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Jews and Gentiles. The Jews, and the true light with them, were within an inclosure, Psal. cxlvii. 19, 20. Betwixt them and the Gentile world, there was a partition wall of God's making, namely, the ceremonial law; and upon that there was reared up another of man's own making, namely, a rooted enmity betwixt the parties, Eph. ii. 14, 15. If we look abroad without the inclosure (and except these proselytes of the Gentiles, who, by means of some rays of light breaking forth unto them from within the inclosure, having renounced idolatry, worshipped the true God, but did not conform to the Mosaical rites) we see nothing but "dark places of the earth, full of the habitations of cruelty," Psal. lxxiv. 20. Gross darkness covered the face of the Gentile world, and the way of salvation was utterly unknown among them. They were drowned in superstition and idolatry, and had multiplied their idols to such a vast number, that above thirty thousand are reckoned to have been worshipped by those of Europe alone. Whatever wisdom was among their philosophers, "the world by that wisdom knew not God," 1 Cor. i. 21. and all their researches in religion were but groping in the dark, Acts xvii. 27. Ifwe look within the inclosure, and, except a few that were groaning and waiting for the consolation of Israel; we will see a gross darkness on the face of that generation. Though "to them were committed the oracles of God," yet they were most corrupt in their doctrine. Their traditions were multiplied, but the knowledge of these things wherein the life of religion lies was lost; "Masters of Israel" knew not the nature and necessity of regeneration, John iii. 10. Their religion was to build on their birth-privilege, as children of Abraham, Matt. iii. 9. to glory in their circumcision, and other external ordinances, Phil. iii. 2, 3. And to rest in the law, (Rom. ii. 17.) after they had, by their false glosses, cut it so short, as they might go well near to the fulfilling of it, Matt. v.

Thus was darkness over the face of the world, when Christ the true light came into it; and so is darkness soul, till he, as the day star, arise in the

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heart. The former is an evidence of the latter. What, but the natural darkness of men's minds, could still thus wear out the light of external revelation; in a matter upon which eternal happiness depends? Men did not forget the way of preserving their lives: but how quickly did they lose the knowledge of the way of salvation of their souls; which are of infinite more weight and worth! When the teaching of patriarchs and prophets was ineffectual, man needed to be taught of God himself, who alone can open the eyes of the understanding. But that it might appear, that the corruption of man's mind lay deeper than to be cured by mere external revelation; there were but very few converted by Christ's preaching, "who spoke as never man spoke," John xii. 37, 38. The great cure on the generation remained to be performed, by the Spirit accompanying the preaching of the apostles; who, according to the promise, (John xiv. 12.) were to do greater works. And if we look to the miracles wrought by our blessed Lord, we shall find that by applying the remedy to the soul, for the cure of bodily distempers, (as in the case of the man sick of the palsy, Matt. ix. 2.) he plainly discovered that it was his main errand into the world to cure the diseases of the soul. I find a miracle, wrought upon one that was born blind, performed in such a way, as seems to have been designed to let the world see in it, as in a glass, their case and cure; John ix. 6. "He made clay, and anointed the eyes of the blind man with the clay." What could more fitly represent the blindness of men's minds, than eyes closed up with earth? Isa. vi. 1. shut their eyes; shut them up by anointing, or casting them with mortar, as the word will bear. And chap. xliv. 18. "He hath shut their eyes" The word properly signifies, he hath plastered their eyes: as the house in which the leprosy had been was to be plastered, Lev. xiv. 42. Thus the Lord's word discovers the design of that strange work; and by it shews us that the eyes. of our understanding are naturally shut. Then the blind man must go and wash off this clay in the pool of Siloam: no other water will serve this purpose.

If that pool had not represented him, whom the Father sent into the world to open the blind eyes," (Isa. xlii. 7.) I think the evangelist had not given us the interpretation of the name, which, he says, signifies sent, John ix. 7. And so we may conclude, that the natural darkness of our minds is such, as there is no cure for; but from the blood and Spirit of Jesus Christ, whose eye-salve only can make us see, Rev. iii. 18.

Evid. 2. Every natural man's heart and life is a mass of darkness, disorder, and confusion, how refined soever he appear in the sight of men. "For we ourselves also," saith the apostle Paul," were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures," Tit. iii. 3. and yet, at that time which this text looks to, he was "blameless touching the righteousness which is in the law," Philip. iii. 6. This is a plain evidence that "the eye is evil, the whole body being full of darkness," Matt. vi. 23. The unrenewed part of mankind is rambling through the world, like so many blind men, who will neither take a guide, nor can guide themselves; and therefore are falling over this and the other precipice, into destruction. Some are running after their covetousness, till they be pierced through with many sorrows; some sticking in the mire of sensuality; others dashing themselves on the rock of pride and self-conceit; every one stumbling on some one stone of stumbling or other ; all of them are running themselves upon the sword. point of justice, while they eagerly follow whither their unmortified passions and affections lead them; and while some are lying along in the way, others are coming up, and falling headlong over them. And therefore, "Woe unto the blind world, because of offences," Matt. xviii. 7. Errors in judgment swarm in the world; because it is night," wherein all the beasts of the forest do creep forth." All the unre generate are utterly mistaken in the point of true happiness: for though Christianity hath fixt that matter in point of principle; yet nothing less than overcoming grace can fix it in the practical judgment. All men agree in the desire to be happy; but amongst

unrenewed men, touching the way to happiness, there are almost as many opinions as there are men; they being "turned every one to his own way," Isa. Íiii. 6. They are like the blind Sodomites about Lot's house, all were seeking to find the door; some grope one part of the wall for it, some another; but none of them could certainly say, he had found it; and so the natural man may stumble on any good but the chief good. Look into thine own unregenerate heart, and there thou wilt see all turned up-side down; heaven lying under, and earth atop. Look into thy life, there thou mayest see, how thou art playing the mad-man, snatching at shadows, and neglecting the substance: eagerly flying after that which is not, and slighting that which is, and will be, for ever.

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Evid. 3. The natural man is always as a workman left without light; either trifling or doing mischief. Try to catch thy heart at any time thou wilt, and thou shalt find it either "weaving the spider's web," or "hatching cockatrice-eggs; (Isa. lix. 5.) roving through the world, or digging into the pit; filled with vanity, or else with vileness, busy doing nothing, or what is worse than nothing. A sad sign of a dark inind.

Evid. 4. The natural man is void of the saving knowledge of spiritual things. He knows not what a God he has to do with; he is unacquainted with Christ, and knows not what sin is. The greatest graceless wits are blind as moles in these things. Ay, but some such can speak of them to good purpose. And so might these Israelites of the temptations, signs, and miracles, their eyes had seen, (Deut. xxix. 3.) to whom nevertheless the Lord had "not given an heart to perceive, and eyes to see, and ears to hear, unto that day," ver. 4. Many a man that bears the name of a Christian, may make Pharaoh's confession of faith, Exod. v. 2. I know not the Lord," neither "I will they let go what he commands them to part with. God is with them as a prince in disguise among his subjects, who meets with no better treatment from them, than if they were his fellows, Psal. 1. 21. Do

they know Christ, or see his glory, and any beauty in him for which he is to be desired? If they did, they would not slight him as they do. A view of his glory would so darken all created excellency, that they would take him for, and instead of, all, and gladly close with him, as he offereth himself in the gospel, John iv. 10. Psal. ix. 10. Matt. xiii. 44, 45, 46. Do they know what sin is, who hug the serpent in their bosom, hold fast deceit and refuse to let it go? I own indeed they may have a natural knowledge of those things, as the unbelieving Jews had of Christ, whom they saw and conversed with; but there was a spiritual glory in him, perceived by the believers only, John i. 14. and in respect of that glory," the unbe lieving world knew him not," ver. 10. But the spiri tual knowledge of them they cannot have; it is above the reach of the carnal mind, I Cor. ii. 14. "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, for they are spiritually discerned." He may indeed discourse of them; but no other way than one can talk of honey or vinegar, who never tasted the sweetness of the one, nor the sourness of the other. He has some notions of spiritual truths, but sees not the things themselves, that are wrapt up in words of truth, 1 Tim i. 7. " Understanding neither that they say, nor whereof they affirm." In a word, natural men fear, seek, confess they know not what Thus you may see man's understanding is naturally overwhelmed with gross darkness in spiritual things. Thirdly, There is in the mind of a man a natural bias to evil, whereby it comes to pass, that whatever difficulties it finds, while occupied about things truly good, it acts with a great deal of ease in evil; as being, in that case, in its own element, Jer. iv. 22. The carnal mind drives heavily in the thoughts of good; but furiously in the thoughts of evil. While holiness is before it, fetters are upon it: but when once it has got over the hedge, it is as a bird got out of the cage, and becomes a free-thinker indeed. Let us reflect a little on the apprehension and imagination of the carnal

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