Philadelphia, Treatise · Chapter 20
CHAP. XX.
Sect. I.
IN the next place I will ſet forth the greatneſs of this ſin of hating the people of God, or others.
1. It is an argument that ſuch perſons love not God himſelf. If a King ſhould ſay of ſome certain men about him. Theſe men are very dear unto me; and as I love them in a ſpecial manner, ſo I will have all that love me to love them; I will make this as a note by which to know a faithful ſubject from a traitour viz. love to theſe whom I dearly love; he that loveth not them, I will not account them loyal and true hearted to me: Whether theſe perſons deſerve the love of all or not, yet this would be a greater argument of the King's extraordinary love to ſuch men: ſo in this caſe, the Lord ſaith in effect of every child of his, He that loveth not thee, I will take him for none of my friends, for none of my children; he that looketh for love and favour from me, muſt bear true love to thee. How great then is the love of God toward his children, he will not acknowledg that any love him, who hate them. When the unbelieving Jews told our Saviour; we have one father, even God, he anſwered, If God were your father, ye would love me; for I proceeded forth, and came from God, neither come I of my ſelf, but he ſent me, Joh. 8.41, 42. So in this caſe it may be ſaid to many carnal perſons, who think th…mſelves the children and people of Cod. If God were your father, ye would love them that do moſt of all labour to honour and pleaſe God, and are moſt careful not to ſin againſt him. Such is God's love to his people, that he taketh none for his own, that do not love them. There be many that ſay, they love God, and yet love not his children. Well! the Lord will none of thy love, unleſs it be ſuch as maketh thee alſo to love his children. If thou ſayeſt thou loveſt God, and yet loveſt Drunkards, Swearers, Worldlings, more than his children, who are zealous for his glory, thou maiſt keep thy love to thy ſelf, God will not accept of it. To all that live in the viſible Church, and come to the ordinances, and take the name of God in their mouths, and do hate the godly, the Lord ſaith in effect, why doſt thou not love me? in that thou loveſt not my children, thou loveſt not me; ſuch tender love doth the Lord bear to his people; This our Saviour expreſſed ſweetly in that ſpeech to St. Peter after his Reſurrection from the dead, when by a three-…old confeſſion of his love to him, he ſeemed (as it were) to put him to penance for his late three-fold denial of him. Simon, ſon of Jonah, loveſt thou me? Peter anſwered thrice; Yea Lord, thou knoweſt that I love thee. Yea, but Peter, if thou wilt have me taſt of the fruit of thy Love to me; if thou doſt love me indeed, and wilt have me to accept of thy love as ſound and true; love them whom I love; love them and love me, and ſhew it by thy care of their Souls, and by thy diligence in feeding them with my word; go feed my Sheep and Lambs.
SECT. II.
II HE that loveth not his brother abideth in death; 1 Joh. 3.14. All by nature are in a ſtate of death, and void of Chriſtian love, but all do not abide in death, ſome do not continue in the ſtate of death, but thoſe that love the brethren are paſſed from death to life: Now thoſe who want this Chriſtian and brotherly love, theſe are not only dead in ſins by nature, but they abide in death. They abide in the death of guilt, the guilt of all their ſins lieth upon them, they abide under the dominion and power of ſin; they abide in a ſtate of wrath; the wrath of God abideth on them, as long as they abide in the hatred of the brethren, they abide in a death of condemnation. As St. John ſaith, We know we are paſſed from death to life, becauſe we love the brethren: So alſo we may know, that thoſe are dead in ſin & lie obnoxious every moment to eternal death, who hate the brethren.
Now I conceive, that the Apoſtle ſpeaketh of a brother in the ſame ſenſe, as he did before, viz. a brother by grace, a child of God.
Queſt. But how can ſuch be brethren to thoſe who abide in death?
Reſp. 1. That all men and women as they … men and women, are brethren and ſiſters by a natural relation, all coming of one man, and one woman originally, viz. Adam and Eve. St. Paul taught this learning to the Scholars of Athens, Act 17.26. viz. that God hath made of one blood all Nations of men that dwell upon all the face of the earth. The Athenians (as proud as they were in deſpiſing other nations as barbarous, yea other Cities of Greece in compariſon of themſelves, yet) were not of any better ſtock or blood originally than the meaneſt of them. The Athenians were not of one blood, and the Argives of another, and the B…aetians of another, &c. no, the very Scythians were of as good a ſtock originally as they, even of the ſame blood. So now, the greateſt Potentate, and the pooreſt beggar; the moſt civil, and the moſt ſavage Nations, are of one blood originally; the Engliſh and the Muſcovitae; the Laplanders, Tartarians, yea the Beaſilians and Canibals, are of one blood originally. God could have made a man, and woman for every province and part of the world, and ſo have given a ſeveral Original to every Nation; but he in his wiſdom did rather pleaſe to make one man out of whoſe loyns, one woman out of whoſe womb, all the Nations of the earth ſhould iſſue; that ſo all Nations might be made of one blood, and all might be of kin, and that ſo there might be a natural bond of union, brotherhood, and love between them: So then a child of God is a brother to a natural perſon; for th…y that are the children of God are the children of men too, and of the ſame blood with others; therefore when natural perſons do not love the children of God, it is a ſign they do abide in death. When the graces of the godly, and the fruits of grace in their converſation and practice are ſo diſtaſtful unto men, that for this they caſt off love and affection towards them, though they be their brethren by nature and of the ſame blood with them originally, whereas this ſhould encreaſe their love towards them; this ſheweth, that ſuch do abide in death.
2. He that liveth in the Church of God, and accounteth himſelf a child of God; if he be a child of God indeed, all the children of God are his brethren and ſiſters, both by Nature and Grace. If God be his father, the children of God are his brethren and ſiſters; but if he doth not love them as brethren, it ſheweth that he abideth in death, and deceiveth himſelf, he is not born of God, nor paſſed from death to life.
SECT. III.
III. HAters of others (eſpecially of the godly) they are murderers, 1 Job. 3 15. He that hateth his brother is a murderer. Every act of hatred is a mortal wound given to a godly man. Some think, St. John ſpeaketh by way of alluſion to Cain, who was an actual murderer of holy Abel, and that God accounteth all haters of godly men, as hainous ſinners, as damned Cain is, and their hatred as abominable a ſin as his actual murder. Doſt thou ſee a man hating, ſcoffing, oppoſing, perſecuting godlineſs, for godlineſs ſake, Thou maiſt point at him, and ſay, yonder goeth a Cain, a murderer of a righteous man!
1. Malice and hatred is murder, affectu & deſiderio, in affection and deſire; it makes a man to deſire, wiſh, and rejoyce in the death or deſtruction of thoſe whom he hateth. This the Heathens ſaw by the light of Nature, therefore one of them ſaid, Quem oderunt, periiſſe expetunt, whom men do hate, his death they do deſire. Now what is this but murder? It is true! that in reſpect of the perſon hated, the hurt done to him by hating him is much leſs than when he is actually murdered, and his blood ſpilt. It is true alſo, that the actual commiſſion of murder in outward act doth add much to the guilt of his conſcience that hateth his brother, becauſe there is both the inward hatred or murder of the heart, and the outward cruel act of murder added to it; there is the beginning, and the conſummation, the accompliſhing and finiſhing of this bloody ſin. But yet the inward malice and hatred of the heart, which maketh thoſe that harbour malice in their hearts, to wiſh the death and deſtruction of thoſe they hate, or to rejoyce in it, is murder in the ſight of God. Men that have malice feſtering in their hearts againſt others, cauſing a deſire of their deſtruction may hold their hands from ſhedding of blood for want of opportunity, for fear of the Law, for fear of infamy among men, yea out of a ſlaviſh fear, left their own conſcience, as a revenger of blood ſhould purſue them with reſtleſs horror and terror, and never let them enjoy merry hour in this life, beſides the diſmal effects of it in the life to come. And on the other ſide, they are not reſtrained from murther by Love in any degree. That appeareth by this; that though themſelves are loth to ſhed blood, yet they that are malicious, generally could be content that thoſe whom they hate, ſhould periſh by the hands of others: they have a ſecret d…ſire of this, and are well enough pleaſed with it in the retired thoughts of their hearts, if ſuch a thing happen by the hands of others.
2. M…lice is the root of Murther; and therefore it is murther virtualiter et eminenter: Murther is conceived in the womb of Malice; Malice is the Seed of which this foul and bloody Monſter of Murther and Bloodſhed is hatched. As the Child is in the Fathers Loyus ere it be born or conceived, ſo murther is in the Bowels of Malice before it is brought ſorth. As poyſon is in the young Brood of the Viper before it is able to put forth the ſting; ſo murther lyeth a breeding in the womb of Malice and Hatred before it break forth into Blood. Malice maketh a bloody Heart, and Murther maketh bloody hands. Murther is oftentimes the effect of Hatied and Malice: firſt Cain did hate Abel, he was wroth with him, then he killed him. Abſalom's Hatred made him to kill his Brother Amnon. Thus Perſecutors hating the Profeſſors of Truth, took away their Lives from them: They ſet their Wits on work to invent Torments for the painful death of Gods Saints: Hatred of godlineſs did kindle the fire of Martyrdom.
3. The Scripture calleth it Murther, to ſhew how great a Sin hatred of Godlineſs is. Aquinas diſputing what was the greateſt ſin as a man man could commit againſt his Neighbour, his reſolution was, that Odium proximi eſt graviſſimum peccatorum, it was Hatred of our Neighbour. Much more grievous it is, when a man ſhall hate any one, becauſe he followeth the thing that good is, and hateth a man becauſe he laboureth to be like unto God. To ſhed mans Blood, who was made after the Image of God, and to do that murther that ever was committed with the leaſt degree of malice that any was, is a moſt fearful and damnable ſin: but I conceive, that there may be a greater ſin committed in harbouring abundance of malice and bitterneſs in the heart, though without Bloodſhed, than in ſome Caſes, when Blood is unlawfully ſpilt. In the malice of our powder-Traytors, this is apparent, which though by the Providence of God, it was reſtrained from ſhedding of Blood, was far more grievous than many an act of murther, which hath been committed. But beſides this, when men do neither actually ſhed Blood, nor purpoſe and plot bloodſhed, I conceive their malice may be more ſinful than ſome acts of Murther. I doubt not, but that many a man ſinneth far more in malice againſt his Neighbour, than David in killing Ʋriah, though it was a grievous ſin: for, what is ſin, but the Tranſgreſſion of the Law? foreign. Now there may be a more ſtrong bent of the heart againſt the Law of Love in deep-ſetled malice long continued in the heart and ſoul, full of implacable rage and bitterneſs, than in ſome acts of murther. The hurt done to a mans Neighbour is incomparably greater in murthering him, than that which is done by meer malice concealed, and kept cloſe in the heart, be it never ſo great. But the greatneſs of ſin, (I ſuppoſe) though againſt the ſecond Table, is not always to be meaſured by the hurt done to a Neighbour, but by the greater or leſſer oppoſition to the Law of Love. And I am perſwaded, that ſome men going on with reſtleſs malice and bitterneſs of ſpirit againſt their Neighbour, may be more guilty in the ſight of God, than ſome others that have committed that fearful ſin of murther; ſo great and hainous a ſin is the ſin of malice before the Lord, who is Love.
SECT. IV.
1. HEre let us conſider, What the occaſions have been, which have bred diſtaſt and di…content, whether they have been wrongs indeed, or wrongs only in appearance: or whether (being rightly conſidered) their deeds which we have diſtaſted, and taken occaſion to hate them for, have been good, tending to the diſcharge of their conſciences, and our reformation. If they have been indeed wrongs and injuries; yet nevertheleſs, to harbour malice againſt them, is to commit murther. It is true, that Hatred in ſuch a caſe is not ſo great a ſin, as in the other caſes mentioned; yet in this caſe it being no leſs, than a degree of murther, we are to lament, and to be humbled …or it, as for a ſin exceeding hainous.
On the other ſide, If it hath been for ſome actions, which were not real injuries, but only taken for ſuch by reaſon of our own weakneſs, partiality, ſelf-love, prejudice againſt their perſons, &c. then is our Hatred a ſin of an higher Nature than in the former caſe, and ſo we are accordingly to be affected with it — Again, if they have been ſuch words or actions, as have tended to the diſcharge of their conſciences, and for the reformation of us in our courſe, or for the righting of others whom we have wronged, if for any of theſe we have hated them, and been malicious againſt them, then is our ſin yet more grievous and abominable. So Jonathan dealt plainly with his Father Saul, laying open the greatneſs of his ſin in hating David to the death, if the Father had had Grace to have made uſe of his Sons faithful dealing with him. 1 Sam. 19.4. Jonathan ſpake good of David unto Saul his Father, and ſaid unto him, let not the King ſin againſt his ſervant, againſt David, becauſe he hath not ſinned againſt thee, and becauſe his works have been to thee-ward very good. For he did put his life in his hand, and ſlew the Philiſtine, and the Lord wrought a great ſalvation for all Iſrael. Thou ſaweſt it, and didſt rejoyce, wher…fore then wilt thou ſin againſt innocent blood, to ſlay David without a cauſe? Thus when men hate others that admoniſh and reprove them in publick or in private, and ſeek their reſtraint in ſin, or reformation; or thoſe that puniſh them being Magiſtrates, or in office, &c. this is a bloody kind of malice, and for this we are to be deeply humbled. If malice be murther, when injuries are received; how much more when others have laboured to do us good? if thou haſt hated any for croſſing thee in an evil way in word or deed, thou haſt ſinned in an high degree, and haſt cauſe to be greatly humbled for it.
2. Let us alſo examine, how our hearts have been ſtirred leſs or more in hatred, or bitter affections againſt any others; for, there is great difference of degrees in this as in other ſins: how hardly we have been brought to reconciliation, how implacable? What bitterneſs hath broken forth out of our hearts in words or actions againſt them? what offence, or evil example we have given to others by theſe means? and accordingly ſhould we charge our Conſciences before the Lord. I fear many do very lightly paſs over this ſin of malice, eſpecially it having not much ſhewed it ſelf openly, but having for the moſt part part layen in the depths of their malicious hearts. Owe nothing then to any man, but to love one another: Do not in malice think, that thou oweſt ill will, or an ill-turn to any, but that thou oweſt love to all, malice to none: for whoſoever hateth his Brother, is a murtherer, and ye know that no murtherer hath eternal Life abiding in him.
SECT. V.
IV. MAlice and Hatred makes men moſt contrary to God, and moſt like unto the Devil. It makes a man moſt contrary to God, for God is Love, 1 Joh. 4.16. It is the Nature of God to love men; He is foreign, he is of a moſt glorious, lovely, and loving Nature, and is the Author of all Love in us. This ſheweth what a God he is to us, and every Creature findeth him to be a loving God, a loving Father. As the Sun is Light, and the Fountain of Light, and gives Light to the Stars of Heaven, and to all ſublunary things; ſo God is Love it ſelf, and the Fountain of all Love: he filleth the Angels in Heaven with Love, he filleth the Saints on earth with mutual and ſpiritual Love; and the natural Love and Affection that are in men one to another, are ſparks and rays of Gods Love: all the Creatures are objects of his Love, every Creature of God is good, therefore beloved of God. Do ye think God would vouchſafe to call himſelf by the Name of Love, if there were not a wonderful excellency in Love? now, he that dwelleth in Love, dwelleth in God, and God in him: he that embraceth the Love of God by Faith, and thereupon unfeignedly loveth God and his Brethren, dwelling, continuing, or abiding in this Love, he continueth or abideth in God, and God in him. If in any Love it be true, That the Soul is where it loveth, it is moſt true in this Love of a Child of God to his heavenly Father, and to all the Saints: his Soul is with God, with Chriſt, his Beloved in Heaven, and abideth in him. This our Saviour knew full well, when he taught us, Mat. 6. Lay not up for your ſelves Treaſures on earth, but lay up for your ſelves Treaſures in Heaven: for where your Treaſures are, there will your hearts be alſo. His delight alſo is in the Saints that are on the earth in thoſe that excel in Grace and Holineſs. One that was full of holy Love was wont to anſwer all queſtions therewith. Whence cameſt thou? from Love: Whither goeſt thou? to Love: Where dwelleſt thou? in Love. God is ſuch a ones dwelling-place, his home, his reſting-place, and Chriſt is the Door by which he entreth into this dwelling, by Chriſt he entreth and dwelleth in God. Now malice makes men moſt like unto the Devil, whoſe continual exerciſe is malice, and malicious practices againſt God and man. Such was his helliſh malice, that ſeeing man in happineſs, and the favour of God, he entiſed the woman, and by her the man, to that ſin and rebellion, which brought all mankind into a moſt miſerable Condition: and what is his continual practice, but to ſin, and to draw men and women into ſin? Now thoſe that harbour malice in their hearts, they are in a ſpecial ſort like to Satan, when it is againſt the perſons, not the ſins of others only. Malice is properly a ſetled Hatred, a rancour of heart, by which men are provoked to deal ſpitefu…ly and miſchievouſly with thoſe whom they love not, either wiſhing them ill, or doing them ill. Wickked Shimei railed upon David, when he was in an heavy ſtrait, and curſed him, Come up thou bloody man, thou ſon of Belial: and when a godly man is brought into miſery, malicious perſons ſay, Aha, aha, ſo would we have it. Godly men walk in the narrow way, their lives are ſtrict and holy; the wicked are in the broad way, walking in all exceſs of riot. Repugnans quâ repugnans, eſt cauſa odij: When one croſſeth another in his Happineſs, in his pleaſures, he is counted an enemy. Can a wicked man (as a wicked man) have a greater enemy than ſuch as will not give them Elbow room in their ſins, but croſs them in their Prophaneſs? When the water-courſes are ſtopt, the waters ſwell high; ſo when the godly man laboureth to dam up the courſes of ungodlineſs, the wicked ſwell with hatred againſt ſuch. It is true what Lactantius ſaid, Veritas ideo ſemper inviſa eſt, eò quod is qui p…ccat, vult habere liberum peccandi locum; Wicked men hate godlineſs for no other cauſe, but that it will not afford them room to ſin freely without control. Now the Devil is ever ſtirring up the wicked to hate the godly; that Prince of malice is ever filling the hearts of the wicked with malice. It is one of the Devils main plots, to raiſe evil ſurmiſes in wicked mens hearts againſt the godly, and to diſgrace the way of Holineſs as a thing, that tendeth to nothing elſe, but to curb men from their pleaſures, and to be an hook in their Noſtrils. Now as God is Love, ſo Satan is full of malice: and as they that cheriſh in their hearts true Chriſtian Love, and walk in the Spirit of Love, are of God, and do bear his Image; ſo they that do not purge their hearts of Hatred, Malice, and bitterneſs, are of the Devil.