First Epistle of John Applied Part 1, Lecture 8
THE FIRST EPISTLE OF St JOHN.
CHAP. 2. VERS. 9, 10, 11.
He that ſaith he is in the light and hateth his Brother, is in darkneſs even untill now.
He that loveth his Brother abideth in the light, and there is none occaſion of ſtumbling in him.
He that hateth his Brother is in darkneſs, and walketh in darkneſs, and knoweth not whither he goeth, becauſe the darkneſs hath blinded his eyes.
WHat humidum and calidum, the naturall heat and radicall moiſture, are to the body, that are repentance, and love to the ſoul; nor are thoſe more neceſſary to the conſervation of our temporall, then theſe to the ſuſtentation of our spirituall life. Indeed the principall grace is Faith, this brings as it were the copula, that which knits Chriſt and the Chriſtian together in Union with whom conſiſts our life; but the maintaining of this life is by the moyſture of godly contrition for our ſins, and the warmth of holy affection towards God and Man: no wonder if we find as Faith and Repentance; ſo likewiſe Love frequently inculcated in holy writ upon all Chriſtians. Indeed this latter is one of the principall Subjects of this Epiſtle, ſo that though our Apoſtle minds us of Repentance in confeſſing our ſins, and Faith in believing on the Name of Jeſus Chriſt, yet he chiefly inſiſts on loving, and that as God, ſo our Brother, which is the deſign of the Verſes I have now read, He that ſaith he is in the light, &c.
Having dispatched the preamble inciting, contained in the two former Verſes, I am now to procced to the Doctrine inſtructing, laid down in theſe three; for whereas before he had mentioned a Commandment concerning, which he did now write to them, and withall adorned it with very amiable Characters, he now plainly and expreſly declareth what this Commandment is; Namely, That of loving our Brother, for ſoExegeſis & ipſius praecepti, quod ſuperius commendavit expoſitio, Dan. Interpreters well obſerve theſe Verſes to be an Expoſition of the generall commendation in thoſe; and having by his large praiſes endeavoured to inflame them with deſires after the knowledg and practice of it, he goeth on to informe them what it is, and wherein it conſiſts.
Nor would it be paſſed by, that our Apoſtle in handling this Doctrine of Love purſueth that Metaphor which he made uſe of in the former Chapter, where he layeth down the generall ſcope of his Epiſtle; hereby no doubt intending to intimate to us that this duty of Brotherly Love, is a primary ſtep of that walking in the light, which intituleth to fellowſhip with God; and ſo on the contrary, hatred of our Brother, a chief ſtep of that walking in darkneſs, which depriveth us of that communion, ſo that we are now come to the fourth ſtep of that divine walk, which St John deſigneth to chalke out in this Epiſtle. The firſt whereof is Repentance, The ſecond Obedience, The third Imitation of Chriſt, And now the fourth which we are from theſe verſes to diſcourſe upon is, The love of our Brethren, He that ſaith he is in the light, &c.
In theſe three Verſes we have two generall parts conſiderable;
A Grace propoſed, The Vice oppoſed.
The propoſition is in the 10. Verſe, The oppoſition in the 9, and 11. Verſes.
And inaſmuch as the grace is in order of nature before the vice: and (according to that Geometricall maxime, Rectum eſt Index ſui & obliqui) the way to know when we commit the ſin is to underſtand the nature of the grace; and yet further, ſince the oppoſition is intended as an amplification of the propoſition, I ſhall therefore in handling theſe Verſes begin with the middlemoſt, wherein is contained
The Theſis or grace propoſed, He that loveth his Brother Gen. 1.abideth in the light, and there is no occaſion of ſtumbling in him.
In the diſcuſſion whereof be pleaſed to obſerve two things, the nature and the benefit of the grace, the former in the Subject, the latter in the praedicate of the propoſition.
1. The Subject of the propoſition, He that loveth his brother. So that the grace here ſet before us is the love of our Brother: St Auſtin ſpeaking of love hath obſerved a foure fold Object, whereabout it isAug. de doctr. Chriſt, l. 1. c. 23. converſant, Quod ſupra nos, quod nos ſumus, quod juxta nos, quod infra nos; The firſt above us, namely, God, The ſecond our Selves, The third about Ʋs, The fourth beneath us, our Bodies; and as he well obſerveth two of them are ſo naturall that there is no need of a Precept, to wit, our ſelves, and eſpecially our bodies; and therefore the command of love is expreſſed in theſe two, the Love of God, and of our Neighbour, the latter of which our Apostle here calls for.
If you look backward upon the 5. Verſe of thisv. 15. Vide Na…g…rg. in loc. Chapter▪ you find the Apoſtle ſpeaking of the Love of God, that being indeed the primary Object of Love: and here he adviſeth to the love of our Brother; theſe two being not contrary but ſubordinate: a little after he ſpeaketh of two Loves which are inconſiſtent, the Love of v. 15.the Father, and the Love of the World; but it is not ſo with the Love of God and our Brother; nay, Indeed the former is a …auſe of the latter, and the latter a teſtimony of the former. Love to our Brother is effected by our love to God; and our Love to God is perfected by love to our Brother: and therefore very fitly doth our Apoſtle here ſpeak of the latter, (having before mentioned the former) becauſe he is now about to deſcribe the word or Commandment the keeping whereof perfects, that is, declareth our love to God to be perfect or ſincere, which is no other then Brotherly love.
For the better unfolding of which, I ſhall briefly reſolve theſe two queries,
What that Love is which we owe to our Brother?
Who that Brother is whom we are ſo to Love?
Not to diſcourſe of Love at large, be pleaſed to know, Queſt. 1. Zanch. in loc.That to Love our Brother as Zanchy well defineth, 'tis To have our mind ſo inclined towards him, as that we will, and to the utmoſt of our power, conferr good upon him: Suitable hereunto is that deſcription of the Philoſopher, Love is foreign ▪ To will that which is good to, and as far as we are able to do that which we will for another. If then you ask what is the formal act of this love? I anſwer foreign ▪ benevolence. If what is theAriſt. Ethic. lib▪ 9. cap. 5. Amor Affectivus Amor Effectivus Biel. in. 3. ſert. diſt. 27 art 1. proper effect of it? The anſwer is foreign, beneficence; nor can love be, where either of theſe is wanting: on the one hand, if there be beneficence and not benevolence, it is not love. When St Paul ſaith, Though I beſtow all my goods to feed the poor, and have not charity, it profiteth me nothing; he intimateth, that it is poſſible for a man1 Cor. 13. 3. to beſtow his goods on the poor, and yet want love, liberality being ſometimes a fruit rather of vain glory, then charity. On the other hand, if there be benevolence, and not beneficence, it is not love; ſince it is only vell…tas, not voluntas, a wiſhing and woulding, not a ſerious willing: Trahit ſecum animorum propenſio omnem beneficentiam, ſaith Gualter, a cordial propenſion carrieth with it a vigorous proſecution. In this reſpect StJam. 2. 16. James chideth thoſe, who when a Brother or Siſter is naked and deſtitute of daily bread, ſay to them depart in peace, be you warmed, be you filled, notwithſtanding they gave them not thoſe things which were needfull for the body: that is not charity which only expreſſeth it ſelf in words, not works; love being an emanation of the will, in a way of adhaeſion to its object, cannot but will all good to the object loved; and ſince the will is the Queen Regent of the whole man (in which regard the actions of all the other faculties are called the imperate acts of the will) commanding the execution of its inclination; it muſt needs follow, that he who ſeriouſly wills, cannot but really endeavour his brothers good; and therefore that velleity which like an empty cloud vaniſheth away without efficacy, is not an act of love: in which reſpect ſome not unfitly give the ſenſe of foreign to move every …one, and uſe all meanes for accompliſhing the good we will; only that caution (according to our ability muſt be here inſerted: for as S Paul ſaith in this very caſe, If there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not; where there is want of ability, benevolence (though it cannot be profitable 2 Cor. 8. 12.to our Brother, yet) is acceptable to God, and ought to be to him without beneficence. The one then, namely a good will, is abſolutely and alwayes neceſſary; The other to wit good works conditionally, and with this limitation, ſo farre as they are within the sphere of our activity, and compaſs of our ability.
Beſides this general definition of love; it will not be amiſs ſomewhat more particularly, to enquire into the ſeveral wayes of exerciſing it, that we may ſee how many lines meet in this centre of love; which may both fully and briefly be delineated by a double reference.
1. To the preſent condition of our brother, whoRom. 1. 2. 14, 15. Col. 3. 12. Either hath the good already; and then love firſt bleſſeth God, and next cong…atulateth him, rejoyceing him at the preſence, and willing the continuance, yea encreaſing of it, ſo farre as may be good and expedient for him.
Or elſe he wants the good, and is diſtreſſed by ſome kind of evil; and then love beareth a part with him in his ſufferings by ſympathie, wiping away his teares with the spunge of her compaſſion; yea, not only ſo, but endeavoureth to relieve him in, and deliver him out of his affliction, above all praying with earneſt prayer and ſupplication to God for him.
2. To the ſeveral kindes of good which concerne this life, and that which is to come. Thus love
1. willeth and endeavoureth chiefly the spiritual good Gal. 6. 1. 1 Theſ. 5. 14.of his ſoul, inſtructing his ignorance, rebuking his wickedneſs, exciting his negligence, ſupporting his weakneſs, reſolving his doubtfullneſs, laying forth readily what gifts God hath vouchſafed to her; yet ſtill within the compaſs of her calling, for the edification of others.
2. Next ſhe wiſheth well to, and taketh care of his temporal advantage in body, name, eſtate, feeding the belly, cloathing the back of her brother, and ſo making the one her barn, and the other her wardrobe, and both her treaſury, concealing thoſe ſecret faults which might, and confuting thoſe falſe ſlanders which do impair his credit; finally ſeeking the things of another, his outward1 Cor. 13. 5. welfare, gain, proſperity▪ as well as her own; yea when need requireth, throwing the fat dung of her wealth upon the barren ſoyl of her brothers mean eſtate.
By this time you ſee both the intent and the extent of the a… of love, which is here required. Paſs we on to the object, whereabout it ought to be converſant, and ſo to a reſolution of the ſecond Queſtion, Who this Queſt. 2.brother is, whom we ought thus to love.
To this end, you may pleaſe to take notice of a double fraternity, to wit carnal and ſpiritual; the one is by the bloud of man, the other by the bloud of Chriſt.
1. Carnal Brotherhood in its utmoſt latitude reacheth very farre; nor can we too farre extend the meaning of brother in the Text, according to this notion. For the clearing whereof▪ obſerve theſe particulars▪
1. Brother in the ſtrſt and ſtrict acception, is predicated of thoſe who have the ſame immediate parents; the word foreign coming from foreign ſignifying foreign and foreign uterus intimateth as much; one that cometh out of the ſame womb, the ſame loynes, hath the ſame Father and Mother with another, is moſt properly a brother.
2. Brother is ſometimes enlarged further to affinity; and ſo kinſmen are in Scripture phraſe called brethren. The Jewes ſay concerning Chriſt, Is not this the Carpenter, the ſonne of Mary, the brother of James and Joſes, and of Juda and Simon, and are not his Siſters here with us? whenas yet we rationally conceive, that the bleſſed Mar. 6. 3.Virgin never had child beſides him; and as he is caled her firſt born, becauſe none before him; ſo we read not of any ſhe had after him, and therefore He her only one. So that his kindred and a…yes are called his brethren and ſiſters, according to the uſual form of ſpeech among the Jewes.
3. Brother is ſometimes yet more largely applied to all thoſe who are of the ſame countrey: thus where the Jewes are forbid to take uſu…y of a brother, and required to ſet him King over them whom the Lord their God Deut. 17. 15.ſhould chooſe from among their brethren; brother is manifeſtly taken in oppoſition to a ſtranger, one of another nation; ſo that not only cognatione but natione, by kindred but countrey there cometh in a Brotherhood.
4. Brother is yet capable of a farre greater extenſion, and ſo taketh in all men; inaſmuch as there is not only identitas naturae, a specifical identity of nature, but originis, a numerical identity of original. He is in ſtrict ſenſe a brother, who hath the ſame immediate parents; well may he be a brother in a large ſenſe, who hath the ſame mediate parents: thus all men came fromAct. 17. 26. the loynes of one man Adam, and from the womb of one woman Eve, in which reſpect the Apoſtle ſaith, he hath made of one bloud all the nations of the earth. Indeed all Angels have the ſame intellectual nature one with another; but they did not all come from one Angel, but were ſeverally and immediately created; whereas God (though he could have created millions) made but one man, and ordained that out of him all the race of mankind ſhould proceed, in which regard every man is brother to another. And therefore …ertullian writing to the Heathen ſaith, Fratres etiam Tert. Apol. c. 39.veſtri ſumus jure naturae matris unius; we Chriſtians and you Heathen are brethren in a natural way, as having the ſame original. Thus as Circles in the water do enlarge themſelves one greater then the other; ſo do the acceptions of this word. If now you ſhall ask me in what acception brother is here to be taken? I anſwer with Auguſtine, Eſtius, and Danaeus: Hoc loco fratrem Aug. de temp. Serm. 61. Eſtius in loc. Dan. in loc. Gr. mor. hom. 27. in Evang.omnem hominem debemus accipere, in the largeſt, as including every man. St Gregory ſpeaking of this duty of love, well obſerveth, Aliud eſt quod ſponté impenditur naturae, aliud quod praeceptis divinis ex charitate debetur obedientiae; there is doubtleſs ſomething more intended by the precept, then what we are prompted to by nature: to love our countrymen, our friends, our brother, is that which we are naturally enclined to; ſo that they who do not performe it, are juſtly branded as without natural affection; whence by the way, we may ſee what an unnatural age we live in, wherein Engliſhmen are ſo cruell to one another, kinſmen worry each other, yea one brother betrayeth and ſupplanteth another. But ſurely the contrary to thoſe horrid acts, I mean natural affection is not all that is here intended, it is the2 Tim. 3. 4. love of all men which is required of us. According to this notion, frater and proximus, brother and neighbour are of equall extent, and ſo the mandate is, foreign, the love of our neighbour, or brother, which is indeed foreign, of every man. True it is, our love muſt be regular and orderly; and therefore caeteris paribus, other things being alike, we muſt preferre a brother before a kinſman, a kinſman before a countryman, a countryman before an alien; but yet ſo, that as farre as we are able, the beames of our love may ſea… ter themſelves throughout the world.
And thus to love our brother is to love every man.
1. Sive bonum, ſive malum, as well the bad as the good: God cauſeth his Sunne to ſhine▪ and his rain to fall upon the unjuſt, no leſs then the juſt; and we muſt expreſs our love to the wicked, as well as godly▪
2. Sive amicum, ſive inimicum, as well enemy, asCarthuſ. in loc. Aug. de temp. Serm. 61. Id. ibid. Luk. 6. 32. friend: it is Chriſts expreſs precept, Love your enemies, and (as S Auſtin truly) H…c eſt vera & germana charitas, this is right Chriſtian-charity. To wiſh well to thoſe that wiſh well to us, to do good to them that do good to us, is no more then what Publicans do, (ſo out bleſſed Saviour) nay then what Thieves, Dragons, Wol…, and all ſort of Beaſts, do; ſo that fore-mentioned Father: But to wiſh well to them that wiſh us ill, and do good to them that do us hurt, this is that which Chriſtians ought to practiſe: yea as Tertullian truly, ſolorum Tert. ad ſcap. Rom. 12. 20. Prov. 25. 21. 22.Chriſtianorum, only they can do it. If thy enemy hunger, ſaith St Paul, feed him, if he thirſt, give him drink▪ the Hebrew word in the proverb whence St Paul borroweth it, is rendred by Vatablus, Propina ei aquam▪ Vat. ibid.not only give him drink, but drink to him, as a token of love, that it may appear, however he is towards thee, thou art reconciled to him. Excellent to this purpoſe is that advice of Gregory, Nazianzen, foreign,Gregor. Naz. orat. 41. we muſt ſay brethren unto them that hate us, and accordingly expreſs brotherly love to them. And thus in this conſtruction of brother, we have beheld the extenſion of love, how farre it reacheth, in regard of the objects about which it is converſant.
2. But beſides this carnal fraternity between all men, there is a spiritual brotherhood between all Chriſtians; 2 …et. 1. 3▪ 4. Gal. 4. 26. Tit. 3. 5. 1 Pet. 1. 23. 2. 2.they have all the ſame Father, even the Father of our Lord Jeſus Chriſt, who begetteth them again; they have the ſame Mother the Church, Jeruſalem from above, which bringeth them forth; they all are waſhed in the ſame laver of regeneration, baptiſme; partake of the fame immortal ſeed, and are nouriſhed by the ſame ſincere milk of the Word. Finally, they are all begotten to the ſame undefiled inheritance, heirs of the ſame glory; foreign, ſaith Clemens Alexandrinus, we call them brethren who Clem. Alex. Stromat. lib. 2.are born anew of the ſame Word, yea quanto dignius fratres & dicuntur, & habentur? ſaith Tertullian; howTert. Apolog▪ cap. 39. much more deſervedly then other men are they called and accounted brethren, who acknowledge one Father, God, have drank of one spirit of holineſs, and are brought forth of the ſame womb of ignorance, into the glorious light of Evangelical truth? A brother in the ſenſe above-mentioned is only ſo by nature, but in this by grace; that's only a brother on the left hand, but this on the right hand; that of the earth, earthly, but this from heaven, heavenly. In this ſenſe ſome Expoſitors, and as I conceive, moſt rationally take the word here, this name brother, being by the Apoſtle, and afterwards in the primitive times in common language given to all, and only thoſe who did embrace Chriſtian Religion; and which maketh this interpretation more manifeſt is, that our Apoſtle in the next Chap. 3. 10. 5. 1.Chapter phraſeth it, love the brethren, which ſeemeth to indigitate a certain ſociety of men ſo called: yea in the fifth Chapter at the beginning, he deſcribeth him whom here he calls brother, to be one that is begotten of God.
According to this conſtruction, that which is here required, is called by the Apoſtle Peter, foreign,2 …e…. 1. 7. Gal. 6. 10. brotherly kindneſs, and is diſtinguiſhed as a particular species from its genus, foreign, (which is preſently annexed) charity. As then there is a general love which belongeth to all men, ſo a ſpecial love which belongeth to all Chriſtians; and as we muſt do good to all men, ſo eſpecially to the houſhould of faith; indeed ſeeing the Chriſtian brother hath a double cauſe of love in him, that is Gods image as a man, and Gods graces as a Chriſtian; we ought to deal by him as Joſeph did by his brother Benjamin, whoſe meſs was five times greater then the reſt of his brethren.
If any ſhall yet further enquire, why our Apoſtle ſpeaking of this love to a Chriſtian, calls him by the name of a brother? I anſwer for theſe three reaſons▪ becauſe this name of brother carrieth in it an obligation to, a specification and modification of thatInter fratres communis debet eſſe metus gaudiam dolor. Tertull. love which is here required; ſince we muſt love a Chriſtian, quia, quatenus, qualis, becauſe he is a brother, inasmuch as he is a brother, and with ſuch a love as is among brothers.
1. This word Brother carryeth with it a ſtrong Obligation to Love, In fratris voce ratio, ſo Danaeus, It is an urgent reaſon why we ſhould Love a Chriſtian, becauſe he is our Brother: all relation is a ground of affection: and hence it is a man loveth any thing that is his: the nearer the relation the greater tye to love, andPerfectior eſt fraternitas spiritualis, quam carnalis, &c. Ambroſ. Ser. 9 therefore the more reaſon why a Brother ſhould be beloved: the neareſt relation is that which is spirituall, and therefore yet greater reaſon to Love a Chriſtian, who is ours, our Brother, yea, our Brother in Chriſt. When Moſes ſaw two Iſraelites Countrey men ſtrugling together, he ſaid to them, Sirs, you are Brethren; why do you wrong one another? when Abraham Aug. Serm. 27▪ de verb. Apoſt.and Lot (kinſmen) were likely to fall out, ſaith Abraham, Let there be no ſtrife I pray thee between me and Act. 7. 26. Gen. 13. 8.thee, for we are Brethren: when Socrates ſaw two Brethren ſtriving one with another, he told them they did as if the two hands which were made to help ſhould beat each other, ſo that ſince Chriſtians are Brethren in the higheſt and cloſeſt relation, this ſhould be a great ingagement upon them to love.
2. This word Brother intimateth a specification of this love in regard of its Object, which is then rightly placed when it is upon a Brother as he is a Brother, that is a Chriſtian, as he is a Chriſtian. One that is a Brother in this ſpirituall notion, may be my naturall Brother or Kinſman, and then to love him is what nature dictates; or he is my Friend and Benefactor, and ſo to love him gratitude teacheth, or he is able to do me either an injury or a courteſie; ſo that I have cauſe to fear the one, and hope the other: and in this reſpect to love him, ſelf love prompts me, or (once more) he may be a man of rare naturall and acquired endowments; and to love him, for this ingenuity moves me; but to love him becauſe he is a Brother in a ſpirituall ſenſe, this is that which Chriſtianity inciteth to, and this only is a right Chriſtian love. Indeed thus to love him, is to love him in reference to God and Chriſt, becauſe he hath the grace of God in him, the Image of God upon him. To love him as a Brother in this ſenſe, is to love him as a Son of God, a Member of Chriſt: and (as St Hieromes phraſe is, Diligere Chriſtum Hierom. Ep.habitantem in Auguſtine) to love God, and Chriſt dwelling in him.
And now if any ſhall ſay it is hard, nay, impoſſible to know any man to be ſuch a Brother; and therefore how can I love him as ſuch when I cannot know him to be ſuch? I anſwer, that there is a great deale of difference between the judgment of certainty and charity, love doth not need nor require infallible, but only probable ſigns; and therefore whoſoever doth profeſs the true faith of Chriſt, and doth not by a flagitious converſation give that profeſſion the lye, love taketh him to be a Brother; and to love one, becauſe he atleaſt ſeemeth to be ſuch a one by his externall Profeſſion and Converſation, ſo as the more Chriſtian graces we diſcover in him, the more we are affected towards him, this is that which moſt eſpecially falleth under the Precept of loving our Brother.
3. Yet once more, there is in this word Brother implyed a modification of that love which we muſt expreſs towards Chriſtians, to wit, that it muſt be ſuch as that which is between Brethren, and that more properly in two things; the inſtancy, and the conſtancy, the fervency and the permanency of it.
1. Brotherly love is fervent, it is a relation of the greateſt indearment, partly as its naturall not founded in choice as it is between Man and Wife, and between Friends; and partly as it is between Equals; not like that between Parents and Children, whoſe love towards their Parents hath more of neverence then ſweetneſs in it: hence it is that as no diſcord, ſo neither is any love like to that which hath been found among Brethren: ſuch ought our love to be towards Chriſtians, a bright ſhining, an hot flaming love. That exhortation of St Paul is very obſervable to this purpoſe,Rom. 12. 10. Be you kindly affected one to another with Brotherly Love, where the Greek word foreign, is rendred byTertul. adv. Marc. l. 5. Tertullian affec…uoſ…, both which note an eminent meaſure and degree of affection; ſuch is Brotherly, ſuch ought to be Chriſtian love, very affectionate. Memorable in this reſpect was the example of the Primitive Chriſtians, of whom that forementioned Father ſaith, they did love one another ad ſtuporem▪ Gentilium, toApolog. c. 39. the aſtoniſhment of the Heathen, ſo much that the Heathen cryed out with admiration, Vide ut invicem ſe diligunt, ſee how they love one another.
2. Brotherly love is laſting, it is naturall, and therefore perpetuall, it is a relation that ceaſeth not till death, and therefore the affection may well remain. A Brother if not very unnaturall will own his Brother in rags, and love him in his loweſt eſtate: ſuch muſt Chriſtian love be towards a Brother of low as well as high degree, in perſecution as well as proſperity, when he wants us, not we him, nor muſt our love ceaſe to act towards him, till he ceaſe to be amongſt us. This was that no doubt which the Apoſtle aimed at when he ſaith, Let Brotherly love continue, thereby minding what the love of Brethren is, and what the love Heb. 13. 1.of Chriſtians ought to be, a continuing and enduring love.
And now what other uſe ſhould we make of all this diſcourſe upon the nature of this grace, but hereby to examine our ſelves whether our love be of the right ſtampe, to wit, ſuch a love as is ready to every good word and worke, as extendeth it ſelf to our very enemies, as is chiefly fixed upon Chriſtians, and that becauſe they are ſo; and ſo much ſhall ſuffice to beſpoken of the firſt part, the Subject of the Theſis: I now proceed more briefly to the
2. Praedicates, Which are plainly two, deſcribing the benefit of this grace; the one in regard of the condition, and the other of converſation of ſuch a perſon: his condition is happy, for he abideth in the light, his converſation is ſweet, for there is no occaſion of ſtumbling in him.
1. He that loveth his Brether is ſaid to abide in the light, it is not unfitly here taken notice of by Zanchy, Zanch. in loc.that as in the Eighth Verſe our Apoſtle argueth, à cauſa ad effectum, from the cauſe to the effect, this thing is true in you; namely, the prac…ice of love, becauſe the darkneſs is paſt and the true light now ſhineth, to wit, of grace; ſo in this Verſe, he reaſons ab effecto ad cauſam, from the effect, to the cauſe, He in whom this is true, that he loves his Brother is brought out of that darkneſs, and abides in the light.
Light is a Metaphor variouſly applied in Scripture, we may here take it three waies.
1. This Metaphor of light is ſometimes attributed to Christ, ſo by our Apoſtle in his Gospell, when he calleth him the light, of whom John the Baptiſt did beare witneſs, by himſelf when he ſaith, I am the light Ver. 6.of the world, and thus abiding in the light is the ſame with that of abiding in him. Thus it is an undoubted truth, He that loveth his Brother abideth in Chriſt: that Branch which participateth of the juyce and ſap of the root, muſt needs abide in it. Love is the ſap that was in Chriſt, and therefore he that partaketh of love from Chriſt muſt abide in him; that Member which ſuffereth with the reſt of the Body, declareth it ſelf to be in the Body; he that by loving ſympathizeth with his Brother, manifeſteth himſelf to be a Member of Chriſt.
2. Sometimes by this Metaphor of light, the Gospell together with the ſaving knowledge of it are repreſented. Both theſe we meet with in one Chapter: whilſt St Paul expreſly mentioneth, firſt the light of the glorious 2 Cor. 4. 46.Gospell of Chriſt, and preſently the light of the knowledg of the glory of God in the face of Jeſus Chriſt. Juſtin in loc.Indeed in the one is the light without, and the other is as the light within, and he that loveth his Brother adideth in this light; hereby declaring that he hath indeed learned and is rightly acquainted with Evangelicall Doctrine: to this purpoſe is Juſtinians note, Eo lumine dignum ſe oſtendit qui luminis ductum ſequitur, by following the conduct of this light, he ſheweth himſelf in ſome meaſure worthy of it, becauſe anſwerable to it.
3. But laſtly, This Metaphor of light is uſed to ſet forth grace and holineſs: in this ſenſe no doubt St Peter is to be underſtood, when he ſaith of Believers In ſplendore gratiae gratum facentis. Carthuſ. Ch. 1. 6.that they are called by God out of darkneſs into his marvelous light; and thus the light in which he that loveth his Brother is ſaid to abide, is the ſame with that in the former Chapter, where we have the phraſe of walking in the light, and the meaning of the word is briefly this, He that loveth his Brother is in a ſtate of grace; Charity is an evident demonſtration of ſanctity: St Paul reckoning up the fruits of the ſpirit, placeth love in the front, as if there were no clearer fruit of the ſpirits reſidence in us, then the exerciſe of this duty of love. Indeed there is a love which only argueth good nature; ſuchAmare amantem, naturae, inimicum Charitatis eſt. Aquin in Cat. ſup. Matth. 5. is that of a Kinſman, a Friend; but to love an enemy, and that becauſe it is an Evangelicall injunction, and to love a Chriſtian becauſe he is a Chriſtian, is ſuch a Flower as groweth not in natures garden, but is a fruit of the Spirit, and ſo a Teſtimony of grace.
But becauſe I ſhall have more full occaſion of diſcuſſing this in the next Chapter, I paſs on to the
2. Next benefit which attends upon Brotherly love, as it is expreſſed in thoſe words, and there is none occaſion of ſtumbling in him.
Not to inſiſt on the ſeverall acceptions of the Greek Vide Hierom. in Matth▪ 15.word foreign, as it is uſed by the 70. in the Old Teſtament, and by the ſacred Writers in the new; this being already done by the late learned Annotator. It may ſuffice to know that here according to its derivation from foreign, Claudic…, it ſignifies any rub or block caſt in a mans way, which may indanger halting or falling: and therefore is fitly here rendred occaſion of ſtumbling. In what ſenſe this is true, that there is no occaſion of ſtumbling in him that loveth his Brother. Expoſitors ſomewhat vary, yet ſo as that they are all conſiſtent with the Analogie of Faith, and ſcope of the place.
1. Some underſtand ſcandall in an active ſenſe,Carth. in loc. Aret. in loc. Eſt. in loc. Gualt. in loc. and thus render it, there is no occaſion of ſtumbling given by him; he taketh care that neither by opprobrious language, injurious action, or vitious example, he give a juſt offence, ſo as may occaſion the fall and ruine of his Brother. St Paul writing to the Philippians, exhortsPhil. 2. 15. them to be blameleſs and harmleſs; where the former word (according to its derivation) ſignifies that we muſt not be as beaſts who puſh with their horns, and thereby do much harme; and the latter word ſignifies one, de quo nullus queri poteſt, of whom none can juſtly complain, and they are well put together: ſince as St Auſtin aptly, quis de illo juſt è queritur, qui nemini Aug. de perfect. juſtitiae.malè vult? he that is harmleſs muſt needs be blameleſs; nor can he be juſtly complained of by, who doth no injury to another: ſuch is every one who loveth his Brother. Love nec reti… tendit, nec laedere intendit; neitherRom. 13. 10. 1 …or. 13. 5. doth, nor deſireth anothers wrong, it worketh no ill ſaith the Apoſtle, and again in another place it thinketh not evill: wiſdome avoideth the ſnares which are laid by love layeth no ſnares for others; yea ſo cautelous is charity that ſhee will rather abridg her ſelf of liberty, then do what may offend her weak Brother: and therefore St Paul expreſly ſaith to him, who did grieve his Brother with his meat; which yet was in itRom. 14. 15. ſelf lawfull to eat, now walkeſt thou not charitably. Indeed this is that which floweth from the very nature of love: for ſince it is, as hath been already ſhewed, a willing of good, it muſt needs infer a nilling of evill to my Brother; it being impoſſible that I ſhould at the ſame time will and nill the ſame thing to the ſame perſon; and therefore ſince if I will good, I muſt nill evill: no wonder if by him that hath a true love, there be no occaſion of ſtumbling given to his Brother.
2. Others interpret ſcandall in a Paſſive ſenſe, there is no ſcandall or occaſion of ſtumbling given to him: not but that there will be blocks laid in the way, but he paſſeth over them, and ſo falleth not at them; according to that of Solomon, It is the glory of a man Prov. 19. 17. Zanch. in loc.to paſs over a transgreſſion To this purpoſe is Zanchies note upon the Text, it is not Non eſt illi ſcandalum, but, Non eſt in illo ſcandalum, finding an Emphaſis Grot. ibid.in that foreign, which Grotius conceiveth to be a Pleonaſm; there is no offence to him, but not in him, that is,1 Cor. 13. 4. though it may be given by others, yet it is not taken by him: in which reſpect are thoſe expreſſions of St Paul, Charity ſuffereth long, is not eaſily provokt, beareth all things: and St Auſtin obſerveth upon thisAug. in Ep. place, Qui diligit fratrem tolerat omnia propter unitatem; he that loveth his Brother, for unities ſake, beareth with all things; the back of love will ſuſtaine a load of wrongs, and when it is moved with violence, it is not removed from patience. It is St Peters phraſe,1 Pet. 4. 8. and he borroweth it from the Wiſeman, Love covereth Prov. 10. 12.a multitude of ſins; and as it covereth them from others by concealment, ſo, which is eſpecially intended, from her ſelf by connivence and forgivneſs; and this ſhe exerciſeth in reſpect not of a few, but many injuries, herein (being to uſe St Chryſoſtoms compariſon,) like to fire which burneth up not only a few ſticks, but a great wood: thus whilſt faith is a reſolute grace, having cedo nulli, for her Motto; love is a yielding grace, and ſo paſſing over, is not offended, thoſe wrongs, which like ſtumbling blocks are thrown in her way.
3. But there is another conſtruction of theſe words, which as it is of no leſs verity, ſo is of greater latitude, by ſcandall to underſtand tranſgreſſions; theſe being thoſe ſtumbling blocks which cauſe us to fall and hurt, yea ruine our ſelves; and thus the ſenſe of the clauſe is, He who loveth his Brother eſcapeth thoſe hainous ſins into which others fall, walking in the Commandments of the Lord blameleſs. This is that which taketh in the other conſtructions, for inaſmuch as he doth not willingly give offence; therefore he avoideth thoſe ſins by which his Brother is offended: and ſince he doth not eaſily take offence, he avoideth thoſe ſins to which others are provoked. It were eaſie to inſtance in the ſeverall Commandments, how the love of our Brother prevents the breaches of them; he that loveth his Brother, becauſe he is a Brother, much more loveth his Father God, and loving God abborreth thoſe prophanations of his Worſhip, Name, Day, which ungodly men wound themſelves by. Again, he that loveth his Brother, will reverence him if his ſuperiour, dare not injure him in his Wife, Eſtate, Name, or any thing that is his. And if you pleaſe to put theſe two together, abiding in the light, and no occaſion of ſtumbling, you ſhall find the one a manifeſt reaſon of the other. By the oppoſition of being in darkneſs, and walking in darkneſs, to abiding in the light, it appeareth that abiding in the light, implyeth being and walking in the light, whereby he eſcapeth what ever might be a ſtone of offence, or ſtumbling block in his way. If any man (ſaith our bleſſed Saviour) walketh in the light he ſtumbleth not, becauſe he ſeeth the light of this world; and thus he that loveth his Brother having the light of ſaving knowledg, and grace to ſhine beforeGrot. in loc. him, nunquam imping it; ſo Grotius, never fals; but inoffenſo gradu pergit: ſo another, goeth on inoffenſively, in the path of eternall life. Indeed we muſt take this with ſome reſtriction, not as if he that loveth his Brother did not ſometimes fall into ſin, but foreign, not into ſcandalous and injurious ſins, and this too with reference to his abiding in the light; it is poſſible for a charitable Chriſtian to ſtep-out of the light, and then he may▪ fall foulely, but ſo far as he is regenerate, and abideth in the light, he is free from ſuch ſins.
4. Once more; Grotius conceiveth that the Apoſtle id. ibid.in theſe words hath ſome reference to the 70. reading of the 165. Verſe of the 119. Pſalm, foreign, great peace have they that love thy Law, and nothing ſhall offend them; and ſo it intimateth the inward tranquillity, which as they that love the Law, ſo he that loveth his Brother doth enjoy, ſo as that what ſoever befals him he is not diſturbed nor diſtracted by it; it is that indeed which followeth upon all the former, for ſince he neither juſtly giveth▪ nor quickly taketh offence, and keepeth himſelf from groſs ſins in the courſe of his Converſation: no wonder if he enjoies a ſerene calm in his ſoul, and though wicked men may be offended at him, yea, raiſe ſtorms of perſecution againſt him, yet he is at peace within. Excellent to this purpoſe is that of St Ambroſe, Charitas pellit omnes tribulationes, Ambroſe in Pſ. 118.non ut non eveniant, ſed ut non n…ceant; quia licet exterius tribulationes inſurgant, tamen vir juſtus interius non turbatur: Charity driveth away all troubles, not that they do not come upon, but that they ſhall not do hurt to him, becauſe though tribulations ariſe outwardly, he is not moleſted inwardly. That Adage of the Wiſeman, No evill ſhall happen to the juſt, Prov. 12. 21.the Vulgar Latine reads, Non contriſtabit juſtum quicquid ei acciderit, what ever happen to the juſt ſhall not vex and grieve him; and to uſe Hugo's PhiloſophicallHugo ibid. compariſon, as an accident is preſent and abſent without the corruption of the Subject; ſo tribulation when preſent as well as when abſent doth not perplex and diſturbe the juſt. Indeed there is nothing occaſions offence to ſuch a man but ſin, and therefore abiding in the light he is not ſtumbled at affliction. If you caſt a sparke of fire into the water, how ſoon is it quenched, Chriſoſt. hom. 1. in Ep. ad Corinth. & 16. in Ep. ad Heb.ſo are all fears caſt into a good Conſcience; when the Skie is black with Clouds, the Stars though they ſeem to be obſcured, yet retain their proper luſtre; and good men when they ſeem in affliction to be clouded with ſorrow ſaith, St Chryſoſtom…, are not ſorrowfull but rather rejoycing.
And now what other uſe ſhould we make of all that hath been ſaid, then to preſs upon us that Apoſtolicall exhortation, walk in love? Indeed what way better for us to walk in then this, which is ſo bright and lightſome, ſo plain and cleare, ſo pure and pleaſant? It is Solomons aſſertion, The way of the righteous is made plain, Prov. 15. 11.it is no leſs true of the charitable, in the way of love, there is nothing to offend or molest, whilſt purity is the track, and tranquillity our companion; you then that have not experienced this, begin, and you that have begun go on. I think I need not bid you, your own experience cannot but encourage you in this ſweet way, till you come to that Countrey whither this way leads you, where the Law is Charity, the League Unity, and the life Eternity.