The Christian Governor in the Commonwealth and Private Families, Exposition 1 · Part 10
I hate the works of them that fall away.
THe promises that concerne others now follow to bee spoken of, the Prophet hauing spoken of those that concerne himselfe. And these concerne the wicked, in his hatred of them; and the good, in the fauour that he will shew vntounto them. In those that concerne the wicked, he sheweth what minde he beareth toward them, and what punishments hee will lay vponupon them; which I cannot follow in their owne order, but must follow in the Proph…ts order, and as he speaketh of them. The first kinde of wicked persons here spoken against, are Fallers away; concerning whom, the Prophet sheweth that hee hateth them, and that they shall not cleaue to, or hauehave protection from him. In the first, we may note the Prophets affection, and the obiect: the affection is hatred, the obiect of his hatred is, not goodnes, but sinne; nor the person of the offender, but his falling away. So his meaning is, that he did not mislike sleightly, but hate greatly all declining: and Decliners in good things.
Doct. 1.The point taught is: As the Prophet was affected against fallers away, so should wee be against eueryevery sinne, specially against the height of sinne, and highest of sinners: that is, wee should burne with wrath til sinne be consumed as drosse in the fire. And heere we must hate the Flesh, that is, sinne, and the garment spotted by it, Iude 23. So this Prophet maketh protestation, that hee did hate the haters of God, not with superficiall anger, but with deepe indignation, and with an vnfained hatred, Psal. 139.21.22. He hated those (also) that gaue themselues to deceitfull vanities, Psal. 31.6. and these he hated, not in their created good substance, but in their mis-create vaine minde. The like we reade, P…al. 26.5. where he is said to abhorre that (which too many louelove too well) the assemblie of euill persons, or that knot of fellowship in a towne, that is combined in societie against good Men and good things. Moses was so farre gone in his zeale against Idolaters, that hee forgate the Tables in his hand, and brake them, when hee saw the Idolatrous Calfe, Exod. 32.19. The Lord President, Nehemiah, hating those who had so polluted the Sabbath with their Markets, and the Sanctuary with their wares, protested against them, that hee would lay them by the heeles, or (as the text saith) Lay hands vponupon them, if they did so againe, Neh. 13.19.21. The same may be said of Iehosophat, Asa, Hezekiah, Iosiah, and other reforming Kings: of Peter, Stephen, Iohn, Barnabas, Paul, and other excellent men in the new T…ement. By all which it is playne that true Christians should, and will professe vnfained hatred to those that fall away from the truth… and power of godlinesse: and it may be further prooued by these reasons following. For, first, we must louelove where God loueth, and hate, where hee hateth: but God hateth fallers away, yea, and all declinings from the path of truth, by a false beliefe, and the good way of righteousnes by a corrupt life. Such (therefore) must be hated by vsus, not as they be men, but as they be such men, Pro. 8.13. Secondly, it is Gods Commaundement, by his Prophet Amos, that we seeke good, and not euill, Amos 5.14. and that we louelove the good, and hate the euill, vers. 15. Thirdly, where wee are not hot against sinne, we are soone entised to make peace with sinne, when we should make warre against it. So when we waxe cold in hearing, and begin to coole in prayer, and yet neyther abhorre our coldnes to heare, nor loathe our blockish praying, wee shall quickly be weary, and soone giuegive ouer to heare and pray. Fourthly, we will not be reconciled easily, where we hate perfectly, as wee are soone agreed, where we hate but little. Therefore that we may not be at one with sinne, to which God is enemie, Hab. 1.13. and for which (without Christ) he will neuer be entreated, we must (no way) mince with sinne, nor stand indifferent to fallers away.
Vses.
Vse 2.An instruction to bee zealous in the cause of truth; so will we hate those that fall from it. The Apostle saith, it is good to louelove earnestlie, and alwayes, in a good thing, Gal. 4.18. the wordes are playne, and hauehave this farther meaning, that our affection to truth and good wayes, must not be cold, but earnest; nor for a fit earnest, but alway zealous: for we are bought with a price, to be a people peculiar to God; that is, enclosed from the world, to him: and zealous of good works; that is, such as are carefull to doe well from a good heart; or such as hauehave a hot breath in good actions, and louelove feruently in good things, Tit. 2.14. The contrary to this is Luke-warmenes, or indifferencie in Gods matters: but God doth threaten such halting Gospellers, that hee will cast them out of his mouth, as a loathsome vomit, Apoc. 3.16 for Luke-warmenes agreeth vvith God, as warme water doth with the stomacke of a man: and he loueth not cold Suitors, but is found of those who seeke him in the zeale of fire. Yet that we abuse not this fire, to the burning of the good, as well as of the badde, in our offending Neighbour, our zeale must begin and end where the word… beginneth and endeth. For that must be Moderator, and as that Pillar of cloude to our zeale, that wee reade of, Exod, 13.21. to order it: when that goeth, wee must walke in our zeale, when that standeth, our zeale must stop: If the word, and farther then the word, condemneth our brother, we must not condemne him. Also, there must be no Pharisaicall … of Min… & Cummin, with the losse of better things in the law; as iudgement, and merciemercy, and fidelitie, Mat. …3.23. But our quiet, and vnmedling Politiques can abide no courage for the truth, and such will rather hate good men, then fallers away. Such we call peaceable men. and men of great charitie, as if all that were otherwaies minded, were seditious persons, and persons which are enemies vntounto peace: but then should the excellentest men that euer were, and Christ himselfe be traduced for busie bodies, and no friends to quietnes; looke Exod. 32.19. Num. 25.8. Ez…. 9 3. Nehem. 13.15. 2 Pet. 2.7. Ioh. 2.15.
Vse 2.A reproofe to those, who though they accuse not sinne, which is bad, not maintaine it, which is worse, yet hate it not, as they would to see or heare their …ather dishonoured. Some are so smooth and gentle in the pursuit of sinne, that no sinne can be so haynous, or errour absurd, that shall not finde some house of harbour in their mouth. Some will pretend an hatred of Papistrie, and yet commend Papists to be honest men, and such as they know no euill by: who because they are no more hot, may expect that the Lord will plague them with heresie or prophanenes before they goe hence. A good warning to all men, specially to those men whom God hath called by their great places, to see Religion, and the power of godlines aduaunced among the common people. The works of such as fall away, they must pursue to punishment or reformation: they must not approue them in their Kinsmen, and rich Friends… nor winke at them in their seruants, and children; nor spare to punish them, being found in their Mothers sonnes. Eli, for his sinfull mildnes, brake his necke, 1 Sam. 4.18. And if they be not so punished, that is, so as Eli was, who transgresse as Eli did, let them beware that in Hell, the necke of their soules be not broken by Fiends there. But are there no Pilates now on the Bench, who are readie to loose Barrabas, and to condemne Christ? Are there not among persons in authoritie, some Merchants and Factors for the fift Monarchie, that it may not goe vtterly into destruction? Are not fallers away winked at? are they called? nay, are they not still at great libertie in their houses of pleasure, eating and drinking, as if they carryed no sinne for their partaking with the sinnes of the Whore of Babylon? Doe they not ouer-flow as a Riuer, and compasse vsus as Bees, who wish little good to the breath of our nosthrils, the Lords annoynted among vsus: and who (againe) thirst to set vp Altar against Altar, with Ieroboam, and to fill the Land with Idols? Are there not that (daily) depart from the house of Dauid, with those false Israelites vnderunder Rehoboam, making them Priests contrary to the Law, and declyning from the Lord, to set vp Calues in Dan and Bethel? 1 King. 12.16.28.29. Are there not that reuolt to Poperie from our assemblies, euen to this houre? and doth not the number of them increase yet more and more, who cleaue to the Ieroboam of Rome, whom we may (therefore) truely call fallers away? The consideration whereof should mooue you (aThe Lord Zouch then President in the Marches of Wales. Christian LORD) to strengthen your hand to the rooting out of such noisome weedes, growing in the Lords field, and seeking to choake and ouer-grow the pure graine of Religion, that would (otherwaies) flourish among vsus. This Countrey is greatly diseased, and your Honour is the appointed Physitian. It hath many sores running on it, and one of the chiefe is the making of Papists by Seminarie men: for there is not a Papist made, but King IAMES aduentureth a Subiect: and Roc…s…ie (as a pernitiou… G…grene) runnes from ioynt to ioynt, from man to man, and will not stay (if it be not cured with your early assistance) till it hauehave infected many sound members in this body of the Marches, wherein you are a principall and worthy member vnderunder his Maiesti…, the head. Therefore the Countrey comes to your Honour as to a Phisitian of account, for helpe in a case of so great infection and common feare, caused by the contagious growing of Papists, and rising of Papisticall plague-sores vponupon men, who were lately of our fellowship, and are now departed from vsus to the Beliall of Italy. God hath promoted you to great Honour, and I doubt not but you hauehave the wisedome which is of God. Now this wisedome requireth, and must hauehave practise in the care of Religion, and in the care of Iustice. Dauid was called the light of Israel, because at his fire they all lighted their candles, both of Religious knowledge, and of righteousnes. The principall resident Light, vponupon the Table of this Countrey, is your Honour, (a borrowed Light I confesse from the Sun of our Soueraigne;) it must so shine (therefore) that it may giuegive light to all that are in this large house of the Marches. And here I beseech you, with that notable Lord President, Nehemiah, to see that God… Sabbaths be kept in the Prouince, and that fallers away be obserued and watched, that they increase not by infection. At least doe what you can herein, and what law wil permit, (as you well do already) and God will be with you in the deede and will. And for the cause of Iustice, in the punishment of offenders, your Honour, and the Rest in Commission with You, must be men of courage, hating that which is euill, with a perfect hatred. Herein Yee must not honour your selues, but seeke the honour which is of God, doing Iustice out of the louelove of Iustice, and hatred of wrong. You must not be indifferent to offenders, but haters of iniquitie, though the wicked hate you for it: for God will louelove you, and what can mans hatred doe where God loueth? And so I come to my second note, the obiect of your hatred.
The matter of the Prophets hatred (as was said) is not vertue or godlinesse, but (generally) sinne, and (more particularly) all declining from God. He abhorred the plague, and pittyed their cases that were infected by it.Doct. 2. From whence I gather, that in the affection of hatred, the person of man should not be the obiect or thing hated, but the sinne of the person. So this same Prophet hated, but whom? Gods enemies, not his enemies; or Gods enemies perfectly, and his owne in part. And Psal. 69.6. he speaketh of the rebukes that fell vponupon him, no doubt because himselfe was a rebuker: but whom rebuked he, and whose faults? theirs who rebuked the Lord, theirs he rebuked, and to them he was enemie. So Christ was angrie, and yet mourned, Mark. 3.5. that is, hee was angrie with sinne, and mourned for those that sinned. As (therfore) in Iustice there must bee mercy; so in hating there must be louelove: for we must hate the sinne, and louelove the creature. In every sinner, there is a man, and a transgressing man: and we must louelove the man, and hate the transgressour. The man God made; but the Diuell made the sinfull man: therefore we must louelove the creature that God made, as wee must hate his sinne which (not God) but the Diuell is authour of.
The reasons of the doctrine: As we must pittie where God is pittifull, so wee must be angrie where God is offended. But it is not the substance that he made, which displeaseth him, but the euill qualitie which hee cannot abide, that is his griefe. The same must vexe vsus (therefore) that grieueth him, and we must be so moued with offences, as, in the meane while, we be troubled that a Brother hath so offended: and as the good Phisitian may louelove his Patient, and yet minister sharply to his disease: so hee that is his Brothers Christian Phisitian, may, in louelove to his Brother, spare his Brother that hath offended, and yet deale roughly with the offenders sinne. Secondly, the person in his substance, is Gods creature. Now all that God maketh is good, Gen. 1.31. and nothing is to bee hated that good is.
Vses.
An instruction to those,Vse 1. who hauehave an ouer-flowing of the gall of anger in them, to spend it vponupon the faults, and not the person of their offending brother. The hyp…crite will pull out his brothers eye, instead of pulling out the mo…e that is in his brothers eye, Luk. 6.42. and they that are zealous amisse, commend that in a friend, that they condemne highly in an enemie, and that which is a great sinne in another man, is no sinne in their Kinsman. These accept the persons of men, not regarding so much the matter which they louelove or hate, as the person of the man that is loued or hated. But the good Christian loueth alway for good matter, and hateth for bad things, reproouing sinne, as principally in himselfe; so secondarily in these who are neerest and dearest vntounto him; as Christ sharply reproued Peter, Mat. 16.23. If he be angrie, it is with himselfe for sinne, or for sinne in others. If he be displeased, it is because God is displeased: and if he burne, he is offended because the law is broken. And therefore he loueth good, and hateth euill, wheresoeuer, and in whomsoeuer; louing a good thing in his most professed enemie, and hating an euill thing in his most assured friend.
Vse 2.A reproofe to those who feede anger with the bloud of their Christian brother, in whom, all that they respect is, what he is to them, not regarding how deare he is to God. So Iosephs brethren were mortally out with their good brother, and had almost quenched their fi…rce wrath with his last droppe of bloud, Gen. 37.20. and Caines murderous anger against an innocent man, arose from hence,Heb. 11.4. because he offered to God a greater, that is, better accepted sacrifice then his brother did, by which he obtayned testimonie that he was righteous, Gen. 4.4.5. Examples in this kinde are innumerable, registered in Scripture, and in the monuments of later and our owne times. All which shew that the nature of the wicked is to turne anger vponupon the person or goodnes of their godly brother, which should be held in from these, and let goe at sinne in themselues and others, to practise there. So much for the Prophets first affection against fallers away: the second followeth.