the special
operations of the Holy Spirit, is believed by all who have any
claim to be called Orthodox. But this doctrine, like the others
mentioned, is variously stated and explained. Some consider man as
entirely active in regeneration, others as entirely passive, and
others as not entirely the one or the other. Some believe there is
a holy principle implanted in regeneration, which ever afterwards
remains in the heart of the subject, while others believe the
change to consist in the commencement of holy exercises, which may
be subsequently interrupted, though not finally lost. As to the
manner in which the Spirit operates in regeneration, there is also
a difference of opinion; some holding that he changes the heart by
a direct efficiency, and others that this is done by the more
powerful presentation and impression of motives.

"Another doctrine of the Orthodox system is, that of justification
by faith in Christ. But this, also, has been differently stated
and explained. Some think the believer justified by Christ's
righteousness, others by the influence of his sufferings and
death, and others by the joint efficacy of both his obedience and
sufferings. Some believe justification to be the same as
forgiveness, while others regard it as implying, not only
forgiveness, but also a title to eternal life.

"It is evident, from the examples here given, that, although
Orthodoxy denotes a general system of important doctrines or facts
on the subject of religion, it is not to be inferred, either by
friends or foes, that Orthodox Christians are tied up to precisely
the same views of subjects, or that there exists no diversity of
sentiment among them. There is, and always has been, a diversity
of sentiment, in regard not only to modes and forms, but to the
statement, proofs, and explanations, of the most important
doctrines. Some of them, to be sure, are little more than verbal;
but others are _real_, are fitted to excite interest, and are
entitled to very serious consideration. Still, as they are all
held in avowed consistency with that great series of facts which
go to constitute the Orthodox system, they should not be regarded
as placing their advocates beyond the proper limits of Orthodoxy.
They constitute a wide field of important discussion, over which
those who agree in hol