But omitting them, we may consider the effects of this darkness working by enmity in the minds of them who have the word preached unto them. Even in these, until effectually prevailed on by victori- ous grace, either closely or openly, it exerts itself And however they may be doctrinally instructed in true notions concerning God and his attributes, yet in the application of them unto themselves, or in the consideration of their own concernment in them, they " always err in their hearts." All the practical notions they have of God tend to alienate their hearts from him, and that either by contempt or by an undue dread and terror; for some apprehend him slow and regardless of what they do, at least one that is not so severely dis- pleased with them as that it should be necessary for them to seek a change of their state and condition. They think that God is such an one as themselves, Ps. 1. 21 ; at least, that he doth approve them, and will accept them, although they should continue in their sins. Now, this is a fruit of the highest enmity against God, though palli- ated with the pretence of the most raised notions and apprehensions of his goodness; for as it is a heinous crime to imagine an outward shape of the divine nature, and that God is like to men or beasts,
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— the height of the sm of the most gross idolaters, Rom. i. 23, Ps. cvi. 20, — so it is a sin of a higher provocation to conceive him so far hke unto bestial men as to approve and accept of them in their sins. Yet this false notion of God, even when his nature and will are objectively revealed in the word, this darkness doth and will maintain in the minds of men, whereby they are made obstinate in their sin to the uttermost. And where this fails, it will on the other hand represent God all fire and fury, inexorable and untractable. See Mic. vi. 6, 7; Isa. xxxiii. 14; Gen. iv. 13.
Moreover, this darkness fills the mind with enmity against all the ways of God ; for as " the carnal mind is enmity against God," so " it is not subject unto his law, neither indeed can be." So the apostle informs us that men are " alienated from the life of God," or dislike the whole way and work of living unto him, by reason of the igno- rance and blindness that is in them, Eph. iv. 18; and it esteems the whole rule and measure of it to be "foolishness," 1 Cor. i. 18, 21. But I must not too long insist on j)articulars, although in these days, wherein some are so apt to boast in proud swelling words of vanity concerning the power and sufiiciency of the mind, even Avith respect unto religion and spiritual things, it cannot be unseasonable to de- clare what is the judgment of the Holy Ghost, plainly expressed in the Scriptures, in this matter ; and one testimony thereof will be of more weight with the disciples of Jesus Christ than a thousand declama- tions to the contrary,
(2.) This darkness fills the mind with ^uiUs or perverse lusts that are directly contrary to the will of God, Eph. ii. 3. There are ^s- X'/j/xara hiavoiojv, the wills or " lusts of the mind," — that is, the habi- tual inclinations of the mind unto sensual objects; it "minds earthly things," Phil. iii. 19. And hence the mind itself is said to be "fleshly," Col. ii. 1 8. As unto spiritual things, it is "born of the flesh," and "is flesh." It likes, savours, approves of nothing but what is car- nal, sensual, and vain. Nothing is suited unto it but what is either curious, or needless, or superstitious, or sensual and earthly. And therefore are men said to " walk in the vanity of their minds." In the whole course of their lives they are influenced by a predominant principle of vanity. And in this state the thoughts and imagina- tions of the mind are always set on work to provide sensual objects for this vain and fleshly frame ; hence are they said to be " evil continually," Gen. vi. 5. This is the course of a darkened mind. Its vain frame or inclination, the fleshly will of it, stirs up vain thov^ghts and imaginations; it "minds the things of the flesh," Rom. viii. -5. These thoughts fix on and represent unto the mind objects suited unto the satisfaction of its vanity and lust. With these the mind committeth folly and lewdness, and the fleshly habit thereof is there-
CHAP. III.] OF THE MIND BY SIN". 275
by heightened and confirmed, and this multipHes imaginations of its own kind, whereby men " inflame themselves," Isa. Ivii. 5, waxino- worse and worse. And the particular bent of these imaginations doth answer the predominancy of any especial lust in the heart or mind.
It will be objected, "That although these things are so in many, especially in persons that are become profligate in sin, yet, proceeding from their wills and corrupt, sensual affections, they argue not an impotency in the mind to discern and receive spiritual things, but, notwithstanding these enormities of some, the faculty of the mind is still endued with a power of discerning, judging, and believing spiri- tual things in a due manner."