saved and sanctified by the truth. It is therefore the dear doctrine of the Bible that the inability of men does not consist in mere disinclination or opposition of feeling to the things of God, but that this disinclination or alienation, as the Apostle calls it, arises from the blindness of their minds. We are not, however, to go to the opposite extreme, and adopt what has been called the " light system," which teaches that men are regenerated by light or knowledge, and that all that is needed is that the eyes of the un- derstanding should be opened. As the whole soul is the subject of original sin the whole soul is the subject of regeneration. A blind man cannot possibly rejoice in the beauties of nature or art until his sight is restored. But, if uncultivated, the mere restoration of sight will not give him the perception of beauty. His whole nature must be refined and elevated. So also the whole nature of apostate man must be renewed by the Holy Ghost ; then his eyes being opened to the glory of God in Christ, he will rejoice in Him with joy unspeakable and full of glory. But the illumination of the mind is indispensable to holy feelings, and is their proximate cause. This being the doctrine of the Bible, it follows that the sinner's disability does not consist in mere disinclination to holiness.
Jnahility Asserted only in Reference to the " Things of the Spirit.''''
5. This inability is asserted only in reference to " the things of the Spirit." It is admitted in all the Confessions above quoted that man since the fall has not only the liberty of choice or power of self-determination, but also is able to perform moral acts, good as well as evil. He can be kind and just, and fulfil his social duties in a manner to secure the approbation of his fellow-men. It is not meant that the state of mind in which these acts are performed, or the motives by which they are determined, are such as to meet the approbation of an infinitely holy God ; but simply that these acts, as to the matter of them, are prescribed by the moral law. Theo- logians, as we have seen, designate the class of acts as to which fallen man retains his ability as '-'•justitia civilis,^' or " things external." And the class as to which his inability is asserted is designated as "the things of God," "the things of the Spirit," * things connected with salvation." The difference between these two classes of acts, although it may not be easy to state it in woi'ds, is universally recognized. There is an obvious difference between morality and religion ; and between those religious affections of reverence and gratitude which all men more or less experience, and true piety. The difference lies in the state of mind, the
264 PART n. Cii. Yin. — SIN.
motives, and the apprehension of the objects of these affections. It is the difference between holiness and mere natural feeling. What the Bible and all the Confessions of the churches of tlie Reforma- tion assert is, tliat man, since the fall, cannot change his own heart; he cannot regenerate his soul ; he cannot repent with godly sorrow, or exercise that faith which is unto salvation. He cannot, in short, put forth any holy exercise or perform any act in such a way as to merit the approbation of God. Sin cleaves to all he does, and from the dominion of sin he cannot free himself.
In one Sense this Inability is Natural.
6. This inability is natural in one fomiliar and important sense of the word. It is not natural in the same sense that reason, will, and conscience are natural. These constitute our nature, and with- out them or any one of them, we should cease to be men. In the second place, it is )iot natural as arising from the necessary limita- tions of our nature and belonging to our original and normal con- dition. It arises out of the nature of man as a creature that he cannot create, and cannot produce any effect out of himself by a mere volition. Adam in the state of perfection could not will a stone to move, or a plant to grow. It is obvious that an inability arising from either of the sources above mentioned, i. e., from the want of any of the essential faculties of our nature, or from the original and normal limitations of our being, involves freedom from oblig-ation. In this sense nothino; is more true than that abilitv limits obligation. No creature can justly be required to do what surpasses his powers as a creature.
On the other hand, although the inability of sinners is not natu- ral in either of the senses above stated, it is natural in the sense that it arises out of the present state of his nature. It is natural in the same sense as selfishness, pride, and worldly mindedness are natural. It is not acquired, or super-induced by any ah extra influence, but flows from the condition in which human nature exists since the fall of Adam.
In another Sense it is Moral.
7. This inabilit}'-, although natural in the sense just stated, is nevertheless moral, inasmuch as it arises out of the moral state of the soul, as it relates to moral action, and as it is removed by a moral change, that is, by regeneration.