Now let it be clearly understood that, when we speak of the sinner’s inability, we do not mean that if men desired to come to Christ they lack the necessary power to carry out their desire. No; the fact is that the sinner’s inability or absence of power is itself due to lack of willingness to come to Christ, and this lack of willingness is the fruit of a depraved heart. It is of first importance that we distinguish between natural inability and moral and spiritual inability. For example, we read, "But Abijah could not see; for his eyes were set by reason of his age" (1 Kings 14:4); and again, "The men rowed hard to bring it to the land; but they could not: for the sea wrought, and was tempestuous against them" (Jonah 1:13). In both of these passages the words "could not" refer to natural inability. But when we read, "And when his brethren saw that their father loved him (Joseph) more than all his brethren, they hated him, and could not speak peaceably unto him" (Gen. 37:4), it is clearly moral inability that is in view. They did not lack the natural ability to "speak peaceably unto him", for they were not dumb. Why then was it that they "could not speak peaceably unto him"? The answer is given in the same verse: it was because "they hated him." Again; in 2 Peter 2:14 we read of a certain class of wicked men "having eyes full of adultery, and that cannot cease from sin." Here again it is moral inability that is in view. Why is it that these men "cannot cease from sin"? The answer is, Because their eyes were full of adultery. So of Romans 8:8.—"They that are in the flesh cannot please God": here it is spiritual inability. Why is it that the natural man "cannot please God"? Because he is "alienated from the life of God" (Eph. 4:18). No man can choose that from which his heart is averse—"O generation of vipers how can ye, being evil, speak good things?" (Matt. 12:34). "No man can come to Me, except the Father which hath sent Me draw him" (John 6:44). Here again it is moral and spiritual inability which is before us. Why is it the sinner cannot come to Christ unless he is "drawn"? The answer is, Because his wicked heart loves sign and hates Christ.
We trust we have made it clear that the Scriptures distinguish sharply between natural inability and moral and spiritual inability. Surely all can see the difference between the blindness of Bartimeus, who was ardently desirous of receiving his sight, and the Pharisees, whose eyes were closed, "lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted" (Matt. 13:15). But should it be said, The natural man could come to Christ if he wished to do so, we answer, Ah! but in that IF lies the hinge of the whole matter. The inability of the sinner consists of the want of moral power to wish and will so as to actually perform.
What we have contended for above is of first importance. Upon the distinction between the sinner’s natural Ability, and his moral and spiritual Inability, rests his Responsibility. The depravity of the human heart does not destroy man s accountability to God; so far from this being the case the very moral inability of the sinner only serves to increase his guilt. This is easily proven by a reference to the scriptures cited above. We read that Joseph’s brethren "could not speak peaceably unto him," and why? It was because they "hated" Him. But was this moral inability of theirs any excuse? Surely not: in this very moral inability consisted the greatness of their sin. So of those concerning whom it is said, "They cannot cease from sin" (2 Pet. 2:14), and why? Because "their eyes were full of adultery," but that only made their case worse. It was a real fact that they could not cease from sin, yet this did not excuse them—it only made their sin the greater.
Should some sinner here object, I cannot help being born into this world with a depraved heart, and therefore I am not responsible for my moral and spiritual inability which accrue from it, the reply would be, Responsibility and Culpability lie in the indulgence of the depraved propensities, the free indulgence, for God does not force any to sin. Men might pity me, but they certainly would not excuse me if I gave vent to a fiery temper, and then sought to extenuate myself on the ground of having inherited that temper from my parents. Their own common sense is sufficient to guide their judgment in such a case as this. They would argue I was responsible to restrain my temper. Why then cavil against this same principle in the case supposed above? "Out of thine own mouth will I judge thee thou wicked servant" surely applies here! What would the reader say to a man who had robbed him, and who later argued in defence, "I cannot help being a thief, that is my nature"? Surely the reply would be, Then the penitentiary is the proper place for that man. What then shall be said to the one who argues that he cannot help following the bent of his sinful heart? Surely, that the Lake of Fire is where such an one must go. Did ever murderer plead that he hated his victim so much that he could not go near him without slaying him. Would not that only magnify the enormity of his crime! Then what of the one who loves sin so much that he is "at enmity against God"!
The fact of man’s responsibility is almost universally acknowledged. It is inherent in man’s moral nature. It is not only taught in Scripture but witnessed to by the natural conscience. The basis or ground of human responsibility is human ability. What is implied by this general term "ability" must now be defined. Perhaps a concrete example will be more easily grasped by the average reader than an abstract argument.
