QUESTION I. 255 VIII. It may be further argued, that man 18 a creature fallen from his original state, because he is so far enfeebled or corrupted, that he has not a ready and practical power* to per- form the law of his Maker, which yet continues to be written in his heart by nature. 'Does notthis law of reason, and nature, and conscience,,require us to love God with all our heart and soul, to dealwith our neighbour as we think it proper he should deal with us, and to govern our own appetites and passions by rules of reason ? Does it not require also, that these things must be done in perfection, and withoutdefect, whether they regard God, our neighbour, or ourselves ? Doth it not demand that we should adore and honour, fear and trust in the great God that made us, and obey all that we know to be his will in. a perfect manner? Does it not prescribe constant justice, truth and goodness toward our neighbour, without one evil thought, one covetous wish, one envious, or malicious act of the will; or the tongue, or the hand, towards him. Does it not demand that our self-government, or our temperance should not indulge one irregular passion, or appetite? And does it not require, that everyone of these Iower powers should be perfectly subject to reason and conscience? Now is there any man on earth can say, that he has a ready and practical power to perform all these laws which his Maker has written in his heart without any sinful irregularity in thought, word or deed ? Perhaps you will insist on it still, that man has still within him those faculties of understanding, and will, and affection, . which have a natural power to perform these duties ; and per- Laps you will prove it too, because whensoever, according to e' Observe, I do not assert here, that man has nota remote, speculative and natural power to obey the law of God, but it is abundantly evident he has not an immediate, proximate and moral or practical power to do it, since not one of all mankind have ever done it. And let it be observed, that It is the want of this moral disposition, this practical power of perfect obedience to the law of God, which I call insufficience, ability and impotence, as is shewn at large under question XIII. andscripture uses the same language. And here I desire it may be observed also, that thisdistinction of sufficient power into natural and moral will solve the objections derived from a pretence, that " God would never continue mankind under such a law which they have not present sufficient power to obey." This is certain matter of fact that there is a law written in the Aram or conscience of man; Rom. ii. 15. which requires greater perfection of obedience than man has a practical or moral power to fulfil though be may have natural powers equal to the command. I add yet further, that thoughmany men, by the usual aids of divine grace may obey this law of God, as far as it is necessary, according to the new cove- nant, and may obtain the favour of God, yet they cannot fulfil it, so far as to obtain justification or acceptance according to this law, which requires perfect obedience, and curses every one that fails in it; Rom. ii. 9. and chapter iii. 19, 20. Gal. iii. 10. And this hope of divine aid, and divine acceptance is richly sufficient to encourage our utmost diligence in all the duties of obedience, and secure men from despair, and from the neglect of religion and virtue. Thus it appears, that this impotence of men to fulfil the law perfectly, is no discourage- ment from the utmost diligence iu religion.
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