sometimes done, that where the heart is debarred from worldly objects, the mind necessarily aspires after the bliss of communion with God, and exhausts its wasted energies in the deep love and ardent aspirations of a mystic Theopathy. 3. But the philosophic formalist is at no loss for causes to account for conversions. If either of the former will not suffice, we shall be referred to "THE POWER OF STRONG BELIEF, TO REALIZE THE THING BELIEVED;" as though the mere influence of natural faith, was adequate to solve all their phenomena. The reference, however, is most unfortunate. For, whatever invigorating influence there may be in that faith, which saves the soul, the Scriptures teach us, that it is itself the result of the Spirit's special agency. That there is an energy, inspired by strong desire and confident expectation, which, in its appropriate displays and efforts, has a natural tendency to secure the good contemplated, we shall not deny; as likewise the converse, that despondence and fear induce that degree of mental imbecility, which either disqualifies for, or prevents the requisite energy. The wisdom of God, who adapts His agency to the principles of our nature, is very apparent, in His having selected faith, as the grand means of bringing us to a participation of all the blessings of salvation. We may trace its influence, throughout, from the incipient step for the conversion of the sinner, to the last breathings of ardent love and desire, at the moment of triumph in death, which is to be succeeded by the bright visions of eternity. It is faith, or a belief of the testimony of God, as He proclaims his law, which overwhelms the conscience with convictions. It is faith in His testimony, as He proclaims the gospel of His grace, that fills the soul with peace and joy. It is faith in God, through our Lord Jesus Christ, as "a present help in every time of trouble," that gives us the victory over the world and our corruptions. It is faith, which brings the bright visions of futurity, the glowing realities of the eternal world, in rich and vivid display, before the dying saint, and enables him, in the hour of his sorest conflict, to come off more than conqueror, through Him that hath loved him, and hath given Himself for him. But, in so saying, who will undertake to say, that we attribute to natural faith, such a potency? By natural faith, we mean that which goes current among men for faith, but which is nothing more, in most cases, than a strong and vivid and absorbing impression, not the intelligent and interested evidence, which is given to the testimony of another. The faith of which we speak, is not natural, for it is found, comparatively, in very few. The sacred Scrip-tures declare it to be "the gift of God." Its whole energy and influence, so far as it has any effect in pacifying the mind, quelling the passions, satisfying the desires, and transforming the conduct is referred to the influence of "the Achor and Finisher of our faith," and "who fulfils all the good pleasure of His goodness, and the work of faith with power." Paul prayed for the Ephesian converts, that God would "grant (them) according to the riches of his glory, to be strengthened with might by his Spirit, in the inner man." He lifted up his heart in praise and thanksgiving. to God, for "the power that worketh in us. " And he urged believers to "be strong in the Lord, and in the power of his might." How do such expressions comport with the idea of the energy of a mere impression? Does not the apost tle actually deceive us, or speak nonsense, if this be all the energy of a believer, when he tells us that we "are kept by 1. Eph. ii, 8. 3. 2 Thess. i. 11. 2. Heb. xii, 2. 4. Eph. ii, 16, and Col. i, 11. the power of God, through faith unto salvation?"" Is there not an evident distinction, between faith in the mind of the believer, and a divine energy through that faith? The truth is, this objection, like the last, falls at the first touch. It is again begging the question; for all the transforming power of faith, which, it is alledged, is sufficient, in itself, to account for conversion, is, according to the sacred Scriptures, derived from the special and direct agency of the Spirit-the thing which he denies. "Not by works of righteousness, which we have done, but according to His mercy, He saved us, by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly, through Jesus Christ, our Saviour."2 It is unnecessary to examine, in detail, the many other methods, by which men, professing to believe the Scriptures, have endeavoured to account for a change of heart, and deny the interesting and solemn truth, of the Spirit's special agency in the work of conversion, such as the vehemence of oratory, the contagion of sympathy, the stupendous effects of an imagination, roused into action for the first time, and such like. We are willing to admit, that these things have their influence, in many cases, and that a variety of spurious conversions are effected by these means. But, as is the cause, such is the effect. They are all fleeting, momentary, evanescent. These are not the facts on which our reasoning is based. Our reference has been, and is, to those conversions which are permanent, and which declare the adoption of new principles of action, and demonstrate themselves in an uniform life of holy obedience. However such conversions may be diversified, in respect of extraneous circumstances, the Scriptures assign them all to one cause. "Which were born not of blood nor of the will of the flesh, nor of man, but of God." The infidel formalist, for such we must call him who denies the Spirit's agency, refers them to an endless variety of causes, operating conjointly or separately, as the case may be. Nor does he distinguish between the true and the false; assuming, in his reasonings, those spurious transformations, which we reject as decidedly and as utterly as he does, and misrepresenting the argument on this subject, as though we plead, indiscriminately, for all that bears the name of conversion. The fallacy of some hypotheses has been exposed. The residue possess the same character. There is but one other, deserving of attention, and that is, the attempt of certain divines, to identify baptism and regeneration. But before adverting, particularly, to this bold attack upon the very vitals of our holy religion, we have one or two general remarks to make, in reference to the whole tribe of infidel hypotheses, to account for human conversions, where the special and immediate agency of the divine Spirit, is not admitted. 1. They are all based on false assumptions,--such as the following, that the Spirit's influence is equably diffusedthat it is universal and adequate without any increase or variation in special cases, to the production of faith and love, and other graces-and that it is impossible to distinguish between that love of God, of virtue, and of man, which proceeds from mere human principles and motives, and that which flows from the influence of the Divine Spirit. These will not be conceded, and the man who opposes the special and efficacious grace of the Spirit, in conversion, must establish them before we can at all agree to listen to the suppositions that grow out of them. 2. Another remark is, that they violate two of the fundamental principles of all sound philosophy, viz:-that no 1. John, i, 13. more causes are to be admitted, than are real and sufficient to account for the phenomena, and that effects of the same kind are to be referred to the same cause. The special and efficacious grace of the Spirit is assigned by the testimony of God, as the cause of conversion, and it is sufficient. Admitting the authority of the Scriptures, as they do with whom our argument is concerned, it is unphilosophical to seek for another. And, what is worthy of the strictest attention, every truly converted person, whoever and wherever he may be, whether born and brought up in the church of God, or sprung from Hottentots or Hindoos, or evinces the same effects. He is humbled and savages, mourns deeply and bitterly, on account of his sins-submits to the sovereign authority of God, his creator, and feels that it would be just in Him to punish him eternally for his sins, he sues to Him for mercy,-he trusts in Him through the merits of a crucified Redeemer for pardon and acceptance,--he experiences an inward peace and joy, and he cherishes a firm unconquerable hatred of sin and love to God and holiness; and he perseveres in a life of holy obedience. These effects you find wherever true converts are found, whether among the learned, or unlearned, the noble, or ignoble, the civilized, or the savage. They are effects of the same kind, and which the word of God, as philosophically, as unequivocally, attributes to the Spirit's special influence. It is unphilosophical therefore, to attribute them to any other. Nothing can be more utterly ridiculous and absurd, than the endless self-contradictory, and unintelligible suppositions, which captious formalists have framed to account for what are called extraordinary conversions. We object not to any careful and minute investigation of the mental acts, and whole process of thought and feeling, leading to, and issuing in conversion. These things are legitimate subjects of investigation, and no one can judge, |