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not consider this as expressive of the whole change denoted by the term regeneration. I admit regeneration to be by the word of God, and that this truth is taught us by the passages in question; nor does this concession appear to me to clash with the above position. When God created man, he breathed into him the breath of life, and man became a living soul: And in procreation, unless we will maintain that souls are generated by human instrumentality, there is an immediate Divine agency, very similar to that in creation, and which is expressed by forming the spirit of man within him. Now as this is consistent with man being brought into existence by the instrumentality of man, why should not an immediate influence from him who quickeneth all things, be consistent with the instrumentality of the word in regeneration?

Regeneration has frequently been distinguished from conversion; and I have no doubt but the terms are of different signification, as are also the terms creation and resurrection, by which the same Divine change is expressed. I am inclined to think that each of these terms are not designed to express the different stages of God's work upon the soul, but the same Divine work under different ideas or representations. It has been said, that regeneration expresseth that part of the Divine change wherein we are passive, and conversion that wherein we are active; but the idea of passivity, as well as activity, is included in conversion. God turns us cre we turn to him. Sinners are said to be converted, as well as to convert. On the other hand, the idea of activity as well as passivity, is included in regeneration. Whatever may be said of the generation of an animal,

we can form no conception of the change in the temper of a rational soul; or, as the Scripture expresseth it of renewing the spirit of our minds, without the mind being in exercise. It is passive with respect to the agency of the Holy Spirit in producing the change, so as to contribute nothing towards it; but the very nature of the change itself, being from a state of enmity to love, implies activity of mind. It does not, therefore, seem perfectly accurate to say, we are first endued with spiritual life, and then we become active; no otherwise however, than as by the order of nature, seeing activity is of the very essence of spiritual life.

Now considering regeneration as expressive of that entire change, by which we enter as it were, into a new moral world, and possess a new kind of being (and in this sense I think it is always to be understood in the New Testament,) it is as proper to say, we are regenerated by the word of God, as it is to say, that Abraham begat Isaac; though in Isaac's coming into the world. he was the subject of a Divine agency, in which Abraham had no concern.

ON ENTHUSIASM.

[In Answer to the following QUERY]

What do those mean by enthusiasm, who believe that there is a Divine influence on the minds of good men, in regeneration and sanctification; and a Satanic influence on the minds of wicked men, &c.?

In answer to the above query, let it be observed, that the word enthusiasm, like some others, is used both in a good and bad sense. Some persons misapply it,

through ignorance; others do it with design. There are not a few who substitute it in place of solid argument, and seem to think it sufficiently forcible to overthrow any system of religion which they do not approve. They fancy they have answered every thing urged in support of any gospel-truth, by saying, it is all enthusiasm. Others, it is suspected, use it artfully, and with a bad design. Not to mention names and parties, are there not some ministers who seem to envy the popu larity and success of others? and when told that certain places of worship are extended, and that such a minister is greatly followed, they immediately exclaim, “Ah, it is all enthusiasm! He is an ignorant, warm visionary, and the people ho run after him are wild enthusiasts!" But why do these cool-headed and rational gentlemen, as they affect to be thought, reprobate that so much in one description of men, which they so highly applaud in another? Have not the lofty strains of Pindar, the soaring imagination of Homer, the disinterested zeal, the astonishing sublimity, and irresistible energy of Demosthenes, been admired and extolled, in every age, by men of letters and taste? What was there in the subjects on which they wrote or sung to engage their attention, engross their thoughts, and fire their passions, that will bear the most distant comparison with the doctrines of Divine revelation, the objects exhibited in the gospel,the transporting prospects of future glory, and the ravishing foretastes of eternal happiness, with which the servants of God are sometimes favored? Did the sage wisdom, the military prowess, the dangers encountered and love displayed for a friend, relation, or country, by a heathen, ravish his biographer, whether poct or his

torian, and throw him into an ecstasy? And is there nothing in the infinite wisdom, the uncontrollable power, the disinterested love, and the astonishing compassion of the Son of God, manifested towards the children of men, in his incarnation, obedience, sufferings, and death, that is calculated to arrest the attention, employ the thoughts and engross the affections of ministers of the Gospel, and genuine lovers of Jesus Christ? He who is ignorant enough to think so, or daring enough to say so, must be a total stranger to these matters. Those gentlemen, it should seem, who are such enemies to zeal and animation in religion, appear to think, that these

are incompatible with knowledge and learning; and

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that he who discovers a considerable degree of either, in the discharge of his ministerial duties, must be an ignoramus.

If this be admitted, it may easily be proved, that the angels and seraphims are the most ignorant beings in the universe; for it is certain they are the warmest in the praise of Jehovah. I should moreover, be glad to know what more wisdom or excellence there can be in a sentence, uttered in a languid manner and low tone, than when it is expressed with a degree of animation, and a proper elevation of the voice. To what purpose is it for such ministers to complain, that their hearers forsake them, while the only remedy they apply to prevent it, is setting up a hue and cry, enthusiasm? If they wish to stop the progress of what they account a growing and alarming evil, I will put them in possession of a secret which will do it effectually. Many who make the complaint, are men of knowledge, learning, and grace. Let them lay aside the practice of reading their discourses, VOL. III. * 13

be less afraid of their lungs, address the consciences of their audience, as well as their understandings; and, by the blessing of God upon their labors, it is to be hoped, they will soon have their places of worship decently filled, at least they ought to try the remedy proposed.

But what is this said terrific thing called enthusiasm? In its best acceptation it signifies a Divine afflatus, or inspiration; in its worst and most common sense, it means a religion which has no foundation in revelation, reason, or experience, and which proceeds merely from a sanguine constitution, an uninformed judgment, and a heated imagination. An enthusiast is one who thinks he is moved or inspired by God himself, and delivers the reveries of his distempered brain as infallible truths, or revelations from above; or who pretends to an acquaintance with the arcana of heaven, and to a converse with God, in a way which neither the Scriptures of truth, nor the experience of the best men warrant. Such a person is an enthusiast, in the proper sense of the word. That there is such a thing as enthusiasm, and that there are enthusiasts, every one acquainted with real religion, and the various denominations of its professors, will readily admit. But though this be acceded to, are we, like some, to infer, that there is no real religion in the world, and that every person who lays claim to it is an enthusiast? This would be just as fair and as sound reasoning, as to infer that because there are many deranged persons in Bedlam, and similar places in town and country, therefore all the inhabitants of England are lunatics. When the doctrine of Divine influence, as real and necessary to change the depraved dispositions of the heart, to sanctify and comfort the soul, is insisted

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