trine in question; but I verily believe, to use the words of the excellent Beveridge, that the want of such a due sense of themselves argues as much original corruption, as murder and whoredom do actual pollution: and I shall ever suspect those to be the most under the power of that corruption, that labour most by arguments to divest it of its power 1.

I. Examine first the understanding: and you will find it, at least so far as relates to spiritual things, dark and confused.

The Apostle, describing the state of the world previous to the diffusion of Christian knowledge, asserts: that men had become vain in their imaginations, and that their foolish heart was darkened; that, professing themselves to be wise, they became fools; and, though proud of their attainments in a subtle philosophy, that, in the sight of God, they were without understanding'. In a similar manner, he elsewhere declares, that the natural man receiveth not the things of the Spirit of God; for

1 Private Thoughts, Art. iv.

2 Rom. i. 21, 22. 31.

they are foolishness unto him: neither can he know them, because they are spiritually discerned'. His knowledge of divine matters, in consequence of his being debased by the fall, is as much inferior to true heavenly wisdom, as the instinct of a brute is to the reason of a human being. On this account, as St. Paul scruples not strongly to express himself, even the wisdom of the Almighty himself is foolishness to man in a state of nature. Having no faculties capable in themselves of embracing spiritual truths, he is as much unqualified to decide upon them, as a man born blind is unqualified to discriminate between the various tints of the rainbow: for, as the one is defective in spiritual, so is the other in corporal, discernment. No treatise on light and colours, however minute and accurate, can give a distinct idea of their nature to a man born blind: nor can any description of spiritual things, however just, communicate a clear conception of them to him, whose understanding is

1 1 Cor. ii. 14.

darkened.

The reason, which the Apostle gives, is simply, because they must be spiritually discerned: consequently, until that spiritual discernment be communicated, heavenly wisdom must and will appear foolishness in his eyes.

Let us, then, as we are well exhorted by the Church in one of her homilies; Let us meekly call upon the bountiful Spirit, the Holy Ghost, to inspire us with his presence, that we may be able to hear the goodness of God to our salvation. For, without his lively inspiration, we cannot so much as speak the name of the Mediator. No man can say that Jesus is the Lord, but by the Holy Ghost. Much less should we be able to understand these great mysteries, that be opened to us by Christ. For we have received, saith St. Paul, not the spirit of the world, but the Spirit which is of God, for this purpose, that we may know the things which are freely given to us of God. In the power of the Holy Ghost, resteth all ability to know God and to please him. It is he, that purifieth the mind by his secret working. He enlighteneth the

heart to conceive worthy thoughts of Almighty God'.

A work of Cicero, written expressly upon the nature of the gods, has been providentially handed down to us: and it affords the most striking comment possible on the scriptural doctrine of the ignorance of man. This great philosopher has shown at large, to the entire satisfaction of every Christian reader, how totally blind the three most celebrated sects of antiquity were in all those points which are placed beyond the cognizance of sense. With a mind alive to all the beauties of composition, and versed in all the researches of philosophy; with abilities rarely equalled, perhaps never excelled; the Roman orator ventures, to soar beyond the bounds of the material creation, and to scrutinize the nature of the Omnipotent. How are the mighty fallen! The grossest ignorance, and the strangest errors, are the principal characteristics of his celebrated treatise. Once, indeed, a consciousness of human

1 Homil. for Rogat. Week. Part iii.

inability extorts from him a confession, that no man ever became great without some divine inspiration': but scarcely has this memorable sentiment flowed from his pen, ere the doctrine of an universal providence is expressly denied by the advocate of one of the contending sects 2.

Such was the wisdom of the philosophers: and thus was their understanding darkened, being alienated from the life of God through the ignorance that was in them, because of the blindness of their hearts.

II. Let the will next be brought to the test: and we shall find it no less deficient than the understanding.

Our inclinations, resolutely bent upon earthly and sensual enjoyments, revolt from every thing divine and spiritual; insomuch that even a heathen moralist could feel and ac

1 Nemo igitur vir magnus sine aliquo adflatu divino umquam fuit. Cicer. de Nat. Deor. l. ii. c. 66.

2 Magna Dî curant, parva negligunt. Ibid. 3 Ephes. iv. 18.