146 CORRUPTION OR DEPRAVATION receives by the mind. And this is more corrupt than the mind itself: for the nearer things come to practice, the more prevalent in them is the power of sin. This therefore is said to be darkened. And being so, it is wholly in vain to pretend a sufficiency in it to discern spiritual things, without a supernatural illumination. Light in the dispensation of the gospel shines, or casts out some rays of itself into this darkened understanding of men, but that receives it not, John i. 5. Sect. 17. -3. There is aag8,a, the heart. This, in scripture, is To orgawrocov, in the soul, the practical prin- ciple of operation; and so includes the will also. It is the actual compliance of the will and affections with the mind and understanding, with respect unto the objects proposed by them. Light is received by the mind, ap- plied by the understanding, used by the heart. Upon this, saith the apostle, there is ,rc1wis, blindness. It is not a mere ignorance, or incomprehensiveness of the notions of truth that is intended, but a stubborn resis- tance of light and conviction. An obstinate and obdu- rate hardness is upon the heart, whence it rejects all the impressions that come upon it fromnotions of truth. And, on these considerations, men themselves, before conversion, are said to bedarkness, Ephes. v. 8. There may be degrees in a moral privation; but when it is-ex pressed in the abstract, it isa sign that it is at its height, that it is total and absolute; and this is spoken with re spect unto spiritual and saving light only, or a saving apprehension of spiritual truths. There is not in such persons so much as any disposition remaining to receive saving knowledge, no more than there is a disposition in darkness itself to receive light. The mind, indeed, remains a capable subject to receive it, but bath no ac- tive power nor disposition in itself towards it. And therefore, when God is pleased to give us a new ability to understand and perceive spiritual things in a due manner, he is said to give us a new faculty, because of the utter disability of our minds naturally to receive them, t John v. 20. Let vain men boast whilst they please of the perfection and ability of their rational fa- culties, with respect unto religion, and the things of God; this is the state of them by nature, upon his judg- ment that must stand forever. Sect. 18. And by the way, it may not be amiss to divert here a little unto the consideration of that expo - vi.tion which the whole world and all things in it, give unto this text and testimony, concerning the minds of natural men being under the power of vanity, for this is the spring and inexhaustible fountain of all that vani- ty which the world is filled with. There is, indeed, a vanity which is penal,.namely, that vexation and disap- pointment which men finally meetwithal in the pursuit ofperishing things, whereof the wise man treats at large in his Ecclesiastes. But I intend that sinful vanity which the mind itself produces, and that in all sorts of per- sons,-ages, sexes, and conditions in the world. This some of the heathens saw, complained of, reproved, and derided, but yet could never reach to the cause of it, nor free themselves from being under the power of the same vanity, though in a way peculiar and distinct from the common -sort, as might easily be demonstrated. But the thing is apparent, almost all that our eyes see, or our ears hearof in the world is altogether vain. All that which makes such a noise, such a business, such an appearance and shew among men, may be reduced unto two heads:-(1.).The vanity that they bring into the things that are, and that are either good in them- selves, and ofsome use, or at least indifferent. So men do variously corrupt their buildings and habitations, their trading, their conversation, their power, -their wealth, their relations;, they join innumerable vanities with them, which render them loathsome and contemp- tible, and the meanest condition to be the most suitable to rational satisfaction. (2.) Men find out, and as it were, create things to be mere supporters, counten- ancers, and nourishérs of vanity. Such in religion are carnal,. pompous ceremonies, like those of the church of Rome, which have no end, but to bring in some kind of provision for the satisfaction of vain minds; stage- plays, mimics, with innumerable other things of the same nature, which are nothing but theatres for vanity to act itself upon. It were endless but to men- tion the conimon effects of vanity in the world; and men are mightily divided about these things. Those engaged in them, think it strange that others run not out into the same compass of excess and riot with them- selves, speaking evil of them, 1 Pet. iv. 4. They won- der at the perverse, stubborn, and froward humour which befals some men, that they delight not in, that they approve not of those things and ways wherein they find no great a suitableness unto their own minds. Others, again, are ready to admire whence it is that
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