VeR. 18.] SERMONS UrON PSALM CXIX. 169
and sentences, and be able to discourse of them, yet ho wanteth faith, and a spiritual sense and relish of tliem ; they are folly to him. It noteth the utter contempt of spiritual things by a carnal heart, who looketh upon redemption by Christ crucified, with the consequent benefits, as things frivolous and vain. Paul at Athens was accounted ' a babbler,' Acts xvii. 18. The same disposition is still in natural men ; for though these truths, by the prescription and consent of many ages, have now obtained veneration and credit, yet carefully to observe them, to live to the tenor of them, whatever hazards and inconveniences we are exposed to in the world, is still counted foolish. Mark, for greater emphasis, it is fxcopia, folly, as carnal wisdom is fc'%(9/3a, ' enmity against God,' Eom. viii. 7. ' Neither can he know them.' It is out of sloth and opposition and moral impotency; as it is said, Kom. viii. 7, ' The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can it be.' Keason is a short and defective light, not only actually ignorant, but unable to conceive of them. It is not only through negligence he doth not, but through weakness he cannot. Take mere nature in itself, and, like plants neglected, it soon runs wild ; as the nations barbarous and not polished with arts and civility have more of the beast than the man in them : Jude 10, ' But what they know naturally, as brute beasts, in those things they corrupt themselves.' Suppose they use the spectacles of art, and the natural light of reason be helped by industry and learning, yet how- erroneous in things of religion: Rom. i. 21, ' When they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish hearts were darkened,' &c. The most civil nations were most foolish in matters of worship ; and many placed fevers, and human passions, and every paltry thing, among the gods. The Scythians worshipped thunder, the Persians the sun ; the most stupid and blockish nations seemed most wise in the choice of their gods ; others were given up to more gross superstitions. All the arts in the world could not fully repair the ruins of the fall. The heathens invented logic for polishing reason ; grammar and rhetoric for language ; for government, and as a help to human society, laws ; for bodily necessities, physic ; for mollifying and charming the passions, so far as concerned human conversation, ethics ; for families and pri- vate societies, economics : but for the soul and religious concern- ments, how blind and foolish were they ! Nay, go higher. Suppose, besides the spectacles of art, nature be furnished with the glass of the word ; yet Jolm i. 5, ' The light shined in darkness, and the darkness comprehended it not.' We see how great scholars are defective in the most useful and practical points. Nicodemus, a teacher in Israel, Avas ignorant of regeneration, John iii. 10. They always err in one point or another. And in these things of moment, if they get an opinion and a dogmatical faith, and have an exact model and frame of truth, yet as long as they are carnal and unregenerate, how much doth a plain godly Christian exceed them in lively affection and serious prac- tice ! And whilst they are disputing of the natures and offices of Christ, and the nature of justification and sanctification, others enjoy what they speak of, and have a greater relish and savour and power of these truths upon their hearts. For ever it was a truth, and ever will be, Piom. viii. 5, ' They that are after the flesh, do mind the things of
170 SERMONS UPON PSALM CXIX. [SeR. XIX.
the flesh ; and they that are after the Spirit, the things of the Spirit.' Nature can go no farther than itself, than a fleshly inclination moveth it. They have not this transforming light, and that sense of religion which is prevalent over lusts and worldly interests.
The next reason is, because they must be ' spiritually discerned; ' that is, to know them inwardly, thoroughly, and with some relish and savour; there must be a higher light, there must be a cognation and proportion between the object and the faculty. Divine things must be seen by a divine light, and spiritual things by a spiritual light. Sense, which is the light of beasts, cannot trace the workings or flights of reason in her contemplations. We cannot see a soul or an angel by the light of a candle ; so fleshly wisdom cannot judge of divine things. The object must be not only revealed, but we must have an answerable light ; so that when you have done all, you must say, 'How can I understand with- out an interpreter?' Acts viii. 31. And this interpreter must be the Spirit of God — Ejus est interpretari, cujus est condere. To discern, so as to make aright judgment andestimate of things, dependethuponGod'shelp. 4. When this blindness is in part cured, yet still we need that God should open our eyes to the very last. We know nothing as we ought to know. David, a regenerate man, and well instructed, pray- etli to have his eyes opened ; for we need more light every day : Luke xxiv. 45, ' Then opened he their understandings, that they might un- derstand the scriptures.' Christ first opened the scriptures, then he opened their understandings.