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Shedd:

1) In the Westminster statement, the disability or inability is connected with the disposition and inclination of the will. Man is “indisposed to all spiritual good, and inclined to all [spiritual] evil.” It follows from this, that the cause and seat of the inability in question is in the action and state of the voluntary faculty. It is moral or willing inability.

Nam servit voluntas peccato, non nolens sed volens. Etenim voluntas non noluntas dicitur. Second Helvetic Confession, IX.

In denominating it “moral” inability, it is not meant that it arises merely from habit, or that it is not “natural” in any sense of the word nature. A man is sometimes said to be morally unable to do a thing, when it is very difficult for him to do it by reason of an acquired habit, but not really impossible. This is not the sense of the word “moral” when applied to the sinner’s inability to holiness. He is really and in the full sense of the word impotent. And the cause of this impotence is not a habit of doing evil which he has formed in his individual life, but a natural disposition which he has inherited from Adam. The term “moral,” therefore, when applied to human inability denotes that it is voluntary, in distinction from created. Man’s impotence to good does not arise from the agency of God in creation, but from the agency of man in apostasy.

Whether, therefore, it can ever be called “natural” inability, will depend upon the meaning given to the term “nature.”

(a) If “nature” means that which is created by God, there is no natural inability to good in fallen man. But if “nature” means “natural disposition,” or “natural inclination,” there is a “natural” inability to good in fallen man.

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More:

Thus we have heard, good brethren, what we have to learn out of this sentence, it remains that we knowing it, put it in practice, and that we do not think it sufficient to come hither to sit here, and to lend our ears to the preaching to give it the hearing, and have yet notwithstanding no purpose of amending, but rather some hard heart still to continue in our sin, as we came: for assuredly if we do so, the eternal God will never suffer unrevenged such horrible contempt of his blessed word: it is an horrible abuse of God’s word, yea of God himself, when we so dally with God. Ye, if I that preach the word should think it sufficient for me, when I have told you God’s will out of his Word, and yet not apply it to myself, to reform my life after the same, assuredly I should answer that horrible contempt of God’s majesty before his eternal throne of justice. If ye shall then (good brethren) harden your faces against this word of God, and shake it off, and say still in your hearts, “For all this I will continue in my sin a while, and for this all his threatening I trust I am not so near death, but I may amend before that day come, let him say what he will, I will not yet begin,” then I testify unto you before the eternal God, that the master of the house will come in an hour when you least think, and give you your portion with hypocrites, where shall be weeping and wailing and gnashing of teeth [Matth.24:53.]: and then when would it is too late, alas ye cannot. If ye shall now abuse thus day of mercy, and God’s long-suffering that draws you to repentance [Rom. 2:4.], and like carnal beasts sting abroad, and kick up your heels against the Lord, violently throwing from you all godly admonitions, whereby he goes about to pull you to him [2 Pet. 3:13.], he shall come upon you like a fierce lion, and utterly consume you in your greatest pride, when ye least think: but I hope better of you, brethren, and good cause I have so to do, I thank God for it, I trust the Lord will work in our heart, that ye will not defer the time, but even now begin to turn to him, while he offers you mercy, and presume not of hereafter. Remember the five foolish virgins, that had no oil in their lamps, and yet for all that took no thought, but snorted and slumbered without all care, thinking they should have time enough to prepare, but alas they were deceived, for the bridegroom came suddenly, and those that were found ready enter in, and those jolly fools that deferred so long were shut out, and shall never enter in: for God’s sake, brethren, let these things enter deep into our hearts, that we may think upon them continually, and say always with that holy man, whether I sleep or wake, me think I hear continually sounding in mine ears, the trump of the Lord that says, “Arise ye dead, come to judgement”: let us always be prepared against that day, and always say in our hearts with the saints in the Apocalypse. “Come Lord Jesus, come quickly” [Rev. 22:20.], I am ready for thee, come when thou wilt: that our hearts may still long after it, and say with the Apostle, “I desire to be dissolved and to be with thee, Oh Christ [Phil. 1:23.]: otherwise if we shall defer it, and take our pleasures in this world, then also even the remembrance of death, Oh how bitter will it be to him, that has his heart upon the things of this world? It will nip our heart asunder to part with our goods, to part with our pleasures, and all because we have so long abused God’s long-suffering, and prolonged the day of our repentance, till suddenly we are taken….

John More, “The First Sermon. 2. Cor. 5.10,” in Three Godly and Frvitfvl Sermons (Printed by John Legatt, Printer to the Vniversitie of Cambridge, And are to be solde at the signe of the Sunne in Pauls Church-yeard in London, 1594), 18-20; [sermon 1.]. [Some reformatting; some spelling modernized; marginal references cited inline; and underlining mine.]

Haldane:

Because the carnal mind is enmity against God.–The word rendered carnal mind–or as it may be rendered, minding of the flesh, comprehends the acts both of the understanding and of the will. Some render it the prudence, or wisdom of the flesh–or the wise thoughts. The carnal mind in its wisest thoughts is rooted enmity against God. This is the reason why the carnal mind is punished with death. The mind of the flesh, or of man in his unconverted state, walking according to the flesh, in its best as well as in its worst character–however moral in conduct—whether seeking acceptance with God by its own services, or following altogether the course of this world in its sinful practices–is not merely an enemy, but enmity itself against God in the understanding, will, and affections. Every man whose heart is set on this world hates God, 1 John ii., 15. "If any man love the world, the love of the Father is not in him," and the heart of every one who has not been renewed in his mind by the Spirit of God is set on this world. Such men hate the holiness of God, his justice, his sovereignty, and even his mercy in the way in which it is exercised. Men of this character, however, have no notion that they hate God. Nay, many of them profess to love him. But God’s testimony is, that they are his enemies; and his testimony is to be taken against the testimony of all men. This, however, does not suppose that men may not imagine that they love God. But it is not the true God whom they are regarding, but a God of their own imagination—a God all mercy, and therefore a God unjust; while they abhor the just God, and the Savior, who is the God of the Scriptures." He that comes to God must believe that he is."–Heb. xi., 6. He must believe that he is what he is.

For it is not subject to the law of God.–The carnal mind is not under subjection to the law of God. Whatever it may do to obtain salvation or avoid wrath, it does it not from subjection to the law. It has a rooted aversion to the spiritual law of God, and admits not its claim to perfect and unceasing obedience. All its performances in the way of religion spring from selfish motives, and a hope that, on account of these doings, it will be accepted; whereas the holy law of God utterly rejects all such service. So far from giving the law all its demands, the carnal mind gives it nothing. Nothing which it does constitutes obedience to the law. The law does not in any degree, or in any instance, recognize the works of the carnal mind as obedience to its requirements.

Neither indeed can be.–Not only is it a matter of fact, that the carnal mind is not subject to the law of God, but such subjection is impossible. Sin cannot be in subjection to the law. This would be a contradiction in terms. For, so far as it would be subject to the law of God, it would be holy. If, then, sin is essentially, and in direct terms, contrary to holiness, the sinful nature can never yield subjection to the holy law. Men may speculate about metaphysical possibilities; but whatever explanation may be given of the matter, the decision of the inspired Apostle determines that the thing is impossible.

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Annesley:

From all which is thus explained, arises this proposition.

It is the Duty of every Child of God, to keep themselves in the Love of God.

This proposition is grounded upon a threefold supposition.
1. That some men are in the love of God really, and eternally.
2. That this love wherewith God loves his Chosen, is a special love, a peculiar and distinguishing love.
3. That it is a duty, as well as a privilege to keep our selves in this love of God: our activity, as well as Gods act. Which will be hereafter more explained.

Before we come to the main question, we will answer this question: How love can be said to be in God? for love is a passion in the creature, and passions are imperfections, which are contrary to God’s perfection.

A. 1. It is true: Nothing of imperfection is in God; but love is in God as a perfection: because love is in God in the abstract, that is essentially; for abstracts speak essences. God is Love. 1 John 4.8.

The love of God is either natural or voluntary, thus divines distinguish, and that well.

Mat. 3:17.
Joh. 3:25.
Joh. 5:2c.
Joh. 17:24.

1. The natural love of God is that wherewith God loves himself.
That is, the reciprocal love whereby the three persons love each other.
This essential natural love of God is therefore necessary. God cannot but love himself.
2. The love of God is voluntary: thus he loves his Creatures with a general Love.

Gen. 1:31.

1. Because he made them, and made them good, therefore he preserves them: for though sin be really evil, and none of Gods making, but contrary to God, and hated of God; yet God loves the creatures as his creatures, although sinful, with a general love.

Mat. 5:44-45.

2. He loves some creatures with a special love, and by this he loves Jesus Christ as Mediator.

Joh. 3:35.
Eph. 1:6.
1 Joh. 4:9.
Rom. 8. ult.

1. This love of God to Christ as mediator, is the foundation of God’s love to his elect.
2. By a special love God loves his elect. John 13.1. Of this love it’s said that it is inseparable.

Eph. 1:3,
5,5.
Deut. 7:6,
7,8.
Eph. 2:3,4,
&c. to 10.

Now this is the peculiar love which God bears to some above others. Not because they were more lovely than others, nor because God foresaw they would believe and love him; but because God loved them first antecedently to all those things: and because he loved them therefore Christ shall come and die, and therefore they shall believe in him and love him. The sum is this: Our love to God is the effect, and not the cause of Gods love to us: yea Christ himself as mediator is the effect of God’s eternal love. This is primitive doctrine.

Samuel Annesley, A Continuation of Morning-Exercise Questions and Cases of Conscience, Practically Resolved by Sundry Ministers, in October 1682 (London: Printed by J. A. for John Dunton at the Sign of the Black Raven in the Poultry over against the Stocks-Market, 1683), 127-128. [Some reformatting; marginal references cited as side-headers; some spelling modernized; and underlining mine.]

[Credit to Tony for the find.]