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538 Remonstrance pri behalf of Calvinism .
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hasty , as that he should not be aware of the distinction which all consistent Calvinists make between natural and moral ability or inability ? Is it possible that he never studied , or that he has forgotten , a distinction of such
prime importance in theological disquisition ? It might reasonably be supposed that Mr . Edwards ' s Enquiry into the Freedom of the Will , ( said by Dr . Priestley to have " obviated every shadow of objection , " and to be ** unanswerable ; " and so often referred to in Mr . Belsham ' s Elenients
of the Philosophy of the Mind 9 ) is a work not unknown to a man of liberal education and a Necessarian . Every consistent Calvinist maintains that the inability [ but Mr . Edwards clearly shews that the term is improper : we ought to say indisposition ] of an
unconverted sinner to comply with the calls of the gospel , and to perform religious duties in a spiritual and acceptable manner , is not a natural inability , but is altogether moral ; that is , it consists not in any absence of mental faculties and physical
powers , but solely in the want of inclination . It would seem superfluous to cite so well-known a book as this of Mr . Edwards * s ; but I may request the serious reader to study Part I . Sect . iv . for tbe brief , but satisfactory elucidation of this most important and vital distinction . I would also intreat
attention to a few sentences from an admirable paper , first published in a periodical work in 1785 , by a gentleman whose eminence in theological knowledge , equalled only by his exalted character for piety and benevolence , has long invested him with the love and veneration of those who have
the happiness to know him . ' * The distinction between natural and moral inability illustrated . " Natural inability arises from some object without the will * " Natural inability is neither praiseworthy nor blame-worthy . " Natural inability is a sufficient excuse , for not doing any thing required *
" Moral inability consists in the opposition or disinclination of the will itself " Moral inability is sometimes blarneable 9 and sometimes commendable , " Moral inability u no excuse at all , for any neglect of duty * t " Paul was no more under a natural
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inability to do a great deal against the truth , than Joseph ' s brethren were under a natural inability to speak peaceably to him . He had a natural ability to invent lies , or to oppose the truth ; and they had a natural ability to speak the language of peace and brotherly-kindness . But grace was the cause of Paul ' s moral inability to do any thing against the truth , ; and
envy and spite were the cause of their moral inability to speak friendly to Joseph . tf When we say of a man destitute of an honest principle , that he cannot
refrain from cheating * when he has an opportunity of doing it secretly , i 3 not this inability far from affording him any excuse ? If some men are so addicted to uncleanness , that they cannot look on a beautiful female .
without lusting after her in their hearts ; if some are so addicted to profaneness , that they that know them are ready to say , they cannot open their mouths without an oath ; if some are so given to lying , that they cannot speak the truth ; some so revengeful ,
that they cannot forgive an injury ; and many so easily provoked , that they cannot keep their temper if yon contradict them ; surely such a kind of inability will not be admitted as an excuse , either by God or man . Nor will it avail a sinner , to plead
before his future Judge , that his mind was too carnal to bear subjection to the divine law , or his heart so proud that he could not stoop to salvation by grace / ' Dr . RyijANd ' s Remarks on the Different Representations of Evangelical Doctrine , Part II . pp . 19 , 23 , 24 .
I cannot bat hope that , upon reconsideration , Mr . Worsley will perceive the justice of revoking his declarations on v 4 he tendency and practical
application of true Calvinism , as if it superseded the use of commands , exhortations , arguments , or any methods of rational persuasion , to induce " the wicked to forsake his way , and the unrighteous man his thoughts . ' * All that is wanted is a sincere
inclination : but whence must a revolution of will , disposition , or inclination come ? /' . The thing wanting is , not a being able , but a being willing ' There are faculties of * mind , and a capacity of nature , and every thing else sufficient , but a disposition .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1824, page 538, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2528/page/26/
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