[10]. In this respect divines generally consider liberty as opposed to co-action: but here we must distinguish between a natural co-action and a moral one. Liberty is not opposed to a moral co-action, which is very consistent with it. Thus an honest man cannot allow himself in a vile action; he is under a moral constraint to the contrary; and yet he abstains from sin freely. A believer loves Christ freely, as the apostle Paul certainly did; and yet, at the same time, he was under the constraint of the love of Christ; as he himself expresses it, 2 Cor. v. 14.
[11]. This divines generally call spontaneity.
[12]. This some call lubentia rationalis.
[13]. This some divines call voluntas serva.
[14]. The question between us and the Pelagians, is not whether the will sometimes follows the dictates of the understanding, but, whether it either always does so? or, if it be otherwise, whether that which hinders it does not arise from a defect in these dictates of the understanding? Accordingly they speak of the dictates of the understanding as practical, and not barely speculative, and with a particular application to ourselves. They also consider the will as having been before in some suspense; but that dictate of the understanding which it follows, is the last, after mature deliberation; and it is supposed to have compared things together; and therefore presents a thing, not only as good, but more eligible than any thing else, which they call a comparate dictate of the understanding; and by this means the will is persuaded to a compliance. But though this may be true in many instances that are natural; yet daily experience proves, that it does not hold good with respect to things divine and supernatural.
[15]. The manners and maxims of the world accord with the inclinations of the human mind, because they spring from them: the dispositions and the pursuits of men are at variance with the laws of God, the doctrines of the gospel, and the practice of the saints, this will appear by comparing them. That the human mind should be brought to submit to the self-denial requisite to the character of a true christian, its bias or bent must be changed. Because men are moral agents, various motives are addressed to them to induce such change, when not attended to, they aggravate their guilt: when they are followed by the change, which they have a tendency to produce, those who yield are said to be “born of the word.” Were it not for the information we derive from the scriptures we should probably look no further than the proximate cause, and give man the glory; but these teach us, that the Spirit of God is always in such change, if it be real, the efficient cause: “God sanctifies by the truth,” he “opens the heart to attend” to the word, and when any have learned from and been taught or drawn by the Father they come unto Christ; they are therefore also in a higher sense born of the Spirit.
This work of God immediately upon the mind, is possible to him, who formed, sustains, and knows the secrets of the heart; if we are unconscious of our creation, support in existence, and the access of the Searcher of hearts to our minds, we may be unconscious of his influence to change them. If this were sensible, it might be a motive incompatible with the safety and moral government of beings, who at best, whilst here, are imperfectly holy.
The communication of the knowledge of saving truths immediately is unnecessary: we have the sacred scriptures, which are competent to make us wise unto salvation. The inspiration anciently given, is distinct from the change of bias, or disposition necessary to a preparation for heaven, might exist without, and is therefore inferior to it.
It is not the sole effect of moral suasion, it is a work of the spirit not the letter, of power not the word: it is a birth, not by “blood, nor by the will of the flesh, nor by the will of man, but of God,” and those only “who are of God, hear,” believe, and obey his word.
This influence is sight to the blind, hearing to the deaf, riches to the poor, health to the sick, and life to the dead. It is not incompatible with moral agency, for the holy disposition is as free in its operation, as the former sinful inclinations had been in theirs. The necessity of it to salvation, is no excuse for the impenitent; grace is not necessary to the vindication of Divine justice: the preponderancy of inclinations to evil is the essence of, not an apology for sin. It is very strange if, because a man is so intent upon sinning that nothing can change him but the almighty power of the Divine Spirit, he is on this very account innocent.—It does not render the preaching of the word unnecessary, for besides that it is commanded, and important to call men to repentance and faith, when the grace has been given, God also usually accompanies his ordinances with his Spirit’s influences, and seems in most cases, to direct in his providence the blessings of his instructions to those whom he makes the subjects of his grace.