lord. But it will be eaſily ſalved, if we conſiderNon dominus ſc. expreſſè ſive totidem verbis, ſive ſuo ipſius ore. Slat. ibid. Mat. 5. 31, 32.Matt 5:31Matt 5:32 that S^t Paul refers to the Doctrine which the Lord Chriſt delivered himſelf concerning divorces, wherein though there is a generall prohibition (except in caſe of fornication,) yet there is nothing in particular concerning the caſe of difference in Religion, when the one is a Chriſtian, and the other a Pagan, and therefore whereasVerſe 40. Id. ibid. in the generall mandate St Paul ſaith, not I, but the Lord; in the particular counſell he ſaith, I, not the Lord, that is, the Lord Chriſt hath not ſaid any thing expreſly as to this preſent caſe, but ſtill what S^t Paul ſaid in it, was by the dictate of Gods Spirit; and therefore in the end of that Chapter he cloſeth with this, I think alſo (which is foreign, an emphaticall diminution expreſſing more then an opinion, a confident knowledge) that I have the Spirit of God.

p. 220And ſurely this conſideration is that which ſhould oblige us to read Apoſtolicall writings with reverence, looking beyond the Penman to God who inſpired them, far be it from any of us to think of theſe writeings, what Julian ſaid of certain Papers, which wereBaſ. Epiſt. 207. ſent him in vindication of the Chriſtian Religion, foreign, I have read, I underſtand, I deſpiſe them, no, rather let us admire and adore them. The truth is in the very writings themſelves, there is that verity, purity, and elegancy, which may render them acceptable; but when beſides we ponder their authority, they call not only for acceptance, but reverence.

Nor is it enough thus to read, but we muſt labour for a tranſcript of what we read, that what is written in the Book, may be written in our hearts; and truly not only the foreign, but the foreign, in this ſenſe belongs to Gods Spirit. The Apoſtle may write to them, but it is the Spirit muſt write in them. God appropriateth it to himſelf as his own act, I will put my Law in their inward parts, and write it in their hearts: in reading therefore the ſacred Books, let us implore that Spirit which dictated to the Penman, to imprint upon our hearts, that ſo we may be transformed into the Image of thoſe truths we read, and have within us a coppy of the writing without us.

2. To the Subject, Fathers, young Men, Children, and here

1. It would be obſerved, that our Apoſtle in writing contents not himſelf with generalities, but directs his diicourſe particularly, like a good Archer he doth not ſhoot at randome, but levell the arrow of his admonition at the ſeverall marks, or like the Maſter of a Feaſt doth not only ſet whole diſhes, but carveth to his ſeverall Gueſts. Indeed as Calvin well noteth, Generalis ſermo Calv. in loc.minus afficit, what is ſpoken generally to all, is p. 221too often looked upon as if it belonged to none: we are all very apt to put of rebuks and counſels as if they did not concern us; and our queſtion like that of Peters is,John 21. 21.John 21:21 what ſhall this man do? not like that of the Jayler, what ſhall I do? and therefore it is a pious prudence in theActs 16. 30.Acts 16:30 Miniſter, to bring home his diſcourſe by particular application to the various conditions of his Auditors. Thus St Paul in his Epiſtle laid down inſtructions for Men, for Women, for the Aged, and the Young, for Parents, for Children, for Maſters, for Servants: and here S… John writeth not only to all Chriſtians Verſe twelfth, but particularly to Fathers, young Men, Children, Verſes thirteen, fourteen.

2. Obſerve, S^t John in his writing exc…ſeth not old Men, nor yet excludeth little Children.

1. On the one hand S^t John writing to old Men, intimateth that none are too old to learn divine Doctrines; and therefore they muſt not think ſcorne that the Miniſters of God ſhould inſtruct them. Elegant is that of Seneca, Tamdiu audiendum & diſcendum eſt Sen. Ep. 77.quamdiu neſcias, quamdiu vivas. We muſt hear ſo long as we are ignorant, and learn ſo long as we live: more appoſitely S^t Auſtin, Ad diſcendum & audiendum nulla aetas Aug. Ep. ad Hier.ſenex videri poteſt, No age exempts from inſtruction. Since though it is more proper for old Men to teach then learn, yet it is better for them to learn then to be ignorant. Indeed S^t Paul juſtly blameth thoſe who were ever learning, and never came to the knowledg of the truth: but yet thoſe who are come to the knowledg of the truth, muſt be ever learning even to their dying day. It is no other then a baſe pride of ſpirit which cauſeth men to account themſelves either too wiſe or too old to be taught in the waies of God. It were a ſtrange reaſoning if an old man being conſtrained to take a tedious journey and not knowing the way, ſhould ſay thus within himſelf, I know not where I am, but I will not ask p. 222the way becauſe I am old; and is not their folly great, who reaſon thus about the way to Heaven? Indeed when we addreſs our ſelves to the ancient, we muſt manage our counſels with reſpect, not imperiouſly commanding or malapertly reproving, but humbly intreating▪ and meekly admoniſhing them, yet ſtill neither muſt they think much to be minded of, nor muſt we neglect to acquaint them with their duty, for thus St John as he gives them the reuerent title of Fathers, ſo he writeth to them for their inſtruction.

2. On the other hand, St John writing to little Children intimateth that care ought to be taken for the inſtitution of little Children.

Indeed little Children are moſt fit to be taught, Citius Pelag. ad demetr.aſſueſcit omne quod tenerum, we tame a Lion when it is young, heale a wound whilſt it is green, break an Horſe whilſt it is a Colt, teach a Dog whilſt it is a Whelp, bow a tree whilſt it is a twig, and men as well as other Creatures are moſt eaſily inſtructed whilſt young.

2. Beſides what we learn whilſt little Children, as it is moſt eaſily received, ſo moſt firmely retained, Altius praecepta deſcendunt quae teneris imprimuntur aetatibus, Quint. Inſtituto, l. 1. c. 1.thoſe precepts which are caſt into the mindes of little ones take deepeſt root. That of the Poet is well known,Quo ſemel eſt imbuta recens.—Horat. Ed. 2. Prov. 22. 6.Prov 22:6 Veſſels keep the liquor longeſt with which they are firſt ſeaſoned, and Solomon aſſureth us, Traine a Childe in the way he ſhould go, and he will not depart from it when he is old.

3. Adde to this, That if Children be not inſtructed in good, they will learn evill things; mans mind is like the ground, into which if good ſeed be not caſt, evill weeds will ſpring up; or like a reſtleſs mill which cannot ſtand ſtill, ſo that if it be not taken up with virtnes, it will imploy it ſelf in vitious practices. Indeed as the Heathen ſaith truly, Omnes praeoccupati ſumus, we areSen. Ep. 51. p. 223all foreſtalled, and our minds are naturally inclined to what is evill, the more need to indeavour the plucking it up before it faſten too much in, and take too much hold upon us. Upon all theſe conſiderations no wonder if S… John take little Children as well as young Men into his Tuition by writing to them.

And ſurely this is that which ſhould minde Parents to take heed of delaies in providing for the ingenious and pious education of their Children, incourage Schoolmaſters to the diſcharge of their calling, which though converſant about little Children is of great uſe and benefit. Finally, Advertiſe Miniſters to take care for Catechizing the little Children as well as inſtructing young Men, and Fathers. Our bleſſed Saviour had ſoMark 10. 16.Mark 10:16 great a reſpect for little Children, that he blamed thoſe who would have kept them from him embraced them in his arms and bleſſed them. David though a King diſdaineth not to be a teacher of Children; many of the Ancient Pſal▪ 34. 10.Ps 34:10Fathers, Clemens, Origen, Cyrill of Jeruſalem, Gregory Nyſſen were Cathechiſts, whoſe office is to inſtruct little Children; yea, here this holy Apoſtle leaveth not out in his writings little Children, and ſo much for the ſecond.

The laſt reference of this act is to the Ob…ect whereabout this writing is converſant. It is that which is not expreſſed in the Text, and therefore is ſupplyed by Expoſitors, yet not without ſome differen…e.

I …inde among Interpreters a threefold conſtruction of this foreign, I write as to the matter of it.

1. Some enlarge it as extending to the whole Epiſtle, Calv. in loc.and ſo theſe Verſes are a digreſſion from the pr…ceding matter, and they may well be called the Epiſtle Dedicatory; wherein St John giveth an account to whom his Epiſtle is written; all Chriſtians in generall, and in p. 224particular to Fathers, young Men, and Children.

2. Others refer theſe Verſes to the duty of Brotherly love before mentioned: and having commended the worth he here ſhoweth the fitneſs of it to all ages of men. I write foreign, this Commandment of Love toBeza Zanch. Juſtin. in loc. you Fathers, young Men, Children; according to which conſtruction theſe Verſes look backward and are a cloſe of the preceding diſcourſe. That which ſtrengthens this reference is that it manifeſtly appeareth a great part of this Epiſtle inſiſteth upon the duty of Love; and therefore no wonder if our Apoſtle when firſt he ſpeaketh of it both prefixeth a proaemium, declaring its antiquity and affixeth a peroration, diſcovering its congruity to all ſorts of Chriſtians.

Finally, Others refer theſe Verſes to that prohibition Eſt. in loc.of worldly Love, which followeth in the fifteenth, ſixteenth, and ſeaventeenth Verſes; and ſo it lookethD^r Hamm. paraph. forward, and is as it were an exordium to make way for that inhibition, which he knew would be ſo unwelcome to the moſt, though it concerned them all.

And now though by what is already ſaid, I conceive the middlemoſt of theſe moſt rational, yet ſince none of them are either improbable or unprofitable, I ſhall handle each.

1. If we extend this writing to the whole Epiſtle, that which would be obſerved, is the community of the holy Scriptures. This Epiſtle was written by S^t John not only to ſtrong but weak Chriſtians, to old but young men, nay little children; and if it was written, certainly it was intended that it ſhould be read to them publikely, and by them privately for their edification. Nor is this leſs true of the other writings of this Apoſtle, of the writings of the other Apoſtles, and of the Prophets; and therefore Vorſtius layeth it down as a generalVorſt. in loc. doctrine from this Text, Sacra Scriptura …mnibus fidelibus cujuſconque aetatis aut conditionis (dummodo p. 225capaces doctrinae) eſt deſtinata: The Holy Scripture is written for all ages and conditions of Chriſtians, who are capable of inſtruction.

It is very obſervable to this purpoſe what care Saint Paul took for the publike reading of his Epiſtle to the Coloſſians, and not only to them, but the Laodiceans, Col. 4. 16.Col 4:16what a ſolemn charge and adjuration by the Lord he gives, that his firſt Epiſtle to the Theſſalonians be read to all the holy Brethren. This practice of publike reading was uſed by the Jewiſh Church who had Moſes and the Prophets read in their Synagogues on the Sabbath day, and accordingly it was followed by the Chriſtian Church in the primitive times. Juſtin Martyr aſſureth us,Juſt. Mart. Apolog. 2. that in the publike Aſſembly on the Lords day, foreign, ſome of the Apoſtolical and Prophetical writings were read to the people, and Tertullian ſaith, Convenimus ad Tertull. Apol.literarum divinarum commemorationem, one end of our meetings is the commemoration of the Holy Scriptures. Rhenanus quoting this paſſage in his Annotations uponB. Rhenan. Annot. in l. de coronâ militis. Hier. in Pſ. another Book of that Fathers, breatheth forth that pious wiſh, Utinam redeat ad nos iſta conſuetudo, Oh that this cuſtome were in uſe among us. That note of S^t Hierome upon thoſe words of the Pſalmiſt, The Lord ſhall count when he writes up the people, as tranſlated by him,Pſal. 87. 6.Ps 87:6 would not be paſſed by, Dominus narrabit in Scriptura populorum, The Lord ſhall declare in the writings of the people, ſo he renders it, that is in Scripturis ſanctis, in the Holy Scriptures, ſo he gloſſes it, and preſently adds, Quae Scriptura populis omnibus legitur, hoc eſt ut omnes intelligant, The Scripture is read unto all the people, to the end all may underſtand it.

Nor are the ſacred writings only to be read to, but by the people, of what age and condition ſoever. It is very obſervable to this purpoſe how the Pſalmiſt inviteth every man, and as S^t Baſil notes upon the place, (he p. 226Baſ. in Pſ. 1.Ps 1doth not exclude the woman) to meditate day and night, (which ſuppoſeth reading) on the Law of God by a promiſe of bleſſedneſs. Nay S^t John in the beginning ofRev. 1. 2.Rev 1:2 that obſcure Book of the Revelation aſſerts, Bleſſed is he that readeth and heareth the words of this propheſit, as if by that aſſurance of bliſs he would invite every man to the reading of it. Indeed there want not expreſs precepts Joh. 5. 39.John 5:39in this kind; it is our Saviours command concerning the Old Teſtament, Search the Scriptures; andCyr. Alex. in Joh. ſaith S^t Cyrill, foreign, Chriſt gives this charge to the people of the Jewes: nor is his aſſertion without plain proof. For thoſe to whom Chriſt ſpeaks theſe words, were they who ſent to John, andVide Cae…ar. Arelat. Epiſc. hom. 20. in Bibli. pat. T. 2. they who ſent the Prieſts and Levites to John, were the common people of the Jewes: nor are we to imagine this as a peculiar indulgenc… to the Jewes at that time becauſe of their incredulity, unleſs a preceding prohibition can appear, denying the ſearch of the Scriptures to them; which ſince it is not to be found, we truly affirm it toOrig. hom. 22. in Eſ. be a general mandate. And Origen inferreth thence an affectionate deſire concerning Chriſtians, Utinam omnes faceremus illud quod ſcriptum eſt, ſcrutamini ſcripturas, I would to God we would all follow that command, Search the Scriptures: S… Paul ſpeaking of the New Teſtament, which is moſt peculiaaly the Word of Chriſt, adviſeth the Coloſſians, and in them all ſorts of Chriſtians, Let it Col. 3. 16. Hieron. ibid.Col 3:16dwell in you richly in all wiſdome: and S… Hierome notes on that place, In hoc oſtenditur verbum Chriſti non ſuffitienter ſed abundanter etiam Lai…os habere debere, Hereby is aſſerted that the Laity ought to have the Word of Chriſt in them not only ſufficiently but abundantly: and S… Chryſoſtomes exhortation upon thoſe words is veryChryſoſt. hom. 9. in Col. generall, foreign, Hear all you that are employed in the things of this life, get Bibles, at leaſt the New Teſtament; nor are we to think that the Fathers zeal tranſported him ſo far as to preſs p. 227that as a duty, which yet was not conſonant to reaſon, or to put the people upon doing what the Church forbad them.

Both theſe to wit the reading of the Scriptures to, and by all ſorts and ages of Chriſtians being clear, it will be needleſs to inſiſt upon the neceſſity of tranſlating them into the languages of ſeveral Countries, ſince otherwiſe the reading of them to the unlearned would be in vain, and by them impoſſible. Indeed when the Church was confined to the nation of the Jewes (in whoſe language the Old Teſtament was written) there was no need of tranſlating it; but ſince the Chriſtian Church spread over all the world, there have been various tranſlations of particular parcels, yea the whole Bible into ſeveral languages, that thoſe writings which belong to, may be in ſome meaſure underſtood by all.

Indeed when we ſeriouſly weigh thoſe ſeveral metaphors to which the Word is compared, eſpecially thoſe of a light, and food, and a ſword, we may eaſily diſcern of how neceſſary uſe it is for all Chriſtians. David cals it a lanthorn to his feet, and a light to his paths, and ſurely then there is no traveller to that celeſtial Canaan, but hath need of this light to direct him in hisPſal. 119. 107.Ps 119:107 journey, and diſcover to him his way. What food is to the body, that is the Word to the ſoul; yea it is ſuch as affoards both meat for men, and milk for babes, according to S… Pauls diſtinction. Eſt in illis (ſaith SaintAug. ep. 3. ad Voluſian. Auſtin of theſe writings) quod perfectus c…medat, eſt etiam quod parvulus ſugat; there is in them what the perfect Chriſtian may eat, and what the weakling may ſuck. No wonder if that divi…e Poet ſaith of the Holy Scripture, —Nullis animis, nullis non congruit annis. Prudent.it befits all minds and years. Finally, S… Paul reckoning p. 228up the pieces of our ſpiritual armour, calleth the Word of God, the ſword of the Spirit; and of all weapons, none more common then the ſword; no warriour, from the Generall to the meaneſt Officer, nay common Souldier, goeth without his ſword; and ſince all of all ages are engaged to the Chriſtian warfare, there is great reaſon why this ſpiritual ſword ſhould be affoarded to them.

By what hath been ſaid, the practice of the Church of Rome in withholding the free uſe of the Scriptures from the common people appeareth very unjuſt and impious. Look as it is Tyranny in the Commonwealth (to uſe Chamier's compariſon) which cauſeth jealous Rulers to depriveCham. de Canone diſput. the people of their Armor; ſo is it ſuperſtition in the Church which denyeth ordinary Chriſtians the reading of the Word, which is their beſt piece of Armour: Indeed what do they by this meanes but render the Bible uſeleſs, whileſt it is a fountain ſealed, or a Treaſury locked up, whence no benef…t can be expected?

The only plauſible argument which the Papiſts urge in defence of this practice, is that abuſe which ignorant and prophane perſons are apt to make of the Scriptures, for the patronizing both of errours and vices, whereby it is that they wreſt them to their own perdition.

That thus it too often falls out, is not to be denyed, but that therefore the free uſe of the Scriptures is to be interdicted, cannot be granted. When S… Peter tels2 Pet. 3. 11.2 Pet 3:11 us, that unlearned and unſtable ſouls did wreſt many things in S^t Pauls Epiſtles and other Scriptures to their own perdition, he plainly intimateth that there was then given a liberty to the unlearned of reading the Scriptures, elſe how could they have wreſted them; nor doth he from the wreſting infer a prohibition of reading, but only an advice to thoſe to whom he writes, that they were not led away with the errour of the wicked.

To clear this further, you may pleaſe to know that,

p. 2291. This perverting is only an accidentall conſequent, not a neceſſary or naturall effect of reading the Scriptures. St Paul ſaith expreſly, The whole Scripture is profitable for Doctrine, for Reproofe, for Correction, and for inſtruction 2 Tim. 3. 15.2 Tim 3:15in righteouſneſs: for theſe ends it is intended by God, to theſe it tends in its own nature; and if any contrary uſe be made of theſe Books, it is an eveut, but not an effect, and they only a occaſion, but no cauſe.

2. That the accidentall evill of what is in it ſelf good, and by its proper efficacy produceth a good, greater or as great as the evill, is no juſt ground for the denegation of the good. True it is, evill muſt not be done that good may come of it, but it is as true, that good muſt not be left undone though evill come of it. The practice of that King was no way commendable, who cut down all the Vines in his country, becauſe ſome men were drunk with the wine. It would be a mad edict which ſhould forbid men their meat and drink, becauſe many ſurfeit through exceſs. Hezechiahs deſtroying the braſen Serpent becauſe ſome men idolized it, had not been juſtified if there had been the like benefit by, and uſe of it in his as in Moſes his time. It is an excellent rule of Tertullian, Multum differt inter cauſam & culpam, ſtatum & exceſſum; non inſtitutio bonae rei ſed exorbitatio Tertul. adv. Marc. l. 1.reprobanda eſt, to give you the ſence of it in ſhort Engliſh. The evill abuſe of a good thing is no ſufficient cauſe for the totall diſ-uſe, eſpecially where the uſe counter vaileth the abuſe. That ſo it is in this preſent caſe is evident, the good which men generally reap by reading the Scriptures being far greater then the evill which ſome men occaſionally draw from it. If then this ſword which is put into the hand of any Chriſtiah for his defence againſt his ſpirituall adverſaries, be by ſome mad men turned upon their own and others breaſts; the guilt muſt lye upon the wicked abuſer of this ſacred weapon, nor muſt the reſt of Chriſts p. 230Souldiers be debarred of it.

Indeed, This liberty which I have now pleaded for, muſt be both given and taken with a reſtriction by putting a difference between the reading and interpreting of Scriptures, every one may read the Bible, and every one muſt labour to underſtand what they read; but every one may not, ought not to undertake the expounding of it; none may be wiſe above what is written, nor muſt weak novices think themſelves ſo wiſe, as to interpret what is written: little Children and young Men muſt ask the Fathers, private Chriſtians muſt enquire of the Paſtours and Doctors of the Church, whom God hath appointed in a peculiar manner for that end. Juſt therefore is that complaint which S^t Hierome made of his times; and I would to God it did not fit this preſent age, whereas in ſecular matters every man followethHieron. Ep. ad Paulin. Horat. his particular occupation, —Tractant fabrilia fabri. as the Poets expreſſion is, The Smith meddleth with his Anvill, the Carpenter with his Rule, the Shoomaker with his Laſt, Sola Scripturarum ar… eſt quam ſibi omne▪ vendicant, The profound art of opening Scripture is that which all ſorts preſume to aſſume to themſelves. Every pratling Goſſip, and doting Foole, and malapert Boy, will be medling with the Scriptures, and inſtead of deviding, mangle it; expounding, wreſt it, taking upon them to teach, whilſt yet they have more need to learn. Politicians ſay that Anarchie is worſe then Tyrany, and it were better to live where nothing, then where all things are lawfull; and truly in the Church it is hard to determine which is worſe, the Papiſticall Tyrannie of forbidding all to read, or the Anabaptiſticall Anarchie of allowing all to expound the Scriptures.

To cl…ſt up this, How great is our happineſs (did or would we know) who live in the boſome of ſuch a Church, which as ſhe denyeth an unjuſt, ſo ſhe indulgeth p. 231to us our juſt liberty; and how great is both our unhappineſs and wickedneſs, whilſt ſome boldly intrenchAug. Serm. 5. de Temp. upon the one, and more careleſly neglect the other. Let it then be the practice of all both old and young to read theſe holy writings; thinke it not enough to hear themDamaſc. de Orthod. Fide. l. 4. c. 18. read in the Church, but In domibus veſtris aut uos legite aut alios legentes requirite, at home either read them your ſelves, or cauſe them to be read to you; let not any excuſe themſelves ſaying, Non ſum monachus, I am no monke ſeculars are bound to this duty, Non novi literas, I am not book-learned, the greater thine and thy Parents negligence: and however, thou maiſt obtain to have them read to thee. And when in reading or hearing theſe ſacred Books you meet with difficulties, repaire to the Prieſt, whoſe lips preſerve knowledg; knock once and again by Prayer for the spirit of illumination, and in this caſe make uſe of Solomons counſell leane not Prov. 2. 5.Prov 2:5to thy own underſtanding.

Theſe things are written to you Fathers, be not you ſtrangers to them, exerciſe your ſelves in theſe Books, make them with David your delight, and your counſellers: they are written unto you young Men, follow the Pſalmiſts counſell, and by taking heed to this word, learn to clenſe your waies. They are written to you little Children, do you begin to acquaint your ſelves with them. It is recorded for the praiſe2 Tim. 3. 15. Chryſoſt. ibid.2 Tim 3:15 of Timothy, that from a Childe foreign from his firſt years, wherein he was capable of learning, and inſtruction, he knew the holy Scriptures. It is obſerved that the 119^th Pſalm is diſpoſed according to the letters of the Hebrew Alphabet; perhaps to intimate that Children when they began to learn their Alphabet, ſhould learn that Pſalm. The Jews (asEspenc…us In Tim. a learned Popiſh Biſhop hath noted) Filios ſuos quinquennes ad ſaera Biblia adaptabant, began to acquaint their Children at five years of age with the Bible, p. 232and pudeat Chriſtianos, what a ſhame is it for Chriſtians not to begin as early as the Jews. It was the charge Ignatius gave to the Parents, that they ſhould bring up their Children in the nurture of the Lord, and toIgnat. Ep. ad Philad. that end, foreign, that they ſhould teach them the holy Scriptures. What if Children cannot for the preſent underſtand? yet they can remember what they read in the Scriptures, and the reading of them maketh ſuch impreſſions upon their minds, which are of ſingular uſe to them afterwards; nor is it any prophanation of thoſe holy writings for Children to take them into their mouths, though they cannot read them with that knowledg and conſequently devotion as is required in, and expected from young Men and Fathers. It is very unlikely that thoſe Children knew the meaning of Hoſanna, whom yet Chriſt forbade not to utter it. It is both piety and prudence to deal with little Children according to their capacity; let them firſt be accuſtomed to read, and then to remember; and by this meanes in due time they will be brought to underſtand and affect thoſe holy writings.

Though withall, prudence adviſeth that in reading there be a graduall order obſerved, beginning with ſuch parcels of holy writ as are moſt neceſſary and eaſie to be known; The Lords Prayer, The Commandments, The Sermon of Chriſt upon the Mount, many of the Pſalms of David, Proverbs of Solomon, and ſuch like Portions of Scripture, would firſt be taught to Children, and young Men would be adviſed to be converſant in, not attempting to look into the more darke and myſterious parts of Scripture, till they have attained by being Catechized, by hearing Sermons, and other godly helps, ſome good meaſure of divine knowledg; and then in reading what they cannot underſtand, with humility to admire, and modeſty to enquire into the ſenſe and meaning of ſuch Scriptures.

p. 2332. But further, If we refer this foreign, I write, to that command of Love which is preſcribed in the preceding Verſes, that which is here intimated is, that Love is ſuch a command as belongs to all ſorts of Chriſtians and ages of Men.

1. It belongs to all ſorts of Chriſtians, little Children, weake Chriſtians are obliged to Love: patience under the Croſs, joyfullneſs in tribulation, ſpiritualneſs in duty, and ſuch like qualifications; are not attained till we come to be young men, nay, Fathers; but Brotherly Love is to be Practiſed by, and is expected of them who are but little Children in Chriſtianity. Indeed this is one of the firſt graces which diſcovers it ſelf in a Saint, and even then when a weak Chriſtian cannot ſay I beleeve in Chriſt, yet he can ſay I Love my Brother. Nor is this duty to be laid aſide, when we come to be young Men, yea, Fathers; ſtrong, yea, perfect Chriſtians; ſince as we abound in other graces, ſo eſpecially we muſt abound in this; and the perfecting of a Chriſtian, conſiſts much in the perfecting of his Love. Indeed when many other graces ſhall ceaſe, Love ſhall remain, the great employment of glorified Saints being to praiſe God, and Love one another.

2. It belongs to all ages of Men, none but ought to practice and have need to be admoniſhed of it. The poyſon of anger and hatred is apt to creep into us betimes; little Children are prone to fall out, and quarrel and fight one with another; and young Men being in heat of blood very often boyle over with rage; yea, old Men are apt to be peeviſh and froward, ſo that every age ſtands in need of this bridle of Love to reſtrain their paſſion; one of the firſt leſſons a little Childe is capable of learning is Love; and old Men when they can do nothing elſe, yet may Love; it is that grace which is never out of ſeaſon, it is that grace which will fit p. 234all Sexes, all ſizes, all Ages, and is never out of faſhion.

3. Laſtly, If we take this foreign, I write, as a Preface to the following dehortation, it implyeth the generall concernment of avoiding worldly Love.

1. It concerneth all ſorts of Chriſtians: the firſt part of that duty which the grace of God teacheth is, to deny all ungo…ineſs and worldly luſts. Self-deniall which includeth a renouncing of the world, is the firſt ſtep in the ladder of Chriſtianity which Chriſt hath erected; and yet withall, it is that which even young men and fathers grown perfect Chriſtians have need to be minded of. It is very hard to walk upon ſnares, and not be intangled; nor have the beſt Chriſtians their converſations ſo in Heaven, but they are apt to be enamoured with earth; and whilſt they find ſtrength to deny ungodlineſs, they ſtill find cauſe to complain of worldly luſts; no wonder if St John write to all ſorts, Love not the world.

2. It concerneth all ages. Love of the world is that which begins betimes to take hold of our hearts; little Children no ſooner begin to know any thing, but they are taken with theſe preſent viſible ſenſuall Objects: young men that are as it were entring upon the world, have much to do in it; and no marvell if they be too much taken with it; nay, which is both ſtrange and uſuall, old Men though they are going out of the world, do yet cling in their affections about the world; herein their minds reſemble their bodies, which the older they grow, ſtill they bow down more towards the earth: one wittily compareth them to the Rivers, which the nearer they come to the Sea, which is their end, the broader they are, and the more water they ſuck; oh how greedy are many old p. 235Men of this world, as if they were to run a new race of fourſcore years longer, when they are ready to drop into the Grave? Quo minus viae reſtat, eo plus viatici quaerunt; the leſſe way they have to go, the more proviſion they crave for their journey. Good reaſon then had our Apoſtle, writing about this ſinne, to admoniſh all ages to beware of it. And thus I have given a diſpatch to the ſecond Generall part of this Scripture, the Act performed. The laſt and greateſt part yet remaineth to be diſeuſſed in the following diſcourſes.