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fies the demands of the passage, but is required by the connexion, involve no difficulty. They seem to present, and have always been considered a main support of, a doctrine liable to great abuse, out received under some form or other, by christians of almost every age and sect. This general adoption of the sentiment that God has a direct agency in the salvation of men, affords a presumption in favor of its truth. I shall speak of the nature, reasonableness, certainty and benefits of the doctrine of divine influence.

In conformity alike with the language of scripture, and the deductions of reason, there are three modes of the divine agency, by which God may be said to influence men. In the first place, he is their Creator, the author of all their faculties; and in consequence, whatever they are enabled to do by means of these faculties, may be attributed to Him. This was common among the Jews, and such use of language occurs perpetually in the Old Testament. Nor is the use of this principle confined to oriental writers, or to religious topics. We employ it when we speak of the projector of any measure as the author of the results which have flowed from it. For example, a former governor of a neighboring State is said to have created the villages along that channel of internal communication, which was opened through his advice and exertions. This is a more figurative mode of speech than that in which God is represented as the cause of our good purposes and deeds, from a regard to the fact, that he brought us into existence, and gave us our capacities. And it is peculiarly proper that we should acknowledge our Maker, in all our acts, both of body and of mind, since

each motion and eacht hought bears testimony to Him, who constructed the wonderful system of man. Not a pulse beats, but according to the physical constitution which He has established; not an idea passes across the mind, but through the operation of that spiritual principle which He has bestowed. If a good affection be nurtured, or a good purpose be meditated; if a holy desire spring up, or a virtuous act be performed; we owe it to Him, who has implanted the seeds of excellence in the souls which he has called into being. Not more truly is he felt in the sun's ray, and the refreshing air, than in the movements of the intellectual or the moral nature. The elements of the material world are his; so likewise are the elements of the world within us. In this sense primarily, then, does God work in us, both to will and to do.

The Almighty is likewise declared to work in us, because in him commence the circumstances by which we are affected in our choice and pursuit of good. He is the God of providence, as he is the God of creation. The situation in which each one of us finds himself at any particular moment, may be traced to Him, who by the power which he conferred at first on his universe, or the events which he has subsequently admitted into the course of things, prepared the way for that concurrence of circumstances which constitutes our situation at that time. In a sense already explained, a true and an important sense, every circumstance originates with God. But besides this relation of God to all circumstances, as their ultimate cause, through that chain of effects which binds each incident in the history of man to the act of creation,

the Author of nature does, whenever he pleases, by special interposition, modify the circumstances under which an individual is placed, so as to bring him within the reach of new influences. The consequences upon the character or in the conduct of the individual, are said to be produced by God, whatever be their nature. A remarkable example is furnished by Moses's account of his call to the office of leading his people from bondage, where Jehovah is represented as saying that he would harden the heart of the Egyptian king. Does any one believe that God compelled Pharaoh to refuse the demands of his messenger? The meaning of Moses, as he was understood by his nation, was, that the evidence afforded by the miracles wrought in the sight of Pharaoh would be resisted, and by adherence to his own determination, amidst such chastisements of his folly, the monarch would harden himself. As his obduracy had its occasion in the miraculous mission of Moses, it is attributed to God as its immediate author. This is a stronger example than our habits of speech will furnish; we should hesitate at representing God as the cause of sin or prejudice. But we do not scruple to regard Hun as the author of the good, which results from circumstances appointed by Him. Nay, we speak in this way of the effects consequent on human designs. What is more common than to attribute the virtues or the vices of children to their parents, who have subjected them to certain influences? Is not a father said to have caused the ruin of a son, whom he has placed in the company of bad associates? Are not the traits of the New-England character at this day ascribed to the Pilgrims, who es

tablished peculiar institutions for their posterity? Whatever results from the condition into which providence conducts us, might on this principle be numbered among the effects of providence; but as we know that God desires and intends our virtue in all the discipline of life, we attribute bad results to the folly of man, and in regard only to what is morally good, do we say that God works in us, both to will and to do, of his own good pleasure.

A third mode of the divine agency in the salvation of inan consists in the communications which God directly makes to the soul. The manner of these communications I suppose to be analagous to the manner in which earthly friends communicate with us. As an instructor or companion pours light into the mind, awakens good affections, inspires holy purposes, so does God do the same. Whatever of mystery there is in the one case, belongs to the other also. Tell me how the suggestions you made to your friend the other day restrained him from sinful indulgence, and I will tell you how the influences of God's spirit restrain the sinner in his evil courses. Explain to me how the thoughts or feelings which you excited in the mind of your neighbor, gave him courage or strength or comfort, and I will explain to you how divine influences benefit or solace the christian. The examples in this respect are parallel; they are alike plain, or they are alike inexplicable; as far as we can understand the one process, we can understand the other. Besides the external aids which our Heavenly Father provides for us, in the course of duty, he is pleased, I believe, to bestow others, which descend immediately from Him

into the soul. These assist us in ascertaining and obeying the demands of religion, and thus God works in us, both to will and to do, of his good pleasure.

In regard to the nature of the influence exerted by God on the human soul, it is the same when dispensed through one as through the other of the two last modes. Under the first that was mentioned, it consists in furnishing us with the capacities of our nature, in explanation of which, therefore, nothing need be said. Under the two last, it is exercised in presenting us with the motives and means of virtue. God, in his providence or by his spirit—that is, through a direct or a circuitous channel, mediately or immediately-offers us motives, which we can compare with other motives, and estimate according to their true value. Thoughts are awakened, which may be kept before the mind; trains of meditation suggested, which may be followed; an impulse given to character, which may be obeyed; subjects are so exhibited that they may be contemplated in a new light, or in novel relations; difficulties, that arose from external causes, or from inward defects, are removed; the materials of a better judgment and a more efficient labor are put within our reach; and by various methods assistance is afforded in the work of salvation. The effect cannot be measured by the magnitude of the cause. The divine influence may be neither violent, nor of long duration, and yet produce important benefits. We know how much relief a single word will sometimes afford, and how great a kindness is often rendered by a friend, in simply diverting our attention from a particular view of a subject. The mind sometimes becomes rigid, through

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