the reason why they say, the distinction of natural and moral inability signifies nothing. For by whatever name it is called, they will conceive of it as being of the same nature. If they own it lies in the wicked disposition of the sinner altogether, yet they do not conceive it lies in the disposition he acts from, but in a disposition he is acting against, but is unable to overcome. They suppose the inability he labours under is such, that he may be well disposed, and do well; yea, that he may be disposed to do the whole duty of one under his circumstances, and actually do it, and yet not be able to help being of an entirely depraved and wicked disposition. Nor could they find the least shadow of an excuse for him, did they not view his case in this absurd light ;-did they not consider him as faithfully exerting himself with an honest and good intention, endeavouring to become good, but all in vain. Or at least, did they not suppose him willing enough to exert himself in this manner, only he knows it will signify nothing. In this way it is, that a perverse and stubborn will, a wicked and unwilling mind, comes to be thought as innocent a thing, and as good an excuse, as any in the world. It is viewed as a mere weakness; a thing not inconsistent with trying to be holy, but inconsistent with being so, let one try ever so heartily; which is the proper notion of natural inability. And to maintain this notion, they have a double meaning to every word, by which "the abominable thing" which men are to blame for, can possibly be expressed. They will affix such ideas to every word that can be made use of to express an evil dis. position of mind, as to make an innocent thing of it ;-a kind of dead weight, which, either they make themselves as easy as they can under, knowing they must bear it; or else are striving with all their might to

shake off, but cannot effect it. Thus "deceitful above all things," is the heart of a sinner! Thus artful in hiding itself and keeping forever out of sight, and laying all blame somewhere else! The heart, the disposition, the inclination, the will, are readily allowed to be altogether wrong and sinful, while at the same time, what is properly meant by all those words, is still supposed to be good enough; and hence the sinner cannot see how he is to blame. Yea, the very thing for which alone any one can be to blame, is looked upon as his sufficient excuse and justification. Thus a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand.

4. We may hence learn, what alone is sufficient to convince a man that his utter impotence does not lessen his obligation in any measure, or afford him the least cloke for his sins. It is only his being made sensible what his impotence really is, and wherein it consists. The apostle Paul says, Rom. vii. 8, 9. “Without the law sin was dead. For I was alive without the law once but when the commandment came, sin revived and I died." The former of these situations of the Apostle, is that of every sinner who cannot see how it is possible he should be wholly helpless and yet altogether inexcusable, at the same time, and in the same respect. He has no just conviction of "the plague of his own heart." He is alive, and sin is dead. He sees neither his impotence, nor his sin, in a true light. If he saw one, he would necessarily see both. Let an unregenerate sinner only see his real heart, and he will see that he is helpless enough. And let him only see this sort of helplessness, and he will never have a thought of its being of the nature of an excuse. A man never finds himself utterly helpless

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in this view, utterly unable to become good, by reason of his actual wickedness, until he finds all the bottom springs and principles of action within him, are enThat he does not so much as intend to

tirely wrong. do his duty, as duty, and never did. That he does not mean well, in any thing he does. This makes him see that his plowing is sin, and that all his most painful religious duties must be an abomination to him who looketh on the heart, and knows what they all spring from. He sees he has no regard for God's glory, cares nothing what becomes of it, if he could but be safe and happy himself. He sees he is dead, and all his works are dead works; and that he must be created anew, or he shall never do any thing as he ought.— But does this view of his deadness make him loose sight of his sinfulness and guilt? Does he now feel himself excused and free from blame, because his heart is so totally depraved, so opposite to God and all that is good? No. Sin revives just as fast as he dies. His deadness is seen to be nothing but the very life and soul of sin. His having such a heart, his being of such a temper, that he can do nothing, can delight in nothing but sin, he sees is the very thing that God's law condemns him to everlasting burnings for, and that most justly, If such a disposition as he finds himself now to be of, would extenuate a creature's guilt, there is not a devil in hell that could ever be damned.When a sinner once sees what he really is, his help. lessness and his sin are seen to be quite consistent; and one just as great as the other. For, indeed, they are one and the same thing.

5. From what has been said, it may be easily seen, that there is no want of directions proper to be given to sinners, but that all the difficulty is, they are not in a disposition to regard and follow them. People are

always ready to ask, "But after all, what shall sinners do? Can you give them any directions how to get out of this helpless condition? Is there any thing for them to do, or is there not?" Now this, however common it is, is certainly very impertinent. If it is a settled point, that the case with sinners is, they have no heart to do any thing that is good, people must strangely forget themselves who ask, "Is there any thing for them to do?" As if all the difficulty lay in answering this question, or in pointing out duty to them! Surely there is enough to be done, if they would but do it.— It is easy to direct them to the course they ought to take; and it would be easy to put them in a way in which they might have great reason to hope for salvation, if they thought it a matter worth taking pains about, and were of a teachable spirit and willing to follow good advice. It is much easier to say what they should do, than it is to make them willing to do it.— They should become serious and thoughtful about eternal things. They should "amend their ways and their doings," which are not good. They should search the scriptures, take every method, and improve every opportunity in their power, to acquaint themselves with God and Jesus Christ-the law-the gospel-and with their own character and state. They should "cry after knowledge, and lift up their voice for understanding." They should "seek it as silver, and search for it as hid treasure." They should lie open to conviction, be willing to know the truth, and to embrace it when discovered: They should not cover their sins, but be sensible of, humbly confess, and heartily forsake them. They should "return unto the Lord,” their Maker and rightful Sovereign. submitting to his authority, owning his justice, and accepting his grace

through the Mediator. Or, in other words, they SHOULD repent and believe the gospel.

But if they will not follow these, nor any good directions that can be given them, who can help it? If they will set at nought all the counsel of wisdom, what good can the best counsel do them? If they do not hearken to the calls of the gospel, will not come unto Christ that they might have life, will do nothing proper to be done by persons in their circumstances, there is, absolutely no help for them, unless God himself interpose," and work in them to will and to do of his own good pleasure."

6. According to what has been said, there can be no reasonable objection against God's giving no encour. agement of salvation on lower terms than an actual compliance with the gospel. Many are ready to say, if there are no promises to any thing short of saving faith, God is not in earnest in his proposals to sinners, and does not treat them well, but rather trifles with and mocks them in their misery; for he knows that no unregenerate sinner can come up to such terms, any more than he can make a world. But according to what has been said, if sinners were but in earnest themselves about their salvation; if they were disposed to treat God well, and not to mock and trifle with him, there would be no difficulty in the case. There were indeed infinitely great difficulties in the way of our obtaining salvation. By sin, we had cast such dishonour upon the holy law and government of God, as it was not in the power of creatures to wipe off. And until this was done, it seems not to have been consistent with the honour of God's character and the rights of his government to show favour to the sinner. But Christ has removed every difficulty of this kind. By his all-sufficient sacrifice he has made full atonement