The Sacrifice of the Faithful 2, Sermon 3

The Sacrifice of the Faithful 2 · Sermon 3

p. 145THE ENMITIE OF The Wicked, to the light of the GOSPELL.

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 foure main points.

The firſt is, Mans naturall eſtate and condition 1without Chriſt. It is impoſſible that p. 146ever he ſhould be ſaved, that ever he ſhould get grace or come within the liſt of eternall life. Chriſt ſayth it, and bindeth it with an oath: ver. 3. Verely, verely, I ſay unto thee, except a man be borne againe, he cannot ſee the Kingdome of God: much leſſe inherit it.

Secondly, here is Gods gracious proviſion 2which 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 unſalvable by nature, yet now he is ſalvable by Chriſt.

Thirdly, here is a generall proclamation 3upon the condition of fayth, that this ſalvability may be attained if a man beleeve. 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 4world; 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 thorough him might be ſaved: It was Chriſts primary purpoſe, and the firſt end of his p. 147coming, 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 owne conſciences: he that 1beleeveth not, is condemned already. He cannot here ſpeake of the condemnation of hell, for he is not in hell already. But he ſpeaks of an apprehenſiall condemnation in their owne conſciences: as Chryſoſtome obſerves, he meanes the condemnation of their owne 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 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 owne 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 owne conſcience will tell p. 148him that God hath offered inſtruction to him, whereby he might have beene 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 owne fault that he doth not.

Secondly, it is proved by experience; experience 2ſhews that men are the cauſe of their owne condemnation: ver. 19. This is the conde… nation that light is come into the world, but men loved darkeneſſe 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 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 darkeneſſe, and ſinnes; yea though Chriſt, though grace come to them, yet they will not come out of their ſinnes: men will not have p. 149Chriſt, men will not have grace, men love darkeneſſe rather then light.

Thirdly, It is proved by reaſon, ver. 6. 3the verſe now read unto you. For, every man that doth evill, hateth the light: neither cometh to the light, leaſt his deedes 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 plucke men out of their ſinnes, 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 guiltie of their owne condemnation.

The words comprehend in them two things.

Firſt, the wickeds rejection of the word of 1grace: which is ſet forth both poſitively, he hates the light: and then privatively or rather negatively, neither commeth to the light.

Secondly, the cauſe of the wickeds rejection 2of the word of grace: which is twofold.

Firſt, the qualification of his perſon, he doeth evill.

Secondly, the diſpoſition of his malepartneſſe, p. 150that cannot endure to be reproued.

From the firſt of theſe, we obſerve this.

That a wicked man hates the word of Gods Doctr. grace, yea he doth not onelyonly hate the word of Gods grace, but he hates grace it ſelfe: he doth not onelyonly hate the Lanthorue 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 ſelfe is, and I thus define it.

It is an actuall affection of the heart, whereby …a man riſeth up againſt an union with that which ſeemes 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 eyes hate the light of the Sunne even when it is downe; 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 p. 151actually hate it, becauſe they have it not; yet habitually they hate it; they would hate it if they had it. I ſpeake not of this hatred, but of that which is actuall hatred, whereby though they have the word, yet they hate to be controled, and reformed by the word: Prov. 1. 22. O yee fooles, how long will ye hate knowledge?

Secondly, it is a paſsion of the heart, and 2ſo 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 cutts 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, fat with luſt, they hate the word.

As a full ſtomacke loatheth meate and cannot digeſt it: ſo wicked men hate the word, it will not goe downe with them, it will not fetch up their luſts.

p. 152If thou parteſt not with thy ſinnes, thy heart hateth the word: yet thou thinkeſt thou loveſt the word: thou fayeſt thou loveſt to heare 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, p. 153but goe contrary to his word, thy hatred it is unnaturall and diveli… As it was ſaid of … his dogge, he had a divell lyed 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 … …e and good word; I may ſay it is a … Hatred, and he hath a divell tyed to his heart, a divell in his heart.

Thirdly, this hatred is that whereby the 3heart 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, he hates not the wolfe in the Forreſt, but in the Flocke. A wicked man hates not the word ſo long as it keepes within it ſelfe; he loves Epiſtles and Goſpells, the firſt and ſecond leſſon: ſo long as the word keepes in the Scriptures, he likes it; but if the word begin to take union with him, if the word begin to plucke ſinne from him, to pull his cupps from him, to plucke his pleaſures and delights from him, and his luſts from him, p. 154then 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 1man 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 beene 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 John Baptiſt tooke his text, and dwelt on the reaſons, and went no further, Herod heard him gladly: but when John 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 p. 155John 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 damme him, if he repented not; Herod cannot endure this preaching any longer.

Secondly, in oppoſition to mercifull Preaing. 2A 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 mealemouthed 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 month ſcarſe, 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 p. 156good 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 riſith againſt it, and hee 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 John, &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 p. 157made 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 drunke, but the Miniſter will preach condemnation to him for it, if he repent not; he cannot ſweare, 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: Math. 23. 29, 30. they built the tombes of the Prophets, and garniſhed the Sepulchers of the righteous, and ſaid if they had lived in the dayes of their fathers, they would not have bin partakers with them in the bloud of the Prophets. You are the children of thoſe men that killed the Prophets, ſayth Chriſt: ver. 31. Are not you the children of thoſe men? doe not you doe thoſe ſinnes which the Prophets cried out againſt, and for which the Prophets denounced ſuch fearefull judgements upon them? I tell you if the Prophets were now alive, they would crie hell and damnation, p. 158to 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 Jewes 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? looke in the writings of theſe holy men, of Paul, of Peter, &c. Doſt thou doe that which Paul and Peter have wrote thou ſhouldeſt doe? doeſt 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 James 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 John were alive, he ſhould have many a Herod to impriſon him: if Amos were alive, he 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 p. 159to the wicked. Prov. 29. 27. he doth not ſay an upright man when he is dead, …s 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, ſaith Chriſt, and therefore the world hates you, &c.

It hath beene 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, Horace and others deſcribing a man that is religious, ſay that he is an intire man, a man pure from ſinne.

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 p. 160by 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 ili will▪ then he may be free from hate and reproach.

Secondly, when he is a man of admirable witte 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 prophaneſſe, the wicked will hate him.

Laſtly, I put it in oppoſition to now and then preaching: a wicked man loves preaching, though never ſo ſharpe and terrible, ſo it come but now and then: if the Miniſter preach never ſo powerfully, never ſo terribly, if it give him a reproofe and away: ſo it doth not ſtand digging in his conſcience, and galling his heart day by day; p. 161let the Miniſter enter a reproofe into his hear… againe, ſo it be but once or twice, he cares not. Why? he thinkes he can recover himſelfe againe from it: b… let the word of God come into him, and galle his conſcience continually, that every Sabboth he is convicted for a condemned man if he live not otherwiſe▪ every▪ Serm…n the Miniſter findes him out in his … and deareſt ſinnes; he can never goe to Church, but he hears the Miniſter reprooving him for ſome ſ…me or other, telling him that he muſt to hell for them unleſſe he repe…t; and leade a new life; thus when the word followes him every Sabboth 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 ſinnes, Amaziah oppoſeth him: ver. …2. and ſayth unto Amos, O thou Seen, goe flye thee away into the Land of Judah, and there eate bread, and propheſie there, but propheſie not againe any more at Bethell, for it is the Kings Chappell, and it is the Kings Court. He could like it well enough that Amo… ſhould propheſie once or twice▪ but if he did propheſie any more, he ſhould ſpoile all their mirth, he p. 162ſhould gall all their conſciences go, ſaith he, propheſie in Judah, & eate thy bread there. Amos ſhould propheſie where he would, ſo it were not there; he might eate 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 1of 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 witty ſchollar: what a learned and excellent Sermon did he make to p. 163day? ſo farre as the word oppoſeth not his luſt, a man may love preaching.

The people they did love to heare Ezekiell preach, they did love to heare his pleaſant words.

The Babylonians they did love to heare Davids ſongs: it was fine melody to them, though they hated the ſence; ſo the Philiſtins they did love to heare Sampſon ſpeake, 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 heare Chriſt preach, and would flocke 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 2preaching: when though it be never ſo pertinent to ſome in the Church, yet if it be not pertinent to him, he loves that. As the drunkard, loves to heare the Miniſter preach againſt hypocriſie, though never ſo ſharply; The prodigall perſon loves to heare the Miniſter preach againſt covetouſneſſe. But if the word come to ſtrike him under his fifth ribbe, to diſcover his corruptions, and p. 164the plagues of God due to him for his ſins, then he hates it.

Thirdly, he may love preaching in tanto, 3though not in …oto▪ he mav 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 heare of calling upon the Lord Jeſus at his death: the vileſt whoremaſter, and prophane perſon, the earthly worldling, &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, lukewarmeneſſe, hypocriſie, worldlineſſe, that he cannot yeeld to, and retaine them: then he thinkes there is too much of it, then he hates it, and cannot endure it.

p. 165Thus 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 goodnes and mercy, but they hated him as he was a Lawgiver. The devills 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 ſinnes, hate Chriſt, and hate his word.

Firſt, a wicked man hates the word, becauſe Reaſ. 1 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 deſtory the p. 166Bible from being in it ſelfe, 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 be 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 Booke 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 give it to the poore, 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 beene glad that there had beene 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 p. 167glad 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 downe a new Bible, another Bible, I feare there are many thouſands amongſt us, that now ſay they love the Bible, yet would love to heare of it, and come from all places to ſeeke 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 yeares old ſhall be accurſed. Iſai▪ 65. 20? Can a Uſurour love the 15 Pſalme? Can a lukewarmeling love Rev. 3. 16? no, he would be glad that 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. p. 168If 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 looke what the word ſayth, they would doe: what the word commands them, they would obey. If men did love the word, they would conforme their hearts and lives to the rules of the word. But the carnall minde is enmity a…ainſt 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 can not thinke 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 minde againſt him.

Laſtly, as a wicked man hates the being of 3the word, and the nature of the word in it ſelfe, ſo he hates the being of it in his underſtanding; p. 169he … o… … the knowledge of the word: therefore they ſay unto God, depart from us, we deſire …o… the knowledge of thy waves. Jab. 21. 14.

A wicked man would …aine keepe this and that luſt … he is loth to depart with his old corruptions, his old ſinnes▪ he hath liv…d … them ſo long, that he is loth to part with his old freinds; he would faine go… 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 happe 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 ſinnes: 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 a thing knowne to them.

The drunkard, the wanton, the Uſurer, and the worldling, how glad would they p. 170bee that the Miniſter could prove by the word of God, that theſe ſinnes were lawfull, that uſury were lawfull; that covetouſneſſe were lawfull? &c. But when the word goes flat againſt them; then they cannot endure that word: why? their conſcience beginnes to penne 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 ſhining, 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 ſinnes.

Beloved, what is all our preaching? doth it not ſhew that men hate the word? neede any goe to the field and exhorte the Huſbandman to plough and ſow his ground? neede we goe to your houſes to perſwade men to feede, to eate and drinke, and to cloath themſelves? neede we goe to the Alehouſe and perſwade the drunkard to drinke, the ſwearer to ſweare, the gameſter to play? no; men love their backes, and their bellies, men love their profits and p. 171their 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 Uſe. amongſt us. O beloved, it is too true that abundance of us doe hate the light. Did wee 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 lukewarmeneſſe in good duties: did we not hate the light, we had all beene children of the light ere now. Plato ſayth, 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 1whom no intreati…s nor beſeeches can poſsibly reconcile. That is irreconcileable hatred which cannot be taken off by all the intreaties of the world. Herod hated Tyr…s and Sidon, but his hatred was taken off by Blaſtus p. 172his intreatie. Acts. 12. 20. but that hatred is irreconcileable hatred that no intreaties can …ke 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 meeke, and holy, and you will not; thou art tichie and revengefull in ſpeeches, how often haſt thou beene ſought to leave it? thou art proude and ſtout-hearted, how oft haſt thou beene ſought for to be humble? thou art carnall and worldly, how often haſt thou beene beſought to be ſpirituall and heavenly?

Thou haſt no aſſurance of Chriſt in thy ſoule: how oft haſt thou beene beſought for to get him? Miniſters beſeech thee every Sabboth, Miniſters intreate thee every weeke: They breake their braines, and breake their ſleepe, and ſpend their lungs, and all to invent and ſpeake acceptable words to prevaile with your ſoules: with heart-cutting intreaties they beſeech you; if notwithſtanding all this, you will not be intreated to part with your ſinnes, rhen it is evident you hate reformation.

If we did not hate a thing, we would doe it, though we were never beſought to doe p. 173it; if thou didſt not hate a reformation of thy ſinnes, thou wouldeſt have beene reformed without theſe beſeeches: but if beſeeches and intreaties cannot woe thee, thou hateſt it indeed: that is hatred indeede 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 Bowells of Gods mercies to become new men: we beſeech you in the Bowells of the Lord Jeſus Chriſt to give over your ſinnes. We beſeech you as you love your ſoules, give over your ſinnes: 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 lukewarme profeſſor and deadhearted ſerver of God come out of his ſecurity and dead-heartedneſſe, &c. I beſeech you by the mercies of God ſaith Saint Paul, preſent p. 174your 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 hares 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 you 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 roote of bitterneſſe in your hearts, and yet there is: we have beſought you to mende your repentance, and to better your obedience, and to repent of your rotten formality, and to come out of your ſandy and quagmire bottomes, and not to content your ſelves with this beggarly 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 knowes: all the beſeeches and intreaties under heaven have not yet done it. Now p. 175therefore 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 ſayd to hate one another, 2when neither money nor price nor any thing can make freinds. That is inveterate cankerous hatred which can never be outbought, which can never be hired to ceaſe. I make no queſtion but that the Damoſels 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 tooke off his hatred: he would then be content that the divell might have ſtayed in his houſe, ſo he might have gained by it: and therefore we reade that he was angry at the Apoſtle for diſpoſſeſing the divell out of her; Act.. 16. 19. It muſt be a greivous hatred that profit cannot mollifie.

Brethren, you know that God offereth you pardon of your ſinnes: he offers you mercy, he offers you a Kingdome, if you will come out of your ſinnes. If thou wouldeſt 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, p. 176hazard the love and favour of God, hazard the Kingdome of heaven, lot Chriſt goe, and mercy goe, and heaven goe, … ther then let thy ſinnes g… ▪ 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 will take up Chriſt his Croffe and be pl… I will give thee a Kingdome, if thou wil… walke preciſely and circumſpectly. But you will not, though you might have a kingdome for it. Repent faith Chriſt, for the kingdome of heaven is at hand: Math. 3. 2. Repent, and here is a Kingdome a… hand for thee. Downe with thine old lu…t▪ thou knoweſt what I meane, 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 ſayd to hate one another, whom 3all the deareſt love in the world can never … nite and ſoder together. Love is able to burſt all the hatred in the world if the divell p. 177be 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 …leſh of a man but love may command it? the love of God hath given thee the bloud of his owne Sonne: if thou wilt part with thy corruptions, thou mayeſt have it. That is hatred indeed which the bloud of thy owne Saviour 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. 18. 19. For aſmuch as you know, that you were not redeemed with corruptible things as ſilver and gold from your vaine converſation, received by tradition from your fathers: but with the precious bloud of Chriſt, as of a Lambe undefiled and without ſpotte. What doth Chriſt give his bloud to thee, to redeeme thee, from thy vaine converſation? hath he given his bloud for thee, that thou ſhouldeſt part with thy ſinnes, with thy drunkenneſſe, with thy oathes, thy pride, ſecurity, luke warmeneſſe, earthlineſſe, prophaneſſe, from thy vaine thoughts, thy vaine words, and thy vaine luſts, and wilt thou not? if God had redeemed us with ſilver, and gold, that were p. 176duplicate page p. 177duplicate page p. 178but droſſe: no, he hath redeemed us with the bloud of his Sonn: 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 ſanctifyed, nor made acceptable to God. That man that will rather part with his bloud, rather then lay downe his hatred of ſuch a 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 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 p. 179words, 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 dye in ſuch ſinnes, and ſuch ſinnes, ſhall be damned; yet, they will not give over their ſinnes.

Doth not your owne conſcience tell you, that as long as you pray no better, as long as you walke no better in your profeſſion, God abhors you, and all that you doe, and will damne you? doth not thy conſcience tell thee, that yet thou haſt no aſſurance of ſalvation, that as yet Jeſus 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 owne 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 ſinne.

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 p. 180that any man reaſons ſo in words, I will doe thus and thus and undoe my ſelfe, I will ſteale and be hanged, I will be a rebellious childe and be diſinherited, I will goe on in my ſinnes, let the world ſay what it will, and be damned. But, when a man knowes that the wages of ſinne is death, that the end of drunkenneſſe, of ſwearing, of lying, of pride, ſecurity, hypocriſie, formality in religion &c. is death; When a man knowes that the end of that ſinne which he lives in 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 ye houſe of Iſrael? why? were any ſo madde as to be willing to dye, to periſh for ever? yet ſayth the Prophet, why will you dye, as if he ſhould ſay why will you ſinne? 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 ſinne for ever, and ſo hates the light.

Beloved, be aſhamed to carry ſo many plague tokens upon your hearts, ſo many ſinnes in your ſoules, ſo many oppoſitions and rebellions againſt the word. That man that hates and rebells againſt the word, can never be ſaved by the word. You that p. 181have had the preaching of the word, looke that you give way to it; take heed that you withſtand not the breath of it.

I could tell you one thing, and I pray God to ſend it home to your hearts: commonly when God ſends 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 this, they glorified the word of the Lord: and as many as were ordained to eternall life, beleeved. Paul and Barnabas were come to Antioch, and had preached one Sabboth day, and now had preached another: The Gentiles glorified the word of the Lord: and as many as were ordained to eternall life, beleeved; as if he had ſaid, all that were ordained to eternall life, beleeved at thoſe Sermons; as if he ſhould ſay againe, all that beleeved not at theſe 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 Sabboths; All that were ordained 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 p. 182wonder and periſh, &c.

Agree with thine Adverſary, whileſt thou art in the way. Math. 5. Beloved, you are now in the way of ſalvation: your Adverſary is the Lord himſelfe, till he be reconciled unto you; you are in the way while you are under the preaching of the word: you know not how ſoone God may take you out of the way: you know not how ſoone 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 ſeeke to be converted, but ſhall never finde it; you may ſeeke for grace, but ſhall never get it: you may ſeeke 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 ſinnes. 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 p. 183wares. 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 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.

FINIS.