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THE NOTION OF INABILITY - A, PREVIOUS LECTURE - NEXT SECTION - HELP - FACEBOOK
I have represented ability, or the freedom of the will, as a first truth of consciousness, a truth necessarily known to all moral agents. The inquiry may naturally arise, How then is it to be accounted for, that so many men have denied the liberty of the will, or ability to obey God? A recent writer thinks this denial a sufficient refutation of the affirmation, that ability is a first-truth of consciousness. It is important that this denial should be accounted for. That mankind affirm their obligation upon the real, though often latent and unperceived assumption of ability, there is no reasonable ground of doubt. I have said that first truths are frequently assumed, and certainly known without being always the direct object of thought or attention; and also that these truths are universally held in the practical judgments of men, while they sometimes in theory deny them. They know them to be true, and in all their practical judgments assume their truth, while they reason against them, think they prove them untrue, and not infrequently affirm, that they are conscious of an opposite affirmation. For example, men have denied, in theory, the law of causality, while they have at every moment of their lives acted upon the assumption of its truth. Others have denied the freedom of the will, who have, every hour of their lives, assumed, and acted, and judged, upon the assumption that the will is free. The same is true of ability, which, in respect to the commandments of God, is identical with freedom. Men have often denied the ability of man to obey the commandments of God, while they have always, in their practical judgments of themselves and of others, assumed their ability, in respect to those things that are really commanded by God. Now, how is this to be accounted for?
1. Multitudes have denied the freedom of the will, because they have loosely confounded the will with the involuntary powers with the intellect and the sensibility. Locke, as is well known, regarded the mind as possessing but two primary faculties, the understanding and the will. President Edwards, as was said in a former lecture, followed Locke, and regarded all the states of the sensibility as acts of the will. Multitudes, nay the great mass of Calvinistic divines, with their hearers, have held the same views. This confounding of the sensibility with the will has been common for a long time. Now everybody is conscious, that the states of the sensibility, or mere feelings, cannot be produced or changed by a direct effort to feel thus or thus. Everybody knows from consciousness that the feelings come and go, wax and wane, as motives are presented to excite them. And they know also that these feelings are under the law of necessity and not of liberty; that is, that necessity is an attribute of these feelings, in such a sense, that under the circumstances, they will exist in spite of ourselves, and that they cannot be controlled by a direct effort to control them. Everybody knows that our feelings, or the states of our sensibility can be controlled only indirectly, that is by the direction of our thoughts. By directing our thoughts to an object calculated to excite certain feelings, we know that, when the excitability is not exhausted, feelings correlated to that object will come into play, of course and of necessity. So when any class of feelings exist, we all know that by diverting the attention from the object that excites them, they subside of course, and give place to a class correlated to the new object that at present occupies the attention. Now, it is very manifest how the freedom of the will has come to be denied by those who confound the will proper with the sensibility. These same persons have always known and assumed, that the actions of the will proper were free. Their error has consisted in not distinguishing in theory between the action of the proper will, and the involuntary states of the sensibility. In their practical judgments, and in their conduct, they have recognized the distinction which they have failed to recognize in their speculations and theories. They have every hour been exerting their own freedom, have been controlling directly their attention and their outward life, by the free exercise of their proper will. They have also, by the free exercise of the same faculty, been indirectly controlling the states of their sensibility. They have all along assumed the absolute freedom of the will proper, and have always acted upon the assumption, or they would not have acted at all, or even attempted to act. But since they did not in theory distinguish between the sensibility and the will proper, they denied in theory the freedom of the will. If the actions of the will be confounded with desires and emotions, as President Edwards confounded them, and as has been common, the result must be a theoretical denial of the freedom of the will. In this way we are to account for the doctrine of inability, as it has been generally held. It has not been clearly understood that moral law legislates directly, and, with strict propriety of speech, only over the will proper, and over the involuntary powers only indirectly through the will. It has been common to regard the law and the gospel of God, as directly extending their claims to the involuntary powers and states of mind; and, as was shown in a former lecture, many have regarded, in theory, the law as extending its claims to those states that lie wholly beyond, either the direct or indirect control of the will. Now, of course, with these views of the claims of God, ability is and must be denied. I trust we have seen in past lectures, that, strictly and properly speaking, the moral law restricts its claims to the actions of the will proper, in such a sense that, if there be a willing mind, it is accepted as obedience; that the moral law and the lawgiver legislate over involuntary states only indirectly, that is, through the will; and that the whole of virtue, strictly speaking, consists in good will or disinterested benevolence. Sane minds never practically deny, or can deny, the freedom of the will proper, or the doctrine of ability, when they make the proper discriminations between the will and the sensibility, and properly regard moral law as legislating directly only over the will. It is worthy of all consideration, that those who have denied ability, have almost always confounded the will and the sensibility; and that those who have denied ability, have always extended the claims of moral law beyond the pale of proper voluntariness; and many of them even beyond the limits of either the direct or the indirect control of the will.
But the inquiry may arise, how it comes to pass that men have so extensively entertained the impression, that the moral law legislates directly over those feelings, and over those states of mind which they know to be involuntary? I answer, that this mistake has arisen out of a want of just discrimination between the direct and indirect legislation of the law, and of the lawgiver. It is true that men are conscious of being responsible for their feelings and for their outward actions, and even for their thoughts. And it is really true that they are responsible for them, in so far as they are under either the direct or indirect control of the will. And they know that these acts and states of mind are possible to them, that is, that they have an indirect ability to produce them. They, however, loosely confound the direct and indirect ability and responsibility. The thing required by the law directly and presently is benevolence or goodwill. This is what, and all that, the law strictly, presently or directly requires. It indirectly requires all those outward and inward acts and states that are connected directly and indirectly with this required act of will, by a law of necessity; that is, that those acts and states should follow as soon as by a natural and necessary law they will follow from a right action of the will. When these feelings, and states, and acts do not exist, they blame themselves, generally with propriety, because the absence of them is in fact owing to a want of the required act of the will. Sometimes, no doubt, they blame themselves unjustly, not considering that, although the will is right, of which they are conscious, the involuntary state or act does not follow, because of exhaustion, or because of some disturbance in the established and natural connection between the acts of the will and its ordinary sequents. When this exhaustion or disturbance exists, men are apt, loosely and unjustly, to write bitter things against themselves. They often do the same in hours of temptation, when Satan casts his fiery darts at them, lodging them in the thoughts and involuntary feelings. The will repels them, but they take effect, for the time being, in spite of one's self, in the intellect and sensibility. Blasphemous thoughts are suggested to the mind, unkind thoughts of God are suggested, and in spite of one's self, these abominable thoughts awaken their correlated feelings. The will abhors them and struggles to suppress them, but for the time being, finds itself unable to do anything more than to fight and resist.