SERMON XXXV
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The Method of Grace. cesofthe love of God to their souls, not at alldifcerning how the prosperity of fools deceives them, and that riches are often given to the hurt of the owners thereof.
Tenthly, The policy of Satan improves comforts against comfort, false and ungroundedcomforts under the word, against the real grounds of comfort lying in the soul's interest in Christ.
Thus manymen finding a great dealofcomfort in the promises, are so blinded thereby, as never to look after union with Christ, the onlyfolid ground of all true comfort, Heb. vi. 5, 9.
And thus you fee, how the God of this world blindeth the minds of them that believe not, and how the gospel is hid to them that are loft.
** SERMON XXXV.
*** 2COR. iv. 3, 4. But if our gospel be hid, it is hid to them that are loft; in whom the god of this world hath blinded the minds of them which believe not, left the light of the glorious gospel of Christ, who is the image of God,should shine unto them.
THE words have been opened, and this point observed :
Doct. That the understandings of all unbelievers are blinded by Satan's policies, in order to their everlasting perdition.
We have shewn already what the blinding the mind, or hiding of the gospel from it, is ; it hath also beendemonftrated that the gospel is hid, and the minds of many blinded under it; youhavealso seen what policies Satan uses to blind the minds of men, even in the clearest light of the gospel.
It remains now that I open to you the dreadful nature of this judgment of God upon the souls of men, and then make application of the whole.
There are many judgments of God inflicted upon the souls, and bodies of men, in this world; but none of them are so dreadful as those spiritual judgments are, which God inflicts immediately upon the soul : and among spiritual judgments, few or none are of a more dreadful nature, and consequence, than this of spiritual blindness ; which will apppearby considering,
First, The subject of this judgment, which is the soul, and VOL. HI.
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the principal power of the soul, which is the mind, and underslanding faculty; the soul is the most precious and invaluable part of man, and the mind is the superior and most noble power of the soul; it is to the foul what the eye is to the body, the directive faculty. The bodily eye is a curious, tender, and most precious part of the body.
When we would express the value ofathing, we fay, we prize it as our eyes.
The loss of the eyes is afore loss, we lose a great part of the comfort of this world by it.
Yet such an affliction (ipeaking comparatively) is but a trifle to this.
I four bodily eyes be blinded, we cannot fee the fun; but if our spiritual eye be blinded, we cannot fee
God, we wander in the paths of fin, 1 John ii. 11. We are led blindfold to hell by Satan, as the Syrians were into Samaria,
2Kings vi. 19, 20.
And then our eyes, like theirs, will be opened to fee our misery, when it is too late. "The light of the " body is the eye, (faith Chritt).
If therefore thine eye be single, thy wholebodyshallbe full of light; but if thine eye
" be evil, thywholebody shall be full of darkness.
If therefore " the light that is in thee be darkness, how great is that dark- " ness ?" Mat. vi. 22, 23.
By the eye he means the practical judgment, the understanding faculty, which is the feat for principles, the common treasury of rules of practice, according un-
to which a man's life is formed, and his way directed.
If therefore that power of the soul be darkened, how great must that darkness be ! For now the blindleadthe blind, and both fall into the ditch .
The blind judgment mif-guides the blind affections, and both fall into hell. Owhat a fad thing is it, that the devil should lead that, that leads thee ! That he should fit at the helm, and steer thy course to damnation ! The blinding of this noble faculty precipitates the soul into the most dangerous courses ; persecution, by this means, seems to be true zeal for God, John xvi. 2.
They that persecute you, thall think " that theydoGod service. Pauloncethought verily with him- " self, that he ought to do many things contrary to the name
" of Jesus ofNazareth," Acts xxvi. y. i. e. He thought he had pleased God,when he wasimprifoning and perfecutiug his people, as many do at this day ; it will make a man to fin confcientioutly, which is a very dangerous wayoffinning, and difficult to be reclaimed.
Secondly, It is adreadfuljudgment, if we confider the object about which the understanding is blinded,which is Jesus Christ, and union with him ; regeneration, and the nature and necessity. thereof.
For this blindness is not universal, but respective and particular. Amanmayhave abundance of light and knowledge
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in things natural and moral; but spiritual things are hidden from his eyes.
Yea, a man may know spiritual things in a natural way, which encreaseth his blindness ; but he cannot difcernthem spiritually; this is afore judgment, and greatly to bebewailed. "Thou hast hid these things,(said Christ) from " the wife and prudent, and haft revealed them untobabes,"
Mat. xi . 25.
Learned, and knowingmen are ignorant of those things, which very babes in Christ understand.
They are prudent in the management of earthly affairs; but to fave their own souls they have no knowledge.
They are able, with Berengarius, to dispute de omni fcibili, of every thing investigable by the light of nature; yea, to open the scripture solidly, and defend the doctrines and truths of Christ against his adversaries successfully ; and yet blinded in the great mystery of regeneration, Blindness in part, (faith the apostle) is happened unto Israel; and that indeed was the principal part of knowledge, viz. the knowledge of Jesus Christ, and him crucified, welee farther than they, The literal knowledge of Jesus Christ shines clearly in our understanding. We are only blinded about those things which should give us saving interest in him, about the effectual application of Christtoourown fouls.
Thirdly, The dreadful nature of this spiritual blindness farther appears from the consideration of the season in which it befals men, which is the very time of God's patience, and the only opportunity they have for salvation; after these oppor. tunities are over, their eyes will be opened to see their misery, but alas, too late.
Upon this account Christ shed those tears over Jerusalem, Luke xix. 42. " O that thou hadst known, at " least in this thy day, the things that belong to thy peace; but " now they are hid from thine eyes." Now the season of grace is past and gone; opportunities are the golden spots of time, and there is much time in a short opportunity, as there are many pieces of silver in one piece of gold. Time signifies nothing when opportunities are gone ; to be blinded in the very feafonof salvation,isthejudgmentofalljudgments, the greatest misery incident to man; to have our eyes opened when the seasons of salvation are past, is but an aggravation of misery: there is atwofold opening of men's eyes to fee their danger, viz.
1. Graciously to prevent danger.
2. Judicially to aggravate misery.
They whose eyes are not opened graciously in this world, to see their disease, and remedy in Christ, shall have their eyes openedjudicially in the world to come, to fee their disease withM 2
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out any remedy.
If God open them now, it is by way of prevention; if they be not opened till then, it will producedefperation.
Fourthly, The horrible nature of this judgment farther appears from the exceeding difficulty of curing it, especially in men of excellent natural endowments and accomplishments,
John. ix. 40, 41. "And some of the Pharifees which were with " him, heard these words, and said unto him, Are we blind also ?
" Jesus said unto them, Ifye were blind, ye should have no fin :
" but now ye say, We fee : therefore your finremaineth," q. d. the pride and conceitedness of your hearts adds obstinacy and incurableness to your blindness; these are " the blind people that " have eyes ;" Ifa. xliii. 8. In seeing they fee not.
The conviction of such men is next to an impossibility.
Fifthly, The design and end of this blindness under the gospel is most dreadful * ; so saith my text, " The god of this
" world hath blinded the minds of them which believe not, " left the light of the glorious gospelofChrist, who is the image
" of God, snould shine unto them." Answerable whereunto are those words, Ifa. vi. 10. " Make the heart of this people fat, and " make their ears heavy, and shut their eyes ; lest they see with
" their eyes, and hear with their ears, and understand with their " hearts, and convert, and be healed."
So that it is plain, this blinding is apraeludium to damnation, as the covering of Ham an's face was to his destruction.
When the Lord hath no purpose of grace and mercy to a man's soul, then to bring about the damnationofthatmanbya righteous permission ; many occasions of blindness befal him, which Satan improves effectually unto his eternal ruin: among which fatal occasions, blind guides and scandalous professors are none of the least; they shall be fitted with ministers suitably to theirhumours, who thall speak smooth things : If am an walk in the spirit and folfbood, (i. e. by an εν δια δυοιν, --the spirit of falsehood), do lie, saying, I will prophesy to thee of wine and strong drink, he shall even be the prophet of this people and the lips and falls of professørs shall do the devil not a little service in this his fatal design;
Matth. xviii. 7. "Wo to the world because of offences ."
This shall blind them, and harden them to purpose. Thus you fee what a dreadful judgment this is, a stroke of God upon the foul,
* It is a sign of God's displeasure, whenmen understand not their faults, left repentance follow. Cypr. Ep. 2. But to be smitten with blindness of mind, so as neither to know nor lament their faults, is a higherevidenceofthe displeasure of an angry God.
Cypra
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which cuts off all the present comforts of Christ and religion from it, takes away the bridle of restraint from fin, and makes way for the final ruin of the soul. A far greater judgment it is than the greatest calamity or affliction which canbefal us in this world.
If our names suffer by the greatest reproaches, our bodies by the most painful diseases, our estates by the greatest losses; if God strike every comfort we have in this world dead by affliction: all this is nothing, compared with this blinding judgment of God upon the soul; for they may come from the tender love of God to us, Heb. xii. 6. but this is the effect of his wrath; they may cleanse sin, Isa. xxvii. 9. but this increases it; they often prove occasions of conversion, Job xxxvi. 8, 9. but this is the great obstruction to it.
In a word, they only wound the flesh, and that with a curable wound; but this stabs the soul, and that with a mortal wound.
First use, of information.
Infer. 1. If this be the case of the unbelieving world, to be foblinded by the god of this world; How little should we value the cenfures and flanders of this blind world? Certainly they should move no other affection but pity in our souls : if their eyes were opened, their mouths would be shut; they would never traduce religion, and the sincere profession of it, as they do, if Satanhadnot blinded their minds: they speak evil of the things they know not ; their reproaches, which they let fly so freely, are but so many arrows shot by the blind man's bow, which only stick in our cloaths, and can do us no hurt, except we thrust them onward by our own discontent, to the wounding of our spirits.
" * I could almost be proud upon it, said " Luther, that I have got an ill name among the worst of men."
Beware, Christians, that you give them no occasion to blaspheme the name of your God, and then never trouble yourselves, however they use your names. If they tread it in the dirt now, God, (as one speaks), will take it up, wash off all the dirt, and deliver it you again clear and shining. Should such men speak well of us, we might justly suspect ourselves of some iniquity which administers to them the occasions of it.
Infer. 2. How absurd and dangerous must it be for Christians to follow the examples of the blind world? Let the blind follow the blind, but let not those whom God hath enlightned do fo.
Christians, never let those lead you, who are led blindfold by * Superb us fio, quod video nomen possimum mihi crefcere. Luther. Gratias ago Deo meo, quoddignusfum quem mundusoderit.
Hieron.
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the devils themselves.
The holiness and heavenliness of Christians was wont to set the world a wondering that they would not run with them into the fame excess of riot, I Pet iv. 4.
But sure, finceGod hath opened your eyes, and shewed you the dangerous courses they walk in, it would be the greatest wonder of all, ifyoushould bethecompanionsof fuchmen, and tread in the steps of their examples.
Christian, as humble and lowly thoughts as thou hast of thyself, yet I would have thee understandthyselftobe too good to be the associate of such men.
Difcamusfanctamfuperbiam, etsciamus nos effe illies meliores. If theywillwalkwithyou in the way ofdutyandholiness, let them comeandwelcome : receive them with both arms, and be glad of their company; but beware you walk not in their paths, lest they be a snare unto you. Did they fee the end of their way, theywouldnever walk in it themselves; why then will you walk with them who do fee it ?
Infer. 3. If this be so, Let Christians be exact and circumfpect in their walking, left they lay a stumbling-block before the blind.
It is a great fin to do so in a proper sense, Lev. xix. 14. " Thou " shalt not put a stumbling block before the blind." And a far greater to do it ina metaphorical sense, Rom. xiv. 13.
It is the express will of God, " that no man put a stumbling-block, " or anoccafion to fall in his brother's way."
It is an argument of little regard to thehonour of Christ, or the souls of men, so to do. O professors, look to your steps ; the devil desires tomakeuse of you for such purposes.
The fins of thousands of others, who make no profession ofgodliness, will never fofithis purpose for the blinding of those mens eyes, as the least flip or failing of yours will do.
It is the living bird that makes the best stale to draw others into the net: the grossest wickedness of profane sinners passeth away in silence, but all the neighbourhood fhallring with your miscarriages. " A righte- " ous manfallingdown before the wicked, is as a troubled
" fountain and a corrupt spring," Prov. xxv. 26.
The scandalous falls of good men are like a bag of poison cast by Satan into the spring from whence the whole town is supplied with water.
You little know what mischief you do, and how many blindfinners may fall into hell by your occasion .
Infer. 4. How dangerous a thing is zeal in a wickedman ? It is like a sharp sword in ablindman's hand, or like high mettle in a blind horse.
How much hath the church of God suffered uponthisaccount, and doth suffer at this day: The world hath ever beenfullof such blind and blustering zeal, which, like a hurricane, overturns all that stands in its way : yea, as we
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The Method of Grace. noted before, it makes a man a kind of conscientious perfecutor.
I confess it is better for the perfecutor himself to do it ignorantly, because ignorance leaves him in a capacity for mercy, and sets him a degree lower than the malicious enlightned perfecutor, 1 Tim. i. 13. else it were the dreadful cafedescribed in Heb. x.
But yet, as it is John xvi. 2. these are the fierceanddreadful enemies of the church of God.
Such am an was Paul, a devout perfecutor, and such persecution God afterward suffered to befal himself, Acts xiii. 50. "But the Jews
" stirred up the devout and honourable women, and the chief men of that city; and raised persecution against Paul and " Barnabas, and expelled them out of their coasts." An erroneous conscience binds, as well as an informed conscience ; and wherever God gives such men opportunity to vent the spleen and rage of their hearts upon his people, they will be sure to do it to purpose.
With other menGamaliel's counsel may havefomeinfluence, and they maybe afraid left theybefound fighters against God; but blind zeal spurs on, and faith, as Jehu did, " Come, see my zeal for the Lord of Hosts." O blind sinners, be sure of your mark before you discharge your arrows.
If you shoot ata wicked man, asyousuppose him, andGodfinds one of his dear children wounded or destroyed, what account will you give of that fact to God when you shall come before his judgment-feat?
Second use, of exhortation.
This point is very improveablebyway ofexhortation.
Both, 1. Unto those who areblindedbythe god of this world.
2. To those that are enlightened intheknowledgeofChrift, by the true God.
First, To those who are stillblindedby thegodofthisworld, to whom the Lord hath notgivenuntothisday eyes to fee their misery in themselves, or their remedy in Christ, so as to make an effectual applicationofhim to their own fouls. Toallfuch my counsel is, 1. To get a sense of your own blindness.
2. To leek out for a cure, whilst yet it maybe had.
First, Labour to get a deep sense of the misery of such a condition; for till you be awakened by conviction, you you can never be healed. O that you didbutknow the true difference betwixt common and saving light; the want of this keeps you in darkness: you think because you know the fame things that the most unsanctified man doth, that therefore there is no difference betwixt his knowledge and yours ; and are therefore readytosaytothem,as Job to his friends; " Lo, mine eye hath
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66" seen all this, mine ear hath heard, and understood it : what ye know, the same do I know also ; I am not inferior unto you," Job xiii. 1, 2.
But O that you would be convinced that your knowledge vastly differs from the knowledge of believers.
Though you know the same things that they do, it is a knowledge of another kind and nature.
You know spiritual things in another way, merely by the light of reason, assisted, and improved by the common light of the gospel; they know the fame things by spiritual illumination, and in an experimental way.
I John ii. 20. " Ye have an unction from the holy 46 One, and ye know all things."
Their knowledge is practical, yours is idle.
They are working out their salvation by that light which God hath given them, Psal. cxi. 10.
Their knowledge of God, and Christ, produces the fruits of faith, obedience, and mortification, and heavenly-mindedness in them : it hath no such fruits in you ; whatever light there be in your understandings, it makes no alteration at all upon your hearts.
The light brings them to heaven, John xvii. 3.
Yours shall be blown out by death, 1 Cor. xiii. 8. and yourselves left in the mists of eternal darkness ; except your eyes be opened seasonablyby the anointing of the Holy Ghost.
Conviction is a great part of your cure.
Secondly, Labour to get a remedy for this dangerous disease of your minds : " Awake to righteousness, and sin not, for some
" have not the knowledge of God : I speak this to your shame,"
1 Cor. xv. 34.
These things speak encouragement to you, though it be a fore judgment that lies upon you, and very difficult to be removed : yet remember Jesus Christ is commifsionedbyGod the Father, toopentheblind eyes, Isa. xlii. 6, 7. and this excellent physician befpeaks you for his patients, Rev. iii. 18. " Anoint thine eyes, (faith he) with eye-salve that thou
" mayest see." Yea, the most enlightened Christians were once as dark and blind, in spiritual things, as you are, and Christ hath cured them, Eph . v. 8. "Once were you darkness, now areye light in the Lord."
Attend therefore upon the ordinances of the gospel diligently; that is God's enlightening inArument,by which he couches those cataracts which blind the eyes ofmens understandings, Acts xxvi. 28. And if ever you will have your eyes opened, allowyourselves time to ponder, and confider what you hear.
The duty of meditation is a very enlightening duty : above all, cry to the Lord Jesus Christ, as that poor man did, " Lord, that mine eyes may be opened, that " I may receive my fight."
Say, Lord, this is my disease, and danger, that in seeing I see not.
Others sce natural things in a
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The Method of Grace. spiritual way, whilst I see spiritual things only in a natural way :
Their light is operative upon their hearts, mine is but an idle impractical notion of religion, which brings forth no fruit of holiness.
Their knowledge sets their hands a work in duties of obedience; mine only sets my tongue a work in discourses of those things which my heart never felt.
Lord, open mine eyes, and make me to see out of this obscurity : All the light that is in me is but darkness. O Lord, enlighten my darkness, enlighten mine eyes, lest I sleep the sleep of death.
Secondly, Let it be a word of counsel, and exhortation to such as once were blind, but do now fee.
First, I beseech you, bless God for the least degree of spiritual illumination.
Truly light is sweet, and it is a pleasant " thing for the eyes to behold the sun," Ecclef. xi. 7.
But oh, how sweet is spiritual light ! and what a pleasant thing to behold the funofrighteousness ! Blessed are your eyes, for they feeGodhath brought you out of darkness into marvellous light.
And marvellous indeed it must needs be, when you confider how many wife and prudent men are under the power of spiritual darkness, whilst such babes as you are enlightened, Mat. xi. 25.
It greatly affected the heart of Christ, O let it affect yours also.
Secondly, Labour to get a clearer fight of spiritual things everyday.
For all spiritual light is encreasing light, "which " thineth more and more unto the perfect day," Prov. iv. 18.
O! if a little spiritual light be so comfortable, what would more be ? The wisdom of God is a manifold wisdom, Eph. iii.
10.
The best of us fee but little of it.
Labour therefore to know spiritual things more extensively, and more experimentally, Phil. iii. 8, 9.
Be still increasing in the knowledge of God. σε Thirdly, Walk as men whose eyes are opened. "Onceye were in darkness, now are ye light in the Lord; walk as chil- " dren of the light," Eph. v. 8. else your light will but ag. gravateyour fin.
Remember how it displeased God, that Solomon's heart was turned from the Lord God of Israel who appeared to him twice,
I Kings xi. 9.
Remember how angry God was with the Heathens for abusing the dim common light of nature,Rom. i. 21. How much more evil is it in you to abuse the most precious light that shineth in this world ? And what mischievous effects the abuse of your light will have upon this blind world? It was a smart rebukegivenoncebyan Atheist to a good man, who being asked by him, how he could satisfy his
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conscience to live as he did ? Nay rather said the Atheist, I wonder how you can satisfy yourself to live as you do; for did I believe as you do, that there is such a Christ, and such a glory as you believe there is, I would pray, and live at another rate than you do.
The Conclusion.
And now, reader, after all my discourses of the method of Christ in purchasing the great salvation for us, and the way of the Spirit in applying it, and making it effectual to God's elect : thou hast two wonders before thine eyes, either of which may astonish thy soul, in the consideration of them, viz .
1. This admirable grace of God in preparing this great 2. The desperate wickedness of man in rejecting
Salvation; First, Behold the riches of the goodness, and mercy of God in preparing such a remedy as this for loftman.
This is that which isjuftly called, " The great mystery of godliness," 1 Tim. iii. 16. that mystery which the prophets enquired diligently after, yea, which the " angels desired to look into," 1 Pet. i. 10, 12.
In this glorious mystery of redemption that, πολυποικυλος σοφια, manifold wisdom of God, or that wisdom which hath such curious, and admirable variety in it, is illustriouslydisplayed,Eph. iv.
10. Yea, the contrivance of our redemption, this way, is the most glorious display of divine love that ever was made, or can be made, in this world to the children of men; for so the apostle will be understood, when he faith, Rom. v. 8. Συνισησι την εαυτε αγαπην,--God hath set forth, or presented his love to man in themostengagingmanner, in away thatcommends it beyond all compare, to the acceptation of men.
"This is a faithful saying, " and worthy ofallacceptation, that Jesus Christ came into the " world tofave sinners," I Tim. i. 15. It might be justly expected, thatwhenthisglorious mystery should come to be published by the gospel in the ears of sinners, all eyes should be withdrawn from all other objects, and fixed with admiration upon Christ' ; all hearts should be ravished with these glad tidings; and every man pressing to Christ with the greatestzeal and diligence. But behold, instead thereof, Secondly, The desperate wickedness of the world, in rejecting the only remedy prepared for them.
This was long since foretold by the prophet, Ha. liii. 3." He is despised and rejected of " men, * am an of sorrows, acquainted with grief; and we
" hid our faces from him; he was despised, and we esteemed " him not:" His poor and mean appearance, which should en- * ריה םישוא defitio virorum.
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dearhimbeyond all considerations to the souls of men(since it was for their fakes, that he emptied himself of all his glory) yet this lays him under contempt,he is looked on as theveryoff-cast of men †, when his own love to man had emptied him of all his riches, the wickedness of men loaded him with contempt, and as it was prophesied of him, so it was, and, at this day is sadly verified all the world over ; for,
First, The Pagan world hath no knowledge of him, they are loft in darkness . " God hath suffered them to walk in their own ways," Acts xiv. 16.
Secondly, The Mahometans which overspread so great a part of the world reject him, and insteadoftheblessed gospel, which theyhiss at with abhorrence, embrace theblafphemous and ris diculous Alcoran, which they confidently affirm to have come down fromGodimmediately in that laylatto Hanzili (as they call it) the night of demiffion, calling all Christians Cafirouna,
(i. e.) Infidels.
Thirdly, The Jews reject him with abhorrence, and spit at his very name, and being blind-folded by the devil, they call
Jesus Anathema, 1 Cor. xii. 3. And in a blind zeal for Moses, blafphemehim as an impostor. "He came to his own, and his
" own received him not," John i. 11 .
Fourthly, The far greater part of the Christianized world reject him ; those that are called after his name, will not submit to his government.
The nobles of the world think them. felvesdishonouredby submitting their necks to his yoke.
The fenfualists of the world will not deny their lusts, or forsake their pleasures, for all the treasures of righteousness, life and peace, which his blood hath purchased.
Worldlings of the earth prefer the dirt and dung of the world before him; and few there be among them that profess Christianity, who love the Lord Jesus in sincerity. The only reason why they are called Christians is, because by the advantageous cast of providence, they were born and educated in a nationwhere Christianity is profefN 2
† Nil habet infelix paupertas durius infe, Quam quod ridiculos hominesfacit :----Juvenal. Sat, III, v. 152、
Want is the scorn ofev'ry wealthy fool ; And wit in rags is turn'd to ridicule.
‡To put on a profession of Christ's name, and not to walk in Christ'sway, what is it but prevaricatingwith that divine name?
Cyp de Zelo
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But now, reader, let me tell thee, that if ever God send forth these two grim ferjeants, his law, and thine own conscience, to arrest thee for thy fins, if thou find thyself dragged a way by them towards that prison from whence none return, that are once clapt up therein, and that in this unspeakabledisftress Jesus Christ manifest himself to thy soul, and open thy heart to receive him, and become thy surety with God, pay all thy debts, and cancel all thy obligations, thou wilt love him at another rate than others do; his blood will run deeper in thine eyes than it doth in the shallow apprehenfions of the world ; he will be altogether lovely, and thou wilt account all things but dung and dross in comparison of the excellency of Jesus Christ thy Lord. To work thy heart to this frame, these things are written, which the Lord prosper upon thy soul, by the blef sing of his good Spirit upon then.
BlessedbeGodfor Jesus Christ.