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may be properly understood, I would further observe, that by natural power and ability is intended the possession or enjoyment of such powers and properties of soul and body, as are necessary for the purpose of mental and corporal actions, and being in a situation suitable for the exertion of them.

By moral ability is intended a suitable disposition, which consists in a holy inclination, a propensity of mind to what is truly good; to illustrate and point out the propriety and utility of the above distinction for the relief of entangled minds, I shall endeavour to demonstrate,

First, That natural inability as above stated is not a criminal defect, and that,

Secondly, Moral inability is inseparably connected with fault, and cannot possibly be considered as an excuse or palliation of blame, but on the contrary, that a man is culpable, because of his inability to obey, or that criminality increaseth in proportion to the degree of moral impotency. That natural inability is not a criminal defect, or culpable deficiency, will perhaps appear evident, if the following observations be duly attended to:

First, Though men's powers of mind and body are no doubt greatly impaired by the fall, or the entrance of sin, yet the scriptures do not seem to intimate that weakness in either is sinful, they

are spoken of as pitiable infirmities, but never as punishable faults. Therefore it is written, as a father pitieth his children, so the Lord pitieth them that fear him. He considers our frame, and remembers we are, but dust. Parents, by whose pity the Lord illustrates his own, know how to make the distinction respecting their children, and would be cruel if they did not. Supposing a sou in the height of some criminal proceeding should break his legs, would it not be deemed cruel, not only to punish him for the criminal action by which he came by his disaster, but for his not walking, which he would be very glad to do if he could. Upon this self-evident principle of equity, Mephibosheth founded his plea when accused by his servant of disloyalty to king David his sovereign. He loved David's person and government, and he pleaded, that his not accompanying him in a time of trouble, when he fled before his unnatural son, was not owing to disaffection, but Thy servant is lame.

It is not the sin of the blind that they don't read the scriptures; nor are the deaf blameable for not hearing the sound of the gospel; nor the dumb culpable on account of their not pleading for God. Nor is it the duty of any to work or war with their hands who have got none. Nor are any blamed for being sick, though it should be unto death. The reason is, because they could

not be, or do otherwise if they would; though Paul's bodily presence was weak, and his speech contemptible, ye he did not consider himself criminal on that account; but rejoiced in his infirmities, yea most gladly rejoiced in them, that the power of Christ might rest upon him; but he did not rejoice in his sins.

Secondly, Deficiency or weakness in mental powers is not criminal, for was that the case, the weakest men would be the most wicked, and those who are superior in natural parts, would always excel in piety, which is contrary to fact, as founded on observation and revelation. Men are dead in sin, but that death does not consist in a deprivation of natural faculties. When rationality is absent, the words and actions of such people are never deemed punishable, because they are not accounted criminal. But if the fault lay in natural weakness, the less understanding and reason a person is possessed of at any time, the greater would be his crimes. And instead of not being punished for injuring others, such ought to be punished with greater severity on that account.

Thirdly, In regeneration the holy spirit does not create new faculties, or bestow a new set of natural powers, he does not produce a new head, but a new heart," by infusing new principles and holy dispositions. But if a deficiency in

natural powers was the fountain of fault, or the source of blame, from whence criminal actions proceed, there would be a necessity for the production of new faculties, or otherwise a removal of their natural deficiencies. And if so, the surest evidences of a gracious change would be a strong memory, a fertile imagination, a fund of wit, and a profound deep understanding, or clear ideas and strong reasoning. In short an assemblage of fine brilliant parts, would in that case be the best proof of true holiness. And thus the devil might perhaps be admired for his purity, for according to that mode of reasoning Satan might be proved a delightful saint. No greater natural powers are necessary to love God than to hate him, to serve him, than to oppose him. Therefore God does not require more of any man than the right use of what he hath. And surely it is not wrong to require what is right. God does not require any thing unreasonable; he requires only what he has a right to, and deserves, even all the heart, all the soul, and all the strength. He does not require in point of degree the like of all; for to whom much is given of them he requires the more, Luke xii. 48. It is each one's all that he demands, he does not require his creatures to be alike strong in mental powers: he never intended they should. Angels excel in strength; but he requires all his rational crea

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tures to love and serve him with all the strength they have. He could not require more with equity to his creatures, nor dispense with less in justice to himself. He requires nothing naturally impossible to be performed. He has not made any thing the duty of his creatures, which exceeds their natural ability, nor does he punish them for not acquiring or doing what is naturally beyond their power to perform. As men's natural capacities and situations are very different, he does not therefore require all men to be alike knowing, nor does he require knowledge above and beyond the means of information. He does not condemn those who have no revelation for not knowing what is only knowable by revelation, nor expect of those who have the scriptures to know a tittle more than is revealed by them. Hence, as to those things which are only revealed as matters of fact, that they are ignorant how they are, is not the sin of any man.-Though God exhorts to liberality, yet none are required to give liberally who have nothing to bestow. Duty is ever measured by natural ability; and where that is wanting the Lord accepts of a willing mind. See 2 Cor. viii. 12. Where the disposition is right, and the design or intention good, the want of ability to act as intended, exculpates the person from a charge of criminality in that respect. In a word, the good man is not

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