154 CORRUPTION OR DEPRAVATION deuce of love to them, and care for them, with all kind~ Spirit of God, to endow the minds of men with that a- of motives to beget a beliefof what he proposeth, that by such ways as he prescribeth, they may exceedingly increase their substance in this world, until they exceed the wealth ofkings, a thing that the minds of men in their contrivance and designs are intent upon; if, in this case, they follow not his advice, it can be for no other reason, but because they judge the things propos- ed by him, to be no way suited or expedient unto the end promised, that is to be foolish things; and this is the state of things with respect unto themysteries of the gospel. Men are informed in and by the ways of God's appointment, how great and glorious they are, and what blessed consequents there will be ofa spiritual re- ception of them. The beauty and excellency of Christ, the inestimable privilege of divine adoption, the great and precious promises made unto them that do believe; the glory of the world to come; the necessity and ex- cellency of holiness and gospel-obedience unto the at- taining of everlasting blessedness, are preached unto men, and pressed on them with arguments and motives filled with divine authority and wisdom: yet, after all this, we see, how few eventually do apply themselves with any industry to receive them, or at least actually do receive them; for many are called butfew arechosen. And the reason is, because indeed unto their darkened minds, these things are foolishness, whatsoever they pretend unto the contrary. Sect. 38.Secondly; As the instance foregoingcom- priseth the reasons why a natural man will never re- ceive 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 they cannot attain unto: be- cause 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 natu- ral man he informs us, will, by a natural light, discern natural things. The things of a man knoweth the spi- rit of a man. And the spiritual man by 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 will reveal them. 'This ability the apostle denies unto a natural man. And this he proves, (1.) Because it is the work of the bility, which there were no need of in casemen had it of themselves by nature. And, (2.) (as he shewsplen- tifully 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. Sect 39.From these things premised it is evident, that there is a twofold impotency on the mind of man with respect unto spiritual things; (t.) That which immediately affects the mind, a- natural impotency, whence it cannot receive them, for want of light in it-. self. (2.) That which affects the mind by the will and affections, a moral impotency, whereby it' cannot re- ceive the things ofthe Spirit of God, because unaltera- bly it will not; and that because from the unsuitable- ness of the object unto its will and affections, and the mind by them, theyare foolishness unto it. Sect, 40. (t.) There is in unregenerate men a *. natural impotency, through the immediate depravation of the faculties of the mind, or understanding, where- by a natural man is absolutely unable, without an espe- cial renovation by the Holy Ghost, to discern spiritual things in a saving manner. Neither is this impotency,. although absolutely and naturally insuperable, and al -. though 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, asproposed unto them; for although it be our misery, it is our sin; it is the misery of our persons, and the sin of our natures: as by it there is an inconformity in our minds to the mind of God, it is our sin; as it is a consequent of the corrup- tion of our nature by the fall, it is an effect of sin; and as it exposeth us untoall 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 was originally in the faculties of our minds_ or understandings, and because it can never be taken. rIn Indiogloriandum,quia nihil nostrum ests Cyprian.lib.3. ad Quiriv.. Fide perdita, spe relicta, intelligentia obcaeats , solomate ,'o,niva Im- am reparatur non invcnit. Lib. I. de Voca Geot .el,- û. Qui unq e trfbnit sibi barium quod faett, etiamsi nihil vieutur mali manibas operaci, jam cordis innocentiam perdidit, in quo se largitoci bonarumpratulit:Hierva, inprm cap. lu.
RkJQdWJsaXNoZXIy OTcyMjk=