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A careful and strict enquiry into the modern prevailing notions of that freedom of…
A careful and strict enquiry into the modern prevailing notions of that freedom of will, which is supposed to be essential to moral agency, virtue and vice, reward and punishment, praise and blame. By Jonathan Edwards, A.M. Pastor of the church in Stockbridge. ; [One line from Romans]A careful and strict enquiry into the modern prevailing notions of that freedom of will, which is supposed to be essential to moral agency, vertue and vice, reward and punishment, praise and blame. By Jonathan Edwards, A.M. Pastor of the church in Stockbridge. ; [One line from Romans]
printed by S. Kneeland, 1754
Part 3 › Section 4: Command, and Obligation to Obedience, consistent with moral Inability to obey.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
If merely that Inability will excuse Disobedience, which is implied in the Opposition or Defect of Inclination, remaining after the Command is exhibited, then Wickedness always carries that in it which excuses it. 'Tis evermore so, that by how much the more Wickedness there is in a Man's Heart, by so much is his Inclination to Evil the stronger, and by so much the more therefore has he of moral Inability to the Good required. His moral Inability, consisting in the Strength of his evil Inclination, is the very Thing wherein his Wickedness consists; and yet according to Arminian Principles, it must be a Thing inconsistent with Wickedness; and by how much the more he has of it, by so much is he the further from Wickedness.
If meerly that Inability will excuse Disobedience, which is implied in the Opposition or Defect of Inclination, remaining after the Command is exhibited, then Wickedness always carries that in it which excuses it. 'Tis evermore so, that by how much the more Wickedness there is in a Man's Heart, by so much is his Inclination to Evil the stronger, and by so much the more therefore has he of moral Inability to the Good required. His moral Inability, consisting in the Strength of his evil Inclination, is the very Thing wherein his Wickedness consists; and yet according to Arminian Principles, it must be a Thing inconsistent with Wickedness; and by how much the more he has of it, by so much is he the further from Wickedness.
Therefore, on the whole, it is manifest, that moral Inability alone (which consists in Disinclination) never renders any Thing improperly the subject-matter of Precept or Command, and never can excuse any Person in Disobedience, or Want of Conformity to a Command.
Natural Inability, arising from the Want of natural Capacity, or external Hindrance (which alone is properly called Inability) without doubt wholly excuses, or makes a Thing improperly the Matter of Command. If Men are excused from doing or acting any good Thing, supposed to be commanded, it must be through some Defect or Obstacle that is