EFFICACY OF THE WORD OF GOD.*

My present object 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 anything in the natural world, for example, the value of gold, or the value of food or medicine, we take into account 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 consequences which will flow from it, in regard to the character and government of God, and the eternal condition of his people.

The 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 to appoint a connection between means and ends -between causes and effects. In consequence of this divine arrangement, power to produce the effect becomes, in a dependent sense,

* First published in the Literary and Theological Review, Sept., 1834.

a real attribute of the cause, and efficacy to accomplish the end, an attribute of the means. It truly belongs to it, and so far as God's appointment goes, belongs to it invariably. In other words the means is effectual, so far as God, by his own agency, makes it effectual. Thus God is all in all.

has a

The word of God, considered as an instrumental cause, manifest fitness to produce its effects; and so its effects flow from it in a manner which is obvious 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 fitness and 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! 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 favorable to its growth. If it be sown on stony ground, or among thorns, or by the wayside, 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; if the truth meets with "an honest and good heart," its salutary effects 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 of the connection between divine truth and its proper effect. It only shows more clearly the nature and conditions of that connection.

But while the beneficial effects produced by the word of God are thus emphatically asserted, far be it from us to overlook the Scripture doctrine of the special and supernatural influence of the Holy Spirit. The very fact that the truth is the means of 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

connection between the word of God and its saving effects, is as much owing to his will and agency, as the existence 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 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, both to the sacred volume, and, to the facts which occur in the experience of intelligent Christians.

The nature of that influence which the truth exerts, is what we learn from our own experience; it is a matter of consciousness. The 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 a sanctifying power over the mind, is for the mind itself so to contemplate divine truth, as to have right thoughts and emotions, and to advance in holiness. Thus the efficacy of divine truth relates directly 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 reiterated expressions of the same thought, as to show that 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 is

and powerful, and sharper than any two-edged sword a discerner of the thoughts and intents of the heart." "Born again of the word of God, which liveth and abideth forever."

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, rendered effectual by 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.

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 horror 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, laboring clearly to explain it, and deeply to impress its truths upon the conscience and heart. In this way they always have proceeded, and always must proceed. 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 man, and to the nature of the effect to be produced, that is, conviction of sin. 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 sinners deserve the penalty of the law, and must endure it, unless delivered by grace. Now, in order that they may be thus convinced, these truths must be made known to them, and inculcated upon them - must reach the inmost recesses of their souls.

The same is

sinner to God.

true as to conversion, or the actual turning of a This is an event which takes place in a moral agent, and in which his moral agency is directly concerned. The sinner turns from sin to holiness, from enmity to love. The rebel submits and obeys. The despiser of Christ 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 hateful and destructive, and holiness desirable and excellent? When the sinner turns, he turns with these views. 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 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 obey the