§ 4. We may further be certain that the operation is not merely external, in the way of suasion, but internal. We have a distinct idea of moral means, external testimonies and proclamations, proofs and persuasive considerations, addresses to the fancy and the passions; and it is easy to conceive how such things operate on the mind, according to its previous disposition and preparatory state. We know, as a matter of fact, that the most solemn divine testimonies, the most awful proclamations of wrath and mercy, the most conclusive proofs, the most persuasive considerations, the most affecting addresses, the most lively descriptions, and the most powerful appeals to the passions, not only fail to engage many minds to love God and to obey him from the heart, but often become the innocent occasion of growing aversion to God and holiness. The discourses and miracles of our Saviour before the Pharisees and rulers, is a case in point. The very same things excited the love of some, and the hatred of others. And this the apostles, and subsequent preachers of the gospel ever since, have had abundant cause to notice,—and the parable of the sower illustrates it. If moral suasion were of itself sufficient, addressed to the reason and free-will of men, none of our Saviour's hearers would have remained unconverted. But

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the rejectors of him and his gospel wanted a good and honest heart.

§ 5. We must therefore conclude, that the operation which renders the means effectual to salvation, is internal, or in the person himself. The word of God is in itself perfect, and needs no operation to make it more excellent: consequently it is not in, nor, strictly speaking, with the word, in order to make it different from what it always was. It must then be a physical operation as contradistinguished from what is moral. Let not the reader be alarmed at the term physical operation; for we do by no means intend by it what some have been pleased to suggest. The term is used by Calvinists-not to convey the idea of producing a superadded physical power, or natural faculty, but-to represent a positive and actual agency by the Holy Spirit, enabling the person to exercise the powers he had before, in a proper manner. is not used as a contrast to spiritual or supernatural, but rather to any agency which may be supposed to exist in objects of choice presented to the mind. The latter are properly denominated moral means, because they act according to the will and disposition of the person.

It

§ 6. Hence, the immediate object of the

Spirit's operation is not the will, but the heart, as the source of moral actions. A physical, or positive influence on the will itself directly, would in the same degree destroy its freedom; whereas a direct influence on the heart leaves the freedom unimpaired. The will can only be solicited by objective means, or indirectly influ enced by an inward principle. And in every virtuous choice there must be both a virtuous principle and a worthy object of choice presented to the mind, and each is equally essential. A worthy object presented where the principle is bad, will never generate a virtuous choice; and a worthy principle where the object is unworthy, is equally barren and ineffectual. If it be said that an unworthy. object may be rejected, as well as a worthy one chosen, and each virtuous; it is answered, that such a rejection is virtuous only in a negative sense. Where the virtue is positive there is always implied a more worthy object preferred, in comparison of it. To reject idols or falsehood is but a negative virtue; but to prefer God to idols, or truth to falsehood, where that preference is sincere and cordial, is positive virtue.

7. The end of divine operations must be to produce a virtuous principle, or in the language of the prophet, to "take away the heart

of stone, and to give a heart of flesh." Freewill, under the direction of this principle, or as far as the principle exists, ever chooses virtuously. It never disapproves of gospel truth fairly presented to it; but, on the contrary, receives and lives upon it. It is possible, indeed, that a person possessed of a holy principle may be embarrassed, with respect to some very important parts of gospel truth, through the defect of language, or his misconception of terms, or the prejudices of education or of party, in a word, through some defect of representation: but let that defect be removed, the person still retaining the virtuous principle, and no essential part of holy truth will be rejected, He cannot thus commit sin, " for his seed remaineth in him." His co-operation by free-will with the revealed will of God, will be in exact proportion to the clearness with which he perceives it, and the godly sincerity of his principle. To suppose that free-will, while the disposition is good, receives not the blessings fairly represented to it in the gospel of the grace of God, and in the same proportion, is as unreasonable, as to suppose that a thing acts contrary to its own proper

nature.

$8. We may further observe, that the principle generated by divine operation illu

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ance.

minates the mind; enabling it to discover the spiritual nature and superior excellency of the truths revealed in the sacred oracles, — to know what is the hope of our calling, and what are the riches of our glorious inheritGod, who commanded the light to shine out of darkness, shines into our hearts, whereby we discover the glories of the divine perfections as displayed in the person and work of Jesus Christ. Whereas to the unprincipled the light of revealed truth shines without effect; their darkness comprehendeth it not; their understanding continues dark, "being alienated from the life of God, through the ignorance that is in them, because of the blindness (or hardness) of their heart." While the heart is hard, the understanding will be blind, to the same degree, notwithstanding the outward light of truth in the scriptures. Hence the ablest expositors and preachers have cause to pray that God may prepare the hearts of their readers and hearers, that they may earnestly attend to, that they may understand, that they may mark, learn, and inwardly digest" the truths represented.

§ 9. From the premises we learn, that the co-operation of man is subsequent to the operation of God, and that man co-operates freely, willingly, and cordially; the holy principle