Twenty-Nine Sermons, Sermon 15 – Title page 18
THE ENMITY OF THE WICKED, To the light of the GOSPEL.
JOHN 3. VER. 20.
For every man that doth evill, hateth the light, neither cometh he to the light, leaſt his deeds ſhould be reproved.
THis is part of Chriſt his parly with Nicodemus concerning regeneration: wherein our Saviour doth declare four main points,
The firſt is, Mans naturall eſtate and condition without Chriſt. It is impoſſible that ever he ſhould be ſaved, that ever he ſhould get grace or come within the liſt of eternall life. Chriſt ſaith it, and bindeth it with an oath: ver. 3. Verily, Verily, I ſay unto thee, except a man be borne again, he cannot ſee the Kingdome of God: much leſſe inherit it.
Secondly, here is Gods gracious proviſion which he hath taken with the world, that though man were in a way of damnation, invincibly; yet now he is put in a way of probability of ſalvation: ver. 16. though he were damnable by nature, yet now he is ſalvable by Chriſt.
Thirdly, here is a general proclamation upon the condition of faith, that this ſalvability may be attained, if a man believe. In the ſame verſe, God ſo loved the world, that he gave his onelyonly begotten Sonne, that whoſoever beleeveth in him, &c. It is a condition of faith, put to all, none excepted. Whoſoever he be that beleeveth in Chriſt, he ſhall be ſaved.
Fourthly, here is the reprobation of the world, he that beleeveth not, is condemned already. The cauſe whereof cannot be caſt on Chriſt, for, God hath not ſent his Son to condemne the world, but that the world through him might be ſaved: It was Chriſts primary purpoſe, and the firſt end of his coming, to ſave the world: it is an accidentall end, or rather an event of his coming, that the world is condemned. Chriſt is not the cauſe of it: he is not the efficient cauſe, for he is a Saviour: nor the deficient cauſe, for he is a ſufficient Saviour.
That the cauſe of their condemnation, is from themſelves, and not from Chriſt: is proved by three arguments,
Firſt, from their own conſciences: he that beleeveth not, is condemned already. He cannot here ſpeake of the condemnation of hell, for he is not in hell already. But he ſpeakes of an apprehenſuall condemnation in their own conſciences: as Chryſoſtome obſerves, he meanes the condemnation of their own conſciences; he that beleeves not, his conſcience tells him that it is his fault that he beleeveth not: though it be not in his power to be beleeve, yet God hath gone ſo farre, he hath ſo farre ſtrugled with mens conſciences, that there is no default on his part: They cannot excuſe themſelves, ſaying, I have no power to beleeve: their own conſciences will tell them that God hath knocked at their hearts, and offered them power to beleeve, but they rejected it. They cannot ſay, I know not how to beleeve; his own conſcience will tell him that God hath offered inſtruction to him, whereby he might have been taught, but that he refuſed it: ſo that he that beleeves not, is condemned already; his own conſcience riſeth within him, and tells him that it is his own fault that he doth not.
Secondly, it is proved by experience; experience ſhews that men are the cauſe of their own condemnation. verſe 19. This is the condemnation that light is come into the world, but men loved darknesse rather then light; the meaning of it, is this, This is the cauſe of condemnation to the world; not Gods predeſtination, not their fatall deſtiny, not their breach of the firſt covenant, nor any other impiety, but this ſinne of Infidelity.
If the world ſtood guilty of never ſo many ſinnes: yet, if it did beleeve in the Lord Jeſus, it ſhould be ſaved. So that it is not all the other ſinnes that a man commits, that damnes him: but his infidelity that layes all his former ſinnes that ever he committed upon him; here is condemnation, that though light be come into the world, to pull men out of their darkneſſe, and ſinnes; yea though Chriſt, though grace come to them, yet they will not come out of their ſinnes; men will not have Chriſt, men will not have grace, men love darkneſſe rather then light.
Thirdly, It is proved by reaſon, verſe 20. the verſe now read unto you, For, every man that doth evil, hateth the light: neither cometh to the light, leaſt his deeds ſhould be reproved.
It is a ſtrong argument to prove that if men be damned, themſelves are the cauſe of it: for if light come into the world to inſtruct men, if Chriſt come into the world to pluck men out of their ſins, if Chriſt come with his bloud and ſpirit to cleanſe and ſanctifie men, and men will not be ſanctified: Then, if they periſh in their ſins, they are juſtly guilty of their own condemnation.
The words comprehend in them two things.
Firſt, the wickeds rejection of the word of grace: which is ſet forth both poſitively, he hates the light: and then privatively or rather negatively, neither cometh to the light.
Secondly, the cauſe of the wickeds rejection of the word of grace: which is twofold.
Firſt, the qualification of his perſon, he doth evill.
Secondly, the diſpoſition of his male partneſſe, that cannot indure to be reproved.
From the firſt of theſe, we obſerve this.
That a wicked man hates the word of God grace yea he doth not onelyonly hateDoctrine. the word of Gods grace, but he hates grace it felfe: he doth not onelyonly hate the Lanthorne that beareth the light, but he hates the light it ſelfe.
I chooſe not to ſtand to ſhew you how the word is called a light: but that which I take to be more neceſſary for this place, I will firſt ſhew you what this hatred of the word of grace and of grace it ſelf is, and I thus define it,
It is an actual affection of the heart, whereby a man riſeth up againſt an union with that which ſeems to be oppoſite and contrary to his luſt.
So that there be foure things in a wicked mans hatred of the word.
Firſt, it is an actuall hatred: for there is an habituall hatred of the word, even in them that never heard the word; they doe not actually hate it, becauſe they never had it; but they would hate it, if they had it; as ſore eys hate the light of the Sunne even when it is down; for if they had it, they would twinckle at it. Thus all wicked men hate the word, and may be condemned for deſpiſers of the word, though they doe not actually hate it, becauſe they have it not; yet habitually they hate it; they would hate it if they had it. I ſpeak not of this hatred, but of that which is actuall hatred, whereby though they have the word, yet they hare to be controled, and reformed by the word: Prov. 1. 22. O ye fooles, how long will ye hate knowledge?
Secondly, it is a paſſion of the heart, and ſo I diſtinguiſh it: for I know a wicked man may love the word of God with his underſtanding and conſcience; his underſtanding may love the word and ſay it is good; his conſcience may love the word and ſay it is gratious; yet if he cuts not off his ſinnes for the word, he hates it. Pſal. 119. 70. Their heart is as fat as greaſe, but my delight is in thy law; as if he ſhould ſay, my heart is a leane heart, an hungrie heart, my ſoule delighteth and rejoyceth in and loveth thy word: I have nothing elſe to fill it but thy word, and the comforts I have from it: but their hearts are as fat as greaſe, their hearts are fat hearts, fat with the world, far with luſt, they hate the word.
As a full ſtomack loatheth meat and cannot digeſt it: ſo wicked men hate the word, it will not go down with them, it will not fetch up their luſts.
If thou parteſt not with thy ſinnes, thy heart hateth the word: yet thou thinkeſt thou loveſt the word: thou ſayeſt thou loveſt to hear the word, and thou loveſt good Miniſters, and good diſcourſes, &c. it may be that this is nothing but the aſſent of thine underſtanding, and the approbation of thy conſcience, and ſo a man may love the word in his underſtanding and conſcience, and yet be a hater of the word of God.
The Devills have attained to ſo much divinity as this; they like the word in their underſtandings, and aſſent to the truth of it in their conſciences; but though their underſtandings and conſciences tell them that it is a good word, yet they hate it. This is a damnable and a moſt unnaturall hatred.
Indeed if a mans mind and conſcience were againſt the word, it were naturall for him to hate it: it is naturall for a man to hate that which is againſt his mind: but when thy conſcience ſhall tell thee, this is the word and the will of the Eternall God; and thy conſcience ſhall tell thee, that it is a moſt true word, a righteous, a juſt, an holy commandement that commands thee to ſerve thy God onelyonly, and ſo to part with all thy ſinnes; if yet thou wilt not obey, but goe contrary to his word, thy hatred it is unnaturall and diveliſh. As it was ſaid of Agrippa his dogge, he had a divell tyed to his collar: of another that he had a divell ſigned on his ſwords pummell: ſo I may ſay to every one that hates the word and to be ruled by it, and yet knowes it in his own underſtanding and conſcience to be a true and good word; I may ſay, it is a diveliſh Hatred, and he hath a divell tyed to his heart, a divell in his heart.
Thirdly, this hatred is that whereby the heart riſeth up againſt an union with the word: hatred is a ſhunning of an union with a thing. A man doth not hate any evill naturally, but he hates an union with it. A man doth not hate poiſon it ſelfe, he hates no poiſon in a toade: let it be there as much as it will, he cares not; ſo the ſhepheard, be hates not the wolfe in the Forreſt, but in the Flock. A wicked man hates not the word ſo long as it keeps within it ſelf; he loves Epiſtles and Goſpells, the firſt and ſecond leſſon ſo long as the word keeps in the Scriptures, he likes it; but if the word begin to take union with him, if the word begin to plucke ſin from him, to pull his cupps from him, to pluck his pleaſures and delights from him, and his luſts from him, then he hates the word, when it comes in this union to his heart.
I put this union of the word in oppoſition to foure things.
Firſt againſt generall preaching; a wicked man loves generall preaching, though it be of all the truthes in the Bible while they take no union with his heart; he may heare a thouſand Sermons and like them all well enough; ſo long as the word cloſeth not in with a mans conſcience, ſo long as it grapples not with his heart, ſo long he may love and like it. But let the word come in particulars to him, and tell him, this is thy ſinne, and thou muſt to hell for it, if thou giveſt it not over: this hath been an old luſt of thine which will be thy bane, if thou repent not: This thy old corruption, it will be thy breake-necke, if thou part not with it: if the word come in this union with his ſoule then he hates it.
So long as Iohn Baptiſt tooke his text, and dwelt on the reaſons, and went no further, Herod heard him gladly: but when Iohn came to his uſe to apply it, and told him in particular, this reproves thee Herod, and all the evills that ever thou haſt done, and in particular for thine unlawfull marriage with thy brother Philips wife: when Iohn came thus, then Herod claps him up in priſon; before he heard him with joy and gladneſſe: but when he comes cloſe to his conſcience, and tells him that his marriage would condemne him, and his other ſinnes would damn him, if he repented not; Herod cannot endure this preaching any longer.
Secondly, in oppoſition to mercifull preaching. A wicked man loves mercifull Preaching; why? it takes no union with his heart, it is like a Plaiſter that will never ſticke. A mercifull Sermon can never ſticke on a prophane heart; it is likened to a greaſie paper that will never faſten, ſo mercifull Sermons, they will never faſten on his heart, they cannot take away his ſinnes from him.
Ahab he loved his foure hundred meale-mouthed mercifull Preachers well enough; but when Micaiah came to him, O, I hate him, for he never Propheſieth good unto me but evill, he is alwayes upon hell-ſtrings, he is alwayes preaching judgement unto me: I cannot claw off one of his Sermons in a monethmonth ſcarce, I cannot catch hold on any of his Points to comfort my heart; there is not one ſentence in all his Sermons to refreſh my conſcience, he never propheſieth good unto me but evill; I hate him.
When a Miniſter comes to the conſcience of a man, and tells him this is the truth of God, and this is thy ſinne and damnation, and makes his Sermons ſticke as a burre on his conſcience, and as an arrow ſhot into his bowells, his heart riſeth againſt it, and he cannot endure it.
Thirdly, in oppoſition to preaching, when the Miniſter is dead. A wicked man loves the word when he that preacheth it is dead. Why? then there is none to urge a union of the word with his conſcience. A wicked man loves to read Saint Paul, Saint Peter and Saint Iohn, &c. why? theſe men are not alive to urge a union of the word with their conſciences; but if Saint Paul, or Saint Peter, &c. were alive to tell them, if this be the word of God, then thou art a damned man, if thou doeſt not obey it, if this be a grace, then thou art a curſed man, if thou have it not: if theſe men were alive now, their Sermons would cut to the quicke. So when the Miniſters are dead, men love to buy their bookes; and to read their Sermons.
Now Maſter Perkins is dead, all the world honours him, and men buy up his bookes; but when he was alive, the drunkards made ballads of him, and profane Belials would make ſongs of him: why? they could not endure this union of the word. If the Miniſter be by, he cannot be drunk, but the Miniſter will preach condemnation to him for it, if he repent not▪ he cannot ſwear, or lie, or deceive, but the Miniſter will tell him that this will be a core to his conſcience another day. Men cannot endure this. Saint Paul and Saint Peter, &c. being dead they like well enough, but if they were alive, they would hate them: why? they cannot endure an union with the word.
This was the religion of the Scribes and Phariſees: Matth. 23. 29, 30. they built the …ombes of the Prophets, and garniſhed the Sepulchres of the righteous, and ſaid if they had lived in the daies of their fathers, they would not have been partakers with them in the bloud of the Prophets. You are the children of thoſe men that killed the Prophets, ſaith Chriſt: ver. 31. Are not you the children of thoſe men? doe not you do thoſe ſins which the Prophets cried out againſt, and for which the Prophets denounced ſuch fearfull judgements upon them? I tell you if the Prophets were now alive, they would …ie hell and damnation, to you: if the Prophets were now alive, and did ſee thoſe ſinnes you commit, they would denounce woe and vengeance to you as they did to their fathers.
Oh ſaith one, if I had lived in the Jews time, I would never have oppoſed Chriſt and his Apoſtles, I would have kiſſed the very ground that they trod on; then, wretch why doeſt thou not doe that which theſe men preached? look in the writings of theſe holy men, of Paul, of Peter, &c. Doſt thou do that which Paul and Peter have wrote thou ſhouldeſt doe? doſt thou look in their writings, and not obey what they have wrote? I tell thee, if Peter and Paul were alive, they would tell thee thou ſhouldeſt be damned, if thou repenteſt not: if John and Iames were alive, they would tell thee, that the wrath of God will take hold on thee, if thou yeeld not obedience to that word they preached to thee.
If Paul were alive he ſhould have many a Tertullus to oppoſe him: if Iohn were alive, he ſhould have many a Herod to impriſon him: if Amos were alive, hee ſhould have many an Amaziah to baniſh him and to ſilence him; but now they are dead, men can like them well enough.
A righteous man in the way, is an abomination to the wicked. Prov. 29. 27. he doth not ſay an upright man when he is dead, is an abomination to the wicked: for when he is dead, they may praiſe him, and love him, and love to have his picture amongſt them: then they will ſpeake well of him, and commend him. I ſpeake that, becauſe I would not be miſconſtrued.
Let a man be a godly man indeed, a Saint indeed, as long as he lives, the men of the world will hate him: I have choſen you out of the world, faith Chriſt, and therefore the world hates you, &c.
It hath been an old haunt and cuſtome of the world to hate and maligne the righteous, to reproach them, to call them Puritans, &c, though very heathens have acknowledged that there is no religion without purity. Cicero, Horate, and others deſcribing a man that is religious, ſay that he is an intire man, a man pure from ſin.
If any man will not beleeve it, let him trie it: let him be holy and gratious, and ſhew forth the power of religion in his life, let him contemne the world, &c. and ſee whether wicked men will not hate him, reproach and diſgrace him what they can not as if a godly man could not be godly and religious, unleſſe he be hated and reproached by the world: for it may be
Firſt, when a man that is truly religious and godly, is a great man, and all the countrey are loth to loſe his favour, or to purchaſe his ill will▪ then he may be free from hate and reproach.
Secondly, when he is a man of admirable wit and knowledge, that the world admires him for his learning, and for his underſtanding, and for his parts: ſuch a one men will rather admire then revile.
Thirdly, it may ſo be that God may give a godly man favour in the eyes of the world: howſoever the world would hate, and reproach them, yet God may ſo ſtrike their conſciences that they cannot doe it. Otherwiſe, a godly man, eſpecially if he be ſuch a one by whoſe godlineſſe and purity a wicked man is judged and condemned in his conſcience for his ungodlineſſe and prophaneneſſe, the wicked will hate him.
Laſtly, I put it in oppoſition to now and then preaching: a wicked man loves preaching, though never ſo ſharp and terrible, ſo it come but now and then: if the Miniſter preach never ſo powerfully never ſo terribly, if it give him a reproof and away, ſo it doth not ſtand digging in his conſcience, and ga…ling his heart day by day; let the miniſter en…er a reproof into his heart againe, ſo it be but once or twice, he cares not. Why? he thinks he can recover himſelf again from it: but let the word of God come into him, and gall his conſcience continually, that every Sabbath he is convicted for a condemned man if he live not otherwiſe: every Sermon the Miniſter finds him out in his cloſeſt and deareſt ſinnes; he can never goe to Church, but he heares the Miniſter reprooving him for ſome ſinne or other, telling him that he muſt to hell for them unleſſe he repent, and leade a new life; thus when the word followes him every Sabbath that he hath no breathing time to recover his luſt; this makes him to hate the word.
Amos 7. The Prophet preaching the word of the Lord, and denouncing the Judgements of God to the people for their ſins, Amaziah oppoſeth him ver. 12. and ſaith unto Amos, O thou Seer, goe flye thee away into the Land of Judah, and there eate bread and propheſie there, but propheſie not again any more at Bethell, for it is the Kings Chappel, and it is the Kings Court. He could like it well enough that Amos ſhould propheſie once or twice: but if he did propheſie any more, he ſhould ſpoile all thei… …th, he ſhould gall all their conſciences; go, ſaith he, propheſie in Judah, and eate thy bread there. Amos ſhould propheſie where he would, ſo it were not there; he might eat his bread where he would, ſo it were not there.
Laſtly, as it is an actuall affection of the heart, whereby the heart riſeth up againſt an union: ſo in the laſt place, it is againſt that that is diſſonant and repugnant to his luſt. For, as love is the conſonancy of the affection to a thing that hath agreement therewith: ſo hatred muſt needs be diſſonancy of affection to a thing that is repugnant and contrary to it. So, a wicked man he hates the word, becauſe it diſagrees and jarres with his luſt. Indeed a wicked man may love the word ſo long as it oppoſeth not againſt his luſt. Therefore a wicked man may love three kinds of preaching.
Firſt, Quaint preaching that ſavours more of humanity then of divinity. As long as the Miniſter commeth with dainty phraſes, acute ſtories, eloquent alluſions, and fine tranſitions, they will like it well enough: it jarres not with their luſt; and therefore you ſhall heare them when they come from Church, commend him, O he was a fine ſpokes man, a wirty ſcholar: what a learned and excellent Sermon did he make to day? ſo farre as the word oppoſeth not his luſt, a man may love preaching.
The people they did love to hear Ezeki l preach, they did love to hear his pleaſant words.
The Babylonians they did love to hear Davids ſongs: it was fine melody to them, though they hated the ſenſe; ſo the Phylistins they did love to hear Sampſon ſpeak, they knew he was a witty man, and could ſpeake fine riddles to them, but they hated his religion: ſo the people they did love to hear Chriſt preach, and would flock after him, they did, wonder at his authority, &c. yet they hated his doctrine, for they cried, crucifie him, crucifie him; ſo if a Miniſter ſpeake onelyonly of witte, learning and memory, &c. a wicked man will love it, it oppoſeth not his luſt.
Secondly, they may love Impertinent preaching: when though it be never ſo pertinent to ſome in the Church, yet if it be not pertineut to him, he loves that. As the drunkard, loves to hear the Miniſter preach againſt hypocriſie, though never ſo ſharply; The prodigall perſon loves to hear the Miniſter preach againſt covetouſneſſe. But if the word come to ſtrike him under his fifth ribbe, to diſcover his corruptions, and the plagues of God due to him for his ſinnes, then he hates it.
Thirdly, he may love preaching in …anto though not in toto; he may love ſo, or ſo much preaching, but not preaching altogether. A wicked mans conſcience tells him that he muſt have ſome religion, that he muſt performe ſome ſervice to God: and therefore ſo long as the Miniſter onelyonly calls for ſome preaching, ſome hearing, and ſome ſerving of God, why, his conſcience calls for ſo much.
The vileſt drunkard, and blaſphemer, and ſwearer that is, will be content to hear of calling upon the Lord Jeſus at his death: the vileſt whoremaſter, and prophane perſon, the earthly worlding, &c. will yeeld to ſome preaching, and to ſome hearing, and to ſome reading: why, otherwiſe their conſciences would not be at quiet, but would be as the divells band-dogge, bawling and houting at him. But if the Miniſter call for more religion then his luſt will ſuffer, for more religion then will ſubſiſt with his ſecurity, deadneſſe, lukewarmneſſe, hypocriſie, worldlineſſe, that he cannot yeeld to, and …e…aine them: then he thinks there is too much of it, then he hates it, and cannot endure it.
Thus you ſee, that wicked men hate the word of God, I ſet it forth by three inſtances; Rom. 1. 30. Haters of God. They did not hate his being and eſſence, his goodneſſe and mercy, but they hated him as he was a Lawgiver. The devils hate not God as he is God and hath a being, but they hate him as he is a Lawgiver and as he is their Judge: they cannot endure to be called by this God; to be controuled and judged by him. Thus was it with the Coloſſians, before they were converted: they were enemies to God, Col. 1. 21. Our Saviour takes away the whole doubt, and ſpeakes it peremptorily and generally of all the world, they hated me; the whole world ſo long as they live in their ſins, hate Chriſt, and hate his word.
Firſt, a wicked man hates the word, becauſe he hates the truth and the being of the word: he is ſorry that the word of God is true, he would be glad that the Scripture might prove falſe: that things may not be as the word of God ſaith they are; he hates the being of the word. A man loves the being of that which he loves, and he hates the being of that which he hates; and were it in his power, he would deſtroy it. Now, though a wicked man cannot deſtroy the Bible from being in it ſelf, yet he will deſtroy the Bible from being in his life.
For, beloved, the word of God ſhould not onelyonly be in the Bible, but the Bible ſhould be in a mans life. A mans life ſhould he a walking Bible: but a wicked man deſtroyes the Bible from being in his life. A civill man would be glad that Ariſtotles Ethicks were the Bible. A worldly man would be glad that the Book of Statutes were the Bible; he is ſorry that that is the Bible which indeed is the Bible.
The young man that came to Chriſt, though he loved eternall life, and ſaid that he loved the Commandements of God, yet when our Saviour told him one thing is wanting goe and ſell all that thou haſt, and giveMatth. 19. it to the poor, ſaith the text of him, he went away ſorrowfull; as if he ſhould ſay he was ſorry that there was any ſuch truth in the Scripture: he would have been glad that there had been no ſuch text in the word of God.
The Prophets propheſie falſely, and my people love to have it ſo. Jer. 5. 31. they hated to have it ſo as the word would have it. But, when the falſe Prophets told them it was otherwiſe, O, they loved that.
Beloved▪ the men of the world would be glad that God would make another Bible, that drunkards and whoremaſters might be ſaved: another Bible; that earthwormes and worldlings and proud perſons might be ſaved. If God would raine down a new Bible, another Bible, I feare there are many thouſands among us, that now ſay they love the Bible▪ yet would love to heare of it, and come from all places to ſeek after it, after another Bible that would ſhew the way to heaven a little wider; men are loth to heare of ſo much holineſſe; ſo much preciſeneſſe, they love not to be beaten on that ſtring, a ſigne that they hate it.
Can a man that is nothing but fleſh and bloud, love the text of Saint Paul that fleſh and bloud cannot inherit the Kingdome of God 1 Cor. 15. 50? Can an old filthy ſinner love that text of Iſaiah, An old ſinner though he be an hundred years old ſhall be accurſed, I ſaiah 65. 20? Can a Uſurer love the 15. Pſalme? Can a luke warmling love Rev 3. 16? no, he would be glad there were no ſuch truth in the word, and therefore he hates it. Rom. 8. 7. A wicked man is ſuch an enemy to the word, that all the Miniſters in England cannot reconcile him to it.
Secondly, wicked men hate the word, becauſe they doe hate the nature of the word. If men did love the word of God, they would will what the word of God wills, and nill what the word of God nills. It is a good proverbe amongſt us, It is the property of lovers to will and nill the ſame things.
If men did love the word, then look what the word ſaith, they would doe: what the word commands them, they would obey. If men did love the word, they would comform their hearts and lives to the rules of the word. But the carnall mind is enmity againſt God, for it is not ſubject to the law of God, neither indeed can be. Rom. 8. 7.
A wicked man hates the law of God; why? the heart of a wicked man conceives the word of God to be againſt him: he cannot think a thought but the word is againſt it, he cannot ſpeake a word, but the word of God is againſt it, he cannot pray his dead-hearted prayers, but the word of God is againſt him, &c. And as the word of God is againſt him, ſo his heart is againſt the word: he is of one mind, the word of another: he is of one minde, and the word of the cleane contrary mind againſt him.
Laſtly, as a wicked man hates the being of the word, and the nature of the word in it ſelfe, ſo he hates the being of it in his underſtanding; he cannot abide the knowledge of the word: therefore they ſay unto God, depart from us, we deſire not the knowledge of thy wayes. Job. 21. 14.
A wicked man would faine keep this and that luſt: he is loth to depart with his old corruptions, his old ſinnes; he hath lived in them ſo long, that he is loth to part with his old friends; he would faine goe on in his luſt, and therefore he hates the knowledge of the word that would ſtrippe him of his luſt, ſaith Aquinas. Now he cannot be free for his ſinnes, and be curbed by the knowledge of the word.
I will tell you, once it was my hap to preach a Sermon two or three hundred miles from this place, and when Sermon was done, I heard a man ſay, O what a beaſt was I to come to this Sermon, what a beaſt was I to come to it?
When the word of God comes to men, and tells them that their ſtate is damnable if they live in their ſins, when the word of God comes to the heart, many are ſorry that they ever heard the word of God, that ever the word made ſuch …hing known to them.
The drunkard, the wanton, the Uſurer, and the worldling, how glad would they be that the Miniſter could prove by the word of God, that theſe ſins were lawful, that uſury were lawful, that covetouſneſſe were lawful? &c. But when the word goes flat againſt them, then they cannot endure that word: why? their conſcience begins to pen them in, it puts their hearts in the ſtocks, as it were, they cannot have freedome in the purſuite of their luſts and ſinnes: an evident ſigne that men hate the word.
Auſtin ſaith of a wicked man, He loves the truth ſhing, but he hates the truth reproving. As much of the word as you will, to make him skillfull in knowing: but he hates the word every dramme of it, checking and rebuking, girding and controuling him for his ſins.
Beloved, what is all our preaching? doth it not ſhew that men hate the word? need any goe to the field and exhort the Huſbandman to plough and ſow his ground? need we goe to your houſes to perſwade men to feed, to eate and drink, and to cloath themſelves? need we goe to the Alehouſe and perſwade the drunkard to drink, the ſwearer to ſweare, the gameſter to play? no; men love their backes, and their bellies, men love their profits and their pleaſures, men love their luſts and ſinnes. But they muſt be exhorted and intreated, and commanded to obey, and to love the word of God, and all little enough.
Hence then is a reproofe to all the wicked amongſt us. O beloved, itUſe. is too true that abundance of us doe hate the light. Did we not hate the light, we would have ſhaken all our hands of our ſinnes ſheere ere now; did we not hate the light, we would have crucified our anger, and our wrath, and our pride ere now; we would have ſubdued our ſecurity, and our ſelfe-love, and our lukewarmneſſe in good duties: did we not hate the light, we had all been children of the light ere now. Plato ſaith, He loves that hath a ſimilitude of that he loves: but we have not a ſimilitude and a likeneſſe of the light, and therefore we doe not love it.
Beloved, let me come a little neerer, and convince all that heare me of this point.
They muſt needs be ſaid to hate one another whom no intreaties nor beſeeches can poſſ…ibly reconcile. That is irreconcileable hatred which cannot be taken off by all the intreaties of the world. Her…d hated Tyrus and Sidon, but his hatred was taken off by Blaſtus his intreatie. Acts. 12. 20. but that hatred is irreconcileable hatred that no intreaties can take off.
Oh, how often have Gods Miniſters intreated you and beſeeched you to give over your ſinnes, and yet you will not! how often have they beſought you to be zealous, and meek, and holy, and you will not? thou art techie and revengefull in ſpeeches, how often haſt thou been ſought to leave it? thou art proude and ſtout-hearted, how oft haſt thou been fought for to be humble? thou art carnall and worldly, how often haſt thou been beſought to be ſpirituall and heavenly?
Thou haſt no aſsurance of Chriſt in thy ſoule: how oft haſt thou been beſought for to get him? Miniſters beſeech thee every Sabbath, Miniſters intreate thee every week: They breake their braines, and breake their ſleepe, and ſpend their lung, and all to invent and ſpeake acceptable words to prevaile with your …oules: with heart-cutting intreaties they beſeech you; if not withſtanding all this; you will not be intreated to part with your ſinnes, then it is evident you hate reformation.
If we did not hate a thing, we would doe it, though we were never beſought to doe it; if thou didſt not hate a reformation of thy ſinnes, thou wouldeſt have been reformed without theſe beſeeches but if beſeeches and intreaties cannot wooe thee, thou hateſt it indeed which beſeeches cannot reconcile.
The Lord Jeſus ſent his Miniſters in his Name; we are Gods Embaſſadours in Chriſt his ſtead, we pray you to be reconciled to God.
We have beſought you by the bloud of Chriſt, we have intreated you by the Bowel; of Gods mercies to become new men: we beſeech you in the Bowels of the Lord Jeſus Chriſt to give over your ſins. We beſeech you as you love your ſoules▪ give over your ſins: we beſeech you as you are men, as you know what is what, give over your ſinnes: we beſeech you, let the drunkard give over his drunkenneſſe, the ſwearer his oathes and blaſphemies, the Idolater his Idolatry and wilworſhip, let the idle talker give over his fruitleſſe communication, the covetous perſon give over his covetouſneſſe, the ſecure Chriſtian and luke warme profeſſor and deadharted ſerver of God come out of his ſecurity and dead-heartedneſſe, &c. I beſeech you by the mercies of God ſaith Saint Paul, preſent your bodies a living ſacrifice, holy &c. Rom. 12. 1. Sacrifice your tongues unto God we beſeech you, and ſpeake holy conference, ſacrifice your hearts we beſeech you, and uſe holy meditations; ſacrifice your eares unto God, and ſuffer not idle language to be ſpoken in your hearing: we beſeech you doe this; yea by all the mercies of Chriſt: we beſeech as though God did beſeech you by us, we pray you in Chriſt his ſtead; and will you not yet? Certainly, you hate the light, if all theſe beſeeches cannot reconcile you; we have beſought you that there be no diſorders in any of your families, and yet there are: we have beſought you that there be no loſſe of time in your meetings, that there be no root of bitterneſſe in your hearts, and yet there is: we have beſought you to mend your repentance, and to better your obedience, and to repent of your rotten formality and to come out of your ſandy and quagmire bottoms, and not to conſent your ſelves with this beggerly form of religion onelyonly, but as ever you love your ſoules and would be loved, to get the power of grace: and a thouſand more things have we beſought you. Is it done? no, God knows: all the beſeeches and intreaties under heaven have not yet done it. Now therefore you muſt needs ſtand convinced in your conſciences, that you hate the light, if all theſe beſeeches cannot bring you to it.
They muſt needs be ſaide to hate one another, when neither money nor price nor any thing can make friends. That is inveterate cankerous hatred which can never be out-bought, which can never be hired to …eaſe. I make no queſtion but that the D…moſels Maſter at the firſt did hate that his Maide ſhould be poſſeſſed with a divell: but when he ſaw that it brought him in great gaine, he took off his hatred: he could then be content that the divell might have ſtayed in his houſe, ſo he might have gained by it: and therefore we read that he was angry at the Apoſtle for diſpoſſeſſing the devill out of her; Act. 16. 19. It muſt be a grievous ha…red that profit cannot mollifie.
Brethren, you know that God offereth you pardon of your ſins: he offers you mercy, he offers you a Kingdom, if you wil come out of your ſins. If thou wouldſt rather loſe father, mother, wife and children, houſes and lands, goods and livings, rather then ſhake hands with ſuch a one as thou art fallen out with, I am ſure thou hateſt him with a witneſſe: and if thou wouldeſt rather hazard thy owne mercy, hazard the love and favour of God, hazard the Kingdom of heaven, let Chriſt goe, and mercy goe, and heaven go, rather then let thy ſinnes goe; ſurely thou hatest to be reformed. I will give you a kingdome, ſaith God, if you will be new men; I will give thee a Kingdome, if thou wilt take up Chriſt his Croſs and be pure. I will give thee a kingdome, If thou wilt walk preciſely and circumſpectly. But you will not, though you might have a kingdome for it. Repent ſaith Chriſt, for the Kingdome of heaven is at hand, Matth. 3. 2. Repent, and here is a Kingdome at hand for thee. Down with thine old luſt, thou knoweſt what I mean, and here is a Kingdome at hand for thee. Repent of your formall repentance, repent of your faſhionary prayers, repent of your overly performances of holy duties, and behold here is a Kingdome for you. Wilt thou hazard the very Kingdome of grace, and of glory, rather then thou wilt ſteppe out of thy old wont? thou hateſt repentance, if a Kingdome cannot hire thee to love it.
They must be ſaid to hate one another, whom all the deareſt love in the world can never unite and ſoder together. Love is able to burſt all the hatred in the world if the divell be not in it: love is more forcible then hatred; and therefore that hatred is moſt cankerous that love cannot overcome. What is ſo pleaſing or delightfull to the fleſh of a man, but love may command it? the love of God hath given thee the bloud of his own Sonne: if thou wilt part with thy corrpptions, thou mayeſt have it. That is hatred indeed, which the bloud of thy owne Sauiour cannot diſſwade thee from.
The Apoſtle Peter thought he had uſed an excellent argument to perſwade men to holineſſe▪ when he ſetteth forth the love of God to us. 1. Pet. 1. 18. 19. For aſmuch as you know, that you were not redeemed with corruptible things as ſilver and gold, from your vain converſation, received by tradition from your fathers: but with the precious blood of Christ, as of a Lamb undefiled and without ſpotte. What, doth Chriſt give his bloud to thee, to redeem thee from thy vain converſation? hath he given his bloud for thee, that thou ſhouldeſt part with thy ſinnes, with thy drunkkenneſſe, with thy oathes, thy pride, ſecurity, luke warmneſſe, earthlineſe prophaneneſſe; from thy vain thoughts, thy vain words, and thy vain luſts, and wilt thou not? If God had redeemed us with ſilver, and gold, that were but droſſe: no, he hath redeemed us with the bloud of his Sonne: if now thou wilt part with the bloud of Chriſt, rather then with thy ſinnes, that the word of God commands thee to part with, how great is thy hatred of the word?
Bloud it is neceſſary to the life of every living creature. I am ſure the Bloud of Chriſt is neceſſary to the life of a Chriſtian; without it, a man can never be waſhed, nor never be ſanctified, nor made acceptable to God. That man that will rather part with his bloud, rather then lay down his hatred of ſuch an one whom he hates, he hates him for ever, he hates him to the death. Thou that rather then thou wilt part with thy evill courſes, from thoſe ſinnes that Gods word would have thee to to give over and forſake, wilt part with the bloud of Chriſt, I ſay thou hatest the word, and thou hateſt a reformation of thy wayes for ever, with an everlaſting and damnable hatred.
That man that had rather be damned then leave his ſinnes, that had rather goe to hell, then be a new creature, he hates the parting with his ſinnes, he hates to be a new creature,.
It is truth, man is a reaſonable creature, and therefore cannot reaſon ſo in expreſſe words, as to ſay, I had rather be damned then to give over my drunkenneſſe, my lying, my ſwearing, my luſt; I had rather goe to hell, then be ſo pure, and ſo holy &c.
But every wicked man is ſo unreaſonable in very deed; for the word of God tells that wicked men that live and die in ſuch ſins, and ſuch ſins ſhall be damned; yet, they will not give over their ſinnes.
Doth not your own conſcience tell you, that as long as you pray no better, as long as you walke no better in your profeſſion, God abhorre… you, and all that you doe, and will damn you? doth not thy conſcience cell thee, that yet thou haſt no aſſurance of ſalvation, that as yet Jeſu-Chriſt was never given to thee, that as yet you never had the Spirit of Chriſt to kill ſinne in you? if that thou wilt goe on in thy ſinnes, and not get Chriſt and his Spirit into thy heart, as the word of God commandeth thee, and thy own conſcience perſwadeth thee: I ſay, if yet thou wilt goe on in thy ſinnes, then thou chooſeſt to be damned, rather then to part with ſin.
Doe we not ſay, ſuch a rogue will be hanged, that ſuch a haſty furious man will undoe himſelfe? doe we not ſay of a rebellious child that he will be diſinherited? not that any man reaſons ſo in words, I will doe thus and thus and undoe my ſelfe, I will ſteale and be hanged, I wil be a rebellious child and be diſinherited, I will goe on in my ſinnes, let the world ſay what it will, and be damned. But when a man knows that the wages of ſin is death, that the end of drunkenneſſe, of ſwearing, of lying, of pride, security, hypocriſie, formality in religion &c. is death: When a man knows that the end of that ſinne which he lives i… is damnation, and yet will goe on in thoſe ſinnes, he wills to be damned. Ezek 18. 31. Turne you, turne you, why will you dye, O houſe of Iſrale? why? were any ſo madde as to be willing to dye, to periſh for ever? yet ſaith the Prophet, why will you dye? as if he ſhould ſay, why will you ſin? that man that wills to ſin, he wills to be damned; that man that will be damned rather then part with his ſinne, that man loves ſin for ever, and ſo hates the light.
Beloved, be aſhamed to carry ſo many plague-tokens upon your hearts, ſo manny ſinnes in your ſoules, ſo many oppoſitions and rebellious againſt the word. That man that hates and rebells againſt the word, can never be ſaved by the word. You that have had the preaching of the word, look that you give way to it; take heed that you withſtand not the breath of it.
I could tel you one thing, & I pray God to ſend it home to your hearts: commonly when God ſneds his word to a people, thoſe that are wrought upon, for the moſt part are wrought upon at the beginning: generally it is ſo, I will give you a convincing place for it: Acts. 13. 48. And when the Gentiles heard, they glorified the word of the Lord: and as many as were ordained to eternal life, beleeved. Paul and Barnabas were come to Antioch, and had preached one Sabbath day, and now had preached another: The Gentiles glorified the word of the Lord: and as many as were ordained to eternal life, beleeved; as if he had ſaid, all that were ordained to eternall life, beleeved at thoſe Sermons; as if he ſhould ſay again, all that beleeved not at thoſe two Sermons, were reprobates.
Thoſe that did belong to God, they did beleeve, and hearkened to the preaching of the word to them, on thoſe two Sabbaths; All that were ordeined to life, they beleeved at theſe two Sermons: the reſt that beleeved not, are branded and marked out for deſpiſers and wonderers, Heare O deſpiſers, and wonder and periſh, &c.
Agree with thine Adverſary, whilſt thou art in the way. Matth. 5. Beloved, you are now in the way of ſalvation: your Adverſary is the Lord himſelf, til he be reconciled unto you; you are in the way, while you are under the preaching of the word, you know not how ſoon God may take you out of the way, you know not how ſoon God may take his word away: or, if that continue, yet he may withdraw his Spirit: and then, if God once take away his Spirit, then you may ſeek to be converted, but ſhall never find it; you may ſeek for grace, but ſhall never get it: you may ſeek for Chriſt, but never obtaine him; if men ſtand out againſt the word and Spirit of Chriſt, while it is beating upon their hearts, and offering them grace, then Chriſt will be a ſwift witneſse againſt them. Malach. 3. 5. Doth Chriſt come to thee? now obey, now beleeve, now give over thy ſins. Doth he bid thee now repent? &c. O give way to the Words of Chriſt, give way to the ſpirit of Chriſt; otherwiſe, Chriſt will come ſwiftly: I will be a ſwift witneſſe.
I tell you, the Covenant of grace will not ſtay long: God is about to put up his wares. When no Cuſtomers come, the Merchant puts up his wares; ſo God will even cloſe up all his graces; then Preachers may preach, but none ſhall be converted: People may heare, but never be turned; which the Lord deny from ever being amongſt us; therefore, while it is called to day, hearken, and the Feare of God be with you.
GODS IMPARTIALITY IN HIS JUDGEMENTS. In a SERMON By WILLIAM FENNER, Miniſter of the Goſpel, ſometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochford in Eſsex.
London, Printed by E. T. for John Stafford.