{ELLE ILALIAD LEELA R ED EES * THEOLOGICAL SEMINARY, & x = ae Princeton, N. J. » 4a * a ‘ -* P aN ~ * pant. gests, Gt? FY * * td THE HISTORY AND TOPOGRAPHY OBvus THE UNITED STATES NORTH AMERICA, From the earliest period to the present time, comprising civil and political History ; Geography, Geology, Mineralo- gy, Zoology and Botany; Agriculture, Manufactures, and Commerce ; Laws, Manners, Customs and Religion; with a Topographical description of the Cities, Towns, Sea-ports, Public Edifices, Canals, &c. Edited by JOHN HOWARD HINTON, A. M. Assisted by several Literary Gentlemen in America and England. Illustrated with a series of Views, drawn on the spot expressly for this work, exhibiting both the majestic scenery and grand National Improvements of this flourishing | Republic, and Maps of every State in the Union, carefully revised to the present year. This work forms two handsome volumes, demy quarto, comprising upwards of 1000 pages of letter-press, and nearly 100 engravings, inclusive of maps, highly finished on steel, by the first artists. Price, $30. RECOMMENDATIONS OF THE WORK. FROM BRITISH AND FOREIGN JOURNALS. ** The above publication is well imagined, and meets the exigencies of the literary world on this subject. As far as we can judge by the first number, it is not a mercenary en- terprise, but a work honorably undertaken and conducted with ability. We await, with impatience, the progress of a work, the commencement of which promises much, and which may exercise some influence over the future destinies of Eu- rope. A more auspicious time could not have been chosen to develope the principles of liberty, which form the vitality of states and the prosperity of nations.’’—Revue Encyelope- dique, Paris. | _ ‘*As to the literary part of the work, Mr. Hinton’s name is a sufficient pledge for the respectability’ot the execu- tion.’’— Eclectic Review. ‘¢ The descriptive portion is written with ability, and com- prises much information within a comparatively small com- pass.”’—New Monthly Magazine. . ADVERTISEMENTS. ‘«Justice cannot be done to the American states, without the possession of qualities for which historians have not been ordinarily famed. Such an individual, we afe happy to know, the editor of this work is ; and we speak without hesitation when we say, that it is worthy of patronage; and will amply repay for the cost of its purchase, and the time consumed in its perusal.”’— Baptist Miscellany. FROM AMERICAN JOURNALS, «¢ A most beautiful work, published in London, entitled «THe History AND TOPOGRAPHY OF THE UNITED STATEs,”’ has recently made its appearance in thiscountry. It is dedi- cated, by permission, to Washington Irving, and is equally honorable to the country and its most classic writer. We cannot do less than recommend the labors of the au- thor, Mr. Hinton, which have been so successfully exerted to do honor to our country, to the patronage of its liberal citi- zens.’’— Globe. : “‘ We do not know of any series of engravings that is so comprehensive of the various public and private residences in this country, as are contained in this work ; and we be- lieve few of our most ‘‘home travelled” citizens had any idea that their own country presented so much for admira- tion in the pictoral way, as Mr. Hinton has most satisfacto- rily proved to. them that it does. The historical portions of the volumes, so far as we can judge, are derived from good sources, and the statistical and topographical divisions are stored from authentic documents, or from information derived through inquiries of those who reside in this country, and from distinguished Americans in London, among whom was Washington Irving, to whom the work is dedicated. We are glad to see that the editor gives full credit to the various writers from whose labors he has derived materials for his volumes. This shows his candor, and gives authority to his work. The work is comprised in two handsome quarto volumes, commending themselves by the beauty of decorations, neat- ness of execution, and value of information, and we may add, the lowness of price, to the attention'and patronage of every American.”’— U. S. Gazette. BY THE SAME AUTHOR, The ACTIVE CHRISTIAN: aseries of Lectures, with. an introduction by the Rev. Ezra Stiles Ely, D. D. Price 50 cents. The HARMONY of REVEALED TRUTH and HUMAN REASON: in Fourteen Essays. Price 75 cents. . ‘> ee, ee ee a Se eh! THE WORK HOLY SPIRIT CONSIDERED * IN ITS RELATION TO THE CUNDITION OF MAN AND THE WAYS OF GOD: WITH PRACTICAL ADDRESSES TO A SINNER, ON THE PRINCIPLES MAINTAINED, BY JOHN HOWARD HINTON, A. M. WITH AN INTRODUCTION AND ADDITIONS, BY ISAAC TAYLOR HINTON. WILLIAM SANDS, RICHMOND; LINCOLN & EDMANDS, BOSTON; LEAVITT & CO.. NEW YORK; PERKINS, PHILADELPHIA; PLASKITT, & CO., BALTIMORE; HUBBARD & EDMANDS, CINCINNATI. 1834, CONTENTS. PAGE. PREPACH iF cpirce ah tvs cael tidy raat eae Ee Bee VE INTRODUCTION. Cuap. IJ.—On the personality and divinity of the Ho- EGLROUG ae ta eto On ap Ghar ay mig wk II.—Of the influences of the Spirit on matter, intellect, and disposition . . . . . 8 PART I. Or THE WorkK OF THE HOoLy Spirit in CONVERSION. Cuap. I.—The necessity of the work of the Spirit in Conversion;—The argument from the universality of Human Depravity . 20 II.—The influence of the Holy Spirit in Con- version maintained—from the express connection of Conversion with Divine Prédpterminatinn: <2 ay ee} 24 IlI.—The work of the Holy Spirit in Conver- sion;—The argument from its acknowl- edged influence in Sanctification . . 29 IV¥.—The necessity of the work of the Spirit in Conversion ;—The argument from the universal experience of Christians . . 35 yi CONTENTS, PAGE. Cuap.V.—The argument from the impossibility of otherwise rationally accounting for the * abt, aie os Oe hades Bee ay a ea eae Vi.—The argument from the express words of Seriptire OME ek eis ek eee eee ™ VII.—The argument from the figurative expres- SIONS Of (SOriptyre oa) xsi coy Vem es eel se VIlI.—Objections answered. . . . .... 59 IX.—Of the certain eflicacy of the Spirit’s influ- ence in conversion...) . 0 6 te 68 PART II. Toe Worx or THE Hoty Spirit in CONVERSION, CONSIDERED IN RELATION TO THE CONDITION OF VL RT oy tp ilies Bes ee a Pe Ole ie ee Sae anee Cuar. I.—Of the structure and operations of the hu- Mian BME OSes a ls igs oh) na, Te II].—Definition of Terms . . . . >. . . 109 Disposition, Inclination . . . . . 110 POwer, ARIMGy 5. eat a ATO Freedom, or Liberty of moral rept Es Rectitide, Depravity © 2°. 2". 7. 420 11I.—Whether man in his natural state has pow- : er to repent;—The argument from the matnre Of; the Case - ec" s) si, os oe ee 1V¥V.—Whether, in the conversion of a sinner, power is imparted :—The argument from the work of the Spirit). . ... ... 127 % CONTENTS. Vii. PAGE. Cuap. V.—Whether the possession of power is not in- volved in the praise and blameworthi- ness of actions:—The argument from the nature of sin 131 VI.— Whether the possession of power is not im- plied in the divine commands :—The ar- gument from moral obligation . 139 Vil.—Whether the possession of power be not implied in the distribution of rewards and punishments :—The argument from humanresponsibility . . . . . VUI.—Of the divine use of means independently of the Holy Spirit:—The argument from the limited communication of the Spirit Ry ar IX.— Whether the Holy Spirit is a gift of justice, or of grace :—The argument from the gracious and sovereign character of the Holy Spirit X.—Whether the ability of man is not main- tained in the holy scriptures :—The ar- gument from express words of sacred writ XI.—The argument from express words of scrip- ture continued XII.— The argument from express words of scrip- ture concluded» .) . «J. XII].—Whether the sentiment which ascribes power ta man does not pre-eminently humble the sinner and glorify God :— The argument from the tendency of the doctrine . ‘ 144 172 184 188 199- 225 232 if CONTENTS. PAGE. Cuap. XIV.—Whether the sentiment of man’s ability agrees with the actual exercises of his mind :—The argument from experi- ence ; XV.—Objections answered XVI.—The same continued XVII.—Considerations for those who may not be convinced XVIII.—Of the necesssity of the Holy Spirit as implying contrariety of disposition PART III. THE ASPECT OF THE Spirit’s WORK IN RELATION TO THE Ways OF Gop . . Cuap. I.—Of the ministration of the Spirit in answer LO PLAYED He Fis aia Ses tale teeth pe lod ies IIJ.—Of the ministration of the Spirit in his un- _ sought agency III.—Of the ministration of the Spirit as con- nected with the work of redemption generally. ii. Si 0nd iy ahh PRACTICAL ADDRESSES . 314 316 329 335 339 PREFACE. Tre controversies which at present exist respecting the operations of the Holy Spirit, and the frequently recurring demand for a work on this subject, prevent the necessity of offering any apology for the re-printing of the volume now presented to the public. The original design of the work, was to evince the con- sistency of the Spirit’s influence in conversion with the free agency of man and the responsibility of the sinner ; —to show not only the necessity of those influences, but the ground of that necessity. The position endeavored to be elucidated and sustained throughout the following pages, is, that the influences of the Holy Spirit are be- stowed to induce a holy disposition, and the consequent right employment of faculties already existing, and not to communicate capacity. Whether this view is not of high importance, and whether or not it is successfully main- tained, the reader will of course judge for himself. The absolute necessity of the operation of the Spirit in conversion, was expressly maintained in the work in its original form; but the circumstances of its publication in x PREFACE. England did not call for any extended argument on that portion of the subject. On this point the author observes, **The subject of this volume is not the whole work of the Spirit, but simply that work in the conversion of a sunner ; and this only in its relation to the condition of man, and the ways of God. The recollection of this may tend to prevent dissatisfaction that I have not asserted the personality and deity of the Holy Spirit; that I have not expatiated on the whole of his glorious work; and that I have not even entered into any detailed account of conversion itself. Upon all these points I believe I am truly ‘orthodox.’ ” In the present case, however, the extensive denial of the existence of any personal influence of the Spirit in conversion, rendered it necessary to enter more at length into the proof of that fundamental doctrine. No one can regret more than the writer, that this portion of the work should not have fallen into abler hands; but he rejoices in the assurance that the feebleness of the advocate will serve only to render more apparent the strength of the truth. It is but just to the author of the work, that the editor holds himself responsible for the Introduction, and for the first eight chapters of Part I, except such paragraphs as are thus marked [_ ]. It is hoped these pages may, by the blessing of God have some tendency to check the progress of error on the right hand and on the left. ‘The subject itself,” observes the author, ‘is one of infinite excellency, and one upon PREFACE. Xl which nothing can be wisely and seriously written, with- out being, under the divine blessing, conducive to good. Nothing can be more important than to have right views of the Holy Spirit’s work, and few things more necessary than to lead persons generally to a habit of vigorous and scriptural thought respecting it. I earnestly entreat those who peruse them, to read, not with the view of criticising the writer, or estimating his success as a controversialist, but with a desire to become thereby both wiser and better. That what I write may be adapted to this end, may God in mercy grant me the teachings of that blessed Spirit, of whose work I am about to treat! Whereinsoever I may err, either in sentiment or in spirit, may He graciously forgive! And the effort itself, with all its feebleness and imperfection, may he condescendingly own and accept, as a tribute from a grateful heart to the glory of his name, and as an instrument offered by a willing hand to the pro- motion of his cause.” That this effort has received the abundant blessing of God, the editer has, from his own knowledge, a most pleasing assurance: that the labors of his beloved relative may become more extensively useful than he had enter- tained any conception of, is the object alike of these co- operating exertions, and of hishumble but fervent prayers, P. S. It is possible, that from the similarity existing between some of the sentiments, and even, perhaps, in a few instances, the expressions, contained in this volume, Xil PREFACE. and those of some eminent American theologians of the present day, it may be surmised, (as indeed it has already been by one of the ablest of our periodical journals,) that the former resulted froma perusal of the writings of the lat- ter. Justice demands that the editor should state that he can vouch for the fact from his own knowledge, thatat the period when Mr. Hinton wrote this work, (in 1829,) he was not conversant with the writings of American theolo- gians of a later date than those of the justly celebrated Ed- wards. Whatever opinion may be formed of the following pages, they are the result of an independent mind, taking the sacred scriptures as the only and the sufficient rule of faith and practice. RicumMonp, May 28, 1834. THE WORK OF THE HOLY SPIRIT IN CONVERSION, INTRODUCTION. OF THE PERSONALITY, DIVINITY, AND GENERAL OPERA- TIONS OF THE SPIRIT, CHAP. I, Personality and Divinity of the Holy Spirit. OF the truths made known to us in Revelation none are contrary to the right exercise of human rea- son; many of them, however, are above its compre- hension: but this is equally the case in the book of nature ; and the man who denies the authority of Sa- ered Writ, is no more free from the necessity of be- lieving in the existence of facts the modus of which he does not comprehend, than the most devout be- liever in Christianity. Those who refuse to receive the plain testimony of Scripture, therefore, on the subject of the nature and character of the Deity, be- cause they do not understand how such things can be, are so far from being justified in appropriating to b 2 PERSONALITY AND DIVINITY themselves the epithet “‘rational,” that they stand self-convicted of adopting a course of reasoning re- specting the Deity, the very reverse of that of which they are conscious respecting themselves. This is true, at least of all those who admit the existence of the soul as an immaterial principle distinct from the body ; for who can apprehend the mode by which spirit acts upon matter, or in other words, how such a being as he finds himself to be can exist 7—If any of our readers should hesitate, then, to receive the testimony of Scripture concerning the Spirit of God, at leastlet him reflect that Revelation asks no greater stretch of his faith respecting the Deity, than his own consciousness demands and obtains from him respecting himself. Far from being contrary to what might reasonably be expected, the mystery which inspiration has suffered to remain on the subject of the Divine Nature, is perfectly analogous to that which pertains to allessences. ‘The partia: knowledge of the ancients led them to believe in ‘the doctrine of four elementary substances; the more diligent and intelligent researches ofmodern science, have left it a mystery whether any elementary or simple substance exists. With so little knowledge as to the essential nature either of matter or of mind, jt isas unphilosophical as it is irreverent to disbe- lieve the facts stated by the Deity respecting his own being, because the method of their co-existence is beyond the limits of our comprehension. Retaining these general principles in our view, we shall take a brief glance, as introductory to the OF THE HOLY SPIRIT. 3 main design of this volume, at the Scripture testi- mony respecting both the prrsonaLity and DIVINITY of the spirit of Gop. In making use of the term PERSONALITY, we by no means intend to affirm that it either embraces all the ideas characteristic of, or excludes all ideas foreign from, the subject to which it is applied; still less do we adopt it as in itself authoritative, or from an overweening respect to ancient phraseology; but because we can find no one word so well adapted to concentrate our views on this subject. We will take this opportunity to state, what we trust will be apparent through the course of our work, that while we would avoid adopting either terms or ideas solely because’they,have been honored with the testimony of time and of eminent men, we would be equally re- mote from the childish vanity of using new expres- sions while those for ages in common use are far more correctly descriptive of truth, than any that have subsequently been invented by minds more characterized by vivacity of conception, than by pro- fundity of thought. 1. That the Holy Spirit has personality, and is not merely an attribute descriptive of the power of God, must be inferred from the very title by which he is designated. Our Lord promised his disciples that he would “pray the Father and he should give them another Comforter.” John xiv. 16, 17. And again, “the Comforter, which is the Holy Ghost, he shall teach you.” ver. 26.; the personal pronoun be- ing used, as in the following passages: “he shall tes- *B2 4. PERSONALITY AND DIVINITY tify of me;” when “he cometh, he shall not speak of himself;” ‘Ae shall glorify me.” John xvi. 7—15. It has been suggested, however, that it is a common poetical license among the inspired writers to personify the power of the Deity; and to some ex- tent this is true, but not in the gospels; the writings of John and the other evangelists do not partake of this character. If this should be further pressed, the objector will find himself silenced by the mode of expression adopted by Paul in Romans xv. 13—19. “Now, the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost.” “Through mighty signs and wonders, by the power of the Spi- rit of God: so that from Jerusalem, and round about, unto Ilyricum, I have fully preached the gospel of Christ.’ Those who maintain that by the phrase, the Spirit of God, is designated only the power of God, are compelled for the sake of consistency, to translate these phrases “by the power of the power of God:” which is attributing a style of writing to the inspired penmen which it would disgrace the most incompetent of their uninspired opponents to be guilty of. Other passages of similar import might be adduced; but to the candid enquirer they are tnnecessary, and to any other they would be useless. 2. The Spirit of God is evidently a person, from the characteristics attributed to him. We have al- ready seen that power has been attributed to the Holy Spirit; so also are grace, Heb. x. 29; truth, OF THE HOLY SPIRIT. 5 John xiv. 17; goodness, Heb. ix. 20, Psalm exliti. 10; glory, 1 Pet. iv. 14; holiness, throughout the New Testament. Now attridutes must be associated with some person, not with another attribute; thus, for in-— stance, we attribute goodness to God, and power to God: but we cannot attribute AR es to power, any more than power to goodness. 3. That the Spirit of God ‘has personality, is ma- nifest from the acts said to be performed by him.— All the internal acts of mind are allotted to him, He is said to know, 1 Cor. ii. 10, 11; to be pleased, Acts xv. 28; to be vexed, Isa. lxiii. 10; and to be provoked and grieved.—T he transitive acts are also attributed to the Spirit of God equally with the re- flective. He is declared to speak, John xvi. 13; Rey- ii. 7, and xxii. 17; Acts vu. 20, and x. 19; 1 Tim. iv. 1; to lead, Rom. viii. 14; to be a witness, Rom. viil. 16; to bestow gifts, 1 Cor. xii. 8—10; to work miracles, Rom. xv. 19; to sanctify, 1 Cor. il. 11; but. above all, to intercede, Rom. vill. 26. If any one who doubts the personality of the Spirit, will now allow himself to enquire, “ Had it been designed to represent the Spirit as a divine person, how would he have been spoken of?” we apprehend his scepti- cism on this point will find a satisfactory and speedy termination. But let us notice— 4, In proof of the personality of the Spirit deriv- ed from acts said to be done against him, we might mention several passages; but we shall quote only one, because we deem that decisive; indeed, capa- ble alone of sustaining both the perponaay aud the Bd 6 PERSONALITY AND DIVINITY divinity of the Holy Spirit, without adding any other argument whatever. “ Wherefore I say unto y _-you, all manner of-sin and blasphemy shall be for- “given unto men; but the blasphemy against the Holy Ghost shall not be forgiven untomen. And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” (Matt. xiii. 31 & 32.) No person who has any re- gard for common sense, will maintain that our Lord designed to state that all blasphemies should be forgiven, except those against the power of God; and viewing the Spirit as representing any other attribute of God, 1t is equally absurd to represent our Lord as saying that all blasphemies against the whole character of God should be forgiven, but that the blasphemy against one of his attributes, descrip_ tive of a portion of his character, should never be forgiven. There is no alternative but admitting the personality of the Holy Spirit. Other arguments might be adduced; but as the limits of this introduction do not admit of them, neither does the nature of the subject stand in need of them. We shall proceed, therefore, to notice The Divinity of the Holy Spirit. On this subject there has been but little controversy in modern times. The idea that the term, ‘the Holy Spirit,” alluded to Michael the Archangel, or some other created spirit, has been rarely held, and still more rarely propagated. It is only, therefore, necessary to men- uw Fe es ‘ s Te ¥ ; es ee pt? Sf OF THE HOLY SPIRIT. #3 tion that both the names and the attributes of God are allotted to the Holy Spirit, in the sacred records. _ “But Peter said, Ananias, why hath Satan filled ~ thine heart to lie to the Hae Ghost, and to keep bae'! < , part of the price of the land ? While it remained, — was it not thine own? and after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto - men, but unto God.” (Acts v. 3 & 4) “ Now, the Lord is that Spirit.” The moralattributes of Deity, as holiness, truth, &e., have already been proved to be attributes to the Holy Spirit, and the natural attri- butes are- not withheld from him. For instance, Kternity:— How much more shall the blood of Christ, who, through the eternal Spirit, offered him- self without spot to God, purge your conscience from dead works to serve the living God?” (Heb. . ix. 14.) Omniscience:—“But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God.” (1 Cor. li. 10.) And Omnipresence :—“ Whither shall I go from thy Spirit? or whither shall I flee from thy presence? (Psalm cxxxix. 7.) ‘ suey Sh Ne S . INFLUENCES OF THE SPIRIT i CHAP; IT =: . ao oy the Influences of the Spirit on asascattee Intellect, and Disposition. The analogical methed of reasoning is, perhaps) at once the earliest and the safest to which the hu- man mind has recurrence. It is true it has been abused; but it is also true, that more practical good has been effected by it than by any other process.— We design to make tse of it in this chapter, in a manner, the correctness of which ean be objected to by no candid opponent.—Jf the action of the Spirit on matter, intellect, and disposition, in all other cases but that of conversion, be personal and effec- tual; then, by ajust and inevitable analogy, the work - of the Spirit in conversion must also be personal and effectual. 1. In contemplating the operations of the Holy Spirit on matter, it is peculiarly interesting to ob- serve, that his agency in its formation is affirmed by the inspired historian in the very commerticement of his narration, ‘‘and the Spirit of God moved upon the face of the waters.” (Gen. i.2.) The same writer, in his unrivalled biography of the most pa- tient of men, also assures us, that “by his Spirit he hath gardished the heavens.” (Job xxvi. 13.) It was undeniably the same almighty agent, which was employed in effecting the various miracles, no less lovely in their manifestation of benevolence, Fa, ON MATTER, INTELLECT, AND DISPOSITION. 9 than magnificent in their exhibition of power, which Were wrought by our Lord and his apostles; for, when these glorious effects had been attributed by the malignity of the pharisees to demoniacal influ- ence, our Lord charged them with blasphemy against the Holy Ghost; in which allegation there could be no possible propriety, unless the miracles thus at- tributed to Satan were the work of the Spirit— While on this point, we would urge on the minds of our readers, how nearly the sin of claiming that on which everlasting life and glory are made to de- pend, as the act of our own minds, unaided by any personal or effectual influence of the Spirit of God, may approximate both in its necessary influence on the heart, and in provoking the just displeasure of God, to that of the Jews who attributed his agency #n matter to Satan. The difference is only this— they attributed his glorious operations to an evil spirit —the upholders of this doctrine to evil men. I will not say the Holy Spirit is eguadly, but he is tmmeasur- ably dishonored in both; and the danger is too great - not to make every thinking mind, much more every sincere christian, consider most deliberately and so- lemnly before he adopts sentiments which may, by any possibility, lead him to the commission, or even lay-him open to the imputation, of such a spiritual atrocity. ” It is presumed that none will attempt to maintain that efficacy existed in the clay which our Lord laid on the eyes of the blind man; surely in this case the agency of the Spirit was equally personal as in 10 INFLUENCES OF THE SPIRIT that of the resurrection of Lazarus, when the voice of our Lord summoned him to life. We beg it may not be imagined that we uphold the sentiment that the word of God is no more adapted to convert the sinner, than clay is to restore the sight 5 the reverse will be made apparent in the latter portion of this volume. We are not now speaking of the nature of the Spirit’s influence in conversion, or even of its necessity ; but only to this point, that the employ- ment of means, in the case alluded to, in no way obscures the personality or efficiency of the action of the Spirit. 2. The influences of the Holy Spirit on the human intellect are no less wonderful in their character, and more interesting in their results, than those we have already been contemplating. These influences are evident in the communication to the mind of facts the knowledge of which had been lost, as well as in the revelation of those which, through a long se- ries of ages, were yet to come; in the instructing the minds of the inspired teachers, both of the old and new dispensations in the truths of God; in im- parting the capability of speaking in languages of which the individuals thus inspired had previously been entirely ignorant; and in various other methods which our present purpose will not permit to be entered upon. In some cases, the form in which these communications respecting the past or future history of the world wascommunicated, is not stated ; and where this is the case, to attempt to supply it by conjecture is, perhaps, both irreverent and vain,— be eer a wet ie nares 3 = * > ° wet Ss o mig : ON MATTER, INTELLECT, ‘AND DISPOSITION. 11 The prophetic intimations were chiefly given by the medium of visions impr essed by the Spirit on the imaginative faculty,» some body was asleep, and other times in its waking» hours. These visions, however, were generally fol- lowed by explanations conducted either with an audible voice, or by. an» intellectual process of which we are ignorant, but which produced the same results. The gift of tongues is, perhaps, though not the most important, yet the most striking of all the operations of the Spirit on the intellect of man. Far from consisting in the uttering of a few syllables or words in forms of sound never before heard of, as now practised under the sanction of some excellent, but most unhappily deluded men, the gift of tongues was a miracle which enabled its possessor to make full use of the whole range of a language or lan- guages well known to thousands or millions in the vicinity of the abode of the favored minister of. the gospel. How the human mind can be capable of such an instantaneous acquisition of knowledge, of such a character and extent, is indeed a mystery; but the fact is on that account neither less true, nor its existence less credible. , The last kind of operation of the Spirit on intel- lect which it will be needful at this time to noticatt that of his teaching truth. This portion of his work, if less brilliant, is far more important than the former, since upon it the reliance of the church in all ages for the divineand infallible character of the doctrines hel oo a: i % a | Me 4 a P ‘ e o ws 12 _ INFLUENCES OF THE SPIRIT — taught in the word of God has rested, and must of necessity rest; and im a degree proportioned to its importance has the testimony concerning it been made plain. Our Lord, after informing his disci- ples that there were many things which they were at present unprepared to hear and learn, assured -them that he would send them the Holy Ghost, which should “teach” them ‘all things,” (John xvi. 26.) and should “guide” them “into all truth,” (ch. xvi. 13.) To this operation of the Spirit of God we would invite particular attention. In all cases in which these promises were fulfilled, it is evident that the human mind has been instfucted in truth’ without the agency of any written or oral communi- cation. The apostles could not have been instructed by the-forms of truth, which they, for the first time, developed; they must have been taught these truths directly by the Spirit. The position, therefore; which has been assumed by some, that the influence of the Spirit on the human mind in cenversion, as distinct from’the word, however acting in conjunction with it, is not to be believed, because the method of it can- rit be understood, must be abandoned, or the inspira- tion of the New Testament must be given up; since if the influence of the Spirit contended for is denied, because the method of its operation is not understood, on the same principle the divine character of chia truths the apostles taught may as truly cease to be acknowledged, because the method of their acquire- ment cannot be apprehended. The melancholy his- tory of attests the correctness of this as- ‘ ——— Se. Se ON MATTER, INTELLECT, AND DISPOSITION. 13 sertion; how many who have commenced only with denying the necessity of the influence of the Spirit on their own hearts, have terminated in denying the inspiration of the epistles, and in regarding the gos- pels as the production of illiterate and ignorant men! 3. That class of operations of the Spirit the most interesting in its nature, and far the most momen- tous and glorious in its results, now remains to be noticed—that exertion of his power which affects the disposition, and consequently the moral character of man. It cannot fail to be perceived in the operations on matter and intellect, that, whatever may have been the instrumentality employed, the Holy Spirit was the direct agent in these operations. Whether aman break a stone with the blow of a hammer, or melt gold by the power of fire, he is in either case equally the agent who accomplishes these results, however different or even opposite the character of the instrumentality. The harmony of truth requires the same view with respect to the operations of the Spirit; the work of the Spirit on matter and intellect has been seen to be personal and effectual—that on the disposition must be so also. ‘To believe the for- mer and not the latter, would be to assert that the material part of humanity was more susceptible of the operation of Spirit than the spiritual; which must maniiestly in its own nature possess a much greater adaptation to spiritual influence, than the material part of the human system. It is true we have no idea of the method by which spirit operate directly upon spirit; neither have we of the method ry Pea 14 INFLUENCES OF THE SPIRIT spirit operates upon matter—as in the case of raising the arm of the body in obedience to the volition of the mind: nor indeed of the method in which spirit is operated upon by the expression of thought or sen- timent. It can no more be developed how the oral or written expression of truth operates upon the mind than how spirit operates upon spirit without such ex- pression. All that can be affirmed in either case is, that the human mind is so constituted as to admit of such operations; and the proof in either case is to be derived not from the demonstration of the mode, but from evidence of the fact. We maintain that both facts exist, and that the evidence of the latter is as clear and satisfactory as that of the former. . Itisby no means, however, our design to affirm,that the word of truth, in its oral or written form, is not the instrument ordinarily employed by the Spirit in his operations on the human mind; far less, that he ever communicates to the mind any other truths than are therein revealed: such an idea is the basis of all fa- naticism; and it istantamouns toa declaration that the divine word is incomplete, and inadequate to the _ purposes for which it was designed. Were it to be admitted indeed, that the sacred scriptures are the instrumentality always employed, still the personal and effectual agency of the Spirit wherever spiritu- ally good results are produced, is clearly necessary ; but we are prepared to maintain that to limit the operations of the Spirit of God on the heart to the oral or written forms of truth, is both contrary to the nature of spiritual existence, to the analogy of the ON MATTER, INTELLECT, AND DISPOSITION. 15 influence exercised by human minds on each other, to the experience of Christians in all ages, and to the testimony and examples of sacred writ.—The pre- sence of the Holy Spirit in the heart, separately from the scriptures, is of more vital consequence than many are apt to perceive. The ¢ruth can only be just- ly said to be present with us, when we are “‘in re- membrance” of it; is there any Christian who will be willing to limit the indwellings of the Spirit spoken of in the text even to his believing the word when- ever presented to the mind? But if the Spirit of God be in the heart when the word is not present to the memory, then the distinclive possession and opera- tion of the Spirit is clearly proved. Even, however, were it admitted thatthe Spirit of God was never present with, or acting on, the mind, when the word oral or written was not, whatever other valuable doc- trines might be affected, that of the personal and di- rect agency of the Spirit would remain untouched, The circumstance of the instrumentality employed by the Spirit in his operations on the disposition being apparent, so far from diminishing the evidence of the Spirit being the agent, manifestly confirms the fact; the “sword of the Spirit” is not only made by him, but exercised by him also. The operations of the Spirit on the disposition are indeed of a variety commensurate with the diversi- fied states of feeling of which the human mind is capable ; they may, however, be summarily compre- hended by the terms regeneration and sanctification + or the production of repentance, faith, and obedience’ 16 INFLUENCES OF THE SPIRIT As several subsequent sections will be devoted to the consideration and the proof of the influences of the Spirit in regeneration, we shall only here refer to some of those passages of sacred writ, which assert them to be the agency by which sanctification of heart and life are also produced. Before quoting them we cannot help observing thatthe very title bestowed on the Spi- rit is descriptive of his agency in this blessed work, If conquerors have received their titles from the most celebrated of their achievements, the triumphs of the Almighty conqueror of depravity in the human heart, have added to the glory of his name, and he is not only the Holy Spirit, but the Spirit of Holiness, Rom. i.,4. Let us to the law and to the testimony: —‘“ But ye are notin the flesh, butin the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his. But if the Spirit of him that raised up Jesus from the dead dwellin you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Foras many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bon- dage again to fear; but ye,have received the Holy Spirit, whereby we cry, Abba, Father.”—Rom. viii. 13—15. ‘Where the Spiritjof the Lord is, there is liberty.” 2 Cor. ili. 17. ‘For we, through the Spi- rit do wait for the hope of righteousness by faith :” Gal. v. 5.—“But the fruit of the Spirit is love, joy, ee ae ee th Se ae eee ee ON MATTER, INTELLECT, AND DISPOSITION. 17 peace, long-suffering, gentleness, goodness, faith,” verse 22.—“‘We both have access by one Spirit to the Father,” Eph. ii. 18.—“In whom ye also are builded together for a habitation of God through the Spirit,” verse 22.—“Praying always with all prayer and supplication in the Spirit,” Eph. vi. 18.—“God hath from the beginning chosen you to salvation, through sanctification of the Spitit and belief of the truth.” 2 Thess. ii. 13.—“Elect according to the fore- knowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” 1 Pet. i. 2—“Seeing you have purified your souls in obeying the truth, through the Spirit, verse 22.—“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” 1 Cor. iii. 16.—‘‘And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” 1 Cor. vi. 11.—“What know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not yourown?” 1 Cor. vi. 19.—“Forasmuch as ye are manifestly declared to be the epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.” 2 Cor. iii. 3.—“And the disciples were filled with joy, and with the Holy Ghost,” Acts xiii. 52.—“In the com- fort of the Holy Ghost,” Acts ix. 20.—“The love of God is shed abroad in our hearts by the Holy Ghost,” Rom. v. 5.—“For our gospel came not unto you in 18 INFLUENCES OF THE SPIRIT word only, but also in power, and in the Holy Ghost,” 1 Thess. i. 5.—“Praying ——”. Jude 20. .y Bek Sih The foregoing is but a selection from the abun- dance of testimony with which the word of God teems, to the fact, that the Holy Spirit is the great agent in the sanctification of men. There are but two ways to evade the force of these passages—to limit their application to an age of miracles, or to affirm that they are metaphorical, and that literally the word is the sole agent in producing all these re- sults. Is it possible that any man, having read these passages, can put such a ‘construction upon them, and yet ask to be regarded asone “born of the Spirit?” -That attempts to maintain these positions have been made, the history of the past and of the present alike testify. How widely and how currently such notions as that the word is the Spirit—or that it is inseparably connected with it—or invariably accom- panied by it—that the Spirit influences us by the word only as we may each other by a letter; or that the Spirit is-in the word as a man’s spirit is in his writings—have been circulated, if the wriler can form but an imperfect, it is yet a lamentable estimate. To any who may have received such ideas he would suggest the question, by what agency do they expect the resurrection of their bodies will be effected? It is expressly asserted, (Rom. viii. 11.) that “he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” If therefore, this Spirit be the _ —_ — - = er “ — ON MATTER, INTELLECT, AND DISPOSITION. 19 > word—it is the Bible which is to effect their resur- rection! « [teis presumed, that persons entertaining i on will be careful to give directions that a Bible should be enclosed in their coffins. a | 20 HUMAN DEPRAVITY PART I. OF THE WORK OF THE HOLY SPIRFT IN CONVERSION. CHAP. I. The necessity of the work of the Sporit in conwer- sion;— The argument from the universality of hu- man depravity. ~ [The operation of the Holy Spirit in the conver- sion of a sinner isnot to be regarded as occasional or accidental, but as essential and uniform. Con- version to God never has taken place, and never will take place, without it. And if this be the case, it is but saying the same thing in other words, to assert that his influence is absolutely necessary to the production of this effect. ] This invariable necessity is rendered evident by the homogeneousness and universality of the depra- vity of the heart. We shall not now discuss the nature of that depravity ; we trust that will be made apparent in a subsequent section of this volume. It is now a question of extent and equality not of na- iure. But if it be admitted that this depravity was only an indisposition to comply either with the commands of the law, or the invitations of the Gos- pel—still it is ¢otal and universal. The whole tenor of Scripture asserts or assumes this. Let us refer TOTAL AND UNIVERSAL. 21 to the second chapter of Paul’s Epistle tothe Ephe- sians, there we find the following phraseology :— “Dead in trespasses and sins,” (verse 1.) “Among whom we all had our conversation in times past, and were by nature the children of wrath, even as others,” (ver. 3,) “But God, even when we were dead in trespasses and sins, hath quickened us together with Christ, (verse 5.) Now to whatever subject the figure of death may be held to refer either totality and equality are intended, or a figure highly caleu- lated to mislead is made useof. A man cannot be more or less dead; the very idea is absurd: he must be either dead or alive. All dead persons are to- tally dead, and equally dead: but men are dead in trespasses and sins; therefore, whatever that death be, they are totally dead, equally dead. But that death all admit refers to depravity of heart, therefore sinners are totally depraved, equally depraved: “all,” “eyen as others.’ If the language of this section of Scripture be not plain and decisive on this point, no language can be. Decisive, however, as are these passages as to the extent and equality of human depravity, they are abundantly sustained by the most express assertions of the fact throughout the sacred volume. David not only tuned his mournful lays to deplore the cor- ruption of his own heart, as in the 51st Psalm, but also expressly asserts such corruption tobe universal: —‘The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside cl 22 HUMAN DEPRAVITY, they are altogether become filthy: there is none that doeth good, uo, not one.” (Psalm xiv. 2 & 3.) When the hg ch ay prophet is speaking of. the grand expiatory sacrifice, he expressly intimates that the whole human race had fallen into one common state of transgression, the penalty due to which was sustained by one common Saviour. “All we, like sheep, have gone astray; we have turned, every one, to his own way; and the Lord hath laid on him the iniquity of usall.” (Isa. lili. 6.) If, as is more than insinuated by some, who, in spite of our Saviour’s awful warning, will still speak against the Spirit, the, depravity of men so essentially differs as to furnish the solution of the fact that some be- lieve, while others remain finally impenitent: surely the Rendict resulting from such diverse, not to say contrary, states of mind, must be of too opposite a character to be included under the phraseology, “all we, like sheep, have gone astray ” or “they are alto- gether become filthy,” or “children of wrath, even as others.” The views and experience of Paul perfectly cor- responded with those of David and Isaiah. ‘ For I know,” says Paul to the Romans, (ch. vil. ver. 15,) “that in me, that is in my flesh, dweileth no good thing.’ Now repentance and faith are spiritual ac- tions commanded by God; therefore they must be admitted to be good, and consequently they do not dweil in the flesh. To be ‘tin the flesh,” is to be without the Spirit. ‘The expression is used for ex- actly this purpose by Paul throughout the next chap- TOTAL AND UNIVERSAL. 23 ter. “ There is, therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh: but they that are after the Spirit, the things of the Spirit.— So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his.’ (Rom. viii. 1, 5, 8,9.) Are repentance and faith pleasing to God? Certainly—for he has commanded them: then THEY aRE NEVER pone By THOSE IN THE FLESH. ‘So they that are in the flesh cannot please God.” But those who are not in the flesh are in the Spirit; “ But ye are not in the flesh, but in the Spirit:” and those who are in the Spirit have the Spiritin them; “If so be that the Spirit of God dwell in you.” The case, therefore, standsas clear as the sun in its meridian glory. Those only who have the “Spirit dwelling” in them, are “in the Spirit :’? those only who are in the Spirit do any thing to “ please God:” repentance and faith do “please God ;” therefore, repentance and, faith are performed only by thosewio have the Spirit dwelling in them. Can any manask to be acknowledged asa Christian, who owns that his repentance and faith did nor resull from the indwelling of the Spirit of God? e2 24 - CONVERSION THE OBJECT CHAP II, The Influence of the Holy Spirit in Conversion main- tained—fromthe express connection of Conversion with Divine Predetermination. The doctrine of the Divine predeterminations has been much misapprehended and equally misrepre- sented. No truth can be more apparent, and none more consistent with right reason. Indeed it is ab- solutely essential to just ideas of Deity—or other- wise we deny to the Eternal ejther the possession or the exercise of attributes which we find developed by ourselves every day, and which consequently we must have derived from our Creator. Is it too much to ask that we allow to God the same capacity of pre- determining Ais conduct, which we continually ex- ercise over our own? And while we, in all other points, form an idea of the Deity, as the supreme intelligence, by attributing to him, at least all the intellectual capacities we find ourselves in posses- sion of, and then superadding to them the qualities of perfection and infinitude; shall we destroy the harmo- ny of our ideas respecting the divine character by adopting a contrary method on this subject? Let it be clearly understood, then, that what we maintain is, tha! the Divine Being, like ail other intelligent agents, predetcrmines his own actions to the full extent of his Soreknowledge. OF DIVINE PREDETERMINATION. 25 Many of the advocates of the doctrine of predes- tination have done it signal injustice in upholding it as something special to the plan of human redemp- tion: whereas, in the exercise of this attribute in the proceedings of his grace,he has acted in entire unifor- mity with all his creative and providential dealings ; and inconsistency and absurdity lie not to our charge, but at the door of those, who, while they admit the divine Being to predetermine the creation of a world, or subversion of an empire, shudder to make the same admission respecting the most glorious manifestation alike of his benevolence and his power in the conversion of a soul. The salvation of men is the highest glory of their Creator; to procure it, the Lord of life and glory laid aside his heavenly state—dwelt in a tenement of clay—suffered an ig- nominious death—endured inconceivable agony of soul—rose from the dead—ascended to the right hand of his Father—intercedes for his saints—pre- » pares mansions of glory for them—and comes again to summon them to their abodes of bliss. Is here no forethought? and is the single circumstance of the inducing some to partake of this banquet of love to be excepted from the general rule? Did our Lord die only to afford opportunity for the salvation of sinners? or was it not also actually to “bring many sons unto glory.” It is unnecessary, however, to our present object, to enter generally into the defence of this glorious doctrine. No mind that can divest itself for a mo- ment of the shackles of prejudice, can fail to admit 26 CONVERSION THE OBJECT that whatever God does, that he predetermined to do; and this is all that is heedfil to our present purpose. That position being admitted, the converse of it cannot possibly be denied. If what God does, that he has previously determined to do, then what he predetermines to do, that he does. I am aware there are cases of evil, where God is figuratively said to do, that which he permits to be done; but the case about to be adduced, manifestly cannot be thus disposed of; the transaction is one in which no rea- son exists, why the connection of the Deity with it should be changed intoa permissive character only; on the contrary, the act in question is one which God promises to do, “I will puta right spirit in you,” &c. and one with he claims to himself, “not of yourselves; it is the gift of God.” It is asserted, (Acts xiii. 48) that “as many as were ordained (TeTAYUEVOL) to eternal life believed.” The be- lieving on which eternal life depends, must ma- nifestly be included in the ordination, that assures eternal life itself. This is apparent from the construction of the sentence. It is not said, “and as many as believed were ordained to eternal life;” in that case, indeed, the ordination to eternal life, might be ee to be the consequence of believing; but I may appeal to every candid person who un- derstands the principles common to all languages, whether the construction used by the inspired wri- ter, does not inevitably involve the idea that the be- lieving here spoken of resulted from the fact of the individual’s being ordained, and not the ordination OF DIVINE PREDETERMINATION. 27 from the fact of believing. If this be the case, as undoubtedly it is, the only method by which the be- ing “ordained” of God, can rationally be connected with “believing;” is the predetermination of God to induce faith in the minds of the persons spoken of. This believing is a good work in the heart of man. and the agency which God employs to effect good Operations in the heart of man is the Holy Spirit.— No one questions that if faith be personally effected in the heart by God, that his Spirit is the agent; the whole question (and it is a vital one) is, whether the act of believing be effected by God at all, or _ whether he oniy furnishes the “fact,” and the “tes- timony” which are believed. {j am aware that this passage has been found to ress so heavily on more errors than one, that a des- perate effort has been made to evade its force by as- serting that the Greek word rendered “ordained,” ‘ may be rendered “disposed” or “inclined.” I shall cut this matter short by denying it in the most un- qualified manner: and by challenging any individual to bring a single instance from any writer, sacred or profane, in which the word TetTQaY{EVOl, or any of the derivates of the verb TaG0q@ are ever used in the sense of inclined: till then I must indulge a painful regret, that any theologian should so far be- come blinded to what is due to honesty itself, as to make such an assertion. This sentiment is abundantly corroborated by other portions of sacred writ. In the eighth chapter of Paul’s Epistle to the Romans, we have it express- 25 CONVERSION THE OBJECT ly stated, that those whom he called he purposed to callsand those whom he predetermined to call, he did actually call; which is precisely the position we have maintained above. “And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predesti- nate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called.” (Rom. vill. 28—31.) The language of the same apostle in his epistle to the Ephesians, is equal- ly indisputable: “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will;” (Eph. 4, 5, 11.) ‘or we are his workmanship, created in Christ Jesus unto good works, which God hath before or- dained that we should walk in them.” (Eph. ii. 10.) It is to us one of the most pleasing results of the views stated in the subsequent pages, that we can enjoy most unreservedly the highly consolatory and invigorating doctrines sustained by these passages, without in the slightest degree interfering with the basis on which the most pungent appeals to sinners firmly rest—the capacity they possess and the oppor- tunity afforded them to repent and believe: and so OF DIVINE PREDETERMINATION. 29 far from there being even the shadow ofa discrepan- cy, or the appearance of any difficulty, these views accord with a harmony as refreshing to the soul, as it is assuring of their truth. CHAP III. The work of the Holy Spirit in conversion;— The ar- gument fromits acknowledged influence in sanctifi- cation. The operations of the Holy Spirit on disposi- tion generally, have already been made the subject of consideration in our introductory remarks. It has been shewn that the presence of the influence of the Spirit of God in connexion with, and yet dis- tinct from the truth, is so far from being contrary to the analogy of the action of human minds on each other, that it is in most direct and even exact accor- dance. Who has not felt that the humble attitude and suppliant eye has a powerful influence to per- suade, distinct from, though connected with, the facts presented; or that proudand haughty demeanor induce the refusal of a request which would other- wise have been cheerfully granted.. If spirit, when clogged with mortal clay, has such methods of ac- cess to its fellow spirit, who will be found bold enough to deny that methods equally silent, rational, aud efficacious, are possessed by that Spirit which 30 INFLUENCES OF THE SPIRIT breathed into us the living soul? Weshall asstime it to be admitted, therefore, that the Spirit of God has direct access to the human mind: and we deem it equally proved from the mass of Scripture testi- mony presented in our introductory section, that the Spirit avails himself of that access to the mind of the believer in carrying on the work of his sanctifi- cation through the truth. It is a matter of much satisfaction that we feel assured that this truth is stillretained by many of those who are under what we pray God may prove only a temporary delusion respecting the absence of similar influences in the work of conversion. To the attention of such, we would present this plain enquiry :—Does not the ad- mission of the personal and efficacious influence of the Spirit in sanctification inevitably involve their presence an-conversion also? We feel assured that no candid enquirer will ever be left to give a negative to this question, but will be led to perceive both the absur- dity and impiety of such a denial. Let us suppose some one individual might be found either so intoxicated with the idea, to him so novel, that he is attempting to think for himself, or fasei- nated with honour of the personal acquaintance of some unrivalled resurrectionist of “ancient” errors, or bewildered by the sickly rays of the orb whose monthly shinings vainly strive to compensate the soul for its forsaking the pure light of the sun of righteousness ;—let us suppose someone infatuated individual could be found to maintain that the per- sonal influence and indwelling of the Spirit are IN SANCTIFICATION. 31 given, and therefore are necessary, toproduce “love” and “joy,” expressly asserted to be the “fruits of the Spirit,” but are not necessary, and therefore not af- forded, to produce repentance and faith. Now either the influences of the Spirit are necessary to produce love and joy, or they are not; if they are not neces- sary, then God bestows a superfluous gift, which will be maintained by none; if they are necessary, then, in a spiritual sense, love and joy never exist without them. But the advocates of this view main- tain, that repentance and faith do exist without such influences; and therefore that repentance and faith do exist without love andjoy. ‘True repentance ex- isting without love towards the Being whom we repent having offended; and faith in an Almighty Saviour—a faith having, by his express declaration, eternal lite attached to its possession—actually pos- sessed without one principle of yoy! If this be not an absurdity, in what region is one to be found ? But the impiety of this errorexceeds its absurdity. It represents the Holy Ghost condescending to carry on the work which man has commenced: it allots to man the more difficult, and therefore the more glori- ous part, and to God the inferior, both in point of effort and of glory. Itexhibits to us, man reflecting on his past conduct, taking just views of his relation and duty to God, expressinz sincere sorrow for his ingratitude and rebellion, turning from his sins and the world to God, exercising faith in the Lord Jesus, willing to obey him at the risk of all his earthly prospects, and even of life itself; and all this with- 32 INFLUENCES OF THE SPIRIT out reference (in the words of one of the advocates of this soul-damning error,) to “ that fatal and im- moral maxin of popular theology, that special spi- ritual operations are necessary to faith.”* Yes, this state of mind and eonduct without the Spirit !— “The Holy Spirit is not given to mento make them believe and obey the gospel; but rather because they have believed and obeyed the gospel.”{ Thus the “seeking first the kingdom of God ;” the “agonizing to enter in the strait gate;” the “cutting off the right arm;” and the “plucking out the right eye,” are the cause, not the consequence, of the influences of the Spirit being bestowed.t pie Se hg ie eae *** The Holy Spirit; a Discourse;’? as re-published in the Evangelist, Feb. 1833, (p. 30.) t Ibid. p. 26. } It is a cireymstance of a character as extraordinary as it is disreputable to the parties whom it concerns, that many of those who countenance and support the individuals who main- tain and preach that “there is no personal influeuce of the Spi- rit previous to baptism,’’ continue to deny that such doctrines are promulgated by the individuals alludedto. Whether in- tentionally or not, there must be great deception practised, and great delusion produced by this course. Either the personal influences of the Spirit are necessary to induce repentance and faith, or they are not: if they are, of course no person can be saved without repentance and faith produced by them. How any individuals, who believe that these influences are neces- sary, can by their presence, countenance, and fellowship, sup- port those who deny this essential doctrine, must be matter alike of grief and amazement to every sincere christian. We call upon them to separate themselves from the unclean thing: ‘