then, are the motives which urge us to spread through Southern America, in this forming period of its character, those enlightened and virtuous principles, in which alone a sure basis for permanent national prosperity can be laid!

ART. IV. EFFICACY OF THE WORD OF GOD.

By REV. LEONARD WOODS, D. D., Abbott Professor of Christian Theology, Andover, Mass.

THE object of this communication is, to illustrate the value of the Word of God, from a consideration of its salutary influence.

This method of estimating the value of God's word, is evidently just, and corresponds with our practice in judging of all other things, which we consider as means. If we would estimate the value of any particular object in the natural world—say, for example, the value of gold or silver, or the value of food or medicine,- -we take into account all the good effects resulting from it, and the useful purposes which it may be made to answer. It is unquestionably right to proceed in the same way, when we judge of things in the moral world. To take a distinguished instance, we inquire, what is the value of Christ's death, the most important event related in the history of the divine administration? To satisfy ourselves on this point, we take into view the benevolent ends to be accomplished by that event, the important and glorious consequences which will flow from it, in regard to the character and government of God, and the eternal condition of his people.

The kind of efficacy belonging to the word of God, is doubtless similar, in a general view, to the efficacy of any other instrumental or dependent cause. That BEING, "of whom are all things," has seen fit, in his infinite wisdom, to appoint a connexion between means and ends,-between causes and effects. This constituted connexion, both in the natural and moral world, is uniform and certain, in the sense in which it was appointed. In consequence of this divine arrangement, power to produce the effect, becomes, in a dependent sense, a real attribute of the cause, and efficacy to accomplish the end, an attribute of the means. It truly

belongs to it, and, because the divine will so ordains, makes a part of its nature.

The word of God, considered as an instrumental cause, has a most manifest fitness to produce its effects; and so its effects flow from it in a manner which is in a good degree obvious;-obvious, I mean, to those who have become properly acquainted with the nature of the subject. Considering man to be a rational and moral being, we perceive that such must be the tendency of God's word; and such must be its actual effect, unless its proper influence is prevented by some evil counteraction from without, or from within. See how clearly this principle is illustrated by the parable of the sower! We know that the seed sown has a natural tendency to vegetate and produce a crop; but, that it may actually have this effect, it must be sown in a suitable soil, and be attended with other circumstances favourable to its growth. If it be sown on stony ground, or among thorns, or by the wayside, where the fowls will devour it, the good effect will be prevented. In like manner, when the divine word is presented to the minds of men, their moral state may be such, and generally is such, that the proper effect will be prevented. But if there be no hinderance, no counteracting cause; if the truth meets with "an honest and good heart," as "the seed that fell on good ground," its salutary ef fects are certain. Its own proper nature and tendency are unalterable; but in order to its actual efficacy, the influence of other causes must be added, and obstacles removed. This circumstance does not detract, in any degree, from the importance or certainty of the connexion between divine truth and its proper effect, in the minds of men. It only shows more clearly the real nature and conditions of that connexion.

But while the beneficial effects produced by the word of God are thus emphatically asserted, far be it from the writer, or the reader, to supersede or overlook the momentous Scripture doctrine of the special and supernatural influence of the Holy Spirit. Indeed, the very fact that the truth is the means of actually producing such effects, brings the divine agency directly into view. Here we see that agency; for the Spirit of God produces its holy fruits in this very way. He operates through divine truth. The connexion between the word of God and its saving effects, is as much owing to his will and agency, as the existence of the Bible

or of the soul. The apostle makes a clear distinction between the mere influence of the truth and of those who preach it, and that divine influence which "gives the increase." The saving effects of divine truth would no more take place without the sanctifying Spirit, than the world would come into existence without a Creator. They result as really and as manifestly from his agency, as if he produced them without any means whatever. In fact, we are to consider the whole system of means, both in the natural and moral world, as designed and adapted, not to set aside or conceal the constant agency of God, but to bring it clearly into view, and so to make us acquainted with that glorious Being, on whom all causes and effects ultimately depend, and who, in a manner perfectly suited to the nature of created beings, "worketh all in all."

In attempting to illustrate the happy efficacy of divine truth, I shall have recourse, first of all, to the sacred volume, and, secondly, to the facts which occur in the experience of intelligent Christians.

Little need be said, in addition to the remarks already made, to illustrate the nature of that influence which the truth exerts, because it is what we learn from our own experience it is a matter of consciousness. The whole efficacy of the truth takes place in the mind, and consists in the thoughts, apprehensions, feelings and determinations, which the mind itself has. For the truth to enlighten the mind, is for the mind itself so to contemplate the truth, as to have spiritual light or knowledge. For the word of God to convert the soul, is for the soul itself to turn from sin to God, in view of divine truth, and under its influence. And generally for the truth to exert sanctifying power over the mind, is for the mind itself so to contemplate divine truth, as to have right thoughts and right emotions, and to advance in holiness. Thus the efficacy of divine truth relates directly and specially to our agency, that is, to the operations of our own minds. Or it may be still more just to say, that the influence of the truth appears in the acts which the mind itself puts forth while the truth is before it, and is to be judged of altogether by those acts.

The efficacy of God's word is conspicuous in the conviction and conversion of sinners. This is set forth in a very striking manner in the nineteenth Psalm. The writer here uses such strength and copiousness of style, and such reite

rated expressions of the same thought, as to show that his heart is full, and his soul waked up to ecstasy, in contemplating his subject. "The law of the Lord is perfect, converting the soul. The testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart. The commandment of the Lord is pure, enlightening the eyes." So in the New Testament. "The word of God is quick and powerful, and sharper than any two-edged sword and is a discerner of the thoughts and intents of the heart." "Born again of the word of God, which liveth and abideth for ever." Other texts of similar import might be quoted.

We are taught the same lesson by experience and observation. Has not every one, who is convinced of sin, a consciousness that his conviction is produced by means of the truths contained in the Scriptures? Look at the three thousand who were pricked in their hearts under Peter's preaching. It was divine truth, it was the apostle's preaching, made up in a great measure of citations from the word of God, which awakened them, and led them to inquire what they should do to be saved. It is substantially so in all instances. Whatever event may occur that is adapted to touch the feelings of sinners; whatever may be the more remote occasion of leading them to consider their ways; no salutary conviction is produced, before the holiness and authority of God, the nature and obligations of his law, and other truths of revelation, are impressed on their hearts. Other things may excite, and agitate, and alarm. But it is divine truth, accompanied with the power of the Holy Ghost, which enlightens the conscience, convinces of sin, subdues the pride and obstinacy of the heart, and prepares the way for faith in Christ, as the only Saviour.

The general principle now stated, is one which discerning and faithful ministers of the Gospel are always careful to observe. They make use of no means unauthorized by Scripture, to disturb the slumbering conscience. They employ no sounds of horrour to terrify the imagination, and no images of fictitious tenderness to move the sensibilities of the heart. They hold forth the simple word of God, labouring clearly to explain it, and deeply to impress its holy truths upon the conscience and heart. In this way they always have proceeded, and always must proceed. The nature of the case absolutely requires it. An effect is to be produced

in a moral agent; an effect of a moral nature, that is, a moral affection, or a moral state. Now, acting in our province as dependent instruments, what can we do, except to present the proper motive, and so attempt to exert an influence, suited to the nature of the subject, man, and to the nature of the effect to be produced; that is, conviction of sin. Just look at the case. Of what are sinners to be convinced? They are to be convinced that the divine commands are holy, just, and good; "that sin is exceedingly sinful;" that they deserve the penalty of the law, and must endure it for ever, unless delivered by infinite grace. These are the leading truths, of which they are to be convinced. Now, in order that they may be thus convinced, these truths must certainly be made known to them, and inculcated upon them,-must reach the inmost recesses of their souls, and be combined with all the elements of their moral character.

The same is true as to conversion, or the actual turning of a sinner to God. It must be kept in mind, that this is an event which takes place in a moral agent, and in which his moral agency is directly and eminently concerned. The sinner turns from sin to holiness, from enmity to love. The rebel submits and obeys. The despiser of Christ humbly and thankfully embraces him. This is conversion. But how is this brought about? Was any one ever induced to turn from sin to holiness, without being made to see and feel, that sin is unreasonable, hateful, and destructive, and holiness desirable and excellent? When the sinner turns, he turns with these views, and under the influence of these truths. These truths act upon him as rational motives, and induce him to turn. How is the sinner brought to love God? The eyes of his understanding being enlightened, and his heart renewed by the Holy Spirit, he sees that God is infinitely excellent and glorious. But this is a divine truth. And when a man really loves God, he does it under the influence of this truth. In like manner, submission, faith and obedience, all take place in view of different parts of divine truth. Accordingly when the ministers of Christ wish to promote the conversion of sinners, and bring them to believe and obey the Gospel, what have they to do, but to make known divine truth? This they know is their province,the department of labour assigned to them. By this means, and by this only, they seek the conversion of sinners.

The divine word equally shows its efficacy, in the pro