(2.) As the instance foregoing compriseth the reasons why a natural man ivill never receive the things of the Spirit of God, so the apostle adds a reason why he cannot; and that is taken from the manner whereby alone they may be usefully and savingly received, which he cannot attain unto, " Because they are spiritually discerned." In this whole chapter he insists on an opposition between a natural and a spiritual man, natural things and spiritual things, natural light and knowledge and spiritual. The natural man, he informs us, will, by a natural light, discern natural things : " The things of a man knoweth the spirit of a man." And the spiritual man, l)y a spiritual light received from Jesus Christ, discerneth spiritual things; for " none knoweth the things of God, but the Spirit of God, and he to whom he Avill reveal them." This ability the apostle denies unto a natural man; and this he proves, — [1.] Because it is the work of the Spirit of God to endow the minds of men with that ability, which there were no need of in case men had it of themselves by nature; and, [2.] (as he shows plentifully elsewhere). The light itself whereby alone spiritual things can be spiritually discerned is wrought, effected, created in us, by an almighty act of the power of God, 2 Cor. iv. 6.
From these things premised, it is evident that there is a twofold impotency in the minds of men with respect unto spiritual things: — (1.) That which immediately affects the mind, a natiorarimpotency, whence it cannot receive them for want of light in itself (2.) That which affects the mind by the will and affections, a moral impotency, whereby it cannot receive the things of the Spirit of God, because unalterably it will not; and that because, from the unsuitableness of the objects unto its will and affections, and to the mind by them, they are foolishness unto it.
(1.) There is in unregenerate men a natural impotency, through, the immediate depravation of the faculties of the mind or under- standing, whereby a natural man is absolutely unable, without an especial renovation by the Holy Ghost, to discern spiritual things in
CHAP. III.] OF THE MIND BY SIN. 267
a saving manner.^ Neither is this impotency, although absolutely and naturally insuperable, and although it have in it also the nature of a punishment, any excuse or alleviation of the sin of men when they receive not spiritual things as proposed unto them ; for althougli it be our misery, it is our sin; — it is the misery of owx i^er sons, and the sin of our natures. As by it there is an unconformity in our minds to the mind of God, it is our sin ; as it is a consequent of the corruption of om- nature by the fall, it is an effect of sin ; and as it exposeth us unto all the ensuing evil of sin and unbelief, it is both the punishment and cause of sin. And no man can plead his sin or fault as an excuse of another sin in any kind. This impotency is natural, because it consists in the deprivation of the light and power that were originally in the faculties of our minds or understandings, and because it can never be taken away or cured but by an imme- diate communication of a new spiritual power and ability unto the mind itself by the Holy Ghost in its renovation, so curing the de- pravation of the faculty itself And this is consistent with what was before declared [concerning] the natural power of the mind to receive spiritual things: for that power respects the natural capacity of the faculties of our minds; this impotency, the depravation of them with respect unto spiritual things.
(2,) There is in the minds of unregenerate persons a moral impo- tency, which is reflected on them greatly from the will and affections, whence the mind never ivill receive spiritual things, — that is, it will ahvays and unchangeably reject and refuse them, — and that because of various lusts, corruptions, and prejudices invincibly fixed in them, causing them to look on them as foolishness. Hence it will come to pass that no man shall be judged and perish at the last day niei^ely on the account of his natural impotency. Every one to whom the gospel hath been preached, and by whom it is refused, shall be con- vinced of positive actings in their minds, rejecting the gospel from the love of self, sin, and the world. Thus our Saviour tells the Jews that " no man can come unto hun, except the Father draw him," John vi. 44 Such is their natural impotency that they cannot. Nor is it to be cured but by an immediate divine instruction or illumi- nation; as it is written, " They shall be all taught of God," verse 45. But this is not all; he tells them elsewhere, " Ye will not come to me, that ye might have life," chap. v. 40. The present thing in ques- tion was not the power or impotency of their minds, but the obsti-
' " In nullo gloriandum, quia nihil nostrum est." — Cypr. lib. iii. ad Quirin.
" Fide perdita, spe relicta, intelligentia obcfecata, voluntate captiva, homo qua in se reparetur non invenit." — Prosp. de Vocat. Gent. lib. i. cap. 7-