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hear the voice of the Son of God."
He preaches deliverance to the cap-
tives, and says to the prisoners "go
forth," evidently implying his power
in translating men from the kingdom
of darkness. Again, Acts ii. 40, does
not imply, as J. D. says, that blood-again where he says,
guilty ones were able to save them-
selves by fleeing to Christ, for it was
addressed to those who had already
been convinced by the Spirit, and was
not a salvation from the guilt of sin,
but referred evidently to a separation
from the world as the children of God.
J. D. tells us, that it is revolting to
hear that the "unoffending babe is
as depraved as the villain who has
robbed the house," &c. I might ask
him, in his own style, where he finds
such an expression as "the unoffend-
ing babe?" But it should be remem-
bered, that the question is not about
mere open immorality, but whether
man's nature is not wholly sinful,
leading him, without a variety of re-
straining causes, to the worst of
crimes. The Jews who murdered
the Redeemer were once "unoffend-
ing babes."
Are we better than
they? The Apostle answers "no, in
no wise."

the gospel is the " power of God unto
salvation," I will only say that he
must be aware that this is admitted
in the pamphlet; but if it is the
power of God, He must make it pow-
erful: and the Apostle declares this
"It is mighty

through God." I will only add, in reference to the passages quoted to prove the gift of the Spirit alone to believers, that on the supposition that they set aside the operations of the Spirit in conversion, it would equally set aside the gift of the Spirit to Old Testament believers, since it is expressly declared that the Holy Ghost was not yet given, because Jesus was not glorified." It is clear these passages simply refer to a more plenary gift of the Spirit, and do not, and cannot, set aside the necessity of being born of the Spirit.

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In reference to J. D.'s objection to the limitation of the atonement to a part of mankind, on the ground that it is a reflection on the goodness and integrity of God, I would only say, that the Divine Being loves all mankind, the Scriptures no where affirm. Under the Old Dispensation he confined the knowledge of the atonement My limits remind me I must bring to a single nation, for whom alone these remarks to a close; before doing the High-priest officiated to offer saso, however, I will just glance at the crifices; and the Saviour, in his meremaining errors pointed out by J. D. diatorial prayer, expressly refers to One is the "error" " that there is an the church alone as being given to influence or agency of the Spirit along him by the Father, and elsewhere with the word." The passages ad- says, "I lay down my life for the duced in support of this doctrine in sheep." True, the whole includes a the pamphlet, are passed by as egg part; but, on the other hand, a part shells," or "showy ciphers which do does not include the whole and the not amount to a unit of proof." This fair legitimate meaning of Christ's being an assertion, must pass for as words evidently is, that he laid down much as it is worth. However, I his life for the sheep alone. J. D. will quote another passage in addition asks the question, who doubts that he to those already quoted by the writers laid down his life for the sheep, or of the pamphlet. 1 Thess. i. 5, “Our that his people are redeemed to God gospel came not unto you in word by his blood? My answer is, all only, but in power, and in the Holy who say Christ's death did not secure Ghost, and in much assurance." I the salvation of his church, and that suppose, however, this will be set man must do his minutely little part, down as a 66 cipher" along with the in order to benefit by Christ's death : As for J. D.'s quotation, that—that the writer of the Strictures, in

rest.

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ing to A. Campbell, to secure our personal salvation.

Again, in reference to A. Campbell teaching that Christ died for no man, they simply give the fair inference from his own words, which are,

tent"-contemplating sin as a unit in the divine government. If the atonement of Christ, then, has no extent, must it not be improper to say Christ died either for all mankind, or only a part of mankind. The connection, "embracing as it does all mankind," is a supplement of J. D.'s, and would, if it had appeared in the "Christian System," have been a flat denial of the sentiment previously advanced. Yours respectfully, G. D. R.

his zeal for the universality of the atonement, appears to forget that the object of the proclamation of the gospel was, not that all universally should be saved, but to take out from among the Gentiles, a people for the divine name. Thus the Apostles were di-" the atonement of Christ has no exvinely directed to visit certain places, and places to which they would have gone to preach the gospel, they were not suffered to visit. In reference to the passages quoted by J. D. it is plain that their application must, from their connection and bearing, be limited. 2 Cor. v. 18 and 20, refers evidently to believing Jews and Gentiles reconciled to God through Christ, for whom he was made sin; and they, not unbelievers, are exhorted to be reconciled to God: for it is the Corinthians the Apostle is evidently addressing. 1 Tim. 2-6, in the same way, refers to Christ's ransom as embracing men of every class and condition, and is to be testified in due time, not surely by their being lost. Finally, 1 Jno. ii. evidently teaches that Christ's propitiation was to ex-able with certain orthodox writers tend to both Gentiles and Jewswhereas before it was limited, at least in its ceremonial character, alone to the Jew, for whom the High-priest entered the most holy place on the great day of atonement; but now the mercy seat is accessible to all believers, both Jew and Gentile, and Christ is for them a propitiation.

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INFLUENCE OF THE SPIRIT
IN THE CONVERSION OF MEN.

SINCE the wide diffusion of our views in relation to the intrinsic power of the gospel, in the conversion of man, it has become quite fashion

and preachers, to say that "the influence of the spirit is exerted through the truth," meaning thereby, that conversion is effected by an independent and instantaneous, a direct and supernatural influence of the spirit upon the soul, and that the conductor or the conduit of this influence is the truth. In employing this improved phraseology, they affect to repudiate this old fashioned notion of conversion by an operation of the Spirit, with or without the Word. They would make the impression, that they attach to the truth a power and an importance, denied to it by the old theory; and we doubt not that this is their belief. Perceiving the absurdity of representing the Word of God to be a dead letter, and its glorious motives devoid of all intrinsic power to affect the heart, they have sought to modify their theory, so as to avoid these irrational and unphilosophical, as well as unscriptural conclusions.

But we cannot see that these modern | through which one professes to have received the influence which converted him, has any power in itself, in its facts, its arguments, or motives, to convert the soul.

We are sorry to be unable to discover that this new thory of conversion is any nearer the plain and rational doctrine of the Bible on the subject, than the old; and we much fear, that it only "darkens counsel by words without knowledge."

We habitually ascribe conversion to the agency of the Holy Spirit ; but we believe that the means employed in the agency, are the facts, the arguments and motives found in the word of God—that is the intelligence of God operating upon the

divines have improved upon the old theory, in the slightest degree that there is any essential difference between the old and the new theology in this particular. The old theory teaches that the Word of God possesses in itself no power to convert the soul; that the direct influence of the spirit alone can do this; and that this can be and is exerted apart from, and without the word. The new theory, equally with the old, denies the intrinsic power and efficacy of the word; and equally attributes conversion to the special, direct and supernatural influence of the spirit of God upon the spirit of Man; the only point, in which it differs, is in making the truth, in some unex-intelligence of Man, in harmony with plained and mysterious sense, the medium by which that influence is transmitted, except in the cases of infants, idiots, and pagans. Wherein then do these systems differ, as regards the power employed in conversion. They pronounce the word of God a dead letter, until rendered quick and powerful by a superadded influence, supernatural in its nature, and irresistible in its power; and both ascribe the conversion of man to a miracle.

One individal receives an electric shock by a spark communicated through a chain, from an electrical machine-another receives a similar shock by a flash of lightning, shot directly through space from clouds above him. Both have been affected by the same fluid, the same powerby electricity, and they concur in the belief that the chain, through which one has received it, is only cold, dead iron. So one individual professes to have received the influence, which converted him, directly from heaven, apart from the word: another, that he has received the same influence through the medium of the truth. Both ascribe their conversion to the same supernatural power; and they unite in denying, that the word,

its established laws-not in his physical and irresistible power revolutionizing the soul by an instantaneous shock. The question between us and those with whom we differ, on this subject, is not, whether the spirit is the agent in conversion; but whether the means employed are physical or moral? Where this is a mere speculative question, not affecting practically the spiritual welfare of men, it might be deemed unprofitable and vain to discuss it; but, inasmuch as the popular theory on this subject is not held as a speculative opinion, but is believed in and practised upon, as the very essence of religion, inducing thousands to delay their submission to the requirements of the Gospel, until they shall exeperience that mysterious operation which they have been taught to expect, it is proper and necessary, that however sacred it may be regarded, it be freely discussed; and that its truth be rigidly subjected to the test of the Holy Oracles. If true, all should reverently embrace it-if erroneous the spiritual interests of Society demand that it be exploded.—Protestant Union.

STRICTURES ON A BAPTIST PAMPHLET (CONCLUDED.)

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Perv. 15. Phil. i. 29-" For unto you it is given in the behalf of Christ, not only to believe on him, but also to DEAR SIR-The want of discrimi- suffer for his sake." Here the innation displayed by Messrs. W. and quirer after truth naturally asks, what D. in using texts of all kinds, as wea- is given? These gentlemen decide pons offensive, in attempting the re- faith is." If so, the passage should ligious life of A. Campbell, leads to read thus :-Unto you faith or belief the conclusion that this must be their is given-to believe, and belief is first appearance in print. Juvenile given-to suffer! Will any who warriors must not, however, be allow-reverence the divine word, charge the ed to handle the "two-edged sword" so incautiously, lest they injure others as well as themselves.

On page 12 they say, "We shall simply quote one or two more passages which, in so many words, ascribe faith to God's power as well as being his gift." By examining these passages it will be seen that this is spoken "simply" enough, yet not quite so much so as the next sentence, "Faith then, is said to be wrought in the believer by the mighty power of God." Thus self-confidently do these good, easy young men write: neither troubling themselves with premises in order to conclusions-nor heeding whether their phrase, "faith is said to be wrought in the believer," is sense or not. But to the passages.

Perversion 14. "The exceeding greatness of his power to usward who believe, according to the working of his mighty power," Eph. i. 19. Gentlemen, this text does not speak of faith at all, either" in so many words" or otherwise. Surely, Sirs, when you did decide to put A. Campbell to death, you should have found some solid ground to fix his cross in! The intelligent will be aware, that the passage is a part of Paul's prayer for the Ephesian disciples-not that God would work faith in them, for they were already distinguished by "faith in the Lord Jesus, and love to all the saints" -but that they might KNOW THE ALL-ACCOMPLISHING POWER of the Father to raise them from death, and to exalt them to his throne in heaven-the very mighty power that was exercised by Him in raising and exalting his Son.

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Holy Spirit in Paul with such unmeaning tautology? What, then, is given? Let the candid Calvinist, Macknight say, (Eph. ii. 8, note 2) "an opportunity is given. This makes good sense, and agrees with the facts. The "opportunity" to believe was graciously given when the gospel of Christ was proclaimed at Philippi, (Acts xvi.) and the opportunity to suffer was also graciously given when terrifying adversaries arose to persecute and afflict them (Phil. i. 28.)

Perv. 16. Col. ii. 12. "Ye are risen with him through the faith of the operation of God." This is the third and last of the texts that the writers tell us, "in so many words," ascribe faith to God's power as well as being his gift." One feels inclined to ask what dark nook of the religious world have these young men occupied, not to be aware that "the ablest Greek scholars are decided that the idiom of the language will not admit of this construction." Truth should be dearer to us than party, and the truth here is-Paul reminds the Colossian believers that not only had they been buried with Christ in their immersion, but had in the same immersion been raised with him through their belief in the (energias) strong working of God who raised Christ; or, according to our common version, as corrected by Boothroyd, Penn, and others" risen with him through faith in the mighty power of God, who raised him from the dead." Thomas Scott, in the first edition of his commentary, made the passage talk

as these writers do; but in his second he confesses that a careful examination had convinced him his so doing was rather imposing a sense upon the Apostle's words, than inquiring after their true meaning. That true meaning, he says, is "a believing reliance on that effectual saving power of God, as displayed in the resurrection of Christ." Would that all who have been guilty of imposing a sense upon divine words, would follow Scott's noble example !

Here one naturally asks, are there then no proofs, not even one, of that most popular doctrine, "faith is the gift of God?" and echo truly answers "not even one." It cannot be divine truth that cannot be found in the divine word.

as unscriptural and injurious for reasons before given. If there must be supplemental words, let them be supplied from the Lord's lips. Luke xxiv. 47-(it being Luke's manner to give elliptically, what he had previously written in full)—and the passages will stand thus: "Exalted to give the preaching or gospel of repentance and remission of sins to Israel;" and "then hath God also to the Gentiles granted the proclamation, or good tidings of repentance unto life." This reading harmonizes with the Scriptures and with the facts, and the passages are dealt with just as we are obliged to deal with the Lord's own words, John vii. 22, "Moses, therefore, gave unto you circumcision"which the facts of the case compel us to read, "Moses, therefore, gave unto you God's teaching or commands respecting circumcision."

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Perv. 17. The writers, waxing bolder, say "Repentance is the gift of God, in opposition to the doctrine of the Christian System, that we do it Perv. 18 Making them a willing for ourselves," and they refer to Acts people in the day of his power." To v. 21, "Him hath God exalted with these words the writers gravely athis right hand, to be a Prince and a tach "Ps. cx. 3!" This odd notion Saviour, to give repentance to Israel of making willing, makes one smile, and the remission of sins:" also to whether willing or not, by reminding Acts xi. 28," Then hath God also to on one hand of birch-rod, thumbthe Gentiles granted repentance unto screw, or rack-made willingness; and life." I do not stop to inquire whe- on the other of the good husband's ther there is good sense, or indeed any boast-how easy to make his wife do sense, in saying we do not repent for just as she pleased. But, to be serious, ourselves, nor to ask whom we repent is this a correct quotation? Let each for, or who repents for us; but I ask turn to Ps. cx. 3, and be convinced these gentlemen, do you take these that nothing so absurd is there ! It passages literally, or as under ellip- is, in fact, an old attempt to amend sis? If literally, because the words Jehovah's words, for a party purpose, 'give repentance" and "granted re- which calls for strong reprobation. pentance" occur, then you are contra- The passage itself (Ps. cx. 3) is as sidicted by facts. Neither "Israel" lent about making as about repentance, nor "the Gentiles" (in the Apostle's and the writers have quoted it wrongunlimited sense) have had repentance ly and recklessly, for which they -it being still too true that " Israel should pray to be forgiven. hath not obtained it," and that the grand things are prophecied of in Gentiles, for the most part, are verses 2 and 3:-1st. The day of without hope and without God." If Jesus' power, i.e. the period of his you say the passages require supple- reign over all creation, (in contrast mental words, and that their meaning with the day of his weakness on earth) is-repentance is given to some of Is- all authority in heaven and earth rael, and granted to some of the Gen- being given to him.-2nd. The rod tiles, then I refuse your supplements of Jesus' strength-the gospel of his

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