may be resolved into one thing; namely, want of natural capacity or
but are supposed to be required as effects of the will, in cases wherein there is no want of a capacity of understanding that inability, and that only, excuses, which consists in want of connexion between them and the Will. If the will fully complies, and the proposed effect does not prove, according to the laws of nature, to be connected with his volition, the man is perfectly excused; he has a natural Inability to the thing required. For the Will itself, as has been observed, is all that can be directly and immediately required by Command; and other things only indirectly, as connected with the Will. If therefore, there be a full compliance of Will, the person has done his duty; and if other things do not prove to be connected with his volition, that is not criminally owing to him.
3. Both these kinds of natural Inability, and all Inability that excuses, may be resolved into one thing; namely, want of natural capacity or strength; either capacity of understanding, or external strength. For when there are external defects and obstacles, they would be no obstacles, were it not for the imperfection and limitations of understanding and strength.
Corol. If things for which men have a moral Inability may properly be the matter of Precept or Command, then they may also of invitation and counsel. Commands and invitations come very much to the same thing; the difference is only circumstantial: Commands are as much a manifestation of the will of him that speaks, as invitations, and as much testimonies of expectation of compliance. The difference between them lies in nothing that touches the affair in hand. The main difference between Command and invitation consists in the enforcement of the Will of him who commands or invites. In the latter it is his kindness, the goodness from which his Will arises: in the former it is his authority. But whatever be the ground of Will in him that speaks, or the enforcement of what he
says, yet, seeing neither his Will, nor his expectation, is any more testified in the one case than the other; therefore, a person being directed by invitation, is no more an evidence of insincerity in him that directs -- in manifesting either a Will or expectation which he has not -- than a person being known to be morally unable to do what he is directed by command is an evidence of insincerity. So that all this grand objection of Arminians against the Inability of fallen men to exert faith in Christ, or to perform other spiritual duties, from the sincerity of God's counsels and invitations, must be without force.
PART III.
Section V.
THAT SINCERITY OF DESIRES AND ENDEAVOURS,
WHICH, IS SUPPOSED TO EXCUSE IN THE NONPERFORMANCE OF THINGS IN THEMSELVES GOOD,
PARTICULARLY CONSIDERED
Is is much insisted on by many, that some men, though they are not able to perform spiritual duties, such as repentance of sin, love to God, a cordial acceptance of Christ as exhibited and offered in the gospel, &c. yet may sincerely desire and endeavor after these things; and therefore must be excused; it being unreasonable to blame them for the omission of those things, which they sincerely desire and