Sermons Preached on Several Occasions, Sermon 1

Sermons Preached on Several Occasions · Sermon 1

p. 1The Firſt Sermon.

JOHN III. 19, 20.

And this is the condemnation, That light is come into the world, and men loved darkneſs rather than light, becauſe their deeds were evil.

For every one that doth evil, hateth the light, neither cometh to the light, leſt his deeds ſhould be reproved.

I May take it for granted, That by light here, we are to underſtand the light of the Goſpel: And yet hereby Chriſt is not excluded, who is called foreign, the light, in the ſeventh and eighth Verſes of the firſt Chapter of this Evangeliſt, and foreign, the true light, v. 9. Both theſe lights may well go together; Chriſt the Sun of p. 2ouſneſs, and the Goſpel the Rayes which he ſends forth to enlighten the dark World.

Beſides, as Chriſt conveyeth to us the Goſpel, ſo the Goſpel conveyeth Chriſt unto us, and offers him unto the World; in both which reſpects it's called the Goſpel of Chriſt, Gal. 1.7.Gal 1:7Gal. 1.7. he being, as the Author, ſo the principal ſubject of it. Now both theſe Lights are come into the World; Chriſt by his Incarnation, and together with him the Goſpel, i. e. a more full and clear diſcovery of the way of Salvation by Chriſt, than before.

That the light in both ſenſes is come into the World, and finds no better reception; This is The condemnation, foreign, the judgment, according to the proper acception of the word; but here foreign for foreign, Judgment, for Condemnation, by an uſual Synechdoche, and ſo our Tranſlators have rendered it, looking rather at the ſenſe, than at the immediate propriety of the word. Again, This is The condemnation, that is, by a Metonymy, the cauſe of condemnation, that which deſerves, meritoriouſly procures and brings on condemnation. p. 3Laſtly, This is The condemnation, not ſolely and excluſively as to all other things, but in the ſenſe that ſhall be afterwards mentioned when I come to ſpeak to that particular.

The words of my Text (not to ſpend time in any unneceſſary Preface to what I have to ſay) we may conveniently reſolve into theſe four Propoſitions.

1. That light is come into the world.

2. That men love darkneſs rather than light.

3. That the reaſon why men love darkneſs rather than light, is, becauſe their deeds are evil.

4. That this is the condemnation, that though light be come into the world, yet men love darkneſs rather than light.

Paſſing by the three former, the laſt of theſe Propoſitions is that which I intend at preſent to inſiſt on, as being the chief thing intended in this portion of holy Scripture. Concerning the ſenſe of which Propoſition, a few words will be neceſſary to be premiſed, before I p. 4proceed to lay down the grounds thereof. This is The condemnation, not ſolely, and excluſively as to all other things, as if nothing elſe could condemn a man, but ſignally and emphatically, foreign, the great meritorious cauſe of the ſevereſt puniſhment. I ſay, the rejection of the light of the Goſpel, or not giving it due entertainment, is not the only thing that condemns men. For,

1. Thoſe Heathens unto whom the light of the Scriptures never came, ſhall not therefore be exempted from puniſhment: The Apoſtle hath taught us, That as many as have ſinned without the law, Rom. 2.12.Rom 2:12ſhall alſo periſh without the law. Their ſins againſt their natural light, and the Law of Nature written in their hearts, ſhall condemn them; there ſhall be no need of calling in the aſſiſtance of the Law externally promulged, and written in Tables of Stone; much leſs of the Goſpel, to give evidence againſt them.

'Tis true, if the Goſpel were never offered them, and they ſhut up under a moral impoſſibility of being acquainted with it, we cannot apprehend how their not believing ſhould be charged p. 5upon them as their ſin. Aquinas hath rightly ſtated this matter; 22dae Quaeſt. 10. Artic. 1.Si infidelitas ſumatur ſecundum negationem puram, ſi cut in illis qui nihil audiverunt de fide, non habet rationem peccati: pure negative infidelity, or a meer not believing in thoſe who never heard any thing of the Goſpel, hath not the nature of ſin. And this was likewiſe St. Auſtin's judgment, as appears by the Expoſition he gives of the words of our Saviour, John 15.22. If I had not come unto them, they had had no ſin: Loquitur de peccato quo non crediderunt in Chriſtum, Our Saviour ſpeaketh, ſaith he, of the ſin of not believing in Chriſt. Though they had been guilty of many other ſins, yet their not believing had not been imputed to them. And the reaſon hereof is evident, becauſe they had never a power in Adam of believing that which was never made known unto them; there being a ſimple incompoſſibility and repugnancy in the nature of the thing, that a man ſhould by faith aſſent to, and embrace that, which he was never in the leaſt acquainted with, which was never as much as propounded to him to be the object of his faith. How ſhall we believe on him of whom we have not heard? Rom. p. 610.14. 'Tis a queſtion that cannot be anſwered. Adam himſelf, with all that ſtrength which he received from God, could not have done it; and therefore neither can that be required of his Poſterity, which he himſelf never received.

2. As for ſuch as have the Goſpel publiſhed to them, and finally perſevere in unbelief, neither is their unbelief the only ſin for which they are condemn'd. What ſober man can think that one ſin can expunge another? that mens unbelief ſhould take off and extinguiſh the guilt of all their other ſins, ſo as none of them ſhould at all come under conſideration, when Chriſt pronounceth the condemnatory Sentence? They who ſhould entertain ſo wild a phanſy, muſt have forgotten the form of the Proceedings at the laſt day, as Chriſt himſelf hath deſcribed it, Matth. 25. where expreſs mention is made of other ſins, as the ground of the Sentence to be then pronounced.

Yet I deny not but that in a limited ſenſe, wicked men living under the light of the Goſpel, may be ſaid to be condemned only for their unbelief; becauſe if they had believed, none of their p. 7other ſins ſhould have condemned them. But now, they not believing, the guilt of all their other ſins againſt the Law abideth on them; and beſides, there is an addition of further guilt by their great ſin againſt the Goſpel; and this their ſin againſt the Goſpel, is that which preſſeth them moſt heavily, and hath the ſoreſt influence upon the final Sentence for the inflaming and heightening of it.

So then, theſe things being thus premiſed, we have the ſenſe of the Propoſition before us. This is The condemnation, the matter and meritorious cauſe of the moſt ſore and dreadful condemnation, that light being come into the world, the Goſpel being publiſhed, and Chriſt in the Goſpel being tendered to the Sons of men, they ſlight and refuſe this light, preferring darkneſs before it, and chuſing rather to continue in their ſins, though it coſt them dear, than to embrace Chriſt to their everlaſting bliſs and happineſs.

Now the grounds of the Propoſition, together with the equity of that ſeverity which it imports, will further appear unto us, if we take into conſideration theſe enſuing particulars.

p. 81. 'Tis light that is refuſed, and refuſed with an affront put upon it, darkneſs being preferred before it. Now in this alone there are ſeveral things which do not a little aggravate a man's ſin, and by conſequence, heighten his puniſhment.

1. When a man goes on againſt light, there is more of the formality of ſin, than where light is wanting: There is a direct and plain oppoſition againſt the Rule, an intentional foreign, or irregularity: whereas, in caſe of ignorance, the Rule indeed was violated materially, but not formally and wittingly as ſuch. Our Saviour lays much ſtreſs upon this for the greatning of a man's ſin. Joh. 9.41.John 9:41If ye were blind, ye ſhould have no ſin; that is, none in compariſon of what now you have. And to the ſame effect is that of St. James, To him that knoweth to do good, Ch. 4.17.and doeth it not, to him it is ſin; that is, ſin to the purpoſe, ſin of no ordinary complexion.

2. What is done againſt light, hath not only an inconformity to the Rule, but ſome degree of contempt thereof. Wherefore in ſuch caſes God looks upon p. 9himſelf as deſpiſed. Why haſt thou deſpiſed the commandment of the Lord? ſaid he to David, when he had knowingly and deliberately ſinned, 2 Sam. 12.9.

3. It argues Corruption to have gotten head, and to have grown up to a great meaſure of ſtrength and maturity; it argues ſuch a perſon to be ſet upon ſin, and wholly bent to gratify himſelf therein, whatſoever ſhall come of it. When the light it ſelf ſhall ſtand in a man's way, and flaſh in his face, and yet he will go on, he acts as one ſo reſolved to ſin, as nothing ſhall take him off. This, in the language of the Scipture, is to ſin preſumptuouſly, by which a man under the Law was judged to have reproached the Lord; in regard whereof, no leſs puniſhment was appointed than the utter cutting him off from among his people, Numb. 15.30, 31.

And thus far I have only inſiſted on the conſideration of light more generally: 'Tis light that is refuſed and contemned; and therefore neither the ſin, nor the puniſhment of the perſon ſo offending, can be ſmall.

p. 102. 'Tis not any kind of light, but Goſpel light, that is ſo ill treated; and this hath yet much more in it, than all that hath been hitherto mentioned.

1. The light of the Goſpel is a clearer light. All other light is but darkneſs to this. The Heathens had the light of Nature for their guide; but yet they were ſtill in darkneſs till the Goſpel enlightened them; for the very Errand of the Goſpel to them was, to open their eyes, Acts 26.18.Acts 26:18and to turn them from darkneſs to light. The Jews under the diſpenſations of the Law, had much more light; and yet were heavenly things in great part ſo vail'd and wrapt up in Types and Shadows, as their condition to that of Goſpel-times ſeems to have been but as the morning ſpread upon the Mountains, to the noon day-light.

2. 'Tis a light that preſents to our view the moſt excellent and moſt deſirable things. Pardon of ſin, Acts 10.43. Peace with God, Rom. 5.1. Eternal life, John 3.36. A kingdom that cannot be ſhaken, Heb. 12.28. An inheritance incorruptible, undefiled, that fadeth not away, 1 Pet. 1.4. Such things as neither eye hath ſeen, nor ear hath p. 11heard, nor have entred into the heart of man to conceive, 1 Cor. 2.9.

3. Theſe excellent things which the light of the Goſpel ſets before us, are ſuch as were by infinite Wiſdom and unſpeakable Love deſigned and contrived for us before the foundations of the World were laid. The moſt wiſe and gracious God did in nothing more diſcover the unſearchable Treaſures of his Wiſdom, and the Riches of his Grace, than in the Contrivance of our Salvation in ſuch a way, as in which Mercy and Juſtice ſo admirably meet together, and Righteouſneſs and Peace kiſs each other. We cannot therefore refuſe or ſlight theſe excellent things, without a manifeſt diſparagement of the Wiſdom and Love of God; as if neither the one, nor the other, were conſiderable herein; and as if after all that God hath done, the things ſo wifely deſigned, and graciouſly proffer'd, were not worth our acceptance.

4. The Goſpel preſſeth the entertainment of theſe excellent things with the moſt cogent and forcible Arguments. 'Tis not laid before us as a matter of indifferency, whether we will embrace what's tendered, or refuſe it. We p. 12are told and aſſured, that as the acceptance of the things proffered will render us unſpeakably bleſſed and happy to eternity, ſo the refuſal of them will certainly make us everlaſtingly and unconceivably miſerable. He that believeth, ſhall be ſaved; but he that believeth not, ſhall be damned, Mark 16.16.

5. Beſides the external tender of theſe things in the Goſpel, the Spirit of God uſually more or leſs accompanies the outward Miniſtration of the Goſpel, inwardly working together with it, treating with us, and ſolliciting the matters of our peace by Enlightnings and Convictions, by ſtirring up good Motions and Affections, Purpoſes and Reſolutions, which makes our refuſal of mercy after all this, much more worthy of the ſevereſt puniſhment.

6. Add to all this, the conſideration of the greatneſs of the Perſon who at firſt publiſhed the Goſpel, and made tender of thoſe excellent things to the World himſelf, while here on Earth; and alſo ſtill continues to do it by his Servants. The Lord of Life and Glory, the Eternal Son of God, who is over all, God bleſſed for ever, came in perſon from p. 13Heaven out of the Boſome of his Father, on this very Errand, that he might make reconciliation for ſin, Dan. 9.…4.Dan 9:4and bring in everlaſting righteouſneſs. And offer the fruits and benefit of all to Mankind, making this general Proclamation, Whoſoever believeth ſhall be ſaved.

If but an Earthly Prince ſhould ſend his only Son to the remoteſt Parts of his Dominions, on purpoſe to make tender of ſome great thing to one of his meaneſt Subjects, what an indignity, and how intolerable an affront would it be, if that his tender ſhould be ſlighted! But here the King Eternal ſends his only Son from Heaven to offer us Everlaſting Life, and we entertain him no otherwiſe, than as if he came in a needleſs Embaſſy; for ſo much our moſt unworthy carriage towards him imports, if we do not accept of his Tenders. This the Scripture inſiſts on as a circumſtance that carries in it no ſmall aggravation of the ſin of our unbelief. If the word ſpoken by Angels was ſtedfaſt, and every tranſgreſſion and diſobedience received a juſt recompence of reward; how ſhall we eſcape, if we neglect ſo great ſalvation, which at firſt began to be ſpoken to us by p. 14the Lord! Heb. 2.2, 3. Heb. 12.25.Heb 2:2Heb 2:3Heb 12:25And again, If they eſcaped not who refuſed him who ſpake from earth; much more ſhall not we eſcape, if we refuſe him who ſpeaketh from heaven.

Now put all theſe things together, and I ſee not how you can chuſe but conclude, That as there is no ſin like that which is committed againſt the light of the Goſpel, ſo there is no puniſhment like unto that which will be inflicted for this ſin: or, That this is the condemnation, That light is come into the world, and men love darkneſs rather than light. And ſo I proceed to the application of what hath been ſpoken.

ƲSE 1.

Firſt then, To ſpeak to the more diſſolute Profeſſors of the Chriſtian Religion; From the Premiſes we may infer, That 'tis a moſt vain and empty Plea which many looſe Chriſtians think to help themſelves with at the day of their account to God. They have had their birth and education where the light of the Goſpel ſhines; and under the influences of that light they have lived. As ſoon as they came into the p. 15World, they were in Baptiſm dedicated to Chriſt; in that Ordinance they gave their Names to Chriſt, and liſted themſelves among his Followers and Soldiers; and they never afterwards renounced him, but made profeſſion of him all their days. What reaſon therefore have they to make any queſtion but that Chriſt will own them? They have not been Heathens or Mahumetans: Wherefore, though Chriſt ſhould turn thoſe wretched Infidels into Hell by thouſands; yet as for themſelves, being Chriſtians, they hope they may well expect more favour from him. Should he deal with them as with Heathens? as with thoſe who never wore his Livery? who never made profeſſion of him? who never knew him, or heard of his Name? This were hard meaſure, and ſuch as they think they need not fear at the hands of ſo merciful a Saviour. Who ſhould go to Heaven, if not ſuch as themſelves? whom ſhould Chriſt ſave, if not Chriſtians? Alas poor Souls! You think to plead as thoſe who make account that Chriſt is much beholding to you for vouchſafing to be called by his Name. But foraſmuch as profeſſing to know Chriſt, in your p. 16Works you deny him; foraſmuch as while you call him your Saviour, you refuſe to be ruled by him as your Lord; foraſmuch as notwithſtanding all the love you pretend to have for him, and his Goſpel, your Actions are ſuch as proclaim you to be thoſe who love darkneſs rather than light, and who hate true Chriſtianity, the reality and power of that which you make profeſſion of; had not Chriſt been more beholding to you, if you had never ſo much as in external profeſſion owned him? If you had never been called by that bleſſed Name, which by your unholy lives you have reproached and profaned? Many Heathens were never in a capacity of diſhonouring that Name, as having never had the knowledge of it; and your knowledge of Chriſt hath been of no other advantage to you, than only to enable you knowingly to ſlight him, and trample his precious Blood under your feet. Thus you throw dirt in you Saviour's face, while you would ſeem to honour him. Quid eſt aliud ſanctum vocabulum ſine merito quàm ornamentum in luto, ſaith Salvian, in his 4th Book de Gubernatione Dei; The ſacred Name of Chriſtian without faith p. 17and holineſs, what is it but an Ornament trodden under foot in the mire, or a precious Jewel which you have taken and drawn along the Kennel? But you debaucht and vicious Perſons, you wild Ranters, rather than ſober Chriſtians, ſpeak out your inmoſt thoughts: Do you really make account of claiming ſpecial intereſt in Chriſt? and do you in earneſt expect to be owned by him? With what face can you do it, while you continue to be as you are? Caeſar being at a Banquet, where he was but meanly entertained, and no way ſo as was ſuitable to the dignity of ſo great a Perſon; when the entertainment was over, inſtead of thanking him who had invited him, he only gave him this check in his ear, Non put abam me tibi tam familiarem; I had not thought that we two had been ſo familiar. And will not Chriſt thank you much in the like manner, for having been called by his Name, and for reckoning your ſelf among thoſe that belong to him, and have a ſpecial intereſt in him? Do you not know how he will at the laſt day entertain you, and in what manner he will declare the ſenſe he hath of your kindneſs? Thou lewd and profligate p. 18Perſon, who calleſt me Lord, who numbreſt thy ſelf among my Diſciples, and the moſt intimare of my Retinue; how long have we been ſo well acquainted? Thou …mmon Swearer, thou intemperate and unclean Perſon, thou ſcoffer at Religion, thou nominal Chriſtian, but real Enemy to the Goſpel, and all that ſincerely profeſs it; how durſt thou make mention of my Name, and take my covenant in thy mouth, ſeeing thou hateſt to be reformed, and caſteſt my words behind thy back? Be it known unto thee, thou haſt been much miſtaken in me, I own no ſuch Friends or Followers as thou art; Depart from me thou worker of iniquity, I know thee not. Oh moſt ſad and terrible Diſappointment! when you ſhall be thus condemned, and turned into Hell by him from whom all your Expectations of Salvation were! But yet this is not all; you ſhall not only be adjudged to Hell with the Heathen that know not God, and all the Families that call not on his Name; but you ſhall be more ſeverely handled in that place of Torment, than the very Heathens. The Condition of a ſober and temperate Heathen ſhall then be more tolerable, p. 19than that of a lewd and vicious Chriſtian. And is it not a moſt righteous thing with God that it ſhould be ſo? The Pagan World never had the light that you have been bleſt with: Pagans never had thoſe many gracious Calls and Invitations to Faith and Repentance which you have had: Pagans never had the tenders of thoſe glorious things which have in the Goſpel been proffer'd you: The Terrors of the Law, and the torments prepared in Hell for all the people of the World that forget God, were never laid open, and ſet before their eyes, as they have been before yours: Pagans never had experience of thoſe ſtrong Convictions, of thoſe inward Motions and Strivings of the Spirit of God with their Souls, which you have had: And yet after all this, you are in many reſpects much worſe than many Heathens. And will you ſtill think to plead, We are Chriſtians, and ſhould Chriſt deal with us as with Heathens? I tell you once more, no; he will not deal with you as with Heathens: As the Aggravations of your Sins have been incomparably greater, Matth. 11.22, 23, 24.Matt 11:22Matt 11:23Matt 11:24ſo ſhall your Puniſhment be; It ſhall be more tolerable in p. 20the day of judgment for heathens, than for you.

ƲSE 2.

In the ſecond place, I ſhall ſpeak unto thoſe who know much, and are ſtill in the purſuit of more knowledge, but make little conſcience of practiſing what they know.

From what hath been delivered, we may alſo infer, how much it concerns theſe, to add conſcientious practiſe to their knowledge, and to endeavour that all their Gifts may be ſeaſoned with grace. The more knowledge any graceleſs Perſon hath, the greater without repentance will his future Torments be, and the more intolerable his miſery. You whoſe Spirits are with much fervour and intention carried out after knowledge, and yet poſſibly ſo much ſlight and undervalue Grace, as that you grudge to ſpend one hour in a ſerious enquiry into your ſpiritual Eſtate; I beſeech you conſider what you are a-doing: While you are adding Notion to Notion, and Concluſion to Concluſion, you are but heaping up matter for your more juſt and heavy Condemnation; you are but preparing p. 21Whips for your own backs. For he that knows his maſters will, Luke. 12.47.Luke 12:47and doth it not, ſhall be beaten with many ſtripes. One ſtripe the more for every beam of light which was not improved to the ends for which it was afforded. I ſpeak not this to diſparage knowledge, which is an excellent gift of God, and a principal part of his Image in man; much leſs to diſhearten any in their purſuit of it; but to provoke them to a joint endeavour after grace and knowledge, according to the Apoſtle's Exhortation, 2 Pet. 3.18. It was ſaid of Galba, who had a fine Wit, but a deformed Body, Ingenium Galbae malè habitat, Galba's good Wit hath but an ill habitation. The ſame may I ſay of excellent Gifts in a corrupt mind; 'Tis a thouſand pities that ſo noble a Gueſt ſhould have no better Lodgings. Get your Soul adorned with grace, and then it will be fitter to entertain Gifts. And to preſs this a little more upon you, let me leave with you only theſe three Conſiderations.

1. If Knowledge be excellent and deſirable, Grace is much more excellent, and much more worthy to be the p. 22Object of our moſt raiſed deſires. After the Apoſtle had been diſcourſing of thoſe extraordinary and miraculous Gifts, which in the Primitive times God was pleaſed to pour out upon Believers, he makes way to his following Diſcourſe of love and grace by this commendatory Preface; 1 Cor. 12.31.1 Cor 12:31Yet ſhew I unto you a more excellent way. You are digging and ſearching after Knowledge, as after hid Treaſure; and why not then much more after Grace, Luke 16.11.Luke 16:11which is the moſt precious and invaluable Treaſure, the only true Riches? Matth. 23.23.Matt 23:23This ye ought to have done, and not to have left the other undone; as our Saviour ſpeaks in another caſe. Yea, this ye ought much rather to have done, in compariſon whereof your purſuit of knowledge is but as the tything of mint and cummin, compared with the moſt weighty matters of the law.

2. The more Knowledge you have, the more Grace you need. A little Grace will not ſuffice you to manage a large ſtock of Knowledge. Your Knowledge is one of your chiefeſt Talents for which you muſt be accountable; and 'tis impoſſible you ſhould ſo imploy it, as to be able to give a comfortable account thereof without a proportionable p. 23meaſure of Grace. The higher any man is lifted up in parts and gifts, the more is he expoſed to the violent aſſaults of manifold Temptations; Temptations to Pride, Self-confidence, overvaluing of himſelf, contempt of others, wicked abuſe of his knowledge and parts to the ſervice of Satan, and the diſſervice of God, and his Church: And therefore no man hath more need of grace, of a plentiful meaſure of grace, than he that is moſt accompliſht with knowledge. foreign, The more knowledge we have, the greater is our danger, ſaith Clem. Alex. in the 4th Book of his Stromates.

3. Unleſs you have grace together with your knowledge, the time will come, when you ſhall wiſh that you had been as ignorant, as you are graceleſs. Quàm neſcirem literas! How could I wiſh that I had never learnt to write or read, was the mild and compaſſionate Speech of an Emperor, when he was deſired to ſet his Hand for the Execution of a Malefactor. What he ſaid out of a tender and merciful regard to the Life of another man, that ſhall the p. 24graceleſs and finally impenitent knowing man one day ſay, out of the anguiſh and horror of his own Soul; Ʋtinam neſciſſem literas! Oh that I had never known my Letters, and that my Parents had never ſet me to School. Oh that I had been confined all my days to ſome poor Cottage, or dark Corner, where I might ſcarce have known my right Hand from my left: that I had been the moſt ſilly, ignorant, contemptible Creature in the World, a meer Idiot, or natural Fool, rather than by my ſins againſt ſo much knowledge, to have procured to my ſelf this direful acceſs to my Torments. You may have heard of a poor Idiot, who having never uttered one ſerious word before, was heard to utter this ſhort and pertinent Petition, when he was going out of the World, Lord, require no more of me than thou haſt given me. The ungodly knowing man, the profane Wit, the learned Atheiſt, will have his mouth ſtopt; he will not be able to find ſo good a Plea for himſelf, as that poor Idiot had. He hath received much from the hand of God, and much ſhall be required of him. And ſo I go on to what followeth in the 20th Verſe.

p. 25PART II.

Verſe 20. Every one that doth evil hateth the light.

THE words are a Propoſition ſo clearly and plainly expreſt, that to endeavour to make it plainer were but to loſe time. Seeing therefore I cannot expreſs it in clearer terms, nor caſt it into a better form, I ſhall even take it as it lyes, and ſo handle it; Every one that doth evil hateth the light. The Truth of which Propoſition I know not how I can better demonſtrate, than by ſhewing what influence the light hath upon men in reference to ſin; and withal, how men ſtand affected towards their ſin.

1. The light, (I mean principally the light of the Goſpel, of which our Saviour here ſpeaks) diſcovers ſin. There is a threefold light which diſcovers ſin; the light of Nature, the light of the Law, and the light of the Goſpel.

(1.) The very light of Nature doth in ſome meaſure diſcover ſin. The p. 26Gentiles who have not the law, Rom. 2.14, 15.Rom 2:14Rom 2:15do by nature the things contained in the law, their conſciences in the mean while accuſing or excuſing them, according as their actions are more or leſs conformable to the dictates of the light of nature in them. This light was full and perfect, as it was at firſt ſet up in man by his Creator; but is by the fall now become weak and imperfect, ſo that in many things it leaves a man at a great loſs. That firſt light repreſented things to man exactly according to their nature, ſo as by the help of it he could clearly and perfectly diſcern between good and evil; but now that Primitive light being in great part extinguiſhed, the weak remainders of it repreſent good and evil in a dark and obſcure manner, ſo as by this light alone a man ſees many times little better than he who ſaw Men as Trees; Mar. 8.24.Mark 8:24yea worſe a great deal, taking good for evil, and evil for good; light for darkneſs, Iſa. 5.20.Isa 5:20and darkneſs for light, as the Prophet ſpeaks.

(2.) The light of the Law of God written, goes further in the diſcovery of ſin, in which reſpect the Apoſtle aſcribes the knowledge of ſin to the Law. Rom. 3.20.Rom 3:20The Law exceeds the light of Nature p. 27as to the diſcovery of ſin, in a double reſpect.

1. The Law diſcovers more ſins than the meer light of Nature could. I had not known ſin, ſaith the Apoſtle, Rom. 7.7.Rom 7:7unleſs the law had ſaid, Thou ſhalt not covet. He had not known the ſinfulneſs of the inward motions to ſin, at leaſt ſuch of them as go before the conſent of the will; the motus primo primi, as the Schools call them.

2. The Law makes a more full and clear diſcovery of thoſe very ſins which were in ſome meaſure known by the light of Nature.

(3.) The light of the Goſpel goes yet further in the diſcovery of ſin, and in ſome reſpects as much exceeds the Law herein, as the Law doth the light of Nature. For,

1. The light of the Goſpel, as 'tis far greater and clearer, ſo 'tis of a more piercing and penetrating nature to find out and diſcover ſin, as the Noon-day light looks into many a dark corner, and expoſeth thoſe things to our view which before could not be diſcerned.

p. 282. Goſpel Adminiſtrations are accompanied with a more full Effuſion of the Spirit than was ordinarily under the Law. Now one ſpecial part of the Spirits work being to convince of ſin, John 16.8.John 16:8we may well conclude that the Spirit's Diſcovery and Convictions of ſin under the Goſpel are more full and effectual.

3. The Goſpel furniſheth us with ſeveral Glaſſes in which we may behold ſin repreſented to us in a more lively manner than by the Law alone; and this, whether we conſider the filthineſs or the heinouſneſs of ſin. Theſe Glaſſes are the Holineſs, and the Juſtice of God.

1. The Holineſs of God is ſo diſplayed and ſet forth in the Doctrine of the Goſpel, and in the Life of Chriſt, as never before. Hence it is that the Scripture ſeems ſo to ſpeak of this matter, as if God were little known until Chriſt by his Heavenly Doctrine and Holy Converſation revealed him. No man hath ſeen God at any time; John 1.18.John 1:18the only begotten Son, who is in the boſom of the Father, John 12.45, 46.John 12:45John 12:46he hath declared him. He that ſeeth me, ſeeth him that ſent me; I p. 29am come as a light into the world, that whoſoever believeth in me, ſhould not abide in darkneſs. Mat. 11.27Matt 11:27No man knoweth the Father but the Son, and he to whomſoever the Son will reveal him. 2 Cor. 3.18.2 Cor 3:18And the Apoſtle diſcourſing of the Glory and Excellency of the Evangelical Adminiſtration beyond the Legal, ſaith, That whereas they of old had a vail upon their Hearts, and ſaw things but darkly, we all with open face as in a glaſs behold the glory of God in the Face of Jeſus Chriſt. And that he there chiefly intends the Glory of his Holineſs, we may collect from what followeth; and we are changed, ſaith he, into the ſame image, from glory to glory, even as by the Spirit of the Lord. Now contraries affording mutual light to one another, the more we diſcern of the Holineſs of God, the more filthy and loathſome will ſin appear to us. This we ſee exemplified in the Prophet Iſaiah, Iſa. 6.3, 5.Isa 6:3Isa 6:5who when he had ſeen the Lord ſitting upon his Throne, and heard his Holineſs proclaimed by one of the Seraphims, crying, Holy, holy, holy is the Lord of Hoſts, the whole earth is full of his glory; in the ſenſe of his ſinfulneſs, he cries out, Wo is me, for I am undone, becauſe I am a man of unclean lips.

p. 302. Another Glaſs to behold ſin in, is the Juſtice and Severity of God againſt ſin. As the Holineſs of God ſhews us the filthineſs of ſin, ſo doth his Juſtice and Severity ſhew us the Heinouſneſs and abominable nature of it. But now the Juſtice and Severity of God againſt ſin was never ſo much diſcovered by all the dreadful Threatnings of the Law, and terrible Judgments that have been inflicted upon Sinners ever ſince the Fall of Adam to this day, nor will ever be ſo much diſcovered by all the Sufferings of Millions in Hell to Eternity, as by what God for our ſins hath laid upon his own Eternal and moſt dearly beloved Son, who is over all God bleſſed for ever. The reaſon hereof is manifeſt and undeniable; for the Creature will never be able fully to ſatisfie the Juſtice of God by its endleſs Sufferings in Hell; if it could, why might it not be releaſed, and let out of Priſon? But Chriſt hath made full ſatisfaction to his Father's Juſtice; ſo that we have in that ſatisfaction which he hath preſented to his Father, in that ſatisfaction of infinite value, and in that alone, an exact and adequate meaſure by which we may take the full dimenſions of the p. 31heinouſneſs of Man's ſin. Indeed what higher thing is imaginable by which we might be led to the ſight of the heinouſneſs of ſin, than that unparallel'd ſeverity of the moſt Righteous Judge of all the Earth againſt it, which induced him to lay ſuch a weight of puniſhment upon his only begotten Son, who is of the ſame Divine Eſſence with himſelf, when having taken our Nature on him, he undertook to bear what was due to us for our ſins. By what hath been ſaid, we ſee that the Goſpel not only diſcovers ſin, but alſo doth it in a very ſignal way, making ſuch lively repreſentations of the filthineſs and heinouſneſs thereof, as neither the light of Nature, nor the Law of God; nor all the dreadful Examples of God's Juſtice and Severity that ever have been, or ever ſhall be, can make.

Let us now in the next place add hereunto, That men are naturally moſt unwilling to ſee their ſins, and to be convinced of them; and then it may be preſumed we will eaſily grant, that the light muſt in that reſpect be very unacceptable to them. Such is every man's natural Pride and Self-love, that he hath no mind to know how bad he is. He p. 32is willing, if it be poſſible, to ſhut his Eyes againſt his own deformities, that he may be able to hold up a good Opinion of himſelf. Beſides, as men deſire not to know too much of their own defects, ſo they would not have them known to others. Seeing therefore the ſame light that diſcovers them to themſelves, doth alſo lay them open to others; it is a thing not at all ſtrange, that men, as long as they are wicked, and indulge themſelves in ſin, ſhould be no great Friends to the light. It concerns thoſe who have bad Wares, to get them into dark Shops, which may not diſcover the faultineſs of them. And ſo much of that firſt thing, The light, eſpecially that of the Goſpel, makes diſcovery of mens ſin, and that is it which they cannot endure.

2. The light of the Goſpel doth not only diſcover mens ſin, but calls upon them to leave it. Mat. 3.2.Matt 3:2Repent, for the kingdom of God is at hand, was the ſubſtance of his Preaching who prepared the way for Chriſt, and uſhered in Evangelical light Though God never in the leaſt approved of ſin, yet in former Ages before the coming of his Son into the World, he much winked at it, at leaſt p. 33in the Gentile World; but now he commandeth all men every where to repent. He lets the World know, Acts 16.30.Acts 16:30that in times of Goſpel-light men muſt not expect that patience and forbearance at his hands, which he was pleaſed to exerciſe towards thoſe who lived in darker Ages, and times of Ignorance. Barren Trees might long ſtand before, Mat 3.10.Matt 3:10but now the Ax is laid to the root of the tree, and every tree that bringeth not forth good fruit, ſhall be hewen down, and caſt into the fire. The main Errand and Deſign of the Goſpel is, that men be turned from darkneſs to light, Acts 26.18.Acts 26:18and from the power of Satan unto God. To this purpoſe is that of the Apoſtle, Rom. 13.12, 13, 14.Rom 13:12Rom 13:13Rom 13:14The night is far ſpent, the day is at hand; let us therefore caſt off the works of darkneſs, and put on the armour of light; let us walk honeſtly as in the day, not in rioting and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying. But put ye on the Lord Jeſus Chriſt, and make no proviſion for the fleſh to fulfil the luſts thereof. And again, Tit. 2.11, 12.Titus 2:11Titus 2:12The grace of God that bringeth ſalvation, hath appeared unto all men, teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent p. 34ſent world. 2 Tim. 2 19.2 Tim 2:19And let every one that nameth the name of Chriſt, depart from iniquity. But this is that which the corrupt Heart of man can leaſt of all endure. Men are unwilling to ſee their ſins, but much more unwilling to forſake them. Whence elſe are thoſe excuſes which many frame when they are invited to come unto Chriſt? One is ingaged in this buſineſs, and it muſt be diſpatched; he muſt be diſpenſed with till it be over. Another is ingaged in that Affair, Luke 14.18, 19, 20.Luke 14:18Luke 14:19Luke 14:20and he is not at leiſure. Whence elſe are thoſe downright and peremptory Refuſals? Joh. 5.40.John 5:40Ye will not come to me that ye might have life. Yea, you would not be gained and prevailed with to come by the largeſt Proffers, by the moſt rich and excellent Promiſes. The greateſt Love and Tenderneſs, the moſt Compaſſionate Solicitations and Importunities, are not able to overcome them into a willingneſs; what to do? To be undone? No, to be made for ever; to be gathered under the Wings of Chriſt's moſt tender Care and Love, that they might be everlaſtingly Happy in the Fruition of him. That ſin is the cauſe of this peremptory refuſal, cannot be denied; for nothing but p. 35ſin could ſo bewitch and tranſport them, that they ſhould with ſo much obſtinacy ſtand in their own light, wilfully thruſt away from themſelves Everlaſting Life, and forſake their own Mercies. 'Tis agreed on, that all men naturally deſire happineſs; 'tis Nature's Language, Who will ſhew us any good? Pſal. 4.6.Ps 4:6Could men therefore reject Eternal Happineſs and Glory upon any other Conſideration, than that the Terms on which 'tis offered ſeem to be too hard? They muſt part with their ſins if they will be happy; and O how hard a ſaying is this to Fleſh and Blood! The Friendſhip which is between the heart of man and ſin, being ſo ſtrict and entire, can that light of the Goſpel be welcome to him whoſe Errand from Heaven is to make an everlaſting ſeparation between him and his ſins? Moſt clear it is, that wicked men, while ſuch, cannot abide the light; and that however they may endeavour to cover over their Enmity againſt it with other pretenſions, yet the true reaſon why they hate it, is the wickedneſs of their hearts and lives; they therefore hate it becauſe their deeds are evil, as our Saviour gives us an account of the ground of their hatred thereof.

p. 36But it may here be objected, That the Holy Scriptures elſewhere ſeem to give other reaſons of mens not entertaining the light of the Goſpel. Sometimes they ſeem to impute it to the ſublimity, and to the myſterious Nature of the great Truths contained in the Goſpel. 1 Cor. 2.14.1 Cor 2:14The natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned. Sometimes the Scriptures impute it to the ſubtilty and malice of Satan darkening the minds of men. 2 Cor. 4.3, 4.2 Cor 4:32 Cor 4:4If our goſpel be hid, it is hid to them that are loſt, in whom the God of this world hath blinded the minds of them which believe not, leſt the light of the glorious goſpel of Chriſt ſhould ſhine unto them. And laſtly, otherwhile the Scriptures ſpeak of God's concealing the Myſteries of the Goſpel from ſome men; ſo our Saviour ſpeaking to his Father, ſaith, Mat. 11.25Matt 11:25Thou haſt hid theſe things from the wiſe and prudent. There being alſo theſe other reaſons of mens not embracing the light of the Goſpel, how is it that our Saviour ſeems to lay the whole ſtreſs of this matter upon this, that mens deeds are evil? To this I anſwer,

p. 371. That it is not neceſſary that we ſhould ſo underſtand our Saviour, as if he intended to make man's ſin the ſole or only cauſe why he hates the light, but one principal cauſe. And that 'tis a principal cauſe thereof, hath already appeared from what hath been ſpoken, and will yet more fully appear by what ſhall be further ſpoken in anſwer to the Objections. Wherefore,

2. Though there may be ſome other cauſes of mens hating the light, and preferring darkneſs before it; yet they may for the moſt part be ſome way or other reſolved into this which our Saviour here mentioneth. Other things may concur ſometimes, but there is ſcarce any thing that hath ſo general and almoſt ſo perpetual an influence upon mens hating, declining, running away from, oppoſing, and rejecting the light, as mans ſin. That moſtly all other cauſes may be reſolved into this, I ſhall endeavour to ſhew, in anſwer to the forementioned Objections.

As to the firſt of them, 'tis moſt true, that in Spiritual things there is a great diſproportion between the Intellective Faculty as now 'tis ſince the Fall, and the p. 38Object. The Myſteries of the Goſpel are high and ſublime; our underſtanding is dark, weak, and ſhallow. But,

1. Whence came this diſproportion? Was it not very much from the ſin of man at firſt, who put out his own Eyes, wounded his Intellectuals, and weakened his natural Powers? It cannot be denied but that Adam in the ſtate of Innocency and Integrity, though he could not have found out thoſe deep Myſteries of the Goſpel concerning our Redemption by Chriſt, and the things relating thereunto, they being things that have no natural cauſe from whence the higheſt created reaſon might deduce or collect them; and many of them being things above Nature, and ſuch as depend meerly upon the good pleaſure of God unknown to us, until by himſelf revealed; I ſay, though Adam could not by the ſtrength of his Reaſon and Natural Abilities have found out theſe deep things, yet it cannot be denied but that if theſe things had been propounded to Adam to be aſſented to, and believed upon the Authority of God revealing them, he both could and would moſt readily have aſſented to them, becauſe p. 39he had both a power and a readineſs of mind to believe whatſoever truth God ſhould reveal. And this is all that in theſe matters God requires of us. The deep things of the Goſpel are not propounded to us to be perfectly underſtood and comprehended by us; but they being unfathomable by the longeſt Line of our Reaſon; all that God expects from us, is, that we give our aſſent to them, and believe them; and this only becauſe he who can neither be deceived nor deceive, hath revealed them. But as the caſe now ſtands with us ſince the Fall, though theſe things are moſt clearly revealed, and as ſuch propounded to us, yet we will not believe them, they are fooliſhneſs to us, as the Apoſtle ſpeaks. So miſerably are our Minds taken up and prepoſſeſſed with a proud and fond Opinion of our ſelves, of our own natural Ability to judge of theſe things, with falſe Principles, with inveterate Prejudices, and rank Enmity againſt the Truth, and what not? that we ſhut out the light, and forbid it entertainment with us.

2. Add hereunto, that the perverſeneſs and ſtubbornneſs of the Will, the p. 40irregularity, the inordinate propenſions, and impetuous motions of the Affections and ſenſual Appetite, do not a little hinder the reception of Spiritual Truths into the Underſtanding. For as bad Meats, as crude and inconcocted Humours in the Stomach, ſend up noiſom Vapours into the Head, clouding the Mind, diſcompoſing the Brain, and diſturbing the Fancy; ſo the ſinful Diſtempers, the inordinate Paſſions, the unruly and rebellious diſorders of the inferior Faculties, ſend up ſuch fumes into the higher Region of the Soul, as darken the Underſtanding, as incline and diſpoſe the Mind to embrace what is moſt ſutable to the corrupt bent of the Will and Affections, and to reject the contrary. Ariſtotle's cenſure of young Men as incompetent Auditors of the Precepts of Moral Philoſophy, hath more reaſon in it than at firſt appears. The ſtrength of their Luſts and Paſſions doth not only make them unwilling to come under the ſeverity of Moral Precepts in their Practice and Converſation, but likewiſe much obſtruct the paſſage of thoſe ſeverer Truths into their Underſtandings. 'Tis no eaſie matter to gain the aſſent of the Underſtanding p. 41to thoſe practical Truths which a man hath no mind to be ordered by. Men will be very ingenious to invent, and very facil and eaſie to be prevailed with to entertain reaſons againſt that, which, in reſpect of the contrary byas of their Wills, they would not have to be truth. As 'tis moſt true on the one ſide, Quod nimis miſeri volumus, hoc facile credimus. A weak and dark Argument ſhall have ſtrength and evidence enough to perſuade us of the truth of that which we have a mind to believe: So on the other ſide, the moſt clear and demonſtrative Arguments in the World ſhall not eaſily perſuade us, where we are unwilling to be perſuaded.

Neither is it thus only in matters of Morality, but much more in ſpiritual things, as the corrupt Heart of man is naturally at a far greater remoteneſs and diſtance from them. Upon this ground it ſeems to be that Solomon, who could beſt ſpeak to that Argument, tells us, That the fear of the Lord is the beginning of wiſdom. Prov. 1.7.Prov 1:7When a man's heart is ſeaſoned with the fear of God, and in ſome meaſure purged from corrupt Affections; when 'tis ſubdued unto God, p. 42and made yielding and pliable to his Will, then is a man fit to receive the Law from his mouth, and then is the Heart a meet Veſſel to receive the rich and invaluable treaſure of heavenly Wiſdom. And ſo much in anſwer to the firſt Objection.

I go on to the ſecond, That our not entertaining the light, ſeems to be put upon Satan's ſcore. And here, though Satan's malice and guilt be nothing the leſs, 'tis apparent that this cauſe may alſo in great part be reſolved into man's ſin and wickedneſs. How comes it to paſs, that Satan hath ſuch advantage againſt man in this matter? whence is it that he can ſo eaſily befool men, prejudice them againſt the light of the Goſpel, keep them in darkneſs, and lead them blindfold to Hell, as the Prophet led the Army of the Syrians into Samaria? Is it not becauſe he finds them preingaged in ſinful Courſes, from which they cannot endure to be taken off? Is it not becauſe he finds them reſolved to comply with their Luſts, and corrupt Affections, the gratifying of which is not to be gainſayed, they cannot bear it? were it not that he finds in mens hearts ſuch fit matter to work upon, p. 43laid in before, and prepared to his hands, he could not ſo eaſily delude and blind them to their ruine. Satan had as much malice againſt Chriſt, and did with the greateſt rage and violence aſſault him, and endeavour to break in upon him: but he could not do it, as finding nothing within to bid him welcome. The Prince of this world cometh, Joh. 14.31.John 14:31ſaith he, and findeth nothing in me. Nihil ſui operis ſuique veſtigii, ſaith St. Hierom, in his Epiſtle to Algaſia; nothing of his own Work, no impreſſions which he himſelf hath made, no footſteps which he himſelf hath left behind him; nothing at all on which to ground an Accuſation, or to faſten a Temptation. The words may comprehend both, tho indeed the former ſeems to be in that place chiefly intended. Let Satan come to any of us when he will, he is ſure to find ſomething of his own, ſomething of his own work, ſomething of his own image which he hath ſtampt upon us, ſomething that he may lay claim to as his, ſomething of his party that will own him, and ſide with him. Hence the different iſſue of Chriſt's Temptations and ours. When Satan came to aſſault him, he found his Soul as an impregnable p. 44Caſtle, well fortified on every quarter: clear and heavenly light without any mixture of darkneſs in the Underſtanding, perfect holineſs in the Will, exact regularity and compoſedneſs in the Affections; all of one accord within, to make reſiſtance, ſo as it was impoſſible for him to get poſſeſſion. When he comes to us, he finds the Soul as a city that is broken down, Prov. 25.28.Prov 25:28and without walls, as Solomon ſpeaks. And he finds a treacherous party within, that is ready to invite him, that would gladly ſet open the Gates to him, and betray all into his hands, were the Soul otherwiſe never ſo well fortified. And thus we ſee how far all the miſchief that Satan doth us, may be reſolved into our own ſin. 'Tis true, he blinds us, but 'tis becauſe we have no mind to ſee; he cloſeth our eyes againſt the light of the Goſpel, but he finds us endeavouring to cloſe our own eyes, and glad of any aſſiſtance from him to do it more effectually. In a word, he ſhuts out the light, that it ſhine not in upon us to our conviction, humiliation and converſion, but he makes him ſhuttings to do it, of our own darkneſs, prejudices, falſe Principles, and corrupt Affections.

p. 45I now proceed to the third Objection taken from Matth. 11.25. where God himſelf is ſaid to hide the Myſteries of his Goſpel from the wiſe and prudent. Before I ſay any thing to this Objection, I muſt premiſe, That God in this matter (as in other things) hath a Prerogative which he makes uſe of, and according to which he acts, where, and when he ſees good. He being the Supream Lord of Heaven and Earth, as our Saviour ſtyles him in the place whence this Objection is taken, may diſpoſe of the knowledge of the Myſteries of his Kingdom as he pleaſeth, freely vouchſafing it to ſome, and withholding it from others. For what can reſtrain him, but that he may do with his own as he pleaſeth? Matth. 20.15.Matt 20:15as in the perſon of the Houſeholder he argues. This good pleaſure of God is it into which our Saviour expreſly reſolveth his hiding the Myſteries of the Goſpel from the wiſe and prudent. Matth. 11.26.Matt 11:26Thou haſt hid theſe things from the wiſe and prudent, and revealed them unto babes; even ſo father, for ſo it ſeemed good in thy ſight.

So then, reſerving unto God his Prerogative, I anſwer, That yet however God's hiding the Myſteries of the Goſpel p. 46from men, may very much, and in many caſes, though not univerſally, be reſolved into the ſins of men. For whereas there are chiefly three ways by which God may be ſaid to hide the Myſteries of the Goſpel from men; namely, by denying to them, or removing from them the means of knowledge; or by with-holding the effectual influences and operation of his Spirit to accompany the means; or by permitting Satan to blind them: upon conſideration of the matter we ſhall find, That the ſins of men have frequently very much to do therein, and contribute much towards it; though even here the good pleaſure of God muſt alſo be acknowlegded, who permits it ſo to be, and doth not powerfully interpoſe to hinder it, as he might do if he ſaw good.

1. If God deny the Goſpel to men, 'tis often through their thruſting it away, and keeping it off from themſelves, when 'tis approaching towards them. How often do men oppoſe themſelves againſt it! How often do men decline the light, and chuſe to live in places of darkneſs, where there are no means, or as good as no means of knowledge! So p. 47if God remove the Goſpel from a People, is it not moſt commonly not only for their own ſin, but by their ſin that 'tis removed? God for their unfruitfulneſs and unthankfulneſs, for their manifold ſins againſt the Goſpel, moſt righteouſly gives them up to be active and inſtrumental themſelves in putting out the light, and ſending the Goſpel far away from themſelves.

2. If God, continuing the Goſpel, and the means of grace to a People, with-hold the powerful influences and co-operation of his Spirit, what is this in effect, but a leaving them to themſelves, ſuffering their luſts, prejudices, love of ſin, and hatred of holineſs, ſo far to prevail in them, as to ſhut and bar up the Soul, and forcibly to keep out the light, or ſo far to weaken the influences and impreſſions of it, as nothing to purpoſe is done upon them.

3. If God hide the Myſteries of his Kingdom from them by giving them up to Satan to be blinded and deluded by him, the thing is ſtill upon the matter one and the ſame; for as hath been at large ſhewed, Satan effects his purpoſe much by their own ſin, and makes uſe p. 48of their Corruptions as the Weapons of his warfare againſt the Soul, to keep it under the power of darkneſs.

Now to apply what hath been ſpoken.

ƲSE 1.

This gives us a true account of the reaſon of ſeveral Practiſes of the Church of Rome.

As 1ſt. Of their vilifying and diſparaging the Holy Scriptures as defective and imperfect, as obſcure and uncertain, and no better than a Noſe of wax that may be turned any way at pleaſure, that may be moulded and ſhaped to every man's fancy, as one of that Party wickedly and and profanely reproacheth it. In ſhort; Their making the word written, inſufficient to inform us touching the matters of our belief and practiſe, and to lead us in the way to Heaven, without the help and ſupplement of Human Traditions.

2. Of their refuſing to bring their Doctrines, Worſhip and Practiſes, to the Teſt and Touchſtone of the Holy Scriptures alone; and of their ſetting up another pretended Infallible Judge p. 49of Controverſies, not admitting the Scriptures to be the common Umpire and Determiner of them.

3. Of their ſhutting up the Book of the Holy Scriptures, and forbidding it to be read by the People, ſo taking away from them the key of Knowledge. What's the reaſon of theſe their ungodly and abominable Practiſes, but this, He that doth evil, hateth the light, and cometh not to it, leſt his deeds ſhould be reproved? Their Principles are unſound and rotten, wicked and abominable, their Doctrine falſe, their Worſhip Idolatrous, their Uſages vain and ſuperſtitious, and therefore they hate the light of the Scriptures that diſcovers their Errors, Cheats and Juglings; therefore they decline the light, and run away from it; they defame and reproach it, they ſhut it up, and impriſon it; they do what they can to extinguiſh it, and keep men in darkneſs whereſoever they have power to do it. But bleſſed be God that we are not yet brought into bondage by them; they have not yet prevailed to deprive us of the light of the Goſpel; we have free acceſs to the Holy Scriptures; the Bible lies open before us in our Mother-tongue. O! may we p. 50never by our unthankfulneſs, our not improving the mercies we enjoy, and our other ſins, ſo far provoke God, as that he ſhould ſuffer the Land of our Nativity to be again overſpread with that worſe than Egyptian darkneſs.

ƲSE 2.

This diſcovers the true reaſon why many that frequent Publick Ordinances, love and affect ſuch Preaching only as comes not too near the Conſcience, meddles not with their ſpiritual eſtate, toucheth not their own particular darling and beloved ſins. A ſmooth and general Diſcourſe, that deſcends not to the concernments of their own Souls; or it may be, a ſerious and ſmart Sermon, that reproves the ſins of the Age, or the ſins of ſome particular Perſons known to them, thoſe ſins which they thomſelves are not guilty of; all this they can hear with much patience, and perhaps with ſome delight, Mar. 6.20.Mark 6:20as Herod is ſaid to have heard John Baptiſt gladly. But if any man ſhall lay open, and ſet before them the great evil of their own ſins, the unſoundneſs of their ſpiritual Eſtate, while they continue in them, p. 51the extream danger of their preſent condition, the abſolute and indiſpenſable neceſſity of Regeneration, of ſincere and univerſal Repentance, of ſound Converſion, in order to Salvation; if a man ſhall diſcourſe of our natural proneneſs to flatter and deceive our ſelves in theſe important matters, of our utter unwillingneſs to know the worſt of our ſelves, and to be truly acquainted with the ſtate of our Souls; of the ſmall number of ſuch as ſhall be ſaved, in compariſon of them that periſh; of the great multitude of them that reſt in the outward for malities of Religion, and never go further, and of ſuch as have a name to live, but are dead; I ſay, if any man ſhall diſcourſe of theſe things, how unacceptable and diſpleaſing, how irkſome and tedious would it be to many of his Hearers! How would they long to be rid of ſuch a man! hardly forbearing to ſay of him, as Ahab did of Michaiah, I have this man; becauſe he never propheſied good of me, but evil. For ſuch plain dealing, a man perhaps might be treated as kindly by ſome, as the Prophet Amos was by Amaziah, Go, flee away, ſaith he, into the land of Judah, and there eat bread, and propheſy there; but propheſy p. 52no more at Bethel. Amos 7.12, 13.Amos 7:12Amos 7:13Now whence is all this, and what other account can be given of it, but that in my Text, Every one that doth evil, hateth the light, and cometh not to it, leſt his deeds ſhould be reproved?

ƲSE 3.

This may alſo acquaint us with the reaſon why many vicious and ungodly People come ſo ſeldom to this place. Their Deeds are evil, their Works are the Works of darkneſs, and therefore they hate the light. A woful Snare, a ſad Intanglement it is in which they are! They hate the light, and come not to it, becauſe their deeds are evil; and yet as long as they come not to the light, they are never likely to be better. But do theſe People think all is well, while withdrawing themſelves from the light, they can make a ſhift to avoid the ſight of their ſin and miſery, and keep their Conſciences aſleep? Let them not deceive themſelves; the time is coming, when the light will break in upon them, do they what they can to keep it out; When God will open their eyes, and ſet their ſins in order before them, as he p. 53threatens the wicked man, Pſal. 50.21.Ps 50:21the obſtinate and impenitent ſinner. What ſhall I ſay to perſuade theſe Sons of Japhet, or rather Sons of Belial, to dwell in the Tents of Shem, to come to the Houſe of God, and join themſelves to the Aſſemblies of his People? Though I have ſmall hopes that I ſhall be able to ſay any thing that may work upon people ſo much eſtranged from God, and ſo miſerably hardened in their ſins; yet over, and above what hath been ſaid, I ſhall recommend theſe two things to the ſerious conſideration of ſuch perſons, if any of them be at preſent here; for tho we have little of their company here, yet I know not, but that ſome of them may now and then have the curioſity, though not the Religion, to look within theſe Doors, and drop in amongſt us.

1. Let them conſider, That the longer they ſhall ſhun the light, and hide their eyes from their ſins, the more frightful and formidable will the view of them be, when God ſhall open their eyes. Such Armies of their Sins, and ſuch fearful Aggravations of them, will then appear, as will fill them with horror and amazement, and without p. 54God's infinite mercy hurry them into the Gulf of utter deſpair. But if this be not enough to fright them out of their profaneneſs; Let them conſider,

1dly, That they who will not come to the light here, muſt never expect to be partakers of the inheritance among the ſaints in light hereafter. Gen. 28.17.Gen 28:17The houſe of God is the gate of heaven, as Jacob called it. Through this is the entrance into the Kingdom of Heaven; and therefore all they who out of Profaneneſs and Irreligion ſhut themſelves out of the Church here, ſhut themſelves out of Heaven; and they who wickedly and profanely exclude themſelves from the Aſſemblies of God's People here, muſt not look to be admitted into the City of the living God, the heavenly Jeruſalem, the general Aſſembly, and Church of the Firſt-born which are written in Heaven. A fearful thing! conſider it all ye that ſhun the Word and Ordinances of God, that in your hearts ſay to the Almighty, Job 21.14.Job 21:14Depart from us, me deſire not the knowledge of thy ways, as the wicked man is deſcribed. If you will not acquaint your ſelves with God here, you muſt never look to enjoy him hereafter; if in effect you bid p. 55him depart from you, what elſe can you expect from him, but to hear that dreadful and confounding Sentence, Depart from me ye curſed into everlaſting fire, prepared for the devil and his angels. Tremble at the thoughts of that Sentence, and do not by your obſtinate Profaneneſs and Irreligion, by your contempt of the Houſe, Word, and Ordinances of God, wilfully bring it upon your ſelves.

ƲSE 4.

If the light be ſo unacceptable to wicked men, if they hate it, and cannot endure it; then may They hence inform themſelves what meaſure they may expect from the wicked World, whoſe Office and Calling it is to hold forth the light to others. If indeed they ſtudy to comply with men in their ſins, if they reſolve to ſay nothing but what wicked men would have them; if they flatter them, and build them up in a good opinion of themſelves to their ruine, and cry, Peace, peace to them, unto whom no peace belongs; then will the World like them well, be very friendly to them, p. 56and let them have its good word upon all occaſions. But if in the diſcharge of the Duties of their place, they be faithful to Chriſt who intruſts them, and faithful to the Souls of men, with which they are intruſted, then muſt they make account to meet with little kindneſs from wicked men. If ſuch men hate the light, they can have no great love ordinarily for them that bring it to them. When therefore we are but courſely treated by ſome of them, whoſe good we moſt deſired and endeavoured, we muſt not think it ſtrange. 'Tis a neceſſary and inſeparable appendant of our Calling. 'Tis no other than what befel the Prophets in the Old Teſtament, the Apoſtles in the New, and Chriſt himſelf. It is impoſſible that we ſhould do our duty faithfully, and not incur the diſpleaſure of ſome thereby. There is no greater evidence of unfaithfulneſs, than when no man is offended. If that ſeem a Paradox, then what think you of that of our Saviour; Luk. 6.26.Luke 6:26Wo be unto you when all men ſpeak well of you?

To conclude. Seeing thus it is; ſeeing we cannot pleaſe wicked men, p. 57unleſs we will diſpleaſe God, let the Conſcience of having ſincerely endeavoured to approve our heart to God, and to give no juſt offence to men, bear us up, and ſupport, arm and fortify us againſt all the harſh Cenſures, and all the cauſeleſs and unjuſt Clamours of the World.