1.44 CORRUPTION QR D pravation, "and perversity of the mind, with respect un- to spiritual things alone, that we shall treat at present. say then, Sect. 13.-2. That by reason of that vice, corrup- tion, or depravation of the minds of all unregenerate men, which the scripture calls darkness and blindness, they are not able of themselves, by their own reasons and understandings, however exercised and improved, to discern, receive, understand, or believe savingly spi- ritual things, or the mystery of the gospel, when and as they are outwardly revealed unto them, without an effectual powerful work of the Holy Spirit, creating, or by his almighty power inducing a new saving light into them. e Let it be supposed that the mind of a man be no way hurt or impaired by any natural defect, such as doth not attend the wholerace of mankind, but is personal only and accidental; suppose it free from contracted habits of vice, or voluntary prejudices: yet, upon the proposal of the doctrine and mysteriesof the gospel, let it be done by the most skilful masters of the assemblies, with the greatest evidenceand demonstration of the truth; it is not able of itself, spiritually and savingly to receive, understand, and assent unto them, without the especial } aid and assistance, and operation of the Holy Spirit. To evince this truth, we may con- sider, in one instance, the description given us in the scripture ofthe mind itself, and of its operations, with respect unto spiritual things. This we have, Ephes. iv. 17, 18. " This 1 say therefore, and testify in the Lord, as that you henceforth walk not as other Gentiles walk Quemodo lux iucassum circumfudit oculos cocoa vet clausus, ita animalis homo non percipit ca quoBunt Dei. Bernhard. Ser I. sup. Cantle. t Si'quia per naturee vigorem bosom aliquodquod ad saluteoepersinet vies sterna: cogitar, ut eapedit aut eligere, si e salutari, id est, Evan- gelic. prcdicationi consentire posse confirmat, abaque illuminations et inspiratione Spiritus Sancti, qui dat omnibus suavitatem consentiendo et credendo veritati, teoretico f Ilitur Spirito. Cene. Amusican. can. 2. can. 7. Idesdictum est quia nullos bominum illuminator nisi illo tontineveri - tatis quod Deus est; ne quisquam putaret ab co se illuminaci, equo ali- quid audit ut discat, non dico si quenquam magnum hominem, sed nec si angelum ei contingat habere Doctorem. Adhibetur mica scrmo veri- tatis extrinsecus Vocis Ministerio corporali; verumtamenneque quiplan- tat est atiquid, neque qui rigat, sed qui incrementum dat Deus. Audit gaippe homo dicentem vet Uogrinem vet Angelina, sed ut sentías et cog- noscat rerum esse quod dicitur, illo laminemens jus insult aspergitur, quodsternum manes, quod etiam in tenebris luces. August, de Pecca- tot. Meritisat Remission. lib. 1. c. 25. EPRAVATgogO s< in the vanity of their mind, having the understand- sa ing darkened, being alienated from the life of God, as through the ignorance that is in them, because of the sa blindness of their heart." It is of the Gentilesthat the apostlespeaks; but the apostle speaks of them, on . the account of that which is common unto all men by nature: for he treats of their condition, with respect unto the faculties of their minds and souls, wherein there is, as unto the life of God or spiritual things, na difference naturally among men; and their operations and effects are for the substanceof them the same. Sect. 14.Some, indeed, give such an account of this text, as if the apostle had said, 'ado we not live sa after the heathens, in the vileness of those practices, ss and in their idol worship? that long Bourse of sin "having blinded their understandings, so that they as see not that which by the light of nature they are " enabled to see, and by that gross ignorance and ob- " duration of heart, run into all impiety, are far remo- a ved from that life which God and nature require of as them." It is supposed, in this exposition; (1.) That the apostle path respect, in the first place, to the prac- tices of the Gentiles, not to their state and condition. (2.) That this practice concerns only their idolatry and idol-worship. (3.) That what is here ascribed unto them, came upon them by a long course of sinning. (4.) That the darkness mentioned consists in a not dis- cerning ofwhat might be seen by the light of nature. (5.) That their alienation from the life of God, con- sisted in running into that impiety which was distant or removed from the life that God and nature require. But all these sentiments are so far from being contain- ed in the text, as that they are expressly contrary unto it. For, (1.) Although the apostle Both carry on his description of this state of the Gentiles, unto the vile practices that enstied thereon, ver. 19. Yet it is their state by nature, with respect unto the life of God, which is first intended by him. This is apparent from what he prescribes unto Christians in opposition there- unto; namely, The veto man, tedhich after God is creat- ed in righteousnessand true holiness, ver. 24. (2.) The vanity mentioned is subjective in their minds, and so path no respect to idol-worship, but as it was an effect thereof. The vanity of their minds is the principle whereof this walking, be what it will, was the effect and consequent. j3.) Here is nomention nor intima-
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