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so as to distinguish it with certainty from the natural operations of the mind under the influence of external circumstances, and the variety of motives, which are presented to it. There can then be no evidence of it in any particular instance. Our proof of the doctrine must be drawn, not from experience or observation, but solely from those texts of scripture, which are supposed to assert it; and those are to be subjected to just rules of interpretation, in order to ascertain, whether that, and that only, can have been the meaning of the spirit that dictated them.

But without any immediate and direct influence upon the mind, the most important effects may be produced, and changes brought about within us, by a variety of instruments and means, in a manner analogous to that, in which all the great purposes of God are accomplished in the natural and moral world. God is to be acknowledged, his hand is to be seen, the operations of his spirit appear in all the events that take place. Yet not a direct and immediate agency is to be perceived. Instruments and means are employed, but the hand that employs them is unseen. Not seldom a long and circuitous train of them, the connexions and combinations of which it is not in our power to trace, conceals from our view the spirit that guides, and the power that effects the whole.

Nor is it only great events, and the accomplishment of great purposes, that we are to trace to the agency of the spirit of God. It extends not less to the common provisions and constant occurrences of life; to the food

by which our life is supported, and every provision by which it is made comfortable. These are the gift of God; not directly, not independently of our exertions, nor without the exertions of others, but by employing them both. God is also the preserver of our lives, and is to be so acknowledged in all the common, as well as the uncommon exigences of our being. Not, however, by immediate acts of power, and a direct agency, is this done, but by the instrumentality of an infinite variety and complicated system of means. Of these means, our own exertions, and the assistance of others, constitute an essential, and a principal part. If they are neglected or withheld, the protecting care of heaven is withheld. We perish. A miracle is not wrought to save him, who takes no care to save himself.

It is in a similar manner, by instruments and means, not by a direct action upon the mind, that the spirit of God produces its great effects in bringing men to repentance, holiness, and virtue. Among these, the most important are the instructions of the holy scriptures. "The word of God (1 Pet. i. 23) is the incorruptible seed, by which men are born again." Whatever good influences are produced by it, are influences of the spirit of God. The same may be said of christian institutions, religious assemblies, public worship. The usual course of providence, but especially deviations from it in remarkable events and uncommon phenomena, are means for accomplishing the same purposes. The same also is to be said of the priesthood, religious

rites, and prophetic office under the former dispensation, and the christian ministry, and the whole system of written and oral instruction under the present. And those who are thus employed in "converting sinners from the error of their ways, and turning many to righteousness," are represented as "ambassadors of Christ." They are his agents, act in his stead, and whatever effects are produced, they are the proper fruits of the spirit, and may be considered as the work of that spirit, which projected the great scheme, and which provides for and directs its execution.

Now, were there nothing more direct and immediate, than those influences, which have now been mentioned, there would be enough to answer to most of the language of the Bible on the subject; enough to give a fair and important meaning to all the texts alluded to by Dr. Woods. (p. 107) Those are the instruments and means by which God is constantly "working in men both to will and to do; creating in them a new heart and a new spirit; opening their eyes, drawing, turning, renewing, strengthening them, helping their infirmities."

All that is said to show, that a divine influence upon the mind may be consistent with human liberty and proper activity, is to no purpose; for neither the reality of a divine influence, nor its consistency with human liberty and activity is denied. That is not the question in dispute between Unitarians and Calvinists. The question is, whether the doctrine of divine influence, in the peculiar sense in which it is held by Cal

vinists, is consistent with human liberty and activity. Nor is it whether they affirm it to be so, but whether it can be shown to be so in reality.

It is in vain that Dr. Woods has blended together and confounded the general doctrine of divine influence, which is held by Christians in common, with the peculiar doctrine of Calvinism respecting special irresistible grace. In vain has he softened down the offensive features of the system, and explained away, or endeavoured to give an unexceptionable meaning to the terms irresistible, overpowering, invincible, used by the Orthodox in relation to the subject. The import

of these terms is to be found in the known and avowed doctrines of Calvinism, as they are stated by the most approved writers, and in the Confessions of Faith deliberately drawn up by Councils, and received by churches, which profess to make the Calvinistic faith their standard.

Now according to these, "All those, whom God hath predestinated to life, and those only, he is pleased in his appointed time, effectually to call by his word and spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ." This effectual call is of God's free and special grace alone; not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the holy spirit, he is thereby enabled to answer this call."-"Elect infants, dying in infancy, are regene

rated and saved by Christ, so also are all other elect persons, who are incapable of being outwardly called by the ministry of the word."-" Others not elected, although they may be called by the ministry of the word, and may have some common operations of the spirit, yet they never truly come to Christ, and therefore cannot be saved. Much less can men, not professing the Christian religion, be saved in any other way whatever, be they never so diligent to frame their lives according to the light of nature, and the law of that religion they do profess." (Westminster Confession.)

In the above extracts from an instrument of high authority, we have a clear and distinct statement of the orthodox doctrine respecting that influence of the spirit, by which regeneration is effected; and by which alone men can be brought out of that state of sin and death in which they are by nature, and brought into a state of salvation. It is an influence confined to the elect; granted exclusively to those, who are predestinated to eternal life; granted to them also in a perfectly arbitrary manner; not being on account of any thing foreseen in them, still less on account of any thing already in them; since, until it takes place, they are, according to this scheme, in a state of sin and death, wholly inclined to evil, and indisposed to all good. In those, upon whom this influence is exerted, its effects take place without any agency or cooperation of theirs, for they are wholly passive in it. It is the irresistible and unaided work of the spirit of God, which man can

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