SERMON XXXV
SERM.XXXV..
The Method of Grace. cesofthe love ofGod to their fouls, not at alldifcerning how the proſperity of fools deceives them, and that riches are often givento the hurtofthe owners thereof.
Tenthly, The policy of Satan improves comforts againſt comfort, falſeand ungroundedcomforts under the word, against the real grounds of comfort lying in the ſoul's intereſt in Chriſt.
Thus manymen finding agreat dealofcomfort in the promiſes, are ſo blinded thereby, as never to look after union with Chriſt, the onlyfolid ground ofall true comfort, Heb. vi. 5, 9.
Andthus you fee, how the God ofthis world blindeth the minds ofthem 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 thegod of this world hath blinded the minds of them which believe not, left thelight of theglorious gospel of Christ, who is the image ofGod,shouldshine untothem.
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 ofthe gospel from it, is ; it hathalſo beendemonftrated thatthegospel is hid, and the minds of many blindedunder it; youhavealſo ſeenwhat policies Satan uſes toblindthe minds of men, eveninthe clearest light of the goſpel.
It remains now that I open toyou the dreadful nature of this judgment ofGod upon the fouls of men, and then make application of the whole.
There are manyjudgments ofGod inflictedupon the fouls, and bodies ofmen, in this world; but noneof them are ſo dreadful as thoſe ſpiritual judgments are, which God inflicts immediately upon the foul : and among ſpiritualjudgments, fewor none are of amore dreadful nature, and conſequence, thanthis of ſpiritualblindness ; which will apppearby confidering,
First, The fubject ofthis judgment, whichis the foul, and VOL. HI.
The Method of Grace.
SERM . XXXV,
the principal power ofthe foul, which is themind, and underſlanding faculty; the foul isthe moſt precious and invaluable part of man, andthe mind is the fuperior and moſt noble power of the foul; it is to the foulwhat theeye is to the body, thedirective faculty. The bodily eye is acurious, tender, and moſt precious part ofthe body.
When we would expreſs the value ofathing, we fay, we prize it as our eyes.
The lofs of the eyes is afore loſs, we loſe a great partofthe comfort ofthis world by it.
Yet ſuch an affliction (ipeaking comparatively) is but a trifle to this.
Ifour bodily eyes be blinded, we cannot fee the fun; but ifour ſpiritual eyebe blinded, we cannot fee
God, we wander inthe 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.
Andthen our eyes, like theirs, will be opened to fee our misery, when itis too late. "The light of the " body is the eye, (faith Chritt).
If therefore thine eyebe fingle, thy wholebodyſhallbe full of light; but if thine eye
" be evil, thywholebody ſhallbe full ofdarkness.
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 treasuryof rules ofpractice, according un-
towhich a man's life is formed, and his way directed.
Iftherefore that power of the foul be darkened, how great muſt that darkness be ! For now the blindleadthe blind, and both fall into the ditch .
The blind judgment mif-guidesthe blind affections, andboth fall into hell. Owhat a fad thing is it, that thedevil ſhould lead that, that leads thee ! That he ſhould fit atthe helm, and ſteer thy courſe todamnation ! The blinding ofthis noble faculty precipitates the foul into the moſtdangerous courſes ; perfecution, by this means, ſeems to be true zeal for God, John xvi. 2.
They that perfecute you, thall think " that theydoGod ſervice. Pauloncethought verilywith him- " felf, thathe ought to do manythings contraryto the name
" of Jeſus ofNazareth," Acts xxvi. y. i. e. He thought he had pleaſedGod,whenhe wasimprifoning and perfecutiug his people, as manydo at this day ; it will make a manto fin confcientioutly, which is a very dangerous wayoffinning, anddifficult to be reclaimed.
Secondly, Itis adreadfuljudgment, ifwe confider the object about which the underſtanding isblinded,which isJeſus Chrift, and union withhim ; regeneration, andthe nature and neceffity. thereof.
For this blindness isnot univerſal, but reſpective and particular. Amanmayhave abundance oflight and knowledge
SERM . XXXV.
The Method ofGrace.
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,(faid 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 fouls they have no knowledge.
They are able, with Berengarius, to diſpute de omni fcibili, of every thing inveſtigable by the light ofnature; yea, to open the ſcripture folidly, anddefendthe doctrines and truths of Chriſt against his adverfaries ſucceſsfully ; and yet blinded inthe great mystery of regeneration, Blindness in part, (faith the apoſtle) is happened unto Ifrael; and that indeed was the principal part of knowledge, viz. the knowledge of Jesus Chriſt, and him crucified, welee fartherthan they, The literal knowledge of Jesus Chrift ſhines clearly inourunderſtanding. We are only blinded about thoſe things which ſhouldgive us faving intereſt inhim, about the effectual application of Chriſttoourown fouls.
Thirdly, The dreadful nature of this ſpiritual blindness farther appears from the confideration of the ſeaſon inwhich it befals men, which is the verytime ofGod'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 Jerufalem, Luke xix. 42. " O that thou hadſt known, at " leaſt in this thyday, the things thatbelong tothy peace; but " now they are hid from thine eyes." Nowthe ſeaſon ofgrace ispaſt and gone; opportunities are the golden ſpots oftime, and there is much time in a ſhort opportunity, as there are many pieces of ſilver in one piece ofgold. Time ſignifies nothing when opportunities are gone ; to be blinded in the very feafonof ſalvation,isthejudgmentofalljudgments, the greatest miſery incident to man; tohave our eyes opened when the feafons of falvation are paſt, is but anaggravation ofmiſery: there is atwofold opening of men's eyes to fee theirdanger, viz.
1. Gracioufly to preventdanger.
2. Judicially to aggravate miſery.
Theywhoſe eyes are not opened graciouslyin this world, to ſee their diſeaſe, and remedy in Chriſt, ſhall have their eyes openedjudicially in the world tocome, tofee theirdiſeaſe withM 2
The Method ofGrace.
SERM . XXXV.
out any remedy.
IfGod openthem now, it isby way ofprevention; if they be not opened till then, itwill 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 ofthe Pharifees which were with " him, heard theſe words, and ſaid untohim, Arewe blindalſo ?
" Jeſus ſaidunto them, Ifye were blind, ye ſhould have no fin :
" but now ye ſay, We fee : therefore your finremaineth," q. d. thepride and conceitedness ofyour hearts adds obſtinacy and incurableneſs toyourblindness; theſe are " the blind people that " have eyes ;" Ifa. xliii. 8. Infeeing theyfee not.
The conviction ofſuch men is next to an impoſſibility.
Fifthly, Thedeſign and end of this blindneſs under the goſpel is moſt dreadful * ; ſo ſaith my text, " The god of this
" world hathblinded the minds of them which believe not, " left the light oftheglorious goſpelofChriſt, who isthe image
" ofGod, 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 ſeewith
" their eyes, andhear with their ears, and underſtand with their " hearts, and convert, andbe healed."
So thatit is plain, this blindingis apraeludium todamnation, as thecovering ofHaman's facewas to his deſtruction.
When the Lord hath no purpoſe ofgrace and mercy to a man's ſoul, then to bring about the damnationofthatmanbya righteous permiſſion ; manyoccaſions of blindness befal him, which Satan improves effectually unto his eternal ruin: among which fatal occaſions, blind guides and ſcandalous profeffors are none ofthe least; they ſhall be fitted with minifters fuitably to theirhumours, who thall ſpeak ſmooth things : Ifaman walk in the spirit and folfbood, (i. e. by an εν δια δυοιν, --the ſpirit of falſehood), do lie, faying, Iwill prophesy to thee of wine and strong drink, he shall even be the prophet of this people and the lips and falls of profefførs ſhalldo 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 dreadfuljudgment this is, a ſtroke ofGod uponthe foul,
* It is a sign ofGod's diſpleasure, whenmen underſtand not their faults, left repentance follow. Cypr. Ep. 2. But tobe ſmitten with blindness of mind, ſo as neither to know nor lament their faults, is a higherevidenceofthe diſpleaſure ofan angryGod.
Cypra
SERM . XXXV.
The Method of Grace.
which cuts offall the preſent comforts ofChriſt and religion from it, takes away the bridle of reſtraint from fin, and makes way for the final ruin ofthe foul. A far greaterjudgment it is than the greatest calamity oraffliction which canbefal us inthis world.
If our names fuffer by the greatest reproaches, our bodies bythe moſt painful diſeaſes, our eſtates by the greatest loffes; ifGod ſtrike every comfort we have in this world dead by affliction: all this is nothing, compared with this blinding judgment ofGod upon the foul; for they maycome from the tender love of God to us, Heb. xii. 6. but this is the effect of his wrath; theymay cleanſe ſin, Iſa. xxvii. 9. but this increaſes it; they often prove occaſions of converfion, 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; butthis ſtabs the foul, and that with a mortal wound.
First use, of information.
Infer. 1. Ifthis be the case of the unbelieving world, tobe foblinded by the god of this world; How little ſhouldwe value the cenfures andflanders of this blind world? Certainly they ſhould move no other affection butpity in our fouls : if their eyes were opened, their mouths would be ſhut; they would never traduce religion, and the ſincere profeſſion ofit, as they do, if Satanhadnot blinded their minds: theyſpeak evil of the things they know not ; their reproaches, which they let fly ſo freely, are but ſo manyarrows ſhot by the blind man's bow, which only ſtick in our cloaths, and cando us no hurt, except we thrust them onward by our owndiſcontent, to the wounding of our ſpirits.
" * I could almoſt be proud uponit, ſaid " Luther, that Ihave got an ill nameamong the worst ofmen."
Beware, Chriſtians, that you give them no occaſion to blafpheme the name of yourGod, and then never trouble yourſelves, however theyuse your names. Ifthey tread itin the dirt now, God, (as one ſpeaks), will take it up, waſh offall thedirt, and deliver it you again clear and ſhining. Should ſuch men ſpeakwell ofus, we might juſtly ſuſpect ourselves of ſome iniquitywhich adminiſters to them the occafions ofit.
Infer. 2. How abſurd and dangerous must it befor Chriſtians to follow the examples of the blindworld? Let the blind follow the blind, but letnot thosewhom God hath enlightned do fo.
Chriſtians, never let thoſe lead you, who are led blindfoldby * Superbus fio, quod video nomen poſſimum mihi crefcere. Luther. Gratias ago Deo meo, quoddignusfum quem mundusoderit.
Hieron.
The Method ofGrace.
SERM . XXXV
thedevils themselves.
The holiness and heavenliness of Chriſtians waswont to fet the world a wondering that theywould not run with them into the fame exceſs ofriot, I Pet iv. 4.
But fure, finceGod hath opened your eyes, and ſhewed you thedangerous courſes they walk in, it would be the greateft wonder ofall, ifyoushould bethecompanionsof fuchmen, and tread in the ſteps of their examples.
Chriftian, as humble and lowly thoughts as thou hast of thyself, yet I would have thee understandthyſelftobe toogood tobe the aſſociate of fuch men.
Difcamusfanctamfuperbiam, etſciamus nos effe illies meliores. If theywillwalkwithyou intheway ofdutyandholineſs, let them comeandwelcome : receive them with both arms, and beglad of their company; but beware you walknot in their paths, leſt theybe a ſnare untoyou. Did they fee the end of their way, theywouldnever walk init themselves; whythen willyou walk with them who do fee it ?
Infer. 3. If thisbeſo, Let Christians be exact and circumfpect in theirwalking, left they lay a ftumbling-block before the blind.
Itisa great fin todo ſo in a proper ſenſe, Lev. xix. 14. " Thou " ſhaltnot put a ſtumbling block before the blind." And a far greaterto do it ina metaphorical ſenſe, Rom. xiv. 13.
It is theexpreſs will ofGod, " that no man put a ſtumbling-block, " or anoccafion to fall inhis brother's way."
It is an argument of little regard to thehonour of Chriſt, or the fouls of men, ſo todo. O profeſſors, look to your ſteps ; the devil defires tomakeuse ofyou for fuch purposes.
The fins of thoufands ofothers, who make no profeſſion ofgodliness, will never fofithis purpoſe for the blindingof thoſe mens eyes, as the leaſt flipor failing ofyours willdo.
Itis the living bird that makes the beſt ſtale todraw othersinto the net: the groſſeſt wickedneſs ofprofane ſinners paſſeth away in filence, butall the neighbourhood fhallring withyour miscarriages. " A righte- " ous manfallingdown before the wicked, is as a troubled
" fountain and a corrupt ſpring," Prov. xxv. 26.
The ſcandalous falls ofgood men are like a bag of poiſon caſt by Satan into the ſpring from whence the whole town is ſupplied with water.
You little knowwhat miſchief you do, and how many blindfinners may fall into hellby your occafion .
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 inablind horſe.
How much hath the church ofGod fuffered uponthisaccount, anddoth fuffer atthis day: The world hath ever beenfullof fuch blind and bluſtering zeal, which, like a hurricane, overturns all that ſtands in its way : yea, as we
SERM . XXXV.
The Method of Grace. noted before, it makes a man akind of confcientious perfecutor.
I confeſs it is better for the perfecutor himſelf todo 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 itwere the dreadful cafedeſcribed in Heb. x.
But yet, as it is John xvi. 2. theſe are the fierceanddreadful enemies ofthe church ofGod.
Such aman was Paul, a devout perfecutor, and fuch perſecutionGod afterward ſuffered to befal himself, Acts xiii. 50. "But theJews
" ſtirredup thedevout and honourable women, and the chief men ofthat city; and raiſed perfecution against Paul and " Barnabas, and expelled them out oftheir coafts." An erroneous confcience binds, as well as an informed confcience ; and wherever God gives fuch men opportunity to vent the ſpleen andrage oftheirhearts upon his people, they willbe fure todo it topurpose.
With other menGamaliel's counſel may havefomeinfluence, andthey maybe afraid left theybefound fighters againſtGod; but blind zeal ſpurs on, andfaith, as Jehu did, " Come, ſee my zeal for the Lord of Hosts." O blind finners, be fure ofyour mark beforeyou dischargeyour arrows.
Ifyou ſhoot ata wicked man, asyouſuppoſe him, andGodfinds one ofhis dear children woundedor destroyed, whataccount will you give ofthat fact toGod when you shall come before hisjudgment-feat?
Second use, of exhortation.
This point is very improveablebyway ofexhortation.
Both, 1. Unto those who areblindedbythe god ofthis world.
2. To thoſe that are enlightened intheknowledgeofChrift, bythe trueGod.
First, To thosewho are ſtillblindedby thegodofthisworld, towhomthe Lordhath notgivenuntothisday eyes to fee their miſeryin themselves, or their remedy in Chriſt, ſo as to make an effectual applicationofhim to theirown fouls. Toallfuch mycounſel is, 1. To get a ſenſe ofyour ownblindneſs.
2. To leek out for a cure, whilft yet itmaybehad.
First, Labour to get a deep ſenſe of the miſery of fuch 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 indarkneſs: you think becauſe you know thefame things that the moſt unſanctified mandoth, that therefore thereis nodifference betwixt his knowledge and yours ; and are therefore readytoſaytothem,asJob tohis friends; " Lo, mine eyehath
The Method of Grace.
SERM . XXXV.
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 thesame things thattheydo, it is a knowledge of another kind and nature.
You know ſpiritual things in another way, merely by the light of reaſon, aſſiſted, and improvedby the common light of the goſpel; they know the fame things by ſpiritual illumination, and in an experimentalway.
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 bythat light which God hath given them, Pfal. 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 lightbrings 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 ofthe HolyGhoſt.
Conviction is agreat part ofyour cure.
Secondly, Labour toget a remedy for this dangerous diſeaſe of your minds : " Awake to righteouſneſs, and ſin not, for ſome
" have not theknowledge ofGod : 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 Chrift hath cured them, Eph . v. 8. "Once were you darkness, now areye lightin the Lord."
Attend therefore uponthe ordinances of the goſpeldiligently; that isGod's enlightening inArument,bywhich he couches thoſe cataracts which blind the eyes ofmens understandings, Acts xxvi. 28. And if ever you willhaveyour eyesopened, allowyourſelves time toponder, and confider what youhear.
The duty of meditation is a very enlightening duty : above all, cry to the LordJesus Chriſt, as that poor mandid, " Lord, that mine eyes may be opened, that " I may receive my fight."
Say, Lord, this is my diſeaſe, and danger, that in feeing Isee not.
Others ſce natural things in a
SERM . XXXV.
The Method ofGrace. 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 induties ofobedience; mine only ſets my tongue a work in diſcourſes of thoſe thingswhich my heart never felt.
Lord, openmine eyes, and makeme to ſee out of this obſcurity : All the light that is inme isbutdarkneſs. O Lord, enlighten mydarkneſs, enlighten mine eyes, leſt I ſleep the ſleep ofdeath.
Secondly, Let itbe a word of counſel, and exhortation toſuch as oncewere blind, butdo now fee.
First, I beſeech you, bleſsGod for the leaſt degree of ſpiritual illumination.
Truly light is ſweet, and it is a pleasant " thingfor the eyes to behold the ſun," Ecclef. xi. 7.
But oh, how sweet is ſpiritual light ! andwhat a pleasant thing to beholdthe funofrighteouſneſs ! Bleſſed are your eyes, for they feeGodhath brought you out ofdarkneſs into marvellous light.
And marvellous indeed it must needs be, when you confider howmany 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 yoursalſo.
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 indarkneſs, now are ye light in the Lord; walkas chil- " dren of the light," Eph. v. 8. elſe your light will but ag. gravateyour fin.
Remember how it diſpleaſedGod, that Solomon's heart was turned from the LordGod of Ifrael who appeared to him twice,
I Kings xi. 9.
Remember how angry Godwas with the Heathens for abuſing thedim common light of nature,Rom. i. 21. How muchmore evil is itinyou to abuſe the moſt precious light that ſhineth in this world ? And what miſchievous effects the abuſe of your light will haveupon this blindworld? Itwas a ſmart rebukegivenoncebyan Atheist to agood man, whobeing asked by him, how he could fatisfy his
VOL. III.
The Method ofGrace.
SERM . XXXV.
confcience tolive as he did ? Nay rather faid theAtheist, I wonderhow you can fatisfy yourſelf to live as you do; for did I believe as you do, that there is ſuch a Chrift, and fuch a glory as you believe there is, Iwould pray, and live at another rate thanyou do.
The Conclufion.
And now, reader, after all my diſcourſes ofthe method of Chrift in purchasing the great falvation 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 aftoniſh thy foul, inthe confideration of them, viz .
1. This admirable grace ofGod inpreparing this great 2. The defperate wickedneſs ofmanin rejecting
Salvation; First, Behold the riches of the goodness, and mercy ofGod in preparing fuch a remedy as this for loftman.
This isthatwhich isjuftly called, " The great mystery of godliness," 1 Tim. iii. 16. that mystery which the prophets enquired diligently after, yea, which the " angels defired to look into," 1 Pet. i. 10, 12.
In this glorious mystery ofredemption that, πολυποικυλος σοφια, manifoldwisdom ofGod, or that wisdom which hath ſuch curious, and admirable variety in it, is illuſtriouſlydiſplayed,Eph. iv.
10. Yea, the contrivance of our redemption, thisway, 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 willbe understood, when he faith, Rom. v. 8. Συνισησι την εαυτε αγαπην,--God hath fet forth, or preſented his love to manin themoſtengagingmanner, inaway thatcommends it beyondall compare, to the acceptation ofmen.
"This is a faithful faying, " andworthy ofallacceptation, that Jesus Chriſt came into the " world tofave ſinners," I Tim. i. 15. It might bejuſtly expected, thatwhenthisglorious myſtery ſhould come tobe publiſhed by the gospel inthe earsof finners, alleyes ſhouldbe 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 ofthe world, in rejecting theonly remedyprepared for them.
This was long fince foretoldby the prophet, Ha. liii. 3." He is deſpiſed and rejected of " men, * aman of forrows, 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.
SERM . XXXV.
The Method ofGrace.
dearhimbeyond all conſiderations to the fouls of men(fince it was for their fakes, thathe emptiedhimself ofall his glory) yet this lays him under contempt,he is looked on as theveryoff-caft of men †, when his own love to man had emptied him of all his riches, the wickedness ofmen loaded him with contempt, andas itwas prophefied of him, ſo it was, and, at this day is fadly verified all the world over ; for,
First, The Pagan world hath no knowledge of him, they are loft in darknefs . " God hath fuffered them to walk in their own ways," Acts xiv. 16.
Secondly, The Mahometans which overſpread ſo great a part oftheworld 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 inthat laylatto Hanzili (as they call it) the nightof demiffion, calling all Chriſtians Cafirouna,
(i. e.) Infidels.
Thirdly, The Jews reject him with abhorrence, and ſpitat his veryname, and being blind-folded by the devil, they call
Jeſus Anathema, 1 Cor. xii. 3. And in ablind zeal forMofes, blafphemehim asan impoſtor. "He came to his own, andhis
" own received him not," John i. 11 .
Fourthly, The far greater part ofthe Chriſtianized world reject him ; thoſe that are called after his name, will not fubmit tohisgovernment.
The nobles of the world think them. felvesdiſhonouredby fubmitting their necks to his yoke.
The fenfualists ofthe world will notdeny their lufts, or forfake their pleaſures, for all the treaſures of righteouſneſs, life and peace, which hisblood hath purchased.
Worldlings of the earth preferthe dirt anddung of the world before him; and few there beamong them that profeſs Chriſtianity, who love the Lord Jefus in fincerity. The only reasonwhy they are called Chriftians is, becauſe by the advantageous caft 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 ; Andwit in rags is turn'd to ridicule.
‡To put on a profeſſion of Chriſt's name, and not to walk in Chrift'sway, what is it but prevaricatingwith that divine name?
Cyp de Zelo
SERM . XXXV.
The Method ofGrace. ſed, and eſtabliſhed by the laws of the country ; and if the wind ſhould turn, and the public authority think fit to eſtabliſh another religion, they can ſhift their fail, and ſteer a contrary courſe.
But now, reader, let me tell thee, that if everGod ſend forth theſe two grim ferjeants, his law, and thine own confcience, to arreſt thee for thy fins, ifthou 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 foul, 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 rundeeper in thine eyes than itdoth in the ſhallow apprehenfions of the world ; he willbe altogether lovely, and thou wilt account all things but dung and droſs in comparison ofthe excellency of Jesus Chriſt thy Lord. To work thy heart to this frame, theſe things are written, which the Lord proſper upon thy foul, by the blef fing ofhis good Spirit upon then.
BleſſedbeGodfor Jesus Chrift.