First Epistle of John Applied Part 1, Lecture 9
THE FIRST EPISTLE OF St JOHN.
CHAP. 2. VERS. 9, 10, 11.
He that ſaith he is in the light and hateth his Brother, is in darkneſs even untill now.
He that loveth his Brother abideth in the light, and there is none occaſion of ſtumbling in him.
He that hateth his Brother is in darkneſs, and walketh in darkneſs, and knoweth not whither he goeth, becauſe the darkneſs hath blinded his eyes.
OPpoſita juxta ſe poſita magis illuceſcunt, ſaith the Logician, things of greateſt diſtance, ſet near in place do one illuſtrate the other. The Sun never appeareth ſo gloriouſly as when breaking through a Cloud. A Freeman moſt prizeth his liberty when he ſeeth the Priſoners Fetters and captives chaines; and Sara becometh doubly beautifull when ſurrounded with the ſwarthy Aegyptians. The dolorous noiſe of War is the beſt language to proclaim the ſweetneſs of peace. Health is never ſo acceptable as when it brings letters of commendation from ſickneſs, and virtue becometh more amiable▪ when the contrary vice is repreſented; For this reaſon no doubt it is, that as Painters draw black ſhadows to ſet off their Pictures with a greater luſtre; and ſome (I feare proud) Ladies are wont to wear black patches, that their faces may ſeem the more lovely: So do Orators frequently ſet virtues and vices together, that the evill of the one may the more advance the good of the other. This way of illuſtration is that which is very obſervable in the Penmen of ſacred writ; eſpecially thoſe two, whom I may well call Heavens darlings. Solomon who is ſtiled Jedidiah, and John the beloved Diſciple; the one you may obſerve in his Parables very often ſetting prudence and folly with ſuch like contraties one by the other; and the other in this Epiſtle and more properly in theſe Verſes, that he might the more commend the goodneſs of love, enlargeth his diſcourſe in diſcovering the badneſs of hatred: He that ſaith he is in the light and hateth his Brother, &c.
It is that part of the Text▪ I am now to handle, The Antitheſis or Oppoſition ſet down in the 9, and 11, Verſes. But before I enter upon the ſeverals in this part, it will not be amiſs once for all to take notice of that which we ſhall find very uſuall in this Epiſtle; Namely, the Repetition and Ingemination of the ſame ſenſe, yea, ſometimes of the ſame ſentence. This indeed is the firſt time we have fully met with this: for though in the firſt Chapter we finde the Subject of oneCh. 1. v. 8, 10. v. 7, 9. propoſition, if we ſay we have no ſin, and the predicate of another, cleanſing from all ſin; yet we meet not with one entire propoſition twice mentioned till now, where theſe words, He that hateth his Brother is in darkneſs, is both in the 9, and 11. Verſes. Indeed this repetition is not without ſome variation. In the 9. Verſe, there is an enlargement of the Subject▪ it is not barely, He that hateth his Brother, but He that ſaith he is in the light and hateth his Brother; and in the 11. Verſe there is an amplification of the predicate, not only he is in darkneſs, but he walketh in darkneſs, &c. Yet ſtill it is for ſubſtance the ſame thing which is intended, and the ſame words are repeated in both the Verſes. And indeed it is that which is eaſily obſervable, not only in this but the reſt of the ſacred Bookes. That of David the ſweet ſinger of Iſrael isPſal. 13. 6. Matth. 5. 1. … Luke 6. 20. remarkable who twenty ſix times warbleth over the ſame note, For his mercy endureth for ever, and of Chriſt that unparallel'd Preacher, who (as probably appeareth by comparing the two Evangeliſts) preached the ſame Sermon twice.
Nor are theſe Repetitions vain Tautologies, It is not without good reaſon that the Penmen of ſacred writ do ſometimes take this courſe in reſpect of themſelves, the matter of their writing, and thoſe to whom they wrote.
1. Thoſe holy Penmen by theſe Repetitions did declare the zeale and vehemency of their spirits in preſſing what they wrote upon the people. What was it which cauſed Solomons Father (as himſelf relates it) to multiply expreſſions to the ſame purpoſe, yea, to iterate theProv. 4. 14, 15▪ 31. 2. ſame expreſſions in dehorting him from evill company, enter not, go not, avoid, paſs by, turne from, paſs away, but his ſenſe of the danger and deſire that he might avoid it. And again, what moved his Mother to amplifie her appellations in the beginning of her counſell to him, What my ſon, and what the ſon of my Wombe, and what the ſon of my vowes, but her affectionate deſire that he ſhould hearken to her? Indeed no marvel if the boyling ſpirit run over in words, and the zeal of the affection double, nay triple the expreſſion. Thus was it here (as Bullinger wellBulling. in loc. obſerveth) with St John, prae ardore ſuo, ſuch was the vehemency of his hatred of the ſin of hatred, that he can never enough declaim againſt it, and therefore not only once but again he reproveth it.
2. Thoſe ſacred writers by theſe ingeminations intimate alwayes that the things about which they write, are of more then ordinary importance, and neceſſary concernement to be known and believed in matters of faith, to be avoided or performed in matters of life: yea and ſometimes that there is no leſs difficulty then neceſſity, and whileſt they are things which muſt and ought, yet they are not eaſily believed, avoided or practiſed. Upon theſe grounds no doubt itEccl. 1. 2. was that Solomon iterated his doctrine of the worlds vanity, and Chriſt inculcateth upon Peter the duty of feeding his ſheep: nor is it improbable that St John hereJoh. 20. 21. had both theſe in his eie, he well knew how much the very being of Chriſtianity did depend upon avoiding this ſin, and exerciſing the contrary grace, how hard it is to caſt out this poiſon of hatred, where it is once harboured, and withall that as the uſurper being ejected, the right heir gets poſſeſſion, and the old form being corrupted, the matter is eaſily ſuſceptible of a new; ſo if he could eradicate this weed of hatred, he ſhould with a greater facility plant the flower of love: and therefore no wonder he doth ingeminate his diſcourſe of the vileneſs of this ſin.
3. Thoſe divine Scribes thought theſe repetitions very needfull for thoſe to whom they wrote, in regard of the dulneſs of their mindes, and weakneſs of their memories, and hardneſs of their hearts: To write the Phil. 3. 1.ſame things to you (ſaith the Apoſtle Paul to the Philippians) for you it is ſafe, to wit, leaſt at the firſt you ſhould not rightly underſtand them, or not remember them, or not be ſutably affected with them: God ſpeaketh once and twice ſaith Elihu, and man perceiveth it not; our memories are of weak retention, and therefore need renewed incitation: the heart of man is by the ProphetEzek. 36. 26. Ezekiel compared to an heart of ſtone, and it is not one blow of the hammer will break it: The words of the Eccl. 2. 11.wiſe ſaith Solomon are as goads and nailes: and truly we are ſo dull, that theſe goads muſt be often thruſt into our ſides; ſo obdurate, that it is not one ſtroak will drive theſe nailes to the head, Diſciplinam praeceptorum inculcationibus denſamus ſaith Tertullian appoſitely;Tert. Apolog. cap. 39. we thicken, and ſo as it were we ſtrengthen our inſtructions by inculcations, which is no more then what the need of the people requireth.
The conſideration hereof is that which ſhould teach, both the teachers, and the people.
1. Let it not be grievous to us Miniſters to repeat, and thereby inculcate our doctrines upon the Auditors. If a Muſ…ian ſhall only ſtrike one ſtring, it maketh no muſick; but it is …itting for a Preacher to inſiſt upon one and the ſame truth; nor muſt we here ſtand upon our own credit, when it comes in competition with the peoples profit. If it were not grievous toPhil. 3. 1. 2 Pet. 1. 1. that eminent Apoſtle Paul, why ſhould it be to any of us; we are not only inſtructers, but remembrancers. So St Peter accounted himſelf, where he ſaith, I ſtir up your pure minds by way of remembrance, and what is the office of a remembrancer, but to repeat thingsNunquam nimis dicitur, quod nunquam ſatis diſcitur. formerly done, or spoken; that cannot be often enough taught, which can never be well enough learned. Nor yet do I hereby intend to patronize thoſe illiterate or lazy, ignorant or negligent Preachers, who uſe▪ iterations for want of premeditation, and therefore ſay the ſame thing again, becauſe they know not what to ſay next: far be it from me; only I would mind my ſelf and others, how requiſite it is we ſhould ſometimes upon ſome occaſions reinforce by repetition ſome doctrines upon our hearers.
2. Let it not be tedious to the Auditors to hear the ſame truths ſometimes repeated by the Miniſters: we muſt not eſteem it a diſhonour, nor ſhould you account it a burden. It is that indeed to which hearers are very prone, aut nouum, aut nihil, ſome new thing, or nothing, is the cry of many: if we come with a ſcitote, ſomething that they knew not before, they liſten, but if with a mementote, ſomething formerly delivered, they think their patience abuſed. As they ſay of drinking wine, the firſt is for neceſſity, the ſecond for pleaſure, the third for ſleep, ſo do Auditors with a little inverſion account of a Sermon, the firſt time they hear it with delight, not the ſecond except of neceſſity, and if they meet with it the third time they fall aſleep. How ſad is it that if we hear an excellent leſſon on an inſtrument, we call for it once and again▪ nay —decies repetita placebunt. We are not eaſily weary of it, and yet we care not to hear the ſongs of Zion rehearſed: who ever complained of the renewed riſing of the ſame Sun, or loathed his daily bread? why then are we ſo quickly cloyed in spirituals? but eſpecially repetitions moſt vex us, when they are of reprehenſions, ſuch as this is in my Text, we love not to have our ſores too often rubbed upon; but tell me, are you not willing that the Phyſitian ſhould repeat his purging courſe though the potion be bitter, for the health of your body? and why ſo loath that we ſhould repeat our reproofes for the health of your ſouls? Divine and excellent to this purpoſe, is that ratiocination of Seneca in his advice to Lucilius, To them that ſay quouſque eadem? how long ſhall we hear the ſame admonitions? Anſwer quouſque eadem peccabitis? how long will you commit the ſame faults? Remedia ante vultis quam vitia deſinere, will you leave off the remedy before the diſeaſe is cured? Ego vero eò magis dicam, et quia recuſatis perſeveralo: nay I will ſo much the rather reiterate, and becauſe you are troubled at it, I will Se…. ep. 89.perſevere in it. The truth is, whether you will hear or whether you will forbear, whether it pleaſe or diſpleaſe, we muſt warn you of the ſame ſins, admoniſh of the ſame duties, bespeak you with the ſame counſels again and again. But it will be better for you, if you are not only content, but willing to hear the ſame inſtructions frequently urged: Let it be true of vain pleaſures, —commendat rarior uſus. That the leſs they are uſed, the more they are commended; far be ſuch thoughts from us in reference to the ſacred Oracles. Thoſe Gentiles when they had heard Paul, Act. 13. 42.beſought him to preach foreign, the ſame words the next Sabbath day▪ thus ſhould you, if any doctrine have had a kindly influence upon your ſpirits, entreat the reiteration of it, who knoweth what a ſecond birth may bring forth? and if at any time you hear the Miniſter beating upon the ſame anvil, preſſing the ſame doctrine, or rebuking the ſame ſin, reflect upon thy ſelf, and ſay, ſurely I have not yet ſufficiently learned this leſſon, I have not enough repented of this ſin, and therefore I will give new attention, though it be an old inſtruction.
And thus much I have thought fit to diſcourſe of this Subject by way of Apology, not for St John whoſe divinely inspired writings need none, but for my ſelf, if in the handling of this Epiſtle, I ſhould ſometimes have occaſion to diſcuſs the ſame things, and perhaps uſe the ſame expreſſions.
More particularly in this ingeminated oppoſition, be pleaſed to obſerve,
The ſin ſpecified, in theſe words, He that hateth his Brother.
The ſtate of the ſinner deſcribed in the reſt of the words: and that
Imaginary wherein he ſuppoſeth himſelf to be, He ſaith he is in the light.
Reall in which indeed he is ſet forth in ſeverall Characters, in the end of the 9th, and the greateſt part of the 11th. He is in darkneſs even untill now, and again, He is darkneſs and walketh in darkneſs, and knoweth not whither he goeth, becauſe that darkneſs hath blinded his eyes.
1. The firſt of theſe is the hinge upon which the Antitheſis turneth, and therefore I ſhall be the more large in unfolding it. To which end I ſhall diſcuſs it two waies, by way of Reſtriction, and by way of enlargement; and accordingly diſcover excluſively what hatred is not within the compaſs of this ſin; and then extenſively how far this hatred reacheth, which is here declamed againſt.
The excluſive reſtriction of this hatred will appeare in theſe inſuing propoſitions.
1. There is a Poſitive, and there is a Comparative, there is an Abſolute, and there is a Relative hatred. It is very obſervable, That Jacobs loving Rachel more Gen. 29. 30, 31.then Leah is called in the very next Verſe hating Leah. That which we leſs love then another, we are ſaid to hate in compariſon of that love we bear to the other; and thus it is not a …n but a duty to hate our Brother, to wit, in compariſon of Chriſt. It is our Saviours own aſſertion, If any man c…me to me and hate not his Luke 14. 26.Father, and Mother, and Wife, and Children, and Brethren, and Siſters, yea, his own life alſo, he cannot be my Diſciple; an expreſſion ſeemingly very harſt, but eaſily underſtood: if compared with the other Evangeliſt St Matthew, where he brings in Chriſt,Matth. 10. 37. ſaith, He that loveth Father or Mother more then me, is not worthy of me, and he that loveth Son or Daughter more then me, is not worthy of me; We ought then to hate our neareſt relations, that is, not love them more, nay, (which is the meaning of the phraſe) love them leſs then Chriſt. Hence it is, that when Chriſts glory and truth cometh in competition with the deareſt of our relations, we muſt neglect Children, caſt off Parents, reject the Wife of our Boſome rather then deny Chriſt, yea, we muſt be averſe to them if they go about to direct us from Chriſt. Thus that devout Paula (as St Hierome ſaith) Neſciebat ſe matrem ut Hier. Ep. 27. c. 3.Chriſti probaret ancillam, that ſhee might approve her ſelf Chriſts Handmaid, forgot that ſhee was a Mother: and that ſame Father elſe where aſſerteth it, Pietatis Hier. Ep. 1. ad Hetrod.genus eſt impiumeſſe pro domino, it is a part of piety to be in ſome ſenſe impious, and out of love towards God, to hate our Brother, and therefore this is not here to be underſtood.
2. It is one thing to hate our Brother, and another thing to hate the ſins of our Brother, it is ſolidly determined Aquin 2da 2dae Queſt. 34. Art. 3.by Aquinas, Love is due to my Brother, Secundum id quod a Deo habet, in reſpect of that which is communicated to him by God, whither nature, or grace, or both; but it is not due to him, Secundum id quod habet a ſeipſo & diabolo, according to that which he hath from himſelf, and the Devill, to wit, ſin and wickedneſs; and therefore it is lawfull to hate my Brothers ſin, but not his nature, much leſs his grace: Laudabile odium odiſſe vitia, faith Origen, to hate evill Orig. in Rom.is a commendable hatred, and that where ever we finde it not only in the bad but the good, the enormities of the one, but the infirmities in the other, not only in ſtrangers and enemies, but kindred and friends, ſpying beames, nay, motes in theſe as well as thoſe and abhorring them; we muſt hate this ſerpent where ever we find it, though in a garden, nay, though in our own habitations: indeed as Aquinas excellently, Hoc Id. ibid.ipſum quod in fratre odimus culpam & defectum pertinet ad fratris amorem, this hatred of the vice is an effect of love, to the perſon, ſo much is intimated when it is ſaid, Thou ſhalt not hate thy Brother in thy heart, Levit. 19. 17.thou ſhalt in any wiſe rebvke him, and not ſuffer ſi… upon him, by ſhewing hatred to his ſin in rebuking, we ſhew our love to him; and if we wiſh good to him, we cannot but hate what we ſee evill in him. This hatred is ſo farre from being ſinfull, that it is not only lawfull and laudable, but excellent, not a wicked but a pious, yea, a perfect hatred: according to that ofAug. in …. 139. St Auſtin, Perfectio odij eſt in Charitate cum nec propter vit a homines ode…imus, nec vitia propter homines amemus, it is at once the perfection of hatred, and an argument of love, when we neither hate the man for the ſins ſake, nor yet love the ſin for the mans ſake, but fixe our love on the man, and our hatred on the ſ…nne.
3. There is odium abominationis, and odium inimicitiae, an hatred of averſation, and an hatred of enmity, by the one we flye from, by the other we purſue after, look as in love, there is a benevolence whereby we will good to, and a complacence whereby we take delight in another; ſo in hatred there is a ſtrangneſs whereby we avoid the ſociety, and an enmity whereby we ſeek the miſchief of another; the former of theſe is not forbidden but required and practiſed: godly David ſaithPſal. 26. 5. of himſelf, I hated the Congregation of evill doers, and will not ſit with the wicked, and that of his practiſe was juſtifiable and imitable: ſince we muſt not only flie from the ſin, but the ſinner, yea, that we may ſhun the one▪ we muſt avoid the other. Timon was called foreign, a man-hater, becauſe he kept not company with any man ſave▪ Alcibiades, and we ſhouldCic. de Amicit. Epheſ. 5. 11. Operibus, i. e. oper…ribus. all of us be hatres of wicked men, ſhunning all needleſs converſe and much more familiar acquaintance with them. It is St Pauls counſell to the Epheſians, Have no fellowſhip with the unfruitfull w…kes (he meaneth workers) of darkneſs; yea, it is the ſtrict charge he layeth upon the Theſſalonians, Now we command you Brethren in the Name of our Lord Jeſus Chriſt, that 2 Theſ. 3. 6.you withdraw your ſelves from every Brother that walketh diſorderly, we ought as much to hate familiarity with the wicked, as to dread upon burning coals, or go into an infected houſe; and therefore this kind of hatred is not here intended.
4. Once more, All hatred of enmity in reſpect of others is not to be condemned if they be enimies, not ſo much to us, as to the Church, yea, God himſelf, and this not out of ignorance but malice, and ſo implacable we may, we ought, to be enemies to them. Holy David hath ſet us a pattern hereof, when ſpeaking to God Pſ. 139. 21.he ſaith, Do not I hate them oh Lord that hate thee, and am not I grieved with them that riſe up againſt thee? I bate them with perfect hatred, I count them mine enemies. Hence no doubt are thoſe imprecations and curſesPs. 59, 12, 13▪ 68▪ 1, 2. which we meet with in the Pſalmes, wherein we finde that holy man wiſhing, not only diſapointment to the hopes, in…atuation to the counſels, but deſtruction to the perſons of Zions adverſaries. And ſurely thus far we may and ought to imitate him as in generall to pray againſt, and wiſh the ruine of all the Churches irreconciliable adverſaries, though as to particulars we muſt take heed of going too far in this way, it being difficult if not impoſſible for us determinately to aſſert concerning any one that he is an implacable enemie of God and Religion; and yet when we ſee one who with Julian hath profeſſed himſelf to be a Chriſtian Brother, and ſo far Apoſtatizing as openly to proſecute Chriſtianity with utmoſt fury, notwithſtanding manifold convictions; or who ſtill pretending to be a Brother, oppugneth (with no leſs virulency though more ſubtilty) the Chriſtian Religion in its Orthodox profeſſion, ſwallowing up her revenues, forbidding her publique ſervices, ſtopping the mouths of her Preachers, ſuffering blaſphemies and hereſies to obſcure her, plucking up the pillars which ſhould uphold her, and perſecuting all that embrace her; and all this againſt clear convictions which he either hath, or might have, did he not ſhut his eyes; together with frequent and multiplyed admonitions, ſince we can have very little or no hopes of ſuch a mans converſion, we may and ought to deſire of God (if he will not pleaſe to convert him) to confound not only his devices but his perſon, and to cut him off from the land of the living; only we muſt take heed to the frame and temper of our ſpirit, that this our hatred of, and wiſhing ill to him, purely proceed from a love to Gods Church, and a zeal for his glory, not out of any perſonall or private reſpect to our own revenge.
2. Having thus dispatched the firſt way … propoſed to tread in, Namely, the reſtriction and excluſion, I ſhall now ſtep into the other path, and let you ſee the extent and enlargement of this ſin in theſe following aſſertions.
1. There are two ſins, namely, envy and malice, whichTit. 3. 3. are as it were the ingredients of this hatred: St Paul ſeemeth to intimate ſo much, when he firſt mentioneth malice and envy as the species, and then hatred as the genus, living in malice and envy, hatefull and hating one another. And indeed ſince hatred (being oppoſed to love) is both a nilling good, and willing evill to our Brother, it muſt needs include in it both theſe: For
1. Envy is (as Aquinas from Damaſcen well definethAquin. it) Triſtitia de alienis bonis, a ſorrow for the good of another. To this purpoſe Gregory Nyſſen, puttingGreg. Nyſſ. the queſtion, what is the cauſe of this diſeaſe? anſwereth foreign, our Brothers prosperity: for which reaſon Plutarch compareth it, toPlut. mor a bleare eye which is offended with the light, and the envious man is fitly reſembled to an Archer, who hath ſtill ſome white paper or cloth for his marke, at which he ſhooteth; now whence doth this ſorrow ariſe, but from the act of hatred which conſiſts in nilling: ſince becauſe I nill the good to my Brother which he hath, therefore I am troubled that he hath it; and hence it is, that the Aegyptians envying Pſal. 105. 25.the Iſraelites multitude in Aegypt, is called their hating them, when it is ſaid, He turned their heart to hate his people. Indeed envy is an affection made up of griefe and hatred; griefe for the thing, and hatred of the perſon, and the hatred of the one, is the cauſe of griefe at the other.
Malice is (as Juſtinian well expreſſeth it) Improba adverſus proximum cogitatio, a wicked thought againſt our Neighbour, or if you will have it in fewer, yet fuller words, it is nocendi deſiderium, a deſire to Gen. 27. 41.hurt and injure our Brother in any kinde, and this is the proper act of hatred, which as it doth connote a nilling good, ſo it doth principally note a willing evill. This is obſervable in Eſau, of whom the Text ſaith, he hated Jacob; and if you will know how that appeareth, the end of the Verſe tels you, I will ſtay my Brother Jacob. In this regard, the Fiſh among the Aegyptians is made an Hieroglyphicke of hatred, becauſePier. Hieroglyphick, l. 31. c. 7. of all Creatures it is moſt greedy to devoure, and hatred fils the minde with injurious and devouring deſires.
2. Though the speciall Object of our love be our Brother by the ſecond Adam, yet the prohibition of hatred extends to our Brother by the firſt Adam; we muſt not think that if we be kind to thoſe of the Chriſtian Religion, we may exerciſe hoſtility towards Turks and Pagans. It is true, the Jews were enemies to the Nations round about them, yea, did pu…ſue them to an utter extirpation, but they had an expreſs warrant from Heaven for it; and therefore their practice is no pattern till we can ſhew the like warrant: we cannot without breach at once both of equity and charity under any pretences whatſoever, invade the poſſeſſions, or deſtroy the perſons of the moſt barbarous Savages. But yet ſtill in this as in other ſins, the quality of the Object addeth to the quantity of the offence; and though it be a ſin to hate any man, it is a greater ſin to hate a Chriſtian, and the more of Chriſtianity there is in him, the more malignity there is in our hatred, ſince the better the Object, the worſe the act: and yet further, though it be an haynous ſin to hate a Chriſtian upon any account, yet to hate him becauſe he is a Chriſtian, or becauſe he is a more exact and conſcientious Chriſtian then our ſelves is the higheſt degree of this hatred, and that which borders upon the unpardonable ſ…n againſt the holy Ghoſt.
3. This hatred of our Brother which is here forbidden is not only of him whilſt he is our friend, but when he becometh our ne…. Indeed it is an high aggravation of our hatred, when it is of o… that loveth us, but it is no excuſation when of one that hateth us. To hate a friend is inhumane, to hate an enemy is unchriſtian, not only to retaliate good for evill, but evill for evill is againſt St Pauls precept, and as well he that is ſecond, as he that is firſt, in hating his Brother is guilty, how conſonant ſoever it may ſeem to corrupt reaſon, yet it is diſſonant to true Religion, for a man to pay another in his own coyn and return curſing for curſing; nor is it enough for us not to offer an in… ry, but we muſt not ſo much as return it, not only a velle laedere, a will to hurt, but vindicare to revenge an hurt, yea not only to will and endeavour a greater, but an equal, nay a leſs wrong to my brother then he hath done to me, is to hate him.
4. It is not only hurting but hating our brother which is prohibited. Indeed on the one hand a man may hurt him whom he doth not hate, through meer caſualty, and then it is no ſin, or through carleſneſs, and then it is not ſo great a ſin. Again on the other hand a man may hate his brother, and yet through want either of ability, or opportunity, not hurt him, nor is his ſin therefore the leſs. Look as a rich man may relieve his brother, and yet not love him, and a poor man may love his brother, and yet not relieve him; ſo a charitable man may hurt his brother, and yet not hate him, and a malicious man may be ſaid to hate his brother, when he doth not hurt him: the outward execution is not a ſin againſt charity, unleſs there be an inward intention, and the inward intention is a ſin, though there be no outward execution. True it is, the further a ſin proceeds, from thought to deſire, deſire to endeavour, endeavour to action, it is ſo much the worſe, but ſtill the very deſire of injuring (though it be not accompliſhed) is a ſin, and here called hating our brother.
5. Yet laſtly, Whatever falleth ſhort of the duty of loving, cometh within the compaſs of hating our brother. It is a moral axiome, Omnis receſſus à viriute eſt vitium, whatever …ecedeth from vertue is a vice, it is true in this particular, every departure from love is a degree of hatred: the affections of love and hatred are like the qualities of heat and cold; and look as the ceaſing of heat is by an acceſſion of cold, ſo where there is a defect of love, there is the infection of hatred. Hence it is that an unj… or unadviſed Anger with our brother, is a degree of hating him, indeed not all anger (for there is an anger of love as well as hatred) but when it is an anger not of juſt reprehenſion, but vain contention, not with moderation, but exceſs, it is at leaſt a dispoſition to hatred. Hence it is, that not only willing evil, but not willing good to our brother, is an hating him: Look as in point of equity, not dealing faithfully is coſening; ſo in point of charity, not loving is hating. It is a vain fancy, yea a lying deceit, with which ſome men pleaſe themſelves in reſpect of an enemy▪ I do not hate him, and yet I do not love him, I will not do him any harm, but I will not do him any good; the one is as well a ſin, as the other; and when our Apoſtle here oppoſeth hating to loving, he ſeemeth to intimate, that if we do not love, we hate our brother.
And now beloved, what great reaſon have all of us to reflect upon our ſelves firſt, and next on the men among whom we live, ſadly obſerving and bewailing the general prevalency of this ſin of hatred amongſt us.
To this end conſider a few particulars;
1. Are there none who hate thoſe moſt who are the beſt, to whom not only their brother, but his religious converſation is hatefull, therefore reviling, deriding, yea perſecuting him becauſe he maketh conſcience of his wayes? Such are thoſe ſonnes of Belial (men at once both prophane and uncharitable) who becauſe they hate godlineſs, hate the profeſſors and practiſers of it, whoever will ſwear, and whore, and quaffe, run to the ſame exceſs of riot with themſelves, is in their account an hatefull Preciſian: whoſoever frequenteth Gods houſe, obſerveth religious duties in his own houſe, taking all opportunities (according to his place and power) of inſtructing the ignorant, rebuking the obſtinate, exhorting the negligent, is with them an abominable Puritan.
True it is, there are many, too many, nor were there ever more then in this Age, whoſe diſſimulation and hypocriſie are manifeſt, who are very ſtrict in the duties, and zealous againſt the ſins which reſpect the firſt Table, and yet notoriouſly irregular in matters of the ſecond Table; theſe are they whoſe practiſes are bewailed and abhorred by all good Chriſtians, and through the ſides of theſe, Religion is wounded by prophane Atheiſts. Indeed ſome ungodly wretches are apt to pretend when by occaſion of ſuch Phariſees they inveigh againſt the ſtrict profeſſion of Chriſtianity, that it is not Religion but diſſimulation, piety but hypocriſie which they oppugn, but I ſhall only deſire them to conſider whether they be not thus invective againſt all that are zealous, as if they were hypocrites, though they know nothing by them; whether it be not the very exerciſes of Religion, their reading, praying, hearing, and the like, which they deteſt, ſince elſe why do they not imitate thoſe good duties themſelves, as well as abhor the hypocriſie which they lay upon thoſe who performe them; and yet once more, whether to hear of, or know any groſs ſin, by one who is carefull of theſe duties, be not an object rather of their joy then ſorrow, as being glad when they can pick an hole in the coat of a profeſſor; and ſurely if their conſciences accuſe them as guilty in anſwer to theſe Queries, whatever they may account themſelves, they will be found haters, yea the worſt ſort of haters, becauſe of the beſt ſort of brothers.
2. Are there none who are ſo ungratefull as to repay courteſie with injury, love with hatred, who inſtead of loving thoſe that hate them, hate thoſe that love them? Thus Jehoram ſought to ſlay Eliſha, who had been friendly to him: Saul intended ruine to David, who had been faithfull to him: and the Jews crucify Chriſt, who came to ſave them. It is St Auſtins complaint,Aug. in loc. Alas, no wonder if we cannot perſwade you to love your enemies, when you hate your brethren! Certainly they are farre from Chriſtian love, who are guilty of ſuch unnatural hatred.
3. Again how many are there whoſe hatred (as Solomon expreſſeth it) i… covered with deceit, who haveProv. Ael. lib. 5. c. 40. ſharp ▪teeth with ſoft gums, who (like the Panther which with ſweet breath allureth other creatures to him, and then devoureth them) ſpeak fair, whileſt ſeven abominations are in their heart; and ſurely as Divinity reckoneth the firſt ſort, ſo Morality theſe among the worſt ſort of haters, ſince a falſe friend is more pernicious then an open enemy, and ex magno appetitu … m…tat modum loquendi, it is the greatneſs of hatred, which puts him upon this pretence of love.
4. Yet again are there not ſome whoſe hatred is ſo deadly to their brother, that they will be content to do themſelves a loſs, ſo they may do him a great Injury? That Apolog…e of Cupidus and Invidus, the covetous and the envious man is very obſervable to this purpoſe. Jupiter promiſed that whatſoever the one asked, the other ſhould have double, whereupon they much ſtrove one with the other who ſhould ask firſt: the covetous man refuſed becauſe he was deſirous of the double portion, and the envious man was no leſs unwilling, as repining that the other ſhould have more then himſelf: At length the envious man reſolveth to be the firſt in asking; but what did he ask? That Jupiter would … of his eyes, becauſe he then knew the other muſt loſe both. Such malicious men there are, and that among Chriſtians, who care not to deprive themſelves, if they may diſappoint their brother. This is that hatred which is fetcht from hell, witneſs Dives, who deſireth not that he might come to Lazarus, but that Lazarus might come to him, as if he had ratherLuk. 16▪ … Lazarus ſhould be miſerable with him, then he happy with Lazarus.
But if there be (as I hope there are) many who can acquit themſelves from theſe effects of hatred at the height, yet I feare we may obſerve thoſe Symptomes in the moſt, which diſcover them to be ſomewhat ſick of this diſeaſe. When the eye is evill becauſe God is good, doth it not diſcover that beſides the black which nature hath put in the eye as the ſeat of its perfection, there is another black which envy hath put into it as a ſeat of corruption? What doth the ſmoake of detraction, ſtander, calumnie, curſing, rayling, ſcoffing, back-biteing, which cometh forth at the lips of many men, but argue a fire of malice burning in their hearts? whence cometh betraying, quarrelling, fighting, plundering? yea, killing one another, but from this luſt of hatred in mens minds? Indeed who can conſider the hatefull practices which are continually acted among us, and not acknowledge the great predominancy of this ſin? Drop down ye Heavens, and let the Iſa. 45. 8.Skies poure down righteouſneſs, ſaith the Prophet: Drop down ye Heavens, and let the Skies poure down charity and love, may we ſay; for it hath left the earth, yea inſtead thereof the ſmoake of hatred aſcending out of the bottomleſs pit, hath filled it. What calling or profeſſion of men is free from this vice. I would to God the black Coate were not beſmeared with it. What ſtate and condition of men is not guilty of it? Oppreſſours plainly tread in the footſteps of hatred, and I would to God ſufferers did not harbour the luſt of revenge.
How needfull then is a dehortation to diſſwade you from this ſin; and indeed this very name Brother if it be (as you have already heard) an argument of love, may well be a diſſwaſive from hatred, if he be a Brother in the higheſt notion, he is Chriſts Brother as well as thine, and wilt thou hate him whom Chriſt loveth? if in the loweſt degree he is fleſh of thy fleſh, and wilt thou hide thine eyes (in contempt and haired) from thine own fleſh: St Paul ſaith, No man ever yet hated his own fleſh, and wilt thou be ſo unreaſonable? But if this conſideration be too weake, go on and view the deſcription which followeth of the ſtate of ſuch a ſinner; and that is the next generall which God willing the next time ſhall be ſet before your eyes, that if poſſible this ſin of hatred may be eradicated out of your hearts.