First Epistle of John Applied Part 1
2. Men who walk in darkness, wander and stumble and fall almost every step they take, so do malicious men stumble and fall into manifold sins, and wander into several by-paths of iniquity. That this is here intended, appeareth by the opposition; for as where it is said in the preceding verse of him that loveth his brother there is none occasion of stumbling in him, it implieth not only that he abideth, but he walketh in the light; so here, when it is said of the man who hates his brother that he walketh in darkness, it implieth he frequently stumbleth at everything. Solomon saith of wicked men in general, their way is as darkness, not only dark in the concrete, but darkness in the abstract, nor only that they walk in the dark, but their very way is darkness; it is true of him that hateth his brother in particular, every step he taketh is darkness, some sin or other. It is not unworthy our observation, that a troop of sins attend upon hatred in S t Paul's enumeration, variance, emulation, wrath, strife, sedition and heresies, all the cursed brats of this mother. To this purpose it is that Cyprian saith of this sin, it is a seed of mischief, seminary of vice, and the matter of much evil; it swelleth with pride, imbittereth with rage, prevaricateth by perfidiousness, burneth with anger, and foameth through impatience: Hence Avarice and Ambition, whereby we desire to equal or rather exceed him whom we hate, in wealth and power: Hence it is that the fear of God is contemned, the commands of Christ are neglected, truth is adulterated, unity divided, heresies and schisms fomented, yea all manner of wickedness committed; yea to carry it a little further, Hence it is not only that he falleth into many sins, but stumbleth in his best actions, and those religious services, which sometimes he performeth, find no acceptance. It is observed in the Levitical law, that among other fowls, the Hawk which is the delight of Princes, fed with cost, and kept with care, is forbidden in sacrifice; and why? but because it is of a rapacious vindictive nature: Almighty God tells the Israelites he will not he • their prayers, yea his soul hated their Assemblies: and why? but because their hands were full of blood: Christ adviseth him who brings a gift to the Altar, to go first and be reconciled to his brother whom he hath offended, doubtless thereby to teach us, that in this sense the gifts of those who live in enmity, are 〈 in non-Latin alphabet 〉 , such as God will not accept.
By all this it appeareth how sinful the life of such a person is, all his actions being no better then works, and his ways paths of darkness: and oh that the sinfulness of this sin might so much the more exasperate us against it. The name of this Devil may well be Legion, let us then be careful to cast him out: indeed the saying of Valens is in some respect true concerning anger, Alienus ab irâ alienus à justitià, he that knoweth not how to be angry, will not care to be just, but in regard of hatred it is far otherwise, and we may say Qui non alienus ab odio alienus à justitiâ: he that is a friend to hatred, must needs be a stranger to justice. Oh let us conceive a pious hatred against this impious and injurious hatred, which whosoever exerciseth towards his Brother must needs walk in darkness.
3. The last Character of this sinner yet remaineth, to wit, his miserable condition, which is
- Propounded in those words, And knoweth not whither he goeth.
- Proved in those, Because the darkness hath blinded his eyes.
1. The misery of him that hateth his Brother is asserted though briefly, yet fully in those words, He knoweth not whither he goeth, It is a clause which sets forth the sad condition of this sinner both directly and collaterally.
1. Directly, This is verified of every wicked man, and in particular of him that hateth his Brother, he knoweth not whither he goeth, and indeed it necessarily followeth upon the former, since he that walketh in darkness cannot know whither • e goeth. This is true as Zanchi hath well observed in a double reference, ad viam, and ad terminum; to the way, and the term of his walk; he knoweth not where nor whither, neither the badness of the path, nor the sadness of the end. The former Solomon affirmeth of all wicked men, when he saith, Their way is as darkness, and they know not at what they stumble; the latter of the man, who is invited by an Harlot, He knoweth not that the dead are there, and her guests are in the depth of Hell.
But it may be objected, that the person of whom the Apostle here speaketh, is one who is in profession a Christian, for he saith he is in the light, and no doubt is so far in the light, as that he cannot but see and know that hatred of the Brethren is a deadly sin, and that whilst he continueth in it, he goeth down to Hell, how then is it said of him that he knoweth not whither he goeth.
To answer this briefly, It is one thing to know, that is, to apprehend; and another to know, that is, to consider a thing; Indeed it is impossible but that such an one should know, and yet as God saith of Israel in another case, Israel doth not know, my people doth not consider; so may it be said of this person, he doth not know, that is, he doth not consider whither he goeth: to this purpose is Carthusians note, Quantam damnationem meretur non pensat, he doth not lay to heart what damnation he deserveth, what a danger he encurreth.
His judgment dictateth to him in Thesi in general, that hatred is a sin and leadeth to Hell; but when it is to pass sentence in Hypothesi, in particular, it either denieth the action which is done against his Brother, to proceed from hatred; or that though it be a sin, yet it shall not prove deadly to him, because he is in Christ already; or because he intends to repent of it before he dieth; or else his judgment not at all taking notice of the obliquity of the work and misory of the wages, dictateth what the will is about to do, as expedient for the present satisfaction of that which it intendeth. Suitable hereunto is that note of Estius upon my Text; That no sin is committed, but through a previous error of the practical judgment about that particular Object which the will chooseth: therefore doth the malicious, yea, every wicked man commit and persist in his sin, because he noth dot weigh his actions in the balance of right reason, nor duly ponder either what he doth, or whither he tendeth.
I cannot let this go without this useful inference; sinners consider seriously what you do, and think sadly whither you go, whilst you go on in your sins. Respice finem, look to the end, is a lesson which whosoever learneth not, will in the end prove a fool. No better way to deal by this Serpent sin, then (as God commanded Moses in another case) to take it by the tail. The verb beginning of repentance is at S t Peters Question, 〈 in non-Latin alphabet 〉 , what is the end of a wicked course?
But further, This phrase, not knowing whither he goeth, sets forth the miserable estate of this sinner Collaterally, and by way of Allusion. For
1. He that knoweth not whither he goeth is in an unquiet restless state, full of fears and cares, and his mind is never at quiet: a fit emblem of a wicked man whose name in Hebrew 〈 in non-Latin alphabet 〉 signifieth one that is unquiet, and whom the Prophet compareth to the troubled Sea. And especially is this true of the malicious hater, who always carrieth about him that which tortureth him. Indeed what is envy and hatred to the soul, but (to use S t Bafils comparison) as the fretting rust to the iron, and the consuming mouth to the garment? Nay (to borrow Socrates his resemblance,) what is it, but as a Saw continually cutting, or (to allude to that of our Savior ) a worm still gnawing? In one word, to speak in the Poets language,
like to the mountain of Aetna, the envious man hath a • re always burning within his breast, and so is never at ease. Upon this account it is that Gregory Nazianzen saith of this sin, that it is both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , most unjust to him that is hated, and most just to him that hateth, in that disquietment, with which it perplexeth him.2. He that knoweth not whither he goeth is usually deceived in his opinion; when he thinketh he is walking Eastward, he walkest Westward; and whilst he imagineth himself going forward he is going backward. Thus he that saith he is in the light and hateth his Brother is deceived: for whereas he supposeth himself in the way to Heaven, he is posting on to Hell; and truly in this respect he is so much the more miserable, because he bringeth himself into a fools Paradise, and dreameth that he shall be happy.
3. Lastly, He that knoweth not whither he goeth cannot see to avoid, and so ofttimes suddenly falleth into bogs, pits, waters, by which he is destroyed and perisheth. Such is the case of wicked, especially malicious men, they bring upon thewselves swift and sudden destruction; and which is very considerable, whilst they plot the ruin of others, they accelerate their own, and the very mischief which they design for their brethren, falls upon their own heads; and now putting all this together, tell me if he whose troubles are so distracting, hopes deceiving, and dangers destroying, be not a miserable man.
2. The proposition is dispatched, He knoweth not whither he goeth. The proof felloweth, Because the darkness hath blinded his eyes; and now our Apostle carrieth on the Allegory to the outmost, therefore, He that is in darkness and walketh in it, cannot know whither he goeth, because, he cannot see his way; and therefore he cannot see his way, because by reason of the darkness his eyes are blinded. For the better opening of this clause, I shall very briefly consider these particulars;
The part affected, his eyes. The disease, blinded. The cause, darkness.
1. His eyes, that is the part affected, by which no doubt is to be understood, the understanding. The eye in its proper notion is a part of the body, but Metaphorically the soul hath its eyes as well as the body. It is Olympiodorus his note, The members of the outward man are aequivocally attributed to the inward. As the excellencies of the greater world are after an higher manner in the less; so the parts of the body are after a more noble way in the soul: what the feet are in the one, the affections are in the other; what the stomach is in that, the memory is in this; what the heart is in the one, the will is in the other; Finally, what the eye is in that, the understanding is in this. We need no better Expositor then S t Paul, who unfolds the meaning of this Metaphor when he saith. The eyes of the understanding.
If you inquire after the Analogies, they are both apt and obvious, which I shall only mention.
The eye is situate in the upper part of the body, the head; and in the upper part of the head: so is the understanding a faculty of the superior soul, the rational, and the superior faculty in the rntionall soul.
The eye is the chiecest of the senses, and the understanding is the choieest among the faculties, without which the will would be but a brutish appetite.
The use of the eye is to see things visible, 〈 in non-Latin alphabet 〉 , say the Greek Etymologists is quasi, 〈 in non-Latin alphabet 〉 , the chamber of vision. The understanding is that whereby we know and apprehend things intelligible: it is as it were the souls window, whereby it receiveth the light of knowledge.
5. Finally, The office of the eye is to guide the motion of the body, to direct our hands in working, and our feet in walking; such is the office of the understanding to order the will and affections, in their inclinations and aversations, to teach us what to choose, and what to refuse, what to love, and what to hate: you see how fitly the understanding of the mind, is compared to the eyes of the body.
5. The Disease of this part here specified is blindness, the worst evil that can befall the eye; as rendering it altogether useless, and the state of the person dangerous; a dim eye may do some service by preventing many falls, but a blind eye exposeth to continual hazards: well faith our blessed Savior, if the light (meaning the eye) that is in thee be darkness, how great is that darkness? Yet this is the state of every wicked, malicious man especially, his eyes are blinded, his understanding darkened, he knoweth nothing as he ought to know: indeed his left eye is quick sighted, but his right eye is stark blind, he is wise to do evil, but to do good he hath no knowledge,
saith the Poet, how dark a night of ignorance overshadoweth the minds of mortals? It is not seldom that this name of fool is given in Scripture to an evil man; and not without cause, since he is altogether destitute of right reason; the Prodigal repenting is said to come to himself, whereby is intimated, that whilst wandering, he was besides himself; thus is the sinner a fool, a mad man, a blind man, ignorant of the things which concern his everlasting peace.And surely if blindness of the bodily eye be sad, this of the spiritual is far more doleful; our bodily eye is common to us with beasts; our intellectual, that where by we partake with Angels; and by how much the eye of the mind is better then that of the body, by so much the blindness of this is worse. The bodies eye may be better spared then the souls; yea, the want of corporal sight may be a means of spiritual good; but the want of spiritual sight can be no way helpful, but altogether hurtful; yea, which is so much the more sad, whereas the bodily blind feeleth and acknowledgeth his want of light, the spiritually blind man thinketh that none hath clearer eyes then himself. This, Christ saith of the Laodicean Angel, he knew not that he was blind: and this sinner in the Text saith he is in the light, suam ignorans ignorantiam, not knowing his want of knowledge, oh learn we to be sensible of, and affected with the misery of this condition, to have our eyes blinded.
But lastly, The cause of this pernicious disease would be searched into, which we shall find to arise principally from our selves: it is true, S t Paul saith the God of this world (who is the Prince of darkness) blinds men's eyes; but chiefly it is the darkness of wickedness within us, that bringeth this evil upon us. Wickedness (saith the Wiseman) doth alter the understanding, and the bewitching of naughtiness doth obscure things that are honest: to which agreeth that of S t Chrysostom, Sin doth so blind the senses of the sinners, that seeing not the ways of falsehood, they thrust themselves headlong therein. The truth is, as the Serpent first wrought upon the Woman, and by her upon the Man; so wickedness first worketh upon the affections, and by that upon the understanding; nor is it any wonder that when those are perverted, this is blinded. Who can see anything in a troubled muddy water? No more can the understanding discern aright, when the affections are stirred and mudded; what mists & fogs are to the air, darkening it, corrupt unruly passions are to the mind, blinding it. It were easy to instance in the several sorts of those which the Schools call deadly sins, how raising a commotion in the affections they obnubilate the judgment. Olcot upon this account, compareth the luxurious man to blind Sampson, the gluttonous man to him that was born blind, the slothful man to blind Tobias, the covetous to the blind Beggars, the angry to blind Lamech, the envious to blind Eli, and the proud man to Seneca's blind servant, who would not believe that she was blind, but the house dark: certain it is, all of these seating themselves in some one or other of our passions, do not only reign in our mortal bodies, but domineer in our immortal souls, misleading its most noble faculty the judgment. Oh what a slave is the mind of a covetous, luxurious, malicious man to his affections, it must think, and plot, and dictate, and judge according as they please: well might our Apostle say of him that hateth his Brother, the darkness blindeth his eyes.
Nor would it be passed by, how the bad effect of this spiritual darkness, exceeds that of natural in this respect: for whereas the eye of a man may be as good, as strong, as clear in the dark, as in the light, only the darkness hinders the exercise of the sight; the malicious man by reason of his darkness, hath the very sight of his understanding vitiated, indeed, whereas in naturals the sight is not blinded, but the medium is darkened, in spirituals the Medium which is God's word is not at all darkened, but the Organ is blinded, whilst the depravation of the passion, is the depravation of the understanding. As therefore we desire to have our minds savingly enlightened, endeavor we to have our lusts truly mortified, if we would have our judgments even and upright, let us not suffer them to be byased by any passion.
To end all, What should this description of a wicked malicious sinners misery, but serve as a dissuasive from this iniquity? Let no violence be found in our hands, nor hatred in our hearts, especially considering, that we say we are in the light, 〈 in non-Latin alphabet 〉 , saith one of the Ancients, it is unbeseeming those who sing the songs of Zion, to bark in rage, who are God's Servants, to be slaves to envious lusts. I cannot expostulate better, then in the words of S t Cyprian, Si homo lucis esse capisti quid in zeli tenebras ruis? if thou art a Child of light, cast off as all, so especially this work of darkness, walk no longer in this way of darkness in which if thou persist, what ever thy deceitful heart may prompt thee, it will inevitably lead thee to utter darknss, from which good Lord deliver us.
THE FIRST EPISTLE OF S t JOHN.
CHAP. 2. 12, 13, 14. VERS.
A Mong the many fimilitudes by which the office of a Minister is represented in Scripture, those two of a watchman, and a Shepherd are very observable. Indeed both of them are metaphors, by which God himself is pleased to describe his Prophets, the one, when he saith to Ezekiel, Son of Man, I have set thee a watchman to the house of Israel; the other in that gracious promise to his people, I will set up shepherds over them which shall feed them. The duty of a watchman is first to take, and then give notice of the enemies approach; and it is no small part of our ministerial employment, to warn the people of those dangers, with which their spiritual enemies endeavor to surprise them. The work of a Shepherd is to provide green pastures, still waters for the flock, and to take care, not only for the grown sheep, but the tender Lambes; and it is the chief task of a spiritual Pastor to feed his people with knowledge and understanding, having regard to all persons, conditions, and ages. How fitly both these agree to this holy Apostle S t John, is easiy to observe in this Epistle: like a vigilant Watchman he warneth them in the latter part of this, and the beginning of the fourth Chapter, of those imps of Satan, Antichristian Heretics, which did infest, and infect the Church; like a careful Shepherd, he giveth them wholesome instructions for the stablishing of their Faith, regulateing their life, in the greater part of the Epistle; and here in these Verses which I have read, he manifesteth the care he had, not only of the elder, but younger Christians, I write to you little Children, &c.
In these three Verses we have an answer to three Questions, Quid? Quibus? Quare?
What S John did? To which the answer is returned in the word write.
To whom he wrote? The answer to which is given in the several titles.
Why he wrote to all, and each of these? The answer whereunto is in those various clauses; which have a because prefixed.
So that if you please, here are three general parts in this portion of holy writ to be discussed,
The Persons characterized, little Children, Fathers, young Men, little Children.
The act performed, I write, I have written.
The reasons annexed, Because your sins are forgiven you for his name sake, because you have known him that is from the beginning, &c.
According to this proposed Method, I am to begin at the middle of the Verses, with the several compellations by which our Apostle bespeaketh those to whom he wrote. These I find in the usual Greek copies to be four, 〈 in non-Latin alphabet 〉 , but in ou • translation three, little Children, Fathers, young Men. S t Austin upon this place, seemeth to insinuate, that these titles are given by S t John generally to all Christians to whom he wrote, Filij sunt, Patres sunt, Juvenes sunt: in Filijs nativitas, inpatribus antiquitas, in juvenibus fortitudo: all Believers are Children in respect of their new birth, Fathers in regard of their knowledge of the ancient of days, and young Men in respect of their spiritual strength. To this agreeth that of Justinian, who saith, that therefore ou • Apostle describeth all Christians by these names, because he requireth the qualities of little Children, Fathers, and young Men in all Christians: but this interpretation though pious, seemeth not so congruous, it being improbable he should severally inculcate his writing together with the several reasons of his writing to them, had he intended only Christians in general by all these compellations.
The generality of Interpreters most probably conceive these titles to have several references, but yet with some difference, which ariseth from a double consideration of the first title, 〈 in non-Latin alphabet 〉 , little Children in the twelfth Verse.
1. Some conceive it to be of a particular concernment, and so to note a distinct sort of persons from Fathers and young Men. That which favors this interpretation is. 1. That hereby everyone of the Members of that division which our Apostle maketh will be repeated. 2. That one Greek Manuscript reads it 〈 in non-Latin alphabet 〉 , in the twelfth Verse, and so it is the same with the word in the thirteenth. 3. That in the Syriac and some Greek Copies the variation of the Verb, from the Present Tense to the first Aorist begins at the iteration of little Children in the end of the thirteenth, and is in these the beginning of the fourteenth Verse. And to justify the order of enumeration which seemeth to be irregular in beginning with little Children, Grotius saith; That the Apostle first sets down the extremes of little Children, and Fathers, and then the middle, young Men.
2. Others conceive the first, little Children in the twelfth Verse to be a title by which the Apostle bespeaketh all Christians, and then in the thirteenth Verse he severally addresseth himself to Fathers, young Men, little Children; and in the fourteenth Verse (not without special reason, as shall appear in its due place) he repeateth his address to Fathers, and young Men: this last interpretation however Soeinus is pleased to call it monstrous, seemeth to me especially according to our received Greek Copies (from which I see no cause to recede) the most genuine reasons briefly are these,
1. The original word for little Children in the twelfth, is different from that in the thirteenth; whereas had the Apostle intended the same thing, he would probably have used the same word in both places.
2. The original word in the twelfth Verse is the same with that in the first Verse, where it is plainly spoken of all sorts of Christians.
3. Whereas the reasons specified in the thirteenth Verse are commendations, and those suitable to the several ages mentioned, as is obvious at the first view to any Reader; the reason in the twelfth Verse is a consolation, and such as equally belongs to all Christians.
4. Lastly, According to this interpretation the order of setting down the several ages is regular, beginning with Fathers, and proceeding with young men, and descending to little Children.
For these reasons I shall adhere to the latter interpretation, and accordingly here are two things observable,
A general Denomination, Little Children,
A particular Enumeration, Fathers, young Men, little Children.
1. The general Denomination is, 〈 in non-Latin alphabet 〉 , by which (as Danaus well observeth) Omnes aetates compl • ctitur, the Christians of all ages are intended, It is a term which I have already had occasion to handle, and therefore shall now pass over with the more brevity.
Though it is true in a real notion, yet it is more probable that our Apostle useth it in a Metaphoricall construction, and his design in it is double; Namely, that this Appellation might be both a testimony of his affection towards them, and a monitor to them of their duty; and in both these considerations there was a great deal of reason why our Apostle should use this title of little Children.
1. He calls them little Children to testify that Fatherly affection which he did bear to them; and this no doubt that hereby he might gain a filial affection from them towards him, and an affectionate regard to his Doctrine. It is no small piece of policy in an Orator to make way for his instruction, by giving evidence of his affection, what appeareth to be spoken, is commonly taken in love: no wonder then if S t John, Ad majorem benevalentiam indu • endam filiolos appellate, as Justiuian appositely, for the gaining of their good will to him, declareth good will towards them, by calling them little Children.
And truly so much the more cause had our Apostle to endeavor this in respect both of what he had and was to deliver.
He was now about to dissuade them from loving the world, a lesson to which they might probably be very averse, it being so hard for us, while we are in the world, not to be entangled with the love of it; nay, perhaps they might think he was an enemy to them, in requiring them to be enemies to the world, it being strange he should will them to contemn that whereof they had continual use. Now by calling them Children, and thereby insinuating, that he spake to them as a Father, they might justly persuade themselves that he advised them to nothing but what was for their good. Our blessed Savior strongly argueth from the Love of a Father, If his Son ask bread will he give him a stone? or if he ask a fish will he give him a Serpent? A question intending a negation, doubtless he will not, nay, rather if he ask him stones or a serpent, he will give him bread or •• sh. Fathers do not use to give, nor yet to advise their Children what is hurtful, but useful for them; and therefore by calling them little Children, he would let them know, that how prejudicial soever this counsel of not loving the world, might seem to them, it was given by him as a Father, and that which he knew would be beneficial to them.
Again, He had but now sharply reproved those among them who did hate their Brethren; and least they should account him guilty of the sin he reproved, as if his reprehension of them, proceeded from hatred, he presently manifesteth his love, by this sweet appellation, little Children. There is never more need of insinuating into Auditors, an opinion of our candid affection towards them; then when we use bitter invectives against their sins: men being very apt to misconstrue our hatred of their sins, as if it were malice against their persons: and truly what expression could more represent affection then this of Children? Solomon saith, The wounds of a Friend are better then the kisses of an enemy; and good reason since there is more love in the ones wounds, then the others kiss; and if the wounds of a Friend, much more the reproofs of a Father are from love; if it be a rod, the Child must kiss it, because it is virga Patris, the rod of a Father; and surely then, though it be a sharp rebuke, the Child must embrace it, because it is verbum Patris, the word of a Father: amor, saith the old man in the Poet, est optimum salsamentum, love is that sauce which giveth a relish to things that are otherwise most distasteful and loathsome. Brotherly love saith S t Austin, and it is no less true of Fatherly, Sive approbet me, sive improbet me, diligit me; whether it approve, or reprove me, it still loveth me; and where love is the sweet spring, though the waters be the waters of Marah, I may cheerfully drink them. That therefore our Apostle might render his severe reprehension the more acceptable, he would have them know it was from that sincere and tender respect he bare to them; and that he might convince them of this cordial respect, he bespake them as a Father with this affectionate title little Children.
2. He styleth them little Children to mind them of that duty which concerneth all Christians in becoming as little Children, and according to his masters Precept, whose language he much delights to follow.
Indeed it is that which is not to run parallel in all respects: and therefore saith Jansen, the imitation of little Children is either good or bad, according to the things wherein we resemble them, S t Paul in one place bids us 〈 in non-Latin alphabet 〉 , show ourselves men not women by cowardice, no nor yet Children by inconstancy; nay, he expressly forbids, Be not Children in understanding, and again, Be no more Children tossed to and fro, and carried about with every wind of Doctrine, we must then be unlike and like to little Children.
We must not think like little Children, for they only mind what is present, whereas wisdom teacheth to look afar off, and think of hereafter; and yet we must think as little Children, for their thoughts are not carking and distrustful about what they should eat or drink, or wherewith they should be clothed; we must not desire as little Children do, for they ofttimes desire things that may prove hurtful and destructive to them; and yet we must desire as little Children, for their desires are earnest, and important after the dug: we must not understand as little Children, for they are but weak and defective in knowledge: and yet we must understand as little Children, for they are docile and facile to learn; we must not speak as little Children, for they speak rashly; and yet we must speak as little Children, for they speak truly: we must not like them speak all we think, and yet like them, we must speak nothing but what we think.
In few words, would we know wherein especially we ought to be as little Children, look backward and forward to the sins here forbidden, and we shall find little Children fit monitors of avoiding both; and perhaps therefore our Apostle maketh choice of this appellation, as very suitable to these instructions.
1. Little Children are innocent and harmeless, free from hatred and malice, they do not plot nor act mischief to others, they seek not revenge upon others; and this is that wherein chiefly we must resemble little Children. To this purpose S t Jerome, Christ doth not require of his Apostles that they should be little Children in years but innocence: and Theodoret on that in the Psalms, Out of the mouths of Babes and Sucklings thou hast ordained strength; asking the question, Who are those Babes and Sucklings? answereth, Qui lactentium puerorum innocentiam imitati sunt, they who imitate the innocence of Sucking Children; what need we a better Expositor then S t Paul, who admonisheth the Corinthians, In malice be you Children? And in this respect (as Tertullian's phrase is) he would have the oldest men repuerascere, grow young again, and so in an excellent sense be twice Children. Indeed as Clemens Alexandrinus observes, concerning the prohibition of distrustful care, so may I concerning this of hatred and revenge, he that endeavors to fulfill it, 〈 in non-Latin alphabet 〉 , is a Child both in Men's and God's account; the World thinketh him a Child, yea a fool, to put up injuries, and God esteemeth him as a Child, yea, such a Child of whom is the Kingdom of God.
2. Little Children are not covetous, nor ambitious, nor luxurious, they affect not variety of delicacies, they are not greedy of gain, nor puffed up with titles, Si verberantur non afficiuntur odio, nec si laudantur arrogantiâ; if corrected they hate not, if commended they swell not; thus ought Christians to deny worldly lusts, and to conquer all inordinate desires. Holy David comparing himself to a Child saith, My soul was even as a weaned Child, which is no more greedy of the dug, so ought every good man to have his heart weaned from all the honors, and pleasures, and profits of this transitory world.
And surely well were it if even Parents would in this regard go to School to their little Children, and by their behavior learn their own duty; the truth is to a wise and understanding Christian every Creature is a Preacher, and every day a Sabbath; with the Be he sucketh honey out of every flower, above, the Starrs; beneath, the fruits, abroad the beasts, at home the little Children are his instructors of whom he learneth these excellent lessons to contemn the world, and to abhor malice: which that our Apostle might the more strongly inculcate upon those to whom he wrote, he calls them little Children: and so much be spoken of the general denomination in the twelfth Verse: pass we on to the
Particular Enumeration, As it is set down in the thirteenth Verse, Fathers, young Men, little Children: I find among Expositors a double reference of these expressions by some to several degrees of grace, by others to several ages of life; according to the former construction, the words are to be interpreted Metaphorically; according to the latter, literally.
Oecumenus upon the place asserts that our Apostle intends by these titles to express the different sorts of Christians, who were to receive his Epistle, 〈 in non-Latin alphabet 〉 , whose different progress in Christianity, he sets down with allusion to the increase of natural life: Origen is express both in a Negative and Positive way, Non corporales aetates, sed animae perfectionem differentia ponit, by this phrase the Apostle designeth to difference Christians, not according to the ages of their bodies, but the growth of their souls in grace; and in another place he saith, this is so evident a truth that he thinketh none ever doubted it. Though I am so far from excluding (with this allegorical Father) the literal construction, that I conceive it is most congruous; yet I shall not altogether wave the Metaphoricall sense. And thus there is a threefold degree of grace, which is shadowed by these three-ages of life.
1. Incipie • tes, They who are •• vices in Christianity, incipients in grace, are represented by little Children, and if we look into the Metaphor we shall find the parallel fit and full.
1. Little Children are weak in body, they cannot go with strength, rnu with swiftness, act with vigor, but what they do, they do it weakly; so is it with beginners in Religion, they complain of deadness, dullness, weakness, in performing holy duties; instead of running it is as much as they can do, to go the way of God's Commandments▪ and in going, they often slip, nay fall, though not through willfulness, yet weakness.
2. Little Children are low of stature; so are beginners in Christianity, dwarfs in piety. To have our conversation in Heaven, is a lesson long in learning, we cannot presently nor easily mount up with the wings of an Eagle; even they who loath sin, know not how to part with the world; and it is by many steps that they ascend to an Heavenly life.
3. Little Children are fed with milk, their stomachs being not fit to digest more solid food; thus beginners in Religion are to be instructed in the rudiments of Christianity, as being uncapable of higher mysteries. Christ's Disciples before the descens • on of the holy Ghost, were but incipients, and therefore out Savior tells them, I have many things to say to you, but you cannot bear them yet, St Paul speaking of those Christians among the Corinthians, who were Babes in Christ, I have fed you with milk, and not with meat; for hitherto you were not able to bear it, neither yet now are you able. Those little Children in the Text had some divine knowledge, but it was very dim and imperfect; and as yet they had but sucked in the first principles of Christianity.
4. Little Children are fickle, and inconstant; now this liketh them, and by and by it distasteth them, whatever you put into their hands they quickly let it fall, takeing no fasthold of it; thus are weak Christians carried to and fro with every wind of Doctrine; now this opinion pleaseth them, and anon it displeaseth them: and though the verities of Christian religion are inculcated upon them, they hold them not fast, but suffer themselves easily to be spoiled of them
5. Finally, Little Children are full of fears easily affrighted with anything, so are spiritual Babes, their faith being little, doubts arise, fears prevail. Wicked sinners are presumpteous, weak Christians are timorous; and as the Devil luls those asleep in security, so he dismaies these with anxiety.
2. Proficients, Those who have made some progress in Christianity are compared to young Men: For
1. As youngmen have good stomachs whereby they both earnestly desire, and easily digest solid meats; so it is with growing Christians; they receive the manna of the ordinances with attention, retain it by meditation, and so turn it into good nutriment by practice, they are able to chew and feed upon evangelical verities, to digest them in their understandings and memories: in which respect our Apostle saith, The word of God abideth in them.
2. Young men are active and vigorous, having strong bodies and nimble joints, whereby they fulfill their employments without weariness; thus are spiritual proficience ready to every good word and work: divine commands are not grievous, Christ's yoke is easy to them, and they do the will of God with alacrity, for which reason our Apostle saith of them they are strong.
3. Young men are fit, by reason of their strength for military employments, and upon all occasions are called forth to service; so are strong Christians fit to encounter with temptations, afflictions, persecutions, and through divine assistance to conquer them, upon which account it is said of these young men, they had overcome the wicked one.
4. Young men have their blood boiling in their veins, their natural heat is sprightly in them; so is it with proficience in grace, the supernatural and spiritual heat of zeal is lively in their hearts, whereby it is that they boil as it were in love to God, and rage against sin.
5. Finally, Young men are healthful and lusty, and though they fall into a disease their bodies are able to wrestle with it, and nature gets the better; so have spiritual proficience an healthful frame of soul, whereby it is that they seldom fall into great diseases, I mean gross sins; and if at any time they do fall, grace struggleth with, and prevaileth against corruption.
• . Perfecti, They who are comparatively not only in respect of bad, but good, perfect Christians, having attained large measures of grace, are resembled to Fathers.
1. Aged Fathers know much by their own experience; so do perfect Christians, they are experienced in the subtleties of Satan, and d • ceits▪ of their own hearts, the workings of grace and stirrings of corruptions, the assistances of God's Spirit, and manifestations of his Love.
2. Aged Fathers know things that are done many years ago, and perfect Christians (according to our Apostles phrase) have known him that is from the beginning; converse with the Father of eternity, and so far as God hath unbosomed himself in his word, are acquainted with the thoughts he had from everlasting.
3. Lastly, Aged Fathers are usually Fathers of many Children; so are perfect Christians, they make it a great part of their bui •• ness to admonish the negligent, support the feeble, reclaim the wandering, comfort the drooping, and by all means to convert, and confirm their Brethren.
To sum it up, Habent omnes virtutes suas conceptiones, nativitates, incunabvla, aetatis incrementa, saith an Ancient. The virtues have their Conception, Birth, and Growth, and that from one degree to another: the seed of grace which falls upon good ground, bringeth forth in some an hundred, in some sixty, and in some but thirty fold; all the Israelites did not gather the like quantity of Manna, some an Omer, and some an Epha, some much, some little; it is no less true of the spiritual Israelites in gathering grace. Among the ungodly on Jacob's ladder, some were above at the top, and others below at the foot yet all upon the ladder; the like difference there is among Christians in their spiritual ascents; as in the Heavens there are stars of several magnitudes, in Schools there are Scholars of several so mes; in Houses there are vessels of several bigness; so in the Church there are Christians of several degrees, for there are Fathers, and young Men, and little Children. Let not then those who are Fathers grown up in Christianity, disdain the young Men, who are growing, nor either Fathers or young Men contemn the little Children. The time was when thou who art a Father wast a young Man, nay a little Child; and the time may be, when they that are now little Children, may come to be young Men, nay, Fathers: he that hath m • st grace, began with a little, and those we • k striplings may prove strong Giants in grace: if thou hast much, and others but little, thankfully acknowledge thy Fathers mercy, but do not proudly scorn thy Brothers infirmity.
Again, Let not those who are as yet but little Children be discouraged at, nor yet content with those small measures of grace they have attained.
Let them not on the one hand be too much dejected: he that bids Peter feed his sheep, bids him withal to feed his Lambes; yea, he who is himself the great Shepherd, taketh care of the little Lambes, as well as the grown sheep; when Nicodemus came to Christ with some few sparks of desire after him, our compassionate Redeemer non delebat sed alebat, did not extinguish but cherish them. Besides the covenant of grace is made with, and the promises of mercy are made to faith, not only in strength but truth. A little Child is as truly a man, as a young man, as an old man; and a weak Christian is as truly a Christian as the most perfect Saint; conclude not too harshly against thyself from the praemises of weak grace, Qui non potest volare ut aquila, vole • ut passer, if we cannot mount with the Eagle, soar with the Lark, let us fly with the Sparrow; though we cannot with S t Paul set our feet in the third Heaven, yet let us lift up our hands and eyes thither. In a word, let us neither measure our goodness by another's want of it, nor our want of goodness by another's abundance, as if we had no grace because but little, and not so great a measure as others.
Nor yet on the other hand, let little Children or young Men be contented with what they have attained. The stature which a Christian is to strive after, is the stature of the fullness of Christ; and therefore we must never come to our maximum quod s • c, our full pitch. There is an holy and amiable ambition in Christianity; oh how good would a good heart be! it looketh not only upon its sins, but graces with grief, and mourning; as that it hath been so bad, so that it is yet no better, Peto ut ac • ipiam & cum acceper • rursus peto, I ask to receive grace, and when I have received I ask again, Nec ill deficit in dando▪ nec ego satior in accipiendo, he is not weary of giving, nor am I satisfied with receiving. So S t Jerome. Is then the foundation of piety laid, rear up the building every day higher then other, till it reacheth to Heaven. Is the light of grace risen in in thy soul? Let it shine more and more to the perfect day. Finally, art thou a little Child, grow up to be a young Man, yea, never cease till thou comst to be a Father in Christ. And so much for the Allegorical Interpretation.
It is a received rule in interpreting Scripture, that the literal sense is to be adhered to, as most genuine, unless necessity enforce to recede from it. For this cause I conceive it most congruous to embrace the plain and proper meaning of the words, as they note the ages of men's life, though withal the other notion is here collaterally to be taken in; those of these several ages to whom St John writeth were converted to Christianity, and proportionably no doubt as the little Children were but weak, so as they grew up to be young Men, and Fathers, they gr • w in grace.
For the better clearing of this construction, you must know that Childhood, Youth, and old Age are the usual distinctions of man's age. I know some make as it were seven stages of the life of man, Infancy, Childhood, Youth, Manhood, mid • le Age, old Age, decrepit Age: others reduce the seven to four, Childhood, Youth, Manhood, old Age; the •• rst whereof is reckoned to •• fteen, the second to twenty five, the thir 〈…〉 to thirty seven, and the fourth to the end of life: and these four ages they resemble by the four Elements in the world, the four seasons in the year, the four h • mours of the body and the like; and one upon my Text finding four words in these Verses, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , fits them to those four ages. David seemeth to comprize them in two, I have been young, and now am old, St Paul to Titus mentions only Aged, and young Men. But the most received distinction of man's age is threefold, as Beza well observeth: correspondent to which was that song of the Lacedaemonian quire, placed in three orders, whereof the first who were the little Children sang, Quod estis erimus; that which you young and old Men are we shall be, the second who were the old Men sung, Quod estis fuimus, that which you young Men and little Children are we once were, and the third which were the young Men sung, Sumus quod alteri fuerunt & alteri futuri sunt, we are what you old Men have been, and you little Children are to be.
According to this tripartite▪ division of man's Age▪ our Apostle reckoneth up Fathers, young Men, and little Children.
1. He beginneth with Fathers, by which he meaneth old Men, for though the name Father is properly vox naturae, a word betokening a natural Father, in which respect whosoever hath a Child is a Father; there are besides Patres religione, Fathers in respect of Religion, so Elisha called Elijah Father: who was a Prophet • : and it is usual to call Bishops, nay, ordinary Priests, and Ministers Fathers, Patres dignitate, Fathers in regard of honor and dignity: upon this account Naaman's▪ servant call him (being a great man) Father. Senators in Rome were styled Patres Fathers, and Kings are called Patres Patriae, the Fathers of the Country, over which they rule. Finally, Patres aetate, Fathers in respect of age, and so all who are stricken in Years, are wont to be called Fathers: in this sense it is manifestly here used by S t John, and that honoris ergo by way of reverence, whilst he thinketh it not fit in plain terms to call them old men, but in testification of his respect to them Fathers; nor would it be passed by what this expression teacheth us: Namely,
That reverence is due from Young to old Men, as from Children to their Fathers: what the Apostle saith of marriage, is no less true of old Age it is honorable among all men: in Scripture-Heraldry the ancient and the honorable are put together; yea the command is express, Thou sha • t rise up before the hoary head, and honor the face of the old man. It is not unfitly observed that in the Greek language, 〈 in non-Latin alphabet 〉 , old age, and 〈 in non-Latin alphabet 〉 , an honorary reward, differ nothing as to sound, and only in a letter as to writing, to intimate that honor is due to old age. It was one of Chilons golden precepts, 〈 in non-Latin alphabet 〉 , to reverence old age. And Phocylides his phrase is,
How justly will the Heathens of those ages, rise up in judgment against the Christians of this, wherein old age is become contemptible, and youth malapert: what more usual then for green heads to contradict and vilify gray hairs? That brand which is set upon the nation, God was resolved to send against rebellious Israel, is verified in too many, they respect not the person of the old. Oh remember, Antiquity is the image of eternity! God is called the ancient of days, and though it is idolatry in the Romanists to picture God as an old man, yet we need not doubt to affirm that an old man is as it were the picture of the eternal God; and therefore as in despising every man, so especially an aged man, we despise God's image.
Learn we then how to account of old men, namely, as Fathers, and accordingly to give them all due regard in words, gestures, and actions. It is a good saying of Clemens Alexandrinus, when a man by age draweth near his end, 〈 in non-Latin alphabet 〉 , he is so much the more highly to be honored; and Antiochus assureth us, that to respect the ancient, is 〈 in non-Latin alphabet 〉 , very acceptable in the • ight both of God and man. It is very considerable how S t Paul adviseth Timothy though an elder in respect of office, yet being young in years, that he should entreat the elder (to wit in age ) as Fathers. And no less observable is this of S t John, who to manifest his respect to old age, when he meaneth old men, useth this honorable term of Fathers.
2. By Fathers then he meaneth them who were about fifty years old, or more, in their declining age, and had lived to see many days, from them he descendeth to young men; and though the word here used (as P • llux affirmeth) be especially meant of those who are in their fourth septenary, from one to eight and twenty; yet here the extent of it is (as Estius well observeth) a great deal larger, and comprehends all, qui exeunt ex • phebis, who are past fifteen, till they come to the age of fifty. From young men, he cometh yet lower, to little children; and though the diminutive word take in all little children, (whilst yet they cannot go nor sp • a • ) from their very birth, yet here doubtless it must bear date from the time in which a child begins first to be capable of rational knowledge (it being not probable that S t John did write to them who were in no capacity of reading or understanding what he wrote) and beginning at those years, it compriseth all who are in their nonage, and are not come to the years of one and twenty.
That then which our Apostle here intimateth is, that there were of all these ages among the Christians. We read in the parable of the Vineyard that some laborers were hired to work at the third, some at the sixth, and others about the ninth and eleaventh hour: Thus doth Christ call some little children with whom it is but the third, some young men with whom it is the sixth hour, some Fathers with whom it is the ninth, nay eleaventh hour of the day. God in the Law, saith Damianus, made choice of Bullocks and Lambs to be offered in sacrifice to him, thereby intimating the diversity of those whom he brings home to himself: Alij grandaevâ senectute maturi, alij juvenilis incrementi vigore robusti; some being of ripe, and others of green years. Look as in an Orchard there are tender plants, midlings, and old trees, so are there in God's Church persons of all ages. It is otherwise in this respect (as well as others ) in the spiritual, then in the temporal warfare; in other wars as Priests are exempted by their calling, women by their sex, sick and impotent persons by their indisposition of body, so old men and children by their years; but not so in this, to which children so soon as they begin to understand are engaged, and old men so long as they live. The Hebrew Proverb saith of Golgotha, that there are in it skulls of all sizes; and as in the Churchyard there are dead bodies, so in the Church there are living Christians of all years; as the Devil hath his slaves among old men, young men, little children, for the Prophet saith of the idolatrous Heathen, that the Fathers kindled the fire, and the women kneaded the dough, and the children gathered sticks to make cakes for the Queen of heaven; so God hath his servants, and Christ his members, for S t Paul speaketh of faith dwelling in the Grandmother Lois, the Mother Eunice, and Timothy the Child. Among old men and women, we read of Abraham and Sarah, Zacharias and Elizabeth, Paul the aged, and Mnason the old Disciple. Among young men, we read of Josiah the young King, and Phineas the young Priest, and Daniel the young Prophet. Among little children, of Samuel ministering before the Lord from a child, and Timothy instructed in the Scriptures from a child, and the children crying Hosanna to Christ, when he came riding to Jerusalem. Sometimes God is pleased to instill grace into the hearts of little ones; sometimes he giveth a stop to young men in their evil course; sometimes he maketh old men the monuments not only of his patience in sparing them so long, but of his goodness in bringing them to repentance at last; or else confers upon towardly little children and virtuous young men, the reward of length of days in this life, whereby they come to be old.
To draw to an end, I trust Beloved it may be said of some, of many, of all these Ages, in this City, Parish, Congregation, that they are among the number of those, who are (at the 12 th Verse) called little children, begotten again, and renewed by the Holy Ghost; sure I am, it concerneth us all of all ages, to be of that number.
It is high time for you that are Fathers (if you have not already ) now to bring forth fruit to God; nor let the old man say in the Eunuchs language, I am a dry tree, there is no hopes of my fruitfulness; young Devils may prove old Saints: he that maketh dry bones to live, can make the dry trees to flourish: rather double your prayers and endeavors to bring forth much fruit in a little time; and if you have been already planted in the house of the Lord, be careful still to bring forth fruit in old age.
It is full time for you that are young men to study the divine art of Christianity, though whilst you were Children, you did, and spake, and understood as Children; yet now you are become men, put away Childish things, mind what concerneth God's glory, and your own salvation.
Nor let little Children say with those Jews, it is not time to rear the building of Religion. The work is long, and the time at longest but short; you had need begin betimes, the journey is great, and the time but a day to go it in, there is reason you should set forth early. In one word, let Fathers be exemplary in piety, let young Men be forward in grace; let little Children make haste, to be good, so shall there be still in the Church of Christ Militant, Fathers, young Men, little Children, till the last day come when there shall be neither old Men, nor little Children, but all shall be young Men, of full stature and perfect age to all eternity in the Church Triumphant.
THE FIRST EPISTLE OF S t JOHN.
CHAP. 2. 12, 13, 14. VERS.
T Here are three things which commend the excellency and worth of any writing or Doctrine; purity of matter, antiquity of original, and generality of use. Indeed those Doctrines which patronize any sin, are to be wholly rejected, which broach any novelty are 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 universal, they cannot but challenge our attention and reception; Such is the Evangelical 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 not. Their unquestionable antiquity, Verse seventh where he saith, I write not a new Commandment to you, but an old, the old Commandment is the word which you heard from the beginning. Finally, their general 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 several 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 itself, 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 expressed in the word write. St John had spoken before, yea, no doubt by Preaching the Gospel to them, had been the means of their Conversion; (whom therefore he calls in the first Verse my little Children, ) and now to his former speaking he addeth writing. Thus Calvin conceiveth that the 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 expressly 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 have 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 from 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 always 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 always present with their scattered flock, vouchsafed to write to them, that their wrightings might be instead of vocal instructions.
2. In regard of the people, Since these writings were an excellent means both of strengthening their memories, and confirming their faith.
1. The writing did bring to the people's remembrance what the Apostles had formerly taught them. This St Peter asserteth as the end of his writing, to stir up the pure minds of the people by way of remembrance, it being a great prop to memory, when those truths which have been sounded in the ear, 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.
2. 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 writing they reared the Fabric, by Preaching they planted, and by writing watered. Finally by speaking they converted Heathens to, and by writing 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 God's Word as not only profitable, but necessary, Labili memory & posterorum successioni, as to help the weakness of memory, so to transmit revelations to after ages: Aelian reporteth of certain frogs which taking a kind of reed into their mouths, save themselves from the water serpents that would devour them; thus the holy Apostles by taking a Pen into their hands, have preserved those precious truths which the Devil endeavoreth 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 of 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 〈 in non-Latin alphabet 〉 , calls for a 〈 in non-Latin alphabet 〉 , 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 Law, 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 Gospel, but they have counted them as a strange thing, and are strangers to them! How sad is it to think that whereas David's blessed man meditateth on God's Law day and night; with many of us, days and nights, nay, weeks and months, 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 〈 in non-Latin alphabet 〉 , I write, in the thirteenth, but an 〈 in non-Latin alphabet 〉 , I have written, in the fourteenth Verse, the sense whereof is fitly rendered by Estius to be Scripsi iterumque scribo, I have written, and again I write. Our Apostle doth not only add 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 nail 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: 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 behooveth 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 read again that we may find 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 only 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, the hand that guided it. It is S t Peters general 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 〈 in non-Latin alphabet 〉 , of divine inspiration, the 〈 in non-Latin alphabet 〉 , inspiring, is God's part, and the 〈 in non-Latin alphabet 〉 , writing was the Apostles. Indeed we find two expressions which seem directly opposite one to the other; whenas in the tenth Verse of the seventh Chapter of the Epistle to the Corinthians the Apostle saith, I command you; not I, but the Lord, and in the twelfth Verse, speak I, not the Lord. But it will be easily salved, if we consider that S t Paul refers to the Doctrine which the Lord Christ delivered himself concerning divorces, wherein though there is a general 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 whereas in the general mandate St Paul saith, not I, but the Lord; in the particular counsel he saith, I, not the Lord, that is, the Lord Christ hath not said any thing expressly as to this present case, but still what S t Paul said in it, was by the dictate of God's Spirit; and therefore in the end of that Chapter he closeth with this, I think also (which is 〈 in non-Latin alphabet 〉 , an emphatical diminution expressing more then an opinion, a confident knowledge) that I have the Spirit of God.
And surely this consideration is that which should oblige us to read Apostolical 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 were sent him in vindication of the Christian Religion, 〈 in non-Latin alphabet 〉 , 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 labor 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 〈 in non-Latin alphabet 〉 , but the 〈 in non-Latin alphabet 〉 , in this sense belongs to God's 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 random, but level the arrow of his admonition at the several marks, or like the Master of a Feast doth not only set whole dishes, but carveth to his several Guests. Indeed as Calvin well noteth, Generalis sermo minus afficit, what is spoken generally to all, is too 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, what shall this man do? not like that of the Jailor, what shall I do? and therefore it is a pious prudence in the 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 scorn that the Ministers of God should instruct them. Elegant is that of Seneca, Tamdiu audiendum & discendum est 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 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 knowledge of the truth: but yet those who are come to the knowledge 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 ways 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 the way because I am old; and is not their folly great, who reason thus about the way to Heaven? Indeed when we address ourselves to the ancient, we must manage our counsels with respect, not imperiously commanding or malapertly reproving, but humbly entreating▪ 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 reverent 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 assuescit omne quod tenerum, we tame a Lion when it is young, heal 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 firmly retained, Altius praecepta descendunt quae teneris imprimuntur aetatibus, those precepts which are cast into the minds of little ones take deepest root. That of the Poet is well known, Vessels keep the liquor longest with which they are first seasoned, and Solomon assureth us, Traine a Child in the way he should go, and he will not depart from it when he is old.
3. Add to this, That if Children be not instructed in good, they will learn evil things; man's mind is like the ground, into which if good seed be not cast, evil 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 employ itself in vicious practices. Indeed as the Heathen saith truly, Omnes praeoccupati sumus, we are all forestalled, and our minds are naturally inclined to what is evil, the more need to endeavor 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 mind Parents to take heed of delays in providing for the ingenious and pious education of their Children, encourage 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 Savior had so 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 Fathers, Clemens, Origen, Cyril 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 supplied by Expositors, yet not without some differen • e.
I • inde among Interpreters a threefold construction of this 〈 in non-Latin alphabet 〉 , I write as to the matter of it.
1. Some enlarge it as extending to the whole Epistle, 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 general, and in particular 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 〈 in non-Latin alphabet 〉 , this Commandment of Love to 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 of worldly Love, which followeth in the fifteenth, sixteenth, and seaventeenth Verses; and so it looketh 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 publicly, 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 general doctrine from this Text, Sacra Scriptura • mnibus fidelibus cujusconque aetatis aut conditionis (dummodo capaces 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 public reading of his Epistle to the Colossians, and not only to them, but the Laodiceans, what 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 public 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, that in the public Assembly on the Lord's day, 〈 in non-Latin alphabet 〉 , some of the Apostolical and Prophetical writings were read to the people, and Tertullian saith, Convenimus ad literarum divinarum commemorationem, one end of our meetings is the commemoration of the Holy Scriptures. Rhenanus quoting this passage in his Annotations upon another Book of that Fathers, breatheth forth that pious wish, Utinam redeat ad nos ista consuetudo, Oh that this custom were in use among us. That note of S t Jerome upon those words of the Psalmist, The Lord shall count when he writes up the people, as translated by him, 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 Scriptures 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 doth 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 of 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 in this kind; it is our Savior's command concerning the Old Testament, Search the Scriptures; and saith S t Cyril, 〈 in non-Latin alphabet 〉 , Christ gives this charge to the people of the Jews: nor is his assertion without plain proof. For those to whom Christ speaks these words, were they who sent to John, and they who sent the Priests and Levites to John, were the common people of the Jews: nor are we to imagine this as a peculiar indulgenc • to the Jews 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 to 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 dwell in you richly in all wisdom: and S • Jerome 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 • Chrysostom's exhortation upon those words is very general, 〈 in non-Latin alphabet 〉 , 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 that 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 Jews (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 calls it a lanthorn to his feet, and a light to his paths, and surely then there is no traveler to that celestial Canaan, but hath need of this light to direct him in his 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 • Paul's distinction. Est in illis (saith Saint 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,
it befits all minds and years. Finally, S • Paul reckoning up the pieces of our spiritual armor, calleth the Word of God, the sword of the Spirit; and of all weapons, none more common then the sword; no warrior, from the General to the meanest Officer, nay common Soldier, 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 deprive the people of their Armor; so is it superstition in the Church which denieth ordinary Christians the reading of the Word, which is their best piece of Armor: Indeed what do they by this means but render