"Come, Holy Spirit, heavenly dove, To reach eternal joys." Lord Jesus, to refuse or exclude, for difference of sentiment, any of those who give evidence that they have been bought by the blood of Jesus Christ. Not that we deem it a matter of slight importance that all the disciples of Christ should know and practice all his institutions; on the contrary, we hold this a matter of very great importance, for the attainment of which all the churches ought never to cease to plead with their Heavenly Father. Ignorance of any divine institution is an evil, and must be felt as such by a church as far as it exists in any of the body. But the question is, What is God's way of getting rid of this evil? We believe, from Phil. iii. 15, and numerous passages of scripture to which there is not room to refer in this letter, that it is by forbearance, affectionate instruction, and prayer. Many, on the contrary, have thought that the most effectual way to make a disciple receive an ordinance of Jesus, is to refuse him fellowship till he has complied. Notwithstanding all we have heard in favor of this plan, we still deem it the wisdom of man. Accordingly we have found that God has made foolish this wisdom. Long has it been tried without success; and of late in some parts of Ireland it has been carried so far, that some individuals can scarcely find a second to unite with them in constant fellowship. By permitting Satan to work them up to this phrenzy, it appears to us that God has affixed his seal of disapprobation on the sentiment in its lowest degree, and to lead soberminded christians, who have been led away by its plausibility, to examine more attentively the ground of their opinion. These verses, as well as the general scope of this song, are not accordant with the spirit of the christian religion. The Holy Spirit is always represented as the author of all goodness in us, and is not to be addressed by men as though they, without it, could say that Jesus is Lord, or, without it, breathe forth a spiritual desire. But here dead" cold hearts" are represented as panting after the Holy Spirit. But not only does the nature of the christian religion, which represents the Father as the terminating end of all christian worship, the Son as the only mediator between the Father and us, and the Holy Spirit as the immediate agent or author of all goodness in us. Not only, I say, does the nature of the religion itself, to those who understand it, teach the impropriety of direct addresses to the Holy Spirit; but this species of address is absolutely unauthorized by any prophet or apostle, by any oracle of God, commandment or precedent in the sacred books for from the beginning of Genesis to the end of Revelation, no man, patriarch, Jew, nor christian; prophet, priest, nor apostle, ever did address the Holy Spirit directly in prayer or praise. They pray for the Holy Spirit, but never to it. Thus Paul desired that the love of the Father, the grace of the Lord Jesus, and the communion of the Holy Spirit, might be with the saints. This hymn, then, is not only contrary You will observe, then, dear brethren, that we to the genius of the New Covenant: but uncom- do not plead for forbearance as a useful scheme manded and unprecedented in the book of God. left to our own discretion, or justify it, as some This I asserted to an association about ten years have done, from that pleasing variety found ago, which caused an old preacher to search the among the works of God. Such language we whole Bible through to disprove it. In something hold in utter abhorrence. Variety in the works less than a year afterwards he wrote me he had of creation is a beauty; but God is the author found me in an error-for he had found an au- of that variety. Difference of sentiment upon thority for this hymn. It was, he said, in the every thing revealed by God is an evil, because book of Canticles, where it says, "Awake, O it is the sinful ignorance of men. Can God North wind, and blow thou, South, upon my command all his people to know his will, and garden," &c. But the old gentleman has not, to shall it be a perfection to be variously ignorant this day, decided whether the Holy Spirit was in of this? It detracts, then, considerably from the the North or in the South wind, and therefore, as joy with which we should have received your yet, nothing has been adduced to show the as-letter, that we find no notice taken of this subsertion unfounded. EDITOR. Attempt at the Restoration of Ancient Order. The Church of Christ at Tubermore, to the Church of Christ at New-York-Grace be to you, and peace from God our Father, and from our Lord Jesus Christ. BELOVED BRETHREN-IT was not from inattention, nor a want of impression of the importance of the subject of your communication, that we did not at first fully reply to you. The union of all who believe in the Lord Jesus, is a thing for which we are most deeply interested; and the almost total want of it among the churches of Christ, that we deem on the whole nearest to the model of the first churches, is a thing that causes to us the most unfeigned sorrow. If that brotherly intercourse, and earnest care for each other, that subsisted among the churches in the days of the apostles, is not now to be found among those who profess to follow their practice, as far as it was approved by Jesus, the causes ought to be sought out and removed. In our opinion the chief of those causes is not the difference of sentiment, great and greatly to be deplored as this is; but is owing to the exercise of an authority never conferred on the churches by the ject; but on the contrary, that you seem to make baptism a term of fellowship. The greater part of our number not only have been baptized, but we are convinced that views on this subject extensively affect other matters in scripture. But we all deem that the man who has been received by Jesus, ought not to be rejected by us; and that if he feed his people by his ordinances, it would be criminal in us, as far as lies in our power, to join in confederacy to starve the weakest of them. We think that the man who has been admitted to the fellowship of the general assembly and church of the first born, is undoubtedly worthy of a seat with us. Dear brethren, we know what has been objected to our views on this subject, and as we have not had time fully to reply to objections, we deem it unnecessary to state all the grounds of our opinion. We know that there is no command of Jesus but may be plausibly set aside. We entreat you to examine this subject, recollecting that if it be sinful to receive any that Christ has forbidden, it is also sinful to refuse any that he has invited. There is no safe side in error. That Jesus will not approve of refusing fellowship to any of his brethren known to be such, appears to us to have the irresistible light of self-evident truth. We see nothing to prevent the wealthy brethren from entertaining the church in their own houses, but we should beware of adding to the institutions of Christ. We met as a church in May, 1807. There never was any schismatic separation from us. But on account of convenience, two churches have gone out from us; the one meeting at Maghralt, about four miles from us, the other at a country place called Cavindaisy, distant about six miles. The former of these did not get on well, and has returned to us. The latter continues to prosper, and lives in the utmost harmony and confidence with us Our number is about two hundred and fifty. We consider a presbytery an ordinance of God as soon as practicable, though we have now but one elder. With respect to the ordinances which you observe on the first day of the week, we agree with you in general; but with respect to the order of observing these ordinances, we find but little fixed in the New Testament. The only thing we can with any confidence say we have learned on this subject is, that, at whatever time a church meets to observe the institutions of the first day of the week, the Lord's supper ought to hold a distinguished place. But how often we should sing or pray, or whether we should pray or sing first, we find nothing fixed. Though we should have no objection with you to commence with prayer, yet we could not say that we considered ourselves bound to this order by 1 Tim. ii. 1. Prayer for our civil governors we consider an important duty; but the above passage does not appear to us to determine the time of it. First of Dear brethren, we have observed with very all appears to us to refer to the order in which the great delight, the ardent spirit of love which apostle brought forward the subjects of exhorta- your communication breathes towards the people tion. He had been speaking of his own deplor- of God, and your zeal for the increase of devot ably wicked character, and, from the abounding edness to the service of Christ. This, to us, is mercy of God to him, he concludes that they greater proof of growth in the divine life, than ought not to despair of any man's salvation. zeal, even for the purity of ordinances. Some of Therefore, prayers, &c. ought to be made even late make a great noise about the corruptions of for pagan and persecuting rulers; for the grace other churches, and exert themselves much in that saved Saul of Tarsus, was able to save the vindicating scriptural order, who do not appear vilest of them. I exhort, then, first of all, that to have, in an equal degree, bowels of love to all prayers, &c. The second thing he exhorted to the people of God, and concern for the salvation was the deportment of women. From this he of sinners. The one ought to be done, but the passed to the qualifications of bishops. This, other ought not to be left undone. We love to dear brethren, is our view, which we do not ob- see christians fully awake, and waiting for the trude upon you; but, as you have invited our coming of their Lord. We love to see his serfaithfulness, we suggest to your consideration. vants girding themselves, and proposing to serve Should we, at any time, perceive your view him with more exertion and alacrity. We love to be just, we shall most promptly adopt it. We to see them looking to the coming of Jesus for conceive that whatever Christ has not fixed must the extension of their fame, instead of bandying be left free for ever, and that a church, though compliments and mixing their own vanity with it may usually pursue the same order, has no the service of their Master. These things, right to bind itself to this, where Christ's author- brethren, we think we behold in you, and thereity is not interposed. In the house of God therefore rejoice in you, right heartily. Come, then, is no discretionary authority, not in the least dear brethren, and let us unite in making all degree. things ready for his coming. Let our zeal exThe order in which we observe the ordinanc- tend to every part of his will. Let not any dif es, on the first day of the week, is as follows:-ference of sentiment alienate our hearts. Let us Salutation, singing, reading the scriptures, pray-examine the scriptures more thoroughly, and er, singing, admission or exclusion, if necessary, the Lord's supper, singing, fellowship, exhortation, teaching, prayer, singing, prayer. But we do not consider ourselves bound to this order any further than we find it fixed in the scriptures. We have no meetings on any day but the first day of the week, nor any meetings but one on that day. We consider 1 Cor. xiv. 16. to warrant us to subjoin an Amen to the prayer. Your view of the kiss of charity does not satisfy the most of us. We think the limitation arbitrary, though some among ourselves have not yet ob served it in any sense. The washing of feet we do not consider an ordinance, but the selection of one of the most humiliating offices, to inculcate the practice of all, when the brethren need them. It has not to us the least appearance of being enjoined to be observed in form. A love feast, as an ordinance, we consider as unscriptural. The passages that speak of it we view as referring to the Lord's supper. Is any feast so much a feast of love as this? Besides, we are forbid to eat in the church for the gratification of appetite. But what surprises us most, is the ground Where is the spirit of Roger Williams now?on which you hold it. You consider it not of So the Baptists go in times of great prosperity. strict obligation, and therefore sometimes omit Brother Clack asked some time ago, "What it. We think this inconsistent with all your need have the Baptists of Reformation?" Nay, other views. If Christ has instituted a love indeed, they have more need of Lotteries! feast, it must be strictly obligatory; and if he The Columbian College needs a lottery or a not, you will have no praise from him in ob-religious fast, or the presence of some great spirit it in his name, though ever so seldom. to help it to stand. Religion is made to aid the more fervently pray to be directed fully into the way of God. Let not a word dropped by us be understood by you as suggested by unkindness. While we take the liberty of stating our differ ence from others, we are fully convinced that we have much to learn, and that a full attainment to the order of the first churches would not necessarily imply great growth in grace, or in the knowledge of our Lord and Saviour Jesus Christ. Our sheet is full. Great grace be upon you all. Tubermore, May 6, 1819. Signs of the Times. LOTTERIES. A SPLENDID lottery has just been drawn in Rhode Island for the express "benefit of the West Baptist Society of Providence." What must be the condition of that religion which is kept in repair by the same means as we use in repairing old bridges and old roads? Can there be a greater libel against duty and heaven than such proceedings? Religion maintained by gambling!-Western Paper. bishop Laud came thither about nine in the morning, attended with several of the high commission, and some civilians. At his approach to the west door of the church, which was shut and guarded by halberdiers, some who were appointed for that purpose, cried with a loud voice, Open, open, ye everlasting doors, that the King of glory may come in; and resently the doors being opened, the bishop, with some doctors and principal men entered. As lordship fell down upon his knees, and his eyes soon as they were come within the place, his lifted up, and his arms spread abroad, said, This place is holy, the ground is holy: in the name of the Father, Son, and Holy Ghost, I pronounce it wards the chancel, he took up some of the dust, holy. Then walking up the middle aisle toand threw it into the air several times. When he approached near the rail of the communion table, he bowed towards it five or six times, and tendants in procession, saying first the hunreturning, went round the church with his at The "Unitarians" have also been building fine meeting houses, and dedicating them, in the East, by their young recruits. The following item is taken from the Christian Herald, of De-dredth and then the nineteenth psalm, as pre cember: The following particulars of the dedication at Portland, has been furnished us by a friend who was present. The services on the occasion were as follows: 1. Hymn, and reading of select portions of scripture, by Elder Samuel Rand, (the pastor of the church.) 2. The dedicatory prayer, by Elder Abner Jones, of Salem, Mass. 3. Sermon by Elder Moses How, of Portsmouth, N. H. 4. Concluding prayer, by Elder John Osborne, of Lee, N. H. scribed in the Roman pontificale. He then read several collects, in one of which he prays God to accept of that beautiful building; and concludes thus; We consecrate this church, and separate it to you as holy ground, not to be profaned any more to common use. In another he prays that all that should hereafter be buried within the circuit of this holy and sacred place, may rest in their sepulchres in peace, till Christ's coming to judgment, and may then rise to eternal life and happiness. After this, the bishop, sitting under cloth of state, in the aisle of the chancel, near the communion table, took a writ ten book in his hand, and pronounced curses upon those who should thereafter profane that holy place by musters of soldiers, or keeping profane law courts, or carrying burdens through it; and at the end of every curse he bowed to the east, and said, Let all the people say Amen. When the curses were ended, which were about twenty, he pronounced a like number of blesssee-ings upon all who had any hand in framing and building that sacred and beautiful edifice, and on those who had given or should hereafter give, any chalices, plates, ornaments, or other utensils; and at the end of every blessing he bowed, to the east, and said, Let all the people say Amen. After this followed the sermon, and then the sacrament, which the bishop consecrated, and administered after the following manner:" The house contains 112 pews on the lower floor, a gallery, large porch, steeple, and bell. The house is four story on one side, cellar and vestry. The addition to the church, since the late revival, is one hundred and sixty-seven. Why should there be so much ill-will existing between the subjects of these two revivals, ing the Lord has moved them, by the same spirit, "to build and dedicate neat and commodious houses of worship?" The Church of England, in England, without any revival, built this summer, sixty-nine complete churches, and have forty-eight on the way. Exchequer bills having been issued to the amount of fourteen millions of dollars for making "neat" churches. It appears from a letter written to the editor of the Columbian Star, by our worthy friend Doctor Noel, that on the dedication day of this commodious and neat meeting house in Frankfort, the sacraments of baptism and the supper were both "administered," which gave a peculiar interest to the occasion." Now as the Unitarians in the East, who have had some awful and grand revivals lately, are like our Baptist Trinitarians in the West, much in the spirit of building and dedicating neat meeting houses, I shall do them all the favor of giving them a more elegant plan of dedications and consecrations-I am sorry that I had not published this before the late dedications, as it would have given a still more "peculiar interest to the occation." As he approached the altar, he made five or six low bows, and coming up to the side of it, where the bread and wine were covered, he bowed seven times; then, after reading many prayers, he came near the bread, and gently lifting up the corner of the napkin, beheld it, and immediately letting fall the napkin, retreated hastily a step or two, and made three low obeisances. His lordship then advanced, and having uncovered the bread, bowed three times as before; then laid his hand on the cup, which was full of wine, with a cover upon it, which having let go, he stepped back, and bowed three times towards it; then came again, and lifting up the cover of the cup, looked into it, and seeing the wine, he let fall the cover again, retired back, and bowed as before. After which the elements were consecrated, and the "St. Katharine Creed Church in the city of Lon- bishop, having first received, gave it to some don, having been lately repaired, was suspended principal men in their surplices, hoods, and tipfrom all divine service till it was again conse-pets; towards the conclusion, many prayers being crated; the formality of which being very extra-said, the solemnity of the consecration ended." ordinary, may give us an idea of the superstition Neal's History of the Puritans, vol. 2, p. 237. of this prelate. On Sunday, January 16, 1630, Say, some of you orthodox, is there any need near 410 of a reformation on this subject? If we have No.7.] FEBRUARY 4, 1828. pose. Suffice it to say, that our carnal minds are at enmity against God; and, therefore, need the changing efficacy of a divine influence; that we are naturally weak; and, therefore, have need to pray, "Strengthen you me according to your word." To what has been advanced, to shew the necessity of which we speak, I add the apostle's declaration, Rom. viii. 9. “If any one have On the Influence of the Holy Spirit in the Salvation not the Spirit of Christ, he is none of his." of Men.-By PAULINUS. No. I. WHOEVER reads the sacred pages, with an enlightened and attentive mind, will discover that the operations of the Spirit of God are various and manifold. To this wonder-working Agent are ascribed creative energy-miraculous events -extraordinary qualifications and sanctifying influences on the souls of men. It is only "parts of his ways" that we can undertake to speak of; or, indeed, of which we can have a conception. Those classes of divine operations, which appear more immediately to concern the salvation of men, are, the miraculous and the sanctifying. Of the first class of these operations, it is not my intention now to treat: and, indeed, any attempt of this sort, on my part, is amply and ably forestalled by a series of essays in the Christian Baptist, vol. 2. to which I would refer the reader for a luminous view of this part of the subject. The other class of divine operations, namely, those of a sanctifying nature, will furnish the subject for this undertaking; in the execution of which, it will be my aim to be short and plain. The view which I wish to exhibit contains three points: First, the reality of a divine influence on the souls of men, in effecting the work of salvation; secondly, some of the principal effects produced by this operation; and, thirdly, the high practical import of this truth. To the first only I can attend in the present number. And here I desire it may be observed, that I do not assume either Calvinian or Arminian ground, as being either of them exclusively necessary to this view. It is on scriptural ground that I propose to proceed: about any other term that may be used, I am not solicitous. First, then, I lay down this position: that the influence of the Holy Spirit on the souls of men, in effecting the work of salvation, is a scriptural fact. That many have abused this sacred truth, by wild and fanciful imaginations, is readily conceded:-as what point of christian doctrine, indeed, has not been abused? But this, we contend, is no argument against the reality of the thing. We sha!! now come nearer to those evidences in favor of the point in hand, which are of a more direct nature. And in doing so, I shall be careful to distinguish between such passages of scripture as refer to miraculous operations, and such as regard those graces of the Spirit which we need as much as any in the time of primitive christianity could need them. Many of the prayers of the inspired writers, (as Mr. Scott has justly remarked,) obviously imply the truth of our present position. David prays, "Take not your Holy Spirit from me," Psalm li. 11. Surely he considered himself favored by the influences of that Spirit. "Restore to me, (he adds,) the joy of your salvation; and uphold me with your free Spirit." He certainly believed a divine energy to be necessary to his support. Paul prayed for the Ephesian brethren to this effect: "That the God of our Lord Jesus Christ, the Father of Glory, may give to you the spirit of wisdom and revelation in the knowledge of him, (or for the acknowledg ment of him;) the eyes of your understanding being enlightened; that you may know what is the hope of his calling," &c. Eph. i. 17. 18:these are the blessings of salvation; not miraculous gifts. And again, "That he would grant you, according to the riches of his glory, to be strengthened with might, (or mightily strengthened,) by his Spirit in the inward man; that Christ may dwell in your hearts by faith," &c. ch. iii. 16. 17. These again are the things that accompany salvation: they are such as we now all need; and any argument brought to prove that they were peculiar to the season of miracles, would go as effectually to prove, that so likewise were faith, and hope, and love, and every christian grace peculiar to that season; and thus the very essence of christianity might be banished from the world! To the same effect is the apostle's prayer for the Colossians; i. 9. 10. 11. "That you might be filled with the knowledge of his will, in all wisdom and spiritual understanding," &c.-"Strengthened with all might, according to his glorious power," &c.—and so for the Romans; xv. 13: "Now the God of hope fill you with all joy and peace in believing; that you may abound in hope, through the power of the Holy Spirit." Other instances of the same sort might be adduced; but these are sufficient. of Let us endeavor to enter into this matter. And I begin with observing, that a persuasion of the necessity of an influence from the Divine Spirit, is a proper preparative for the more ready admisTo the evidence arising from the prayers sion of that fact. Does this necessity then appear to exist? Let the scriptures of truth testify. the inspired writers, let us add some direct de"Without me, (said Jesus,)—or severed from clarations still cautiously regarding the differme-you can do nothing:" "John xv. 5. With ence between miraculous gifts and sanctifying this Paul accords; 2 Cor. ii. 5. "Not that we are operations. A few out of many must suffice:sufficient of ourselves, to to think any thing as "The love of God, (says Paul to the Romans) is of ourselves; but our sufficiency is of God" shed abroad in our hearts, by the Holy Spirit and to this, the consciousness of every quickened which is given to us;" Rom. v. 5. Now, whe soul responds: "Turn thou me, (is the language ther "the love of God" be taken here to mean a of all such,) and I shall be turned;" Jer. xxx. 18. sense of God's love to us, or the exercise of our We might here enter into a view of that deprav-love to God-(for the phrase is ambiguous, and ity of human nature, as represented in the scriptures, which appears to render it necessary that we should be visited with supernatural operations; but it is not deemed requisite to our present pur This, it is true, refers originally to the ministry of the apostles; but it is a broad proposition, including general inability as to spiritual goodness. the better in this case for being so,) it will be allowed to be requisite that we possess it; and the Holy Spirit, as given to us, is the Agent to which it is ascribed. Again, chap. 8. ver. 9. if so be that the Spirit of God dwell in you; or, if cause the Spirit of God dwells in you." This, "But you are not in the flesh, but in the Spirit; verse 10, is termed "Christ in you;" and verse Comment here seems unnecessary, as I cannot 11, it appears to be that Spirit which raised up conceive how language could more explicitly Christ from the dead, and which is also to quick-represent the agency of the Divine Spirit in the en the bodies of the saints. It must therefore work of conversion. be, not merely a holy spirit or temper in us; but truly and properly the Spirit of God. In verse 10 he affirms that "the Spirit itself bears witness with our spirit that we are the children of God." I shall not stop here to discuss the question, How the Spirit bears witness; whether directly and immediately, by suggesting a sense of our adoption; or mediately and indirectly, by producing that temper of heart which corresponds with the word of God, and enabling us thence to infer our adoption; or whether we ought not to admit both these views: it is enough, to our present purpose, that it is "the Spirit itself," as distinguished from our spirits, and from every other object. To the Galatians the same apostle says, chap. iv. 6. "God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Allowing the Spirit of his Son here to mean, a spirit wrought in us, namely, the spirit of adoption, still it is expressly said to be sent forth from God; and of course must be the production of the Holy Spirit. The Ephesian brethren are represented as a part of that building, that "holy temple in the Lord," which is designed for a habitation of God through the Spirit;" Eph. ii. 21. 22. We here remark, that God dwells in his church, in a manner in which he does not in the world; and that this inhabitation is through the Spirit: and this Spirit is said, Rom. viii. 26. "to help our infirmities," and "to make intercessions for us with groanings which cannot be uttered," or by inarticulate groanings. I have mentioned above our natural alienation from God, and our destitution of the principle of holiness: and I here take occasion to repeat what I have before said that this state of human nature, (which is so plainly held out in various parts of the sacred writings,) appears to be the ground of that necessity which exists, for a supernatural, regenerating influence from the Holy Spirit. But here it may possibly be objected that, allowing such to be the state of man, the Holy Spirit has so fitted the word of truth to our condition has so adapted the means to the end, that no farther divine agency than what was employed in producing this word of truth, should be requisite in effecting the desired end. To such an argument I would reply, first, that a fair construction of the passages quoted, and of others that might be quoted, will not allow of such an idea: and secondly, that the fitness of the word to the condition of man, is no argument that regeneration and sanctification will follow, without a divine influence accompanying the truth:-no more, I say, a valid argument, in this case, than it would be to contend, that because seeds are adapted to vegetation, we may therefore expect a crop without the influence of sun or rain. That there is a happy, a beautiful adaptation of the word of truth to the condition of man, I readily admit; indeed it is one of my favorite ideas: this, however, does by no means supersede the necessity of a divine, spiritual influence, to give effect to the truth revealed. These quotations appear to have reference to But possibly it may be further suggested, that the case of believers; to their needs and their the same effects are, in many cases, ascribed to supplies. If believers must have the Divine the word, which are also ascribed to the Spirit. Spirit to enable them to bring forth the fruits of This too is admitted; and I may add, the same righteousness, and prepare them for ultimate effects are, in some instances, ascribed to the glory; then well might we opine that the unre- preacher, as the dispenser of the word. Thus, generate need the influences of that Spirit, to we are enlightened by the Spirit: "Open you bring them into a gracious state: and this ac- my eyes, that I may behold wondrous things out cordingly we find to be the fact. Christ assures of your law;"-and we are enlightened by the Nicodemus, John iii. 7. that men "must be word: "The entrance of your word gives light." born again;" and this new birth is said, verse 8. We are born again of the Spirit: "So is every to be" of the Spirit." The Spirit, then, of course, one that is born of the Spirit;"-and we are born is necessary to the production of that change, again by the word: "Being born again, not of without which there is no salvation. The Ephe- corruptible seed, but of incorruptible, by the sians, in reference to their unbelieving, unrege- word of God," &c. We are sanctified by the nerate state, are represented as having been Spirit: "But you are washed, but you are sanc"dead in trespasses and sins;" Eph. ii. 1.-in tified," &c. by the Spirit of our God;"—and verse 5 the apostle includes himself, as in the we are sanctified by the word: "Sanctify them same condition; and in both places ascribes to through your truth: your word is truth." It beGod the quickening (or life-giving) influence longs to God to open the eyes and to turn the sin- which they had experienced. In verse 10 the ner;-and Paul was sent to the Gentiles "to figure is changed; but the same idea is present- open their eyes, and to turn them from darkness ed of a divine energy in their conversion to God: to light." These instances are sufficient to illus"For we are his workmanship, created in Christ trate the fact which has been admitted; that the Jesus to good works." I am aware, indeed, that same effects are, in some instances, ascribed to the figures employed to express this important the Holy Spirit-to the word of truth-and to change, have often been abused; and that divine the preacher or publisher of the gospel. It retruth has thus been misrepresented by an extra-mains for us to see how this matter is to be unvagant zeal to establish some particular system: but surely there is an analogy which justifies the Briefly, I remark, that the same things are use of such figures; there is a strong meaning ascribed to different objects, pretty much in the intended to be conveyed; a meaning which goes way in which the same effect is ascribed to the obviously to shew our natural alienation from agent and to the instrument. My pen, the inGod-our destitution of the principle of holi-strument, being adapted to the purpose of writ ness and the necessity of an influence from the Divine Spirit, to restore us to a meetness for the heavenly inheritance. Let one more particular reference suffice. In Titus iii. 5. salvation is ascribed, not to works of righteousness performed by us; but to divine mercy, "by the washing of regeneration and renewing of the Holy Spirit." derstood. ing, forms these letters; and I, the agent, giving my pen direction, form these letters. The seed and the earth produce vegetation: the sun and the rain produce vegetation; and, in a certain sense, the man who sows the seeds and cultivates the earth, may be said to produce vegeta tion. I know, indeed, that such figures cannot |