First Epistle of John Applied Part 1, Lecture 5

First Epistle of John Applied Part 1 · Lecture 5

p. 78THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 7, 8, 9, 10, 11.

7.

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.

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.

9.

He that ſaith he is in the light and hateth his Brother, is in darkneſs, even untill now.

10.

He that loveth his Brother abideth in the light, and there is none occaſion of ſtumbling in him.

11.

But he that hateth his Brother is in darkneſs, and walketh in darkneſs, and knoweth not whither he goeth, becauſe that darkneſs hath blinded his eyes.

IT was S^t Pauls ſage and ſacred advice to Timothy, Hold faſt the form of ſound 1 Tim. 2. 13.1 Tim 2:13words which thou haſt heard of me in Faith and Love which is in Chriſt Jeſus. Where theſe words Faith and Love are by ſome, and not unfitly referred to the manner of p. 79holding, theſe being the two hands by which we hold faſt the truth; but by others and no leſs probably they are refered to the forme of ſound words which he heard of him, the matter of the form, the ſubſtance of thoſe words being reducible to thoſe two heads: ſuitable hereunto is that Paraphraſe of Theophilact, in Faith and Love, foreign,Theoph. in loc. that is, My words and diſcourſes are converſant about Faith and Love: what he ſaith concerning S^t Pauls we may concerning S^t Johns words in this Epiſtle, all of which tend either to the enlightning of our Faith, or inflaming of our Love; the latter of which our Apoſtle beginneth with at theſe Verſes, Brethren I write no new Commandment, &c.

Which words conſiſt of two generall Parts.

A Preamble inviting, in the 7, and 8, Verſes.

A Doctrine inſtructing, in the 9, 10, and 11, Verſes.

Our Apoſtle intending to ſpend a great part of thisGen. 1.Gen 1 Epiſtle in a diſcourſe of Love, doth not unfitly begin it with a Preface; eſpecially conſidering that the end of an Exordium is captare benevolentiam, to gain love both to the Orator and his matter.

In this Preamble there are two things conſiderable.

The kind Appellation our Apoſtle giveth thoſe to whom he wrote in the firſt word Brethren.

The large Commendation he giveth of the Doctrine about which he was to write in the reſt of the words.

That which firſt occureth to be handled is the kind Part 1.Appellation Brethren. The vulgar Latine following the Syriack read it Chariſſimi, dearly Beloved: and Grotius finds foreign, in one Greek Manuſcript. Indeed either is very ſuitable, To ſhew that he himſelf was not a ſtranger to that love he would teach them, he might fitly call them dearly Beloved, and being to treat of Brotherly Love, he no leſs aptly uſeth the ſtile of p. 80Brethren, ſo that it is not much materiall which way we read it; but becauſe the other phraſe of dearly Beloved is uſed afterward, and the moſt Greek Copies here read, foreign, I ſhall handle that reading (whichQui de charitate praecepta traditurus erat à charitate non alienus. Juſtin. in Ep. our Tranſlation following renders) Brethren.

It is a title that is very conſiderable upon ſeverall accounts, eſpecially theſe foure. Inaſmuch as it is a word of Verity, of Humility, of Charity, of Dignity. There was really ſuch a relation between S^t John, and thoſe to whom he wrote. The mentioning it by the Apoſtle argueth in him a Spirit of love, and lowlineſs, and much advanceth the honour of thoſe to whom he wrote.

1. It is a word of verity; indeed it is ſomewhat ſtrange how this ſhould be true. If you caſt your eyes on the firſt verſe of this Chapter, you find him calling them children, and how is it poſſible they ſhould at once be his brethren, and his children? If they were his brethren, he and they muſt be children of one Father; if they were his children, he muſt be their Father, and theſe two cannot conſiſt together. The truth is, theſe relations in a natural way and a proper notion are altogether incompatible between the ſame perſons; and yet this hinders not but that in a spiritual and Scripture-ſence both theſe are verified of S_t John, in reference to thoſe to whom he wrote. Know then that the ſacred penman of this Epiſtle may be conſidered under a three-fold latitude; as an Apoſtle, as a Chriſtian, as a Man.

1. Conſider him as an Apoſtle, inveſted by Chriſt with authority to publiſh the Gospell, whereby they were converted to the Faith, ſo he was their Father, and might therefore call them his Children. But

2. Conſider him as a Chriſtian embracing the ſame Faith with them, which he Preached to them, p. 81ſo he and they were Bretheren. They who have the ſame Father and Mother, are undoubtedly Brethren; now the Apoſtles as Chriſtians had God to their Father and the Catholick Church to their Mother: and therefore Brethren to all even ordinary Chriſtians. In this reſpect it is that S^t Peter, giving thanks to God 1 Pet. 1. 3.1 Pet 1:3for this mercy of Regeneration, uſeth a Pronoune of the firſt perſon Plurall; Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath begotten not me or you, or me and you, but us again to a lively Hope; thereby intimating that he and they were all the Children of God, and that by the ſame meanes of the new Birth: and S^t Paul writing to the Corinthians, maketh himſelf one of the number, when he ſaith, We being many are one body; and again, By one Spirit we are all Baptized into one Body, thereby implying,1 Cor. 10. 17, … 3.1 Cor 10:171 Cor 10:3 that he and they ſtand in the ſame relation to the Church.

This Relation is that which is not between every Miniſter and his People. On the one hand ſometimes the Miniſter himſelf is not a Brother, becauſe a prophane wicked Perſon; yea, in this respect he may be able to ſay my Children, and yet not my Brethren: for ſince the Spirituall Birth dependeth upon the energie of the Seed, which is the Word accompanied with the Spirit, not at all upon the goodneſs of him that diſpenſeth it; it is not impoſſible for an unregenerate perſon to beget others to the Faith, and ſo the Miniſter may be a Father and not a Brother. On the other hand ofttimes a great part of the people remain in a ſtate of ſin, and imenitency, in which regard good Miniſters have too oft juſt reaſon to complain, that when they have many Auditours, they have but few Brethren. Indeed whereas theſe two relations in a carnall alliance are inconſiſtent, in this ſpirituall kindred, they one make way for the other; Auditours by becoming the Children p. 82are alſo the Brethren of their faithfull Paſtors. Thus when we our ſelves are begotten again to God, and we are Inſtruments to beget you again; you and we are Brethren. Happy the People who have ſuch a Miniſter; happy the Miniſter who hath ſuch a People; then is there the ſweeteſt▪ Harmony when there is this ſpirituall Affinity between them.

3. And Laſtly, Conſider him as a man ſprouting from the ſame root, and made of the ſame mould with them, ſo in a naturall way according to a large notion, he and they were Brethren. It was Moſes Deut. 18. 15.Deut 18:15his prediction to the Jews concerning Chriſt. The Lord thy God will raiſe up unto thee a Prophet from the midſt of thee, of thy Brethren like unto me, him ſhall you hear; and as Chriſt himſelf, ſo his Apoſtles whom he raiſed up to publiſh his Goſpell, and their Succeſſours, who are ſent about this work have ſtill been the Peoples Brethren. Moſchus relateth a ſtory of an Abbot, Moſch. de vit. patr. l 10. c. 149.who was checked by a Deacon for ſome errour in holy Adminiſtrations, whilſt he ſaw Angels ſtanding by: he ſuppoſing the Angels would have rebuked him if he had done any thing amiſs, ſlighted the Deacons admonition. The Deacon continuing his reproof; the Abbot addreſſeth himſelf to the Angels, Quare vos non dixiſtis mihi? Why have not you checked me? to whom they returned this Anſwer, Deus ita disp…ſuit ut Homines ab Hominibus corrigantur, God hath ſo ordered it that Men ſhould be convicted and inſtructed by Men, who are their Brethren.

We have a great deale of reaſon herein to take notice of Gods mercifull condeſcention in teaching us by men like to our ſelves. When God was pleaſed to ſpeak by himſelf, it was ſo terrible that the people could not endure it: when God was at any time pleaſed to ſend Angels of his errand, it cauſed amazement in the minds of them to whom they were ſent, but ſpeaking to us p. 83by our Brethren Men as we are, we are comforted and encouraged. Doubtleſs it had been more congruous to the majeſty of God and Sublimity of his meſſage, that thoſe glorious Angels ſhould have been the dispenſers of it; but ſurely it was more correspondent to our weakneſs, and thereby to his goodneſs, that men ſhould be the Conduits to convey this water of life to us. And now Beloved let not this goodneſs of God be to us an occaſion of contempt; far be it, oh far be it from us, to regard the meſſage the leſs becauſe they are men, our Brethren who bring it: he wanted not other waies of making himſelf known to the Children of men, but this was moſt expedient for us, and therefore let it be matter of gratulation to us; and if at any time our corrupt hearts ſhall prompt meane thoughts of the word, becauſe of the meanneſs of the Ambaſſadours, let us remember that it is verbum patris, though in ore fratris; the Gospell of God, though spoken by man, the word of our Father, though in the mouth of a Brother.

2. It is a word of Humility, Brotherhood is a relation of equality; all Brethren (except the elder Brother) are alike, Chriſt is the Elder Brother, ſo that the Apoſtle in calling the Chriſtians his Brethren, maketh them as it were equall to himſelf. Oh what humility lodged in the hearts▪ of thoſe holy Apoſtles! No doubt as Apoſtles, they were above the reſt in Place, and Power, Office, and Dignity: in which reſpect S^t John before calls them Children, a relation, that argueth a ſuperiority in him over them, and yet ſuch was the lowlineſs of their minds that they looked upon themſelves as but equall: and therefore this Apoſtle here, and the re…t frequently in their Epiſtles uſe this term Brethren; nay, as if this were not low enough, S^t Paul mentioneth2 Cor. 4. 5.2 Cor 4:5 a relation that argueth an inferiority in the Apoſtles to the people, where he uſeth that religious Complement p. 84to the Corinthians; our ſelves, your ſervants for Jeſus ſake. This lowlineſs of mind was that which according to Chriſts command they learned of him. It is very obſervable, that though Chriſt was their Lord and Maſter, yet he calls them not ſervants but friends, a word of Parity; yea, he intitles them to this very relation, when he ſaid to Mary Magdalen, go to my Brethren: and if Chriſt was pleaſed to call them, well might they call thoſe, who were their Diſciples, Brethren.

Oh let the ſame mind be in all the Miniſters of the Goſpell! Pride is odious in any, but eſpecially in Chriſts Ambaſſadours. As S^t Paul ſaith, though I might enjoyne, Phil. v. 8, 9.I rather beſeech; ſo though we may challenge ſuperiority and authority, yet let us rather condeſcend to a way of equality; yea, if need be, inferiority. We muſt keep up the honour of our office, but ſtill expreſs the humility of our minds: in reſpect of Heavenly mindedneſs, we muſt be as the hills; of lowly mindedneſs as the vallies: let us not think much to ſit in the hinder part of the Ship, ſo we may ſteere the courſe of it to Heaven. How willingly ſhould we bespeak the people as our Brethren, nay Maſters, ſo we can but gain them to be Chriſts Servants? Only let me adde one Caution, the humility of the Miniſter muſt not be an occaſion of contempt from the People; yea give me leave to tell you, whilſt we are ready to be commanded by you, you ought readily to obey us, and it becometh you to reverence us as Fathers, whilſt we call you Brethren.

3. It is a word of Amity, It is not unworthy our obſervation, that the holy Apoſtles are of all others moſt frequent in this ſtile of Brethren, and that no doubt for this reaſon, becauſe it is a term at once both free from pride and full of love. Great is the love which hath been betwen Brethren; nor can any relation afford p. 85higher examples then this; Brotherly Love hath exceeded parentall. A Perſian that wept not for his Childs, did for his Brothers death, ſaying, I may have more Children, but not Brethren. So that our Apostle here calling them Brethren, no doubt intends to let them ſee how kindly affectioned he was towards them; ſuch is the affection which the Miniſters of Chriſt have ever had towards their People. Thus did S^t Paul love2 Cor. 6. 11.2 Cor 6:11 the Corinthians when he ſaith, Oh ye Corinthians our mouth is open unto you, our heart is enlarged; and the Theſſalonians when he ſaith, Being affectionately 1. Theſ. 2. 8.1 Thess 2:8deſirous of you, we were willing to have imparted unto you not the Gospell of God only, but alſo our own ſouls, becauſe Ambr. Serm. 1. de Temp.ye were dear unto us. Thus did S^t Ambroſe love his charge, when he declareth how much he was troubled at his abſence from them though upon juſt occaſion. It were eaſie to multiply inſtances of this nature. Oh let all Paſtors take fire at theſe flames, and learn by theſe examples: indeed there is no relation in which Miniſters ſtand to their people, but it cals for this duty, if they look on them as their Sheep, their Schollars, their Children, their Brethren; all ingage them to Love.

And ſurely, Magnes amoris amor, Love is the Loadſtone of Love; if we love you, you muſt love us as Brethren, ſo did thoſe converts who beſpake the Apoſtles with this very title, Men and Brethren. Tell me I beſeechAct. 2. 37.Acts 2:37 you why ſhould we be accounted as your enemies who watch for your ſouls? If you think ſcorne to honour us as Fathers, yet however own us as Brethren.

In a word, Since we are Brethren let us ſweetly live and love as Brethren. Oh how pleaſant a thing it is for Miniſters and People like Brethren to dwell together in Ʋnity! Oh that both Priest and People when any contentions ariſe between them, or when their love to p. 86each other, begins to faile in them would remember this relation, ſo ſhould the meditation hereof be both as water and fire, as water to coole the heat of contention, as fire to kindle and cheriſh the heat of affection.

4. It is a word of dignity, That he who was in the higheſt office belonging to the Chriſtian Church ſhould call the deſpiſed Chriſtians, to whom he wrote his Brethren; as it is a dignation in him, ſo it muſt needs be an exaltation to them. The greater the Perſons to whom we are related, and the nearer the relation is, the greater is the honour. To be a Servant, a Kinſman, but much more to be a Brother of a Lord, or Earl, but much more of a King is a very great Dignity; ſuch honour have Chriſtians; they may claim Brotherhood to the goodly fellowſhip of the Prophets, the Noble army of Martyrs, the ſacred Hierarchy of the Apoſtles, yea the head of the Church, Chriſt himſelf: for ſo ſaith the Author to the Hebrews concerning him, He Heb. 2. 11.Heb 2:11is not aſhamed to call us Brethren.

Oh let us walk worthy of theſe high relations which Chriſtianity confereth upon us, and ſo much the rather, becauſe by our unanſwerable behaviour to theſe relations, we ſhall not only diſhonour our ſelves, but them to whom we are related. If one that is Brother to a King ſhould make himſelf a companion of Thieves, doth it not redown to the diſhonour of the King to whom he is ſo nearly allyed? And if we who by our Chriſtian profeſſion pretend at leaſt alliance to the Apoſtles; yea, Chriſt himſelf, ſhall live no better, nay worſe then Turks, Pagans, Infidels, how muſt they ſuffer to whom we pretend ſo near a relation? And therefore (to imitate the Apoſtles exhortation) Let our Converſation be ſuch as becometh the Brethren of thoſe holy Apoſtles, who were the firſt Publiſhers of the Gospell of Chriſt. And ſo much be spoken of the p. 87Compellation given to the Perſons.

Paſs we on to the commendation which our Apoſtle Gen. 2.Gen 2here giveth the matter whereabout he was now to write, which is drawn from three heads.

The Authority of it, as being a Precept both old and new in thoſe words; I write no new but an old Commandment, &c. and Again a new Commandment I write to you.

The Conformity of it to the Pattern which Chriſt hath ſet, in thoſe words, A thing which is true in him.

The Congruity of it to the ſtate of the Goſpell, the truth of Chriſtianity, in thoſe words, And in you, becauſe the darkneſs is paſt, and the true light now ſhineth.

The Authority of that which our Apoſtle here commendethPart 1. is that which we are to begin with. And that inaſmuch as it is

1. An old Commandment, This is that which is both propounded and proved: the former in thoſe words, I write not a new but an old Commandment to you; the latter in thoſe, Which you heard from the beginning, the old Commandment is the word which you heard from the beginning.

1. The propoſition is ſet down with a great deale of Emphaſis, not only Poſitively but Oppoſitively; Affirmatively, but Negatively. The Apoſtle doth not content himſelf to ſay, I write to you an old Commandment, but knowing (as Calvin well noteth) how ſuspected Didym. in loc Calv. in locnovelty is and deſervedly hatefull, and becauſe as Didymus obſerveth, the brand of novelty, both by Jews and Pagans was cast on Chriſtianity; and withall, becauſe many things are old which yet in truth are but old Innovations, (as I ſhall hereafter diſcover) he doth expreſly vindicate his Doctrine from any ſuch asperſion by this addition, not a new but an old Commandment.

p. 88It is ſomewhat debated by Interpreters what our Apoſtle intends by this old Commandment, whilſt Some underſtand it generally of the whole Evangelicall Doctrine. Others referre it to the preceding Verſe, where is a speciall command of walking as Chriſt walked. Others to that particular command of Love, which immediately followeth. This laſt I incline to, and ſo much the rather, becauſe I find S^t John himſelf ſo expounding it in the Eleventh Verſe of the next Chapter,Ch. 3. Ver. 11. Ep. 2. Ver. 5. wherein he cals loving one another, the meſſage from the beginning, and at the Fifth Verſe of the next Epiſtle, where he ſaith, Not as though I wrote a new Commandment, and this concerning the precept of loving one another.

That I may the better dispatch this clauſe, be pleaſed to proceed with me by theſe ſteps,

…. The Doctrine which our Apoſtle was now about…. to propoſe, is called a Commandment, whence obſerve

1. Generally, That as the Law had Goſpell, ſo the Gospell hath Law in it; and as it publiſheth promiſes, ſo it obligeth by Precepts. It is the difference between promiſes and commands, that the one importeth ſome good to be done for us; and the other, ſome good to be done by us; the one informeth us what God will do; and the other, what we ſhould do. Now though the principall end of the Gospell be to declare the one, yet ſo, as that it teacheth the other. For this reaſon it is no doubtRom. 3. 27, 8, 2. Gal. 6. 3. Jam. 1. 25. Gal. 6. 16▪ 2 Pet. 2. 21.Rom 3:27Rom 3:8Rom 3:2Gal 6:3Jas 1:25Gal 6:162 Pet 2:21 that the Gospell is ſometimes called by the name of Law, as where we read of the Law of Faith, and the Law of Chriſt, and the Law of Liberty, and the Law of the Spirit of Life: and upon the ſame account the Apoſtle Paul cals it a Canon, or a rule to which our lives muſt be conformed, and by which our waies are to be directed: and S^t Peter ſtileth it the holy Commandment, from which Apoſtates turn, and p. 89the grace of God which many interpret (by a Metonymy of the Object) to be the Goſpell; is ſaid to teach, being asTit. 2. 11. 1 Pet. 4. 17. 2 Theſ. 1. 8.Titus 2:111 Pet 4:172 Thess 1:8 well a Schoolmaſter as a Comforter. Finally, In this reſpect it is that we read not only of believing the Gospell which layeth hold on the promiſes, but obeying which conformeth to the Precepts of Chriſt, the non performance of which is threatned with a miſerable end by S^t Peter, and with vengance to be rendred in flaming fire by S^t Paul.

True it is, That whereas the Law did only command, the Gospell enableth as well as commandeth; nor doth it only jubere quod placet, but dare quod jubet; preſcribe what we are to do, but ſtrengthens us to do what is preſcribed; yet ſtill the Evangelicall Doctrine conſiſts of commands as well as comforts; let not then carnall Gospellers deceive themſelves by fancying a Goſpell, altogether made up of mercy: ſince ſuch an one muſt needs be foreign, another Gospell then Chriſt or his Apoſtles taught, and ſo muſt needs prove foreign, a lying Goſpell, ſuch as will fail thoſe that truſt in it.

2. Particularly, that the Doctrin of love is a Commandment. There is a great deale of difference between allowing and commanding; that only implyeth a may, but this a muſt, that a licet it is lawfull, this an oportet it is needfull to be done: of this latter ſort is l…ve; as being that which all Chriſtians are not only warranted but enjoyned to practice: when therefore at any time our corrupt natures, or Satannicall ſuggeſtions put us upon any thing which is contrary to love, let us refell it with this conſideration. It is a command which I dare not violate, and (as S^t Paul ſaith in another caſe) a neceſſity is laid upon me for the obſervance of it.

Our Apoſtle having before called upon thoſe whom2. he wrote to keep the Commandments, proceeds to ſh…w them what the command was, he would have them p. 90especially to keep; no doubt hereby intending to prevent an Objection which might otherwiſe be made. S^t John having ſet down keeping the Commandments as the only mark of knowing Chriſt, it might be inquired. Oh holy Apoſtle what are thoſe Commandments which thou wouldſt have us to keep? for prevention of which he lets them know what was the old and new Commandment, which they were chiefly to keep, namely, Love.

A practice deſervedly imitable by all Ministers, who muſt not content themſelves with generalities, but deſcend to particulars, as we call upon the people to do their duty, ſo we muſt inform them in the duties which they are to do. Thus the Prophet Micah dothMicah 6. 8.Mic 6:8 not only exhort the people to Obedience, but ſheweth them what the Lord required of them; Namely, to do juſtice, love mercy, and walk humbly with their God. Thus our bleſſed Sauiour not only requireth his Diſciples Mat. 16. 24.Matt 16:24to come after him, but inſtructs them in what it conſiſts; Namely, the denying of themſelves, taking up the Croſs and following his pattern: and elſe where inciting them to learn of him, ſpecifyeth in what, to wit, meekneſs and lowlineſs. The truth is, whilſt we only in generall terms ſtirre up men to believe and repent, and ſerve God and do the Commandments, but inſtruct them not wherein the practice of thoſe duties conſiſts, they will be very apt to deceive themſelves, and the Devill will help to perſwade them that they do them whenas they are farre ſhort of them. That Preaching is likely to be moſt effectuall which is moſt punctuall, in deſcribing as well as preſcribing: as here S^t John doth in his writing.

Whereas the Apoſtle before uſeth the Plurall Number3. the Commandments; here he changeth it into the Singular and ſaith, I write a Commandment; and perhaps for this reaſon to imtitate that in this one, which he was now to write about, all the Commandments are p. 91contained, ſo as in keeping this one we keep all? Indeed what elſe are the Commandments, but Love enlarged? and what is Love but the Commandments contracted? S^t Paul writing to Timothy ſaith, The end of the Commandment is Charity; this being the finall cauſe to which every command tends, and the practice of this as it were the formall cauſe the impletion and perfection of every command: to this purpoſe is that of S^t Gregory Greg. hom. in Evang. 27.when he aſſerteth, Omne mandatum de ſolâ dilectione eſt, & omnia unum praeceptum ſunt, quia quicquid praecipitur in ſolâ charitate ſolidatur, All the Commandments are but one and that the command of Love, Love being as it were the one root, out of which all other duties as ſo many Branches ſprout forth. And ſurely we have great cauſe to take notice of Gods goodneſs herein, who having abſolute power to command what he pleaſeth, is pleaſed to command nothing but Love. And as Naamans ſervant ſaid in another caſe to him, If the Prophet had commanded thee a greater thing, 1 Tim. 1. 5. 2 King. 5. 13.1 Tim 1:52 Kgs 5:13wouldſt thou not have done it? how much more when he ſaith waſh and be clean? ſo (my Brethren) if God had impoſed more or harder Precepts upon us, would we not have obeyed them? how much more when he only obligeth us to Love?

This Commandment of Love about which our Apoſtle 4.was to write is commended from this, that it is not a new but an old Commandment, where obſerve

1. In Generall, The Commandment which the Apoſtle enjoyneth by writing to theſe Chriſtians, is notTert. de praeſcript. adv. haer. new but old: it is Tertullians obſervation concerning all the Apoſtles, Nec ipſi quicquam ex arbitrio ſuo quod inducerent elegerunt, how that they did not preſcribe any Commandment of their own invention to the Church; and ſurely then it is a fit item both for us Miniſters what Doctrines to deliver, and you the People what Commandments to receive, ſuch as are not new but old. p. 92The neweſt Philoſophy may excell as having the advantage of new experiments, but the eldeſt Divinity is the best: that of Solomon, an hoary head is a Crown of Glory, Prov. 16. 31.Prov 16:31if it be found in the way of righteouſneſs, may in this caſe be inverted, it is a Crown of Glory to the way of truth, that it is alwaies found with an h…ary head, foreign and foreign, are near of ſound, and they agree in ſenſe, new Doctrines are vain at beſt, yea, too often dangerous: and therefore ſaith Zanchy well, Nihil Zanch. in loc.novum in religione admittendum, nothing of novelty is to Vincent. Lyrin. adv. haer. c. 30.be admitted in Religion: and to the ſame purpoſe Lyrinenſis, Vitanda eſt novitas, tenenda antiquitas, Shun new paths, and keep the beaten track: The Chriſtian FaithJude 3.Jude 1:3 is not quotidie inventa, ſtill to be newly invented, but ſemel tradita, once delivered to the Saints which we muſt earneſtly contend for. Indeed new illuſtrations id. ibid.of old Doctrines are attainable. Fas eſt ut priſca caeleſtis Philoſophiae dogmat a limentur, poliantur, non ut commutentur, ſaith the forementioned Author, it is lawfull for us to put new trimmings upon thoſe old Garments, to handle the old Doctrines in a new method, illuſtrate them by new ſimilitudes, but ſtill the ſame truth for ſubſtance, muſt be retained and maintained by us.

By this which hath been ſaid, We may ſee whatid. c. 26. reaſon there is to exclaime againſt the madneſs of this Generation. Mirari ſatis nequeo (ſaid Lyrenenſis of the men in his daies we may no leſs truly of thoſe in ours) I cannot enough wonder at the impiety of thoſe blind minds which not being contented with anciently received truths, are alwaies either adding, or detracting, or changing, ſome way or other introducing ſomewhat that is new: that which here S^t John ſets down as a commendation, is now become an accuſation; he preacheth nothing but what is old: the voice of thoſe in the Pſalms is, Quis Pſal. 4. 6.Ps 4:6oſtendet bonum? who will ſhew us any good? the cry of p. 93this age, Quis oſtendet novum? who will ſhew us any thing that is new: our proud Women are not more for new faſhinos, then both Men and Women for new fancies. But ſurely if that which our Apoſtle wrote was not new but old; they who vent not old but new are falſe Apoſtles: upon this account it was that Ireneus inveighingIren. l. 1. c. 18. againſt Hereticks, maketh this one Character of them, Affectant per ſingulos dies novum quicquam ad invenire quod nunquam qu…ſquam excogitavit, they affect to broach ſomewhat new which was not heard of before: and to the ſame purpoſe S^t Austin givethAug. opuſc. de util. …ed c. 1. a Definition of a Heretick; He is one Qui alicujus temporalis commodi & vanae gloria cauſâ novas opiniones vel gignit vel ſequitur, Who for ſecular advantage or vainglories ſake, doth either invent or uphold ſome new Doctrine: and to name no more Origen obſerveth concerningOrig hom. 22. in Matth. Hereticks that they Marry themſelves extraneo verbo to a Forraign and ſo ſome new word, altogether alyene from that which is conteined in the holy Scriptures.

And therefore (my Brethrer) take ye heed ofTertul. adv. Mar…. them who publiſh according to Tertullians phraſe concerning Marcion, heſternum Evangelium, a G…spell that is of yeſterday, who change their Faith and Doctrine, with the Moon every MonethMonth, and are as it were Skepticks in Divinity. Remember, (I beſeech you) who it is that ſoweth the new Tares among the good Corn? EvenMat. 13. 25.Matt 13:25 the envious man: obſerve I pray you whither thoſe men wander who (as Ghiſlerius his phraſe is) Antiquâdimiſſâ Ghiſler. in Cant.per novam gradiuntur viam, Leaving the ancient path, ſeek new waies: it is ſeldome that he who is taken of his old and ſure baſis, ſ…tleth any where, but is toſſed to and fro with every wind of Doctrine, falling away from truth to e…ror, from error to hereſie, from that to Blasphemy, and at laſt to Atheiſm. Remove n… Prov. 22. 28, 23, 10.Prov 22:28Prov 22:23Prov 22:10then the ancient Land-marks: it is Solomons ingeminated p. 94counſell, no doubt to be underſtood literally, but yet ſuch as is applyed alluſively, by the ancients to this preſent matter, Terminos antiquos dicit terminos veritatis & fidei quos ſtatuerunt ab initio Catholici Doctores, he calls the old Doctrines embraced by the Chatholick Doctors, the ancient Land-marks ſaith Salazar, let us notSalazar. ibid. dare to remove them; yea, if an Angel from Heaven, (as S^t Paul ſpeaketh) ſhall Preach any other Gospell let him Gal. 1. 8.Gal 1:8be accurſed: In one word, let the obedience which we yield to the Commandments be a new Obedience; but the Commandments to which we yield Obedience muſt be not new but old, ſuch was this concerning which the holy Apoſtle here writeth.

2. In Speciall, Yet further and laſtly take notice that the Commandment of Love is not a new, but an old Commandment: many indeed are the Topicks whence this Commandment of Love might juſtly be commended; and among others this is not the leaſt that it is grayheaded and of ancient inſtitution. There are ſome things to which oldneſs is a diſparagement, an old Garment paſt mending, an old houſe paſt repairing, an old ſhip paſt rigging: but then there are other things of which oldneſs is a praiſe, old Coynes, Manuſcripts, Monuments, Buildings have a face of honour upon them; it is a great dignity for a man to be deſcended of an ancient houſe, no wonder if this command of love be therefore honourable, becauſe it is an old Commandment.

The truth of this which is here attributed to Love will beſt appear by the proofe which is annexed and is next to be handled. For the preſent we will take it for granted, and let the improvement of it be to render this command of Love the more amiable and acceptable to us.

Indeed were it a new Precept, and the impoſition of it but of Yeſterday, we might have ſome reluctancy p. 95againſt it, Haud facilè inſuetum jugum ſuſcipimus ſaith Calvin well: men do not eaſily undertake a yoke to which they are not accuſtomed, but this yoke Calvin in l….is no other then what was of old impoſed. It is well obſerved by an Hiſtorian, the Laws which at firſt were exceeding harſh and heavy, by force of cuſtome become not only tolerable but light and eaſie. Hereupon one compareth cuſtomes to a King, and Edicts to a Tyrant; becauſe we are ſubject voluntarily to the one, but upon neceſſity to the other. To this purpoſe Herodotus Herodot. Chryſoſt, orat. 76. Suid, in dicti. foreign.reporteth that Darius having under his dominion, certain Grecians of Aſia, who had a cuſtome of burning their dead friends, and certain Indians who uſed to eat them, he called the Grecians and would have them to conforme to the Indians, afterward he called the Indians and would have them to conforme to the Grecians, but found both very unwilling to leave the uſage of their countrey, ſo tenacious are men of old cuſtomes. Oh then my Brethren, ſince this command is ſuch as hath alwaies been a cuſtome among the Saints, and hath upon it the ſtamp of antiquity, let it be embraced and practiced by us with the more readineſs and alacrity. And ſo much for the Point it ſelf; It remaineth, I now proceed to the proofe it is from the beginning. But the time being paſt, commands me to end, and reſerue that to the next opportunity.