destroy the usefulness of humane teachings Subordinata non pugnant the teachings of men are made effectual by the teachings of the Spirit and the Spirit in his teachings will use and honour the Ministry of man Thirdly But to speak positively the teachings of God are nothing else but that spiritual and heavenly light by which the Spirit of God shineth into the hearts of men to give the light of the knowledge of the glory of God in the face of Jesus Christ as the Apostle speaks 2 Cor. 4. 6. and though this be the proper work of the Spirit yet it is called the teachings of the Father because the Spirit who enlightens us is commissionated and sent by the Father so to do Joh. 14. 26. Now these teachings of the Spirit of God consist in two things viz. In his 1. Sanctifying impressions 2. Gracious assistances First In his Sanctifying impressions or regenerating works upon the soul by vertue whereof it receives marvellous light and insight in spiritual things and that not only as illumination is the first act of the spirit in our conversion Col. 3. 10. but as his whole work of sanctification is Illuminative and instructive to the converted soul 1 Joh. 2. 27. the anointing which you have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you the meaning is that Sanctification gives the soul experience of those Mysterious things which are contained in the Scriptures and that experienâ—… the most excellent key to unlock and open those deep Scripture Mysteries no knowledge is so distinct so clear so sweet as that which the heart communicates to the head Joh. 7. 17. if any man do his will he shall know the doctrine a man that never read the nature of love in books of Philosophy nor the transports and ecstasies thereof in History may yet truly describe and express it by the sensible motions of that passion in his own soul yea he that hath felt much better understands than he that hath only read or heard O what a light doth spiritual sense and experience cast upon a great part of the Scriptures for indeed sanctification is the very copy or transcript of the Word of God upon the heart of man Jer. 31. 33. I will write my Law in their heart so that the Scriptures and the experiences of believers by this means answer to each other as the lines and letters in the Press answer to the impressions made upon the paper or the figures in the wax to the engravings in the Seal When a Sanctified man reads David's Psalms or Pauls Epistles how is he surprised with wonder to find the very workings of his own heart so exactly decyphered and fully expressed there Oh saith he this is my very case these holy men speak what my very heart hath felt Secondly The Spirit of God teacheth us as by his sanctifying impressions so by his gracious assistances which he gives us pro re nata as our need requires Matth. 10. 19. it shall be given you in that same hour what ye shall speak Joh. 14. 26. he shall bring all things to your remembrance he assisteth both the understanding in due apprehensions of truth and the heart in the spiritual improvements of truth and so much briefly of the first particular Secondly In the next place we are to enquire what those special truths are which believers hear and learn of the father 2. when they come to Christ. And there are divers great and necessary truths wherein the Spirit enlightens men in that day I cannot say they are all taught every believer in the same degree and order but it is certain they are taught of God such lessons as these are which they never so understood before Lesson 1. First They are taught of God that there is abundantly more evil in their sinful natures and actions than ever they discerned or understood before the Spirit when he cometh shall convince the world of sin John 16. 8 9. Men have a general notion of sin before so had Paul when a Pharisee but how vastly different were his apprehensions of sin from all that ever he had in his natural state when God brought home the Commandment to his very heart There is a threefold knowledge of Sin viz. Traditional discursive and intuitive The First is in the more rude and illiterate multitude The Second in more rational and knowing men The Third is only found in those that are enlightned and taught of God and there is as great a difference betwixt this intuitive knowledge of sin whereby God makes a soul to discern the nature and evil of it in a spiritual light and the two former as there is betwixt the sight of a painted Lyon upon the wall and the sight of a living Lyon that meets us roaring in the way The intuitive sight of sin is another thing than men imagine it to be 't is such a sight as wounds a man to the very heart Acts 2. 37. for God doth not only shew a man this or that particular sin but in the day of conviction he sets all his sins in order before him Psal. 50. 21. yea the Lord shews him the sinfulness of his nature as well as practice Conviction diggs to the root shews and layes open that original corruption from whence the innumerable evils of the life do spring Jam. 1. 14 15. and which is yet more the Lord shews the man whom he is bringing to Christ the sinful and miserable state which he is in by reason of both Joh. 16. 9. and now all excuses pleas and defences of sin are gone he shews them how their iniquities have exceeded Job 36. 8 9. exceeded in number and in aggravation of sinfulness exceeding many and exceeding vile no such sinner in the world as I can such sins as mine be pardoned the greatness of God greatens my sin the holiness of God makes it beyond measure vile the goodness of God puts unconceivable weight into my guilt O can there be mercy with God for such a wretch as I if there be then there will not be a greater example of the riches of free grace in all the world than I am thus God teacheth the evil of sin Lesson 2. Secondly God teacheth the soul whom he is bringing to Christ what that wrath and misery is which hangs over it in the threatnings because of sin Scripture threatnings were formerly slighted now the soul trembles at them they once apprehended themselves safe enough Isa. 28. 15. Psal. 50. 21. they thought because they heard no more of their sins after the Commission of them that therefore they should never hear more that the effect had been as transient a thing as the act of sin was or if trouble must follow sin they should speed no worse than others the generality of the world being in the same case and beside they hoped to find God more merciful than sowre and precise preachers
person and real participation of his benefits now this is the question to be determined the matter to be tryed than which nothing can be more solemn and important in the whole world Secondly The rule by which this great question may be 2. determined viz. The new Creation if any man be in Christ he is a new Creature by this rule all the titles and claims made to Christ in the professing world are to be examined if any man be he what he will high or low great or small learned or illiterate young or old if he pretend interest in Christ this is the standard by which he must be tryed if he be in Christ he is a new Creature and if he be not a new Creature he is not in Christ let his endowments gifts confidence and reputation be what it will be a new Creature not new Physically he is the same person he was but a new Creature that is a creature renewed by gracious principles newly infused into him from above which sway him and guide him in another manner and to another end than ever he acted before and these gracious principles not being educed out of any thing which was preexistent in man but infused de novo from above are therefore called in this place a new Creature this is the rule by which our claim to Christ must be determined Thirdly This general rule is here more particularly explained 3. old things are passed away behold all things are become new he satisfies not himself to lay down this rule concisely or express it in general terms by telling us the man in Christ must be a new Creature but more particularly he shews us what this new creature is and what the parts thereof are viz. Both the 1. Privative part old things are passed away 2. Positive part thereof all things are become new By old things he means all those carnal principles self ends fleshly lusts belonging to the carnal state or the old man all these are passed away not simply and perfectly but only in Non simpliciter perfectè sed partim re partim spe Estius in loc part at present and wholly in hope and expectation hereafter So much briefly of the privative part of the new Creature old things are passed away a word or two must be spoken of the positive part all things are become new He means not that the old faculties of the soul are abolished and new ones created in their room but as our bodies may be said to be new bodies by reason of their new endowments and qualities super-induced and bestowed upon them in their resurrection so our souls are now renewed by the infusion of new gracious principles into them in the work of regeneration These two parts viz. the privative part the passing away of old things and the positive part the renewing of all things do betwixt them comprize the whole nature of sanctification which in other Scriptures is expressed by equivalent phrases sometimes by putting off the old and putting on the new man Eph. 4. 24. sometimes by dying unto sin and living unto righteousness Rom. 6. 11. which is the self-same thing the Apostle here intends by the passing away of old things and making all things new and because this is the most excellent glorious and admirable work of the spirit which is or can be wrought upon man in this world therefore the Apostle asserts it with an Ecce a note of special remarque and observation behold all things are become new q. d. behold and admire this surprizing marvellous change which God hath made upon men they are come out of darkness into his marvellous light 1 Pet. 2. 9. out of the old as it were into a new world behold all things are become new Hence Note DOCT. That Gods creating of a new supernatural work of grace in the Doct. soul of any man is that mans sure and infallible evidence of a saving interest in Jesus Christ. Suitable hereunto are those words of the Apostle Eph. 4. 20 21 22 23 24. But ye have not so learned Christ if so be that ye have heard him and have been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to deceitful lusts and be renewed in the spirit of your mind and that ye put on the new man which after God is created in righteousness and true holiness where we have in other words of the same importance the very self-same description of the man that is in Christ which the Aposte gives us in this Text. Now for the opening and stating of this point it will be necessary that I shew you 1. Why the regenerating work of the Spirit is called a new Creation 2. In what respects every soul that is in Christ is renewed or made a new Creature 3. What are the remarkable properties and qualities of this new Creature 4. The necessity of this new Creation to all that are in Christ. 5. How this new Creation evidences our interest in Christ. 6. And then Apply the whole in the proper uses of it First Why the regenerating work of the spirit is called a 1. new Creation this must be our first enquiry and doubtless the reason of this appellation is the Analogy proportion and similitude which is found betwixt the work of regeneration and Gods work in the first Creation and their agreement and proportion will be found in the following particulars First The same Almighty Author who created the world createth also this work of grace in the soul of man 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ the same powerful word which created the natural createth also the spiritual light it is equally absurd for any man to say I make my self Minus el te fecisse hominem quam sanctum to repent or to believe as it is to say I made my self to exist and be Secondly The first thing that God created in the natural world was light Gen. 1. 3. and the first thing which God createth in the new Creation is the light of spiritual knowledge Col. 3. 10. And have put on the new man which is renewed in knowledge after the image of him that Created him Thirdly Creation is out of nothing it requires no pre-existent matter it doth not bring one thing out of another but something out of nothing it gives a being to that which before had no being So it is also in the new Creation 1 Pet. 2. 9 10. who hath called you out of darkness into his marvellous light which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy the work of grace is not educed out of the power and principles of
of creatures spring out of this dark lump Surely it would have been very hard for a man to have imagined it It may be you see no dispositions or hopeful inclinations in your friends towards God and spiritual things nay possibly they are totally opposite and filled with enmity against them they deride and jeer all serious piety where-ever they behold it this indeed is very sad but yet remember the work of grace is creation work though there be no disposition at all in their wills no tenderness in their Consciences no light or knowledge in their minds yet God that commanded the light to shine out of darkness can shine into their hearts to give them the light of the knowledge of the glory of God in the face of Jesus Christ he can say to the dry bones live to the proud and stubborn heart come down and yield thy self to the will of God and if he command the work is done God can make thee yet to rejoyce over thy most uncomfortable relations to say with the Father of the Prodigal Luke 15. 24. This my Son was dead and is alive again he was lost and is found and they began to be merry difficulties are for men but not for God he works in conversion by a power which is able to subdue all things unto it self Inference 5. If none but new creatures be in Christ how small a remnant Inference 5. among men belong to Christ in this world Among the multitude of rational creatures inhabiâ—…ing this world how few how very few are new creatures 'T is the observation of the learned Mr. Brierwood that if the world be divided into thirty parts nineteen parts are heathenish Idolaters six parts Mahumetans and only five out of thirty which may be in a large sense called Christians of which the far greater part is overspread with popish darkness separate from the remainder the multitudes of prophane meerly civil and hypocritical professors of Religion anâ—… how few will remain for Jesus Christ in this world Look over the Cities Towns and Parishes in this populous Kingdom and how few shall you find that speak the language or do the works of new creatures How few have ever had any awakening convictions on them And how many of those that have been convinced have miscarried and never come to the new birth The more cause have they whom God hath indeed regenerated to admire the riches of Gods distinguishing mercy to them Inference 6. If the change by grace be a new creation how universal and marvellous a change doth regeneration make upon men The new Inference 6. Creation speaks a marvellous and universal alteration both upon the state and tempers of men they come out of darkness gross hellish darkness into light a marvellous and heavenly light 1 Pet. 2. 9. Eph. 5. 8. their condition disposition and conversation as you have heard is all new and yet this marvellous change as great and universal as it is is not alike evident and clearly discernable in all new creatures and the reasons are First Because the work of grace is wrought in diverse methods and manners in the people of God Some are changed from a state of notorious prophaneness unto serious godliness there the change is conspicuous and very evident all the neighbourhood rings of it But in others it is more insensibly distilled in their tender years by the blessing of God upon religious education and there it is more indiscernable Secondly Though a great change be wrought yet much natural corruption â—…till remains for their humiliation and daily exercise and this is a ground of fear and doubtings they see not how such corruptions are consistent with the new Creature Thirdly In some the new Creature shews it self mostly in the affectionate part in desires and breathings after God and but little in the clearness of their understandings and strength of their judgements for want of which they are entangled and kept in darkness most of their dayes Fourthly Some Christians are more tryed and exercised by temptations from Satan than others are and these clouds darken the work of grace in them Fifthly There is great difference and variety found in the natural tempers and constitutions of the regenerate Some are of a more melancholy fearful and suspicious temper than others are and are therefore much longer held under doubtings and trouble of spirit Nevertheless what differences soever these things make the change made by grace is a marvellous change Inference 7. Lastly How incongruous are carnal wayes and courses to the spirit of Christians who being new creatures can never delight or Inference 7. find pleasure in their former sinful companions and practices Alas those things are now most unsuitable loathsom and detestable how pleasant soever they once were that which they counted their liberty would now be reckoned their greatest bondage that which was their glory is now their shame Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death they need not be pressed by others but will freely confess of themselves what fools and mad men they once were none can censure their former conversation more severely than themselves do 1 Tim. 1. 13 14. 2d Use for Conviction If none be in Christ but new creatures and the new creation Use 2. make such a châ—…nge as hath been described This may convince us how many of us deceive our selves and run into dangerous and fatall mistakes in the greatest concernment we have in this world But before I fall into this use I desire none may make a perverse and ill use of it Let not the wicked conclude from hence that there is no such thing as true religion in the world or that all who do profess it are but a pack of hypocrites neither let the godly injure themselves by that which is designed for their benefit let none conclude that seeing there are so many mistakes committed about this new creature that therefore assurance must needs be impossible as the Papists affirm it to be The proper use that should be made of this doctrine is to undeceive false pretenders and to awaken all to a more deep and thorough search of their own conditions which being precautioned let all men be convinced of the following truths First That the change made by civility upon such as were lewd and prophane is in its whole kind and nature a 1. different thing from the new creature the power and efficacy of moral vertue is one thing the influence of the regenerating Spirit is quite another thing however some have studied to confound them The heathens excelled in moral and homilitical vertues Plato Aristides Seneca and multitudes more have outvied many professed Christians in justice temperance patience c. yet were perfect strangers to the new creation A man may be very strict and temperate free from the gross pollutions of the world and yet a perfect
others You know what the Law of God awards for striking a woman with Child so that her fruit go from her Exod. 21. 22 23. Oh shed not soul blood by stifling the hopeful desires of any after Christ. Blessed be God for Jesus Christ the desire of all Nations The Fourteenth SERMON Sermon 14. 1 COR. 2. 8. Text. Containing the fifth Motive to apply Christ drawn from another excellent Title of Christ. Which none of the Princes of this world have known for had they known him they would not have Crucified the Lord of Glory IN this Chapter the Apostle discourses to the Corinthians the excellency of his Ministry both to obviate the contempt which some might cast upon it for want of humane Ornaments and to give the greater authority unto it among all and whereas the spiritual simplicity of his Ministry laid it under the contempt of some he removes that several ways by showing them First That it was not suitable to the design and end of his ministry his aim being to know nothing among them save Jesus Christ and him crucified vers 1 2. Secondly Neither was it for the advantage of their souls it might indeed tickle their fancies but could be no solid foundation to their faith and comfort vers 4 5. Thirdly Though his discourses seemed jejune and dry to carnal hearers yet it had a depth and an excellency in it which spiritual and judicious Christians saw and acknowledged vers 6 7. Fourthly Therefore this excellent wisdom which he preached far transcended all the natural wisdom of this world yea the most raised and improved understandings of those that were most renowned and admired in that age for wisdom vers 8. Which none of the Princes of this world knew In which words we have 1. A Negative Proposition 2. The proof of the Proposition First A Negative Proposition none of the Princes of this 1. world knew that Spiritual Wisdom which he taught By Princes of this world or rather principes seculi the Princes of that age he means as Camero well notes the learned Rabbies Scribes and Pharisees renowned for wisdom and learning among them and honoured upon that account as so many Princes but he adds a diminutive term which darkens all their glory They are but the Princes of this world utterly unacquainted with the wisdom of the other world To which he adds Secondly A clear and full proof for had they known it 2. they would not have crucified the Lord of glory In which words we find one of Christs glorious and royal Titles the Lord of glory upon which Title my present Discourse must fall The words being fitly rendred and nothing of ambiguity in them they give us this observation DOCT. That Christ Crucified is the Lord of Glory Doct. Great and excellent is the glory of Jesus Christ the Scriptures every where proclaim his glory Yea we may observe a notable Climax or gradation in those Scriptures that speak of his glory The Prophet Isaiah speaking of him calls him glorious Isai. 4. 2. In that day shall the branch of the Lord be beautiful and glorious John speaking of his glory rises a step higher and ascribeth to him a glory as of the only begotton Son of the Father John 1. 14. i. e. a glory meet for and becoming the Son of God proper to him and incommunicable to any other The Apostle James rises yet higher and doth not only call him glorious or glorious as the only begotten of the Father but the glory Jam. 2. 1. glory in the abstract my brethren saith he have not the faith of our Lord Jesus Christ the glory with respect of persons for the word Lord which is in our translation is a supplement Christ is glory it self yea the glory emphatically so stiled the glory of Heaven the glory of Sion the glory of our souls for ever The Author to the Hebrews goes yet higher and calls him not simply the glory but the brightness of his Fathers glory Heb. 1. 3. as who should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the radiancy sparkling or beaming forth of his Fathers glory the very splendor or refulgency of divine glory Oh what a glorious Lord is our Lord Jesus Christ the bright sparkling Diamond of Heaven who shines in glory there above the glory of Angels and Saints as the glory of the Sun excels the lesser twinkling Stars When he appeared to Paul in Acts 26. 13. I saw said he a light from Heaven above the brightness of the Sun shining round about me needs must the glory of Christ be unspeakable who reflects glory upon all that be with him John 17. 24. and stamps glory upon all that belongs to him His works on earth were glorious works Luk. 13. 17. The purchased liberty of his people a glorious liberty Rom. 8. 21. The Church his mystical body a glorious Church Eph. 5. 27. The Gospel which reveals him is a glorious Gospel 1 Tim. 1. 11. But more particularly let us consider the glory of Christ as it is distinguished into his either 1. Essential Glory 2. Mediatorial First The Essential Glory of Christ which he hath as God 1. from everlasting which is unspeakable and unconceivable glory for saith the Apostle Phil. 2. 6. He being in the form of God thought it no robbery to be equal with God i. e. he had a Peerage or equality with his Father in glory Joh. 10. 30. I and my Father are one and again Joh. 16. 15. All things that the Father hath are mine the same name the same nature the same essential properties the same will and the same glory Secondly The Mediatorial glory of Christ is exceeding 2. great this is proper to him as head of the Church which he hath purchased with his own blood Of this glory the Apostle speaks Phil. 2. 9 10. Wherefore God also hath highly exalted him and given him a name which is above every name c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalted above all exaltation Now the mediatorial glory of our Lord Jesus Christ consisteth either 1. In the fulness of Grace inherent in him 2. Or in the Dignity and Authority put upon him First In the fulness of grace inherent in him the humanity of Christ is filled with grace as the Sun with light Joh. 1. 14. Full of grace and truth never any creature was so filled by the Spirit of Grace as the man Christ Jesus is filled for God gives not the spirit to him by measure Joh. 3. 34. By reason of this fulness of grace inherent in him he is sairer than the Children of men Psal. 45. 2. Excelling all the Saints in spiritual lustre and gracious excellencies Secondly In the Dignity and Authority put upon him he is crowned King in Sion all power in Heaven and earth is given unto him Mat. 28. 18. he is Lawgiver to the Church James 4. 12. All acts of worship are to be performed in his name Prayer Preaching Censures Sacraments
for sins the just for the unjust that he might bring us to God Better ten thousand worlds should perish for ever than God should lose the honour of his justice This great Obex or bar to our enjoyment of God is effectually removed by the death of Christ whereby it is not only fully satisfied but highly honoured and glorified Rom. 3. 24. and so the way by which we are brought to God is again opened to the wonder and joy of all Believers by the blood and sufferings of Christ. Fifthly and lastly It shews us the peculiar happiness and 5. priviledge of Believers above all people in the world These only are they which shall be brought to God by Jesus Christ in a reconciled state others indeed shall be brought to God as a Judge to be condemned by him Believers only are brought to God in the Mediators hand as a reconciled Father to be made blessed for ever in the injoyment of him every Believer is brought singly to God at his death Luke 16. 22. and all Believers shall be jointly and solemnly presented to God in the great day Col. 1. 22. Jude v. 24. They shall be all presented faultless before the presence of his glory with exceeding joy Now the priviledge of Believers in that day will lie in diverse things First That they shall be all brought to God together this will be the general assembly mentioned Heb. 12. 22. there shall be a collection of all Believers in all ages of the world into one blessed assembly they shall come from the East and West and North and South and shall sit down in the Kingdom of God Luke 13. 29. O what a glorious train will be seen following the redeemer in that day Secondly As all the Saints shall be collected into one body so they shall be all brought or presented unto God faultless and without blemish Jude v. 24. A glorious Church without spot or wrinkle or any such thing Ephes. 5. 27. For this is the general assembly of the spirits of just men that are made perfect Heb. 12. 23. All sin was perfectly separated from them when death had separated their souls and bodies Thirdly In this lies the priviledge of Believers that as they shall be all brought together and that in a state of absolute purity and perfection so they shall be all brought to God they shall see his face in the vision whereof is fulness of joy and at whose right hand are pleasures for evermore Psal. 16 11. The objective blessedness of the Saints consisteth in their fruition of God Psal. 73. 25. To see God in his word and works is the happiness of the Saints on earth but to see him face to face will be the fulness of their blessedness in Heaven 1 John 3. 2. This is that intuitive transforming and satisfying vision of which the Scripture frequently speaks Psal. 17. 15. 2 Cor. 15. 28. Rev. 7. 17. Fourthly to be brought unto God must needs imply a state of perfect joy and highest delight so speaks the Apostle Jude v. 14. Christ shall present or bring them to God with exceeding joy and more fully the joy of this day is expressed Psal. 45. 15. With joy and rejoycing shall they be brought they shall enter into the Kings Palace it will be a day of universal joy when all the Saints are brought home to God in a perfected state For 1. God the Father will rejoice when Christ brings home that precious number of his elect whom he redeemed by his blood he rejoyceth in them now though imperfect and under many distastful corruptions and weaknesses Zeph. 3. 17. How much more will he rejoyce in them when Christ presents them without spot or wrinkle to him Ephes. 5. 27. 2. Jesus Christ will exceedingly rejoyce 't will be the day of the gladness and satisfaction of his heart for now and not till now he receives his mystical fulness Col. 1. 24. beholds all the blessed issues of his death which cannot but give him unspeakable contentment Isai. 53. 11. He shall see of the travail of his soul and shall be satisfied 3. The day in which Believers are brought home to God will be a day of unspeakable joy to the holy Spirit of God himself For unto this all his sanctifying designs in this world had respect to this day he sealed them after this day he stirred up desires and groanings that cannot be uttered in their hearts Ephes. 4. 30. Rom. 8. 26. Thus all the great and blessed persons Father Son and Spirit will rejoyce in the bringing home of the elect to God For as it is the greatest joy to a man to see the designs which his heart hath been long projecting and intently set upon by an orderly conduct at last brought to the happy issue he first aimed at much more will it be so here the counsel and hand of each person being deeply concerned in this blessed design 4. The Angels of God will rejoyce at the bringing home of Believers to him the spirits of just men made perfect will be united in one general assembly with an innumerable company of Angels Heb. 2. 22. Great is the affection and love of Angels to redeemed ones they greatly rejoyced at the incarnation of Christ for them Luke 2. 13. They greatly delighted to pry into the mysterie of their redemption 1 Pet. 1. 12. They were marvellously delighted at their conversion which was the day of their espousals to Christ Luke 15. 10. They have been tender and careful over them and very serviceable to them in this world Heb. 1. 14. and therefore cannot but rejoice exceedingly to see them all brought home in safety to their Fathers house 5. To Conclude Christs bringing home of all Believers unto God will be matter of unspeakable joy to themselves For whatever knowledge and acquaintance they had with God here whatever sights of faith they had of Heaven and the glory to come in this world yet the sight of God and Christ the Redeemer will be an unspeakable surprise to them in that day This will be the day of relieving all their wants the day of satisfaction to all their desires for now they are come where they would be arrived at the very desires of their souls Secondly In the last place let it be considered what influence the death of Christ hath upon this design and you 2. shall find it much every way In two things especially the death of Christ hath a blessed causality and influence in this matter viz. 1. It effectually removes all obstacles to it 2. It purchaseth as a price their title to it First The death of Christ removes all obstacles out of the way of this mercy such were the bars hindring our access to God as nothing but the death of Christ could remove and open a way for Believers to come to God The guilt of sin barred us from his gracious presence Rom. 5. 1 2 3. Hosea 14. 2. The filth of sin excluded us
behold as in a glass the glory of the Lord. Against this discourse the Apostle foresaw and obviated this objection If your Gospel be so clear what is the reason that many who live under the ministration of it and they none of the meanest neither for wisdom and understanding do yet see no glory nor excellency in it To this he returns in the words I have read if our Gospel be hid it is hid to them that are lost whose eyes the god of this world hath blinded c. q. d. 'T is true multitudes there are who see no glory in Christ or the gospel but the fault is not in either but in the minds of them that believe not The Sun shines forth in its glory but the blind see no glory in it the fault is not in the Sun but in the eye In the words themselves we have three parts to consider 1. A dreadful Spiritual Judgement inflicted 2. The wicked instrument by whom it is inflicted 3. The politick manner in which he doth it First We have here a very dreadful Spiritual Judgement inflicted upon the souls of men viz. the hiding of the Gospel 1. from them if our Gospel be hid For these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are a concession that so it is a very sad but undeniable truth Many there are that see no beauty in Christ nor necessity of him though both are so plainly and evidently revealed in our Gospel if our Gospel be hid 't is called our Gospel not as if Paul and the other Preachers of it were the Authors and Inventers of it but our Gospel because we are the Preachers and Dispensers of it We are put in trust with the Gospel and though we Preach it in the demonstration of the Spirit and of power using all plainness of speech to make men understand it yet it is hid from many under our ministry 't is hid from their understandings they see no glory in it and hid from their hearts they feel no power in it Our Gospel notwithstanding all our endeavours is a hidden Gospel unto some this is the sorest and most dreadful Judgement Secondly We have here an account of that wicked Instrument 2. by whom this judgement is inflicted viz. Satan called here by a Mimesis the god of this world not simply and properly but because he challenges to himself the honour of a God rules over a vast Empire and hath multitudes of souls even the far greater part of the world in subjection and blind obedience to his government Thirdly Here also we have an account of the politick manner of his government how he maintains his dominion 3. among men and keeps the world in quiet subjection to him namely by blinding the minds of all them that believe not putting out the eyes of all his subjects darkning that noble faculty the mind or understanding the thinking considering and reasoning power of the soul which the Philosophers truly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading and directing faculty for it is to the soul what eyes are to the body and it is therefore called the eyes of the understanding Eph. 1. 18. These eyes Satan blinds i. e. he darkens the mind and understanding with ignorance and error so that when men come to see and consider spiritual things they see indeed but perceive not Isa. 6. 9 10. They have some general confused notions but no distinct powerful and effectual apprehensions of those things and this is the way indeed none like it to bar men effectually from Jesus Christ and hinder the application of the benefits of redemption to their souls 'T is true the righteous God permits all this to be done by Satan upon the souls of men but wheresoever he finally prevails thus to blind them it is as the Text speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them that are lost or appointed of God unto perdition The elect of God are all blinded for a time but Christ applieth unto them his Eye salve effectually opens the eyes of their understandings and recovers them thereby out of Satans power and dominion but as for those who still continue thus blinded the Symptoms and Characters of eternal death appear upon their souls they are a company of lost men DOCT. That the understandings of all unbelievers are blinded by Satans policies in order to their everlasting perdition Four things must be opened in the Doctrinal part of this point First what the blinding of the understanding or hiding of the Gospel from the understanding is Secondly I shall demonstrate that the understandings of many are thus blinded and the Gospel hidden from them Thirdly I shall shew what policies Satan uses to blind the minds of men Fourthly That this blindness is the sorest judgement and in order to mens everlasting perdition Fifthly And then apply the whole First we shall enquire what the blinding of the mind or hiding 1. of the Gospel from it is Two sorts of men are thus blinded in the world 1. Those that want the means of illumination 2. Those that have the means but are denied the blessing and efficacy of them The former is the case of the Pagan world who are in midnight darkness for want of the Gospel The later is the case of the Christian world The greatest part of them that live within the sound of the Gospel being blinded by the God of this world Isa. 6. 9 10. And he said Go and tell this people hear ye indeed but understand not and see ye indeed but perceive not 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 heart and convert and be healed Thus when the Son of righteousness actually rose in the world it is said John 1. 5. The light shined in darkness but the darkness comprehended it not So we may say of all that light which is in the understanding of all unbelievers what Job speaks of the grave Job 10. 22. That the light there is as darkness But more particularly to open the nature of this Spiritual blindness I will show you 1. What it is not opposed unto 2. What it is opposed unto First Let us examine what Spiritual blindness or the hiding of the Gospel from the minds of men is not opposed unto and we shall find First That it is not opposed unto natural wisdom a man may be of an acute and clear understanding Eagle-eyed to discern the mysteries of nature and yet the Gospel may be hidden from him Who were more sagacious and quick-sighted in natural things than the heathen Philosophers renowned for wisdom in their generation Yet unto them the Gospel was but foolishness 1 Cor. 1. 20 21. S. Augustine confesseth that before his conversion he was filled with offence and contempt of the simplicity of the Gospel Dedignabar esse parvulus saith he I scorned to become a child again And that great