OF THE MIND BY SIN. 151 him, being abominableand disobedient, Tim. 16. Rom. ii. pel; for in vain would they be proposed unto us, had 17, 18. In the latter way they only receive spiritual things, in whose minds they are so implanted as to pro- duce their real and proper effects, Rom: xii. 2. Ephes. iv. 22, 28, 24. And there are two things required unto the receiving of spiritual things really, and as they are in themselves. Sect. 29. (1.) That we discern, assent unto them, and receive them,- under pn apprehension of their con- formity and agreeableness to the wisdom, holiness, and righteousness of God, 1 Cor. i. 23, 24. The reason why men receive not Christ crucified, as preached -in the gospel, is because they see not a consonancy in it unto the divine perfections of the nature of God. Neither can any receive it until they see in it an expression of divine power and wisdom. This therefore is required unto our receiving the things of the Spirit of God in a due manner; namely, that we spiritually see and dis- cern their answerableness unto the wisdom, goodness, and holiness of God, wherein lies theprincipal rest and satisfaction of themthat really believe. This a natural man cannot do. 2. That we discern their suitableness unto the great ends for which they are proposed as the means of ac- complishing. Unless we see this clearly and distinctly, we cannot but judge them weakness and foolishness. These ends bring the glory of .God in Christ, with our deliverance from -a state of sin and misery, with a translation into a -state of grace and glory; unless we are acquainted with these things, and the aptness and fitness, and power of the things of the Spirit_of God to effect them, we cannot receive them as we ought; and this a -natural man cannot do. And from these consi- derations, -unto which sundry others of the like nature might be added, it appears how and whence it is, that a natural man -is not -capable of the things of the Spirit ofGod. Sect. 29.Secondly, it must beobserved that there is, or may be, a t*ofold capacity or ability of receiv- ing, knowing or understanding, spiritual things in the mind of a man. 1. There is a natural power consisting in the suita- bleness, and proportionableness of the faculties of the soul, to receive spiritual things in the way that they are proposed unto us. This is supposed in all the exhorta- tions, promises, precepts, and threatemngs of the gos- Pp we not rational minds and understandings toapprehend their sense, use, and importance; and also meet subjects for the faith, grace, and obedience which are required of us. None pretend that men are in their conversion to God, like stocks and stones, Or brute beasts that have no understanding: For, although the work of our conversion is callad a turning of stones into children of Abraham: because of the greatness of the change, and because of - ourselves we contribute nothing thereunto: yet, if wewere every way as such, as to the capacity of our natures, it would not become the wisdom of God to apply the means mentioned for effecting of that work. God is said, indeed, herein to give us an understand- ing, 1 John v. 20. but the natural faculty of the un- derstanding is not thereby intended, but only the re- novation of it by grace, and the actual exercise of that grace in apprehending spiritual things. There are two adjuncts of the commands of -God: (1.) That they are equal. (2.) That they are easy, or not grievous. The former they have from the nature of the things com- manded, and the fitness of our minds to receive such commands, Ezek. xxviii. 2.5. The latter they have from the dispensation of the Spirit and grace of Christ, which renders them not only possible unto us, but easy focus. Sect. 30.* Some pretend, that whatever is required of us, or prescribed unto us in a way of duty, that we have is power in. and of ourselves to perform. If by this power they intend no more, but that our minds, and the other rational faculties of our souls, are fit and meet, as to their natural capacity, for and unto such acts, as wherein those duties do consist, it is freely granted; for. God requires nothing of us, but what mustbe acted in our minds sud wills, and which they are naturally meet and suited for. But if they intend such an active power and ability, as being excited by the motives proposed unto us, can of itself answer the " Magnum atiquid Pelagiani se scire putansquando dicunt, non Jube- et Deus quad sit nou posse ab bowies fieri, quishoc nesciat? sed idee Jubel aliquaqua non passu,nns ut noverimnsquid ab ills peteredebeem- Ipsá enim est qua orando impetwt, quod lex - imperes August.de us Gras etlib. Arbil -cap. _19. Mandando impossibilia non pravaricatores Deus boraines fecit sed humiles, ut ornne os obturetnr et reus fiat tutus mundos Deo, sculpt. entes igitur mandatum, et sentientes defeat= clamabimus ad calum et miserabitur sostri Deus. Bernard. Serra, 50. in Castic. 22
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