spiritual affections, of deep investigation and child-like docility of temper, of resolute action and entire dependance on divine aid, constitutes the true excellence of the christian. Such were the Edwardses, the Tennents, the Davies, the Bellamys, and the Brainards of other times.

Those suns are set. Oh rise some other such,

Or all that we have left is idle talk

Of old achievements, and despair of new.

ART. VIII.-ON THE MEANS OF REGENERATION.

In concluding our remarks on the means of regeneration, we shall,

I. Briefly consider the ground which has now been gone over, with a view to obviate any objections to the statements which we have made.

We have endeavored to show, in the first place, that no acts of the sinner, previous to regeneration in the scriptural and popular sense of that term, can properly be called a using of the means of regeneration. All such acts-" the thoughts of the wicked"-" the way of the wicked"—" the sacrifice of the wicked"-are spoken of in the scriptures, as an abomination to the Lord.

We stated, in the second place, that from the nature of the human mind, an object must be seen in order to be loved. In taking God for our portion, therefore, two mental acts, at least, are united in the same indivisible moment of time, viz. a contemplation of His character, and a loving or choosing Him, as our supreme good. But, in the ordinary language of the scriptures and of common life, no such minute analysis is brought into view. One term embraces both—the ultimate act of choice or love, and the preliminary state of mind which results in that ultimate act. Thus the command of God, "my son give me thy heart," necessarily supposes a complex act of thought and choice, in respect to the divine character. The terms "regeneration," "conversion," etc. which describe the state of the soul in which this command is obeyed, denote therefore a complex state of the intellect and the affections, at the indivisible moment of the change in question. Who would doubt, if informed that another had been "regenerated," whether the first exercise of love in the renewed heart, was dependent on a contemplation of divine truth?” "Sanctify them through thy truth," are the words of our Sa

vior Himself. The term regeneration in such cases, is used in what we have called its comprehensive sense; and we have shown it to be a general principle of language, that words have sometimes a wider, and sometimes a more restricted signification, according to the circumstances of the case contemplated.

We stated, in the third place, that the term regeneration would never have been used except in its popular and comprehensive sense, if impenitent sinners had been as candid and honest in the concerns of their salvation, as in the ordinary affairs of life. For who that interprets language according to its ordinary signification, could be expected to doubt whether the command "make you a new heart," was designed to put sinners to the immediate performance of their duty? But a reluctance to the discharge of this duty, has filled their mouths with objections and excuses. Most of these have been derived from the doctrine of man's dependence for holiness, on divine grace. "Grant that I am able, says the sinner, grant that I am bound to love God, without a moments' delay. It is a doctrine of your creed, that I shall never in fact do it, unless the Holy Spirit shall interpose to secure that result. Every motive to exertion is, therefore, taken away. If I am to be saved. I shall be saved; and if I am to perish, I shall perish, do what I will." Now, it must be acknowledged, that some persons have so preached the doctrine of dependence, as to furnish ground for this objection. If there is no tendency in any act of the human mind, towards the change in regeneration-no one thing, on the sinner's part which makes it more probable than another that God will renew the soul-the objection is well-founded, and every motive to exertion is annihilated at once. Divines however, have generally maintained, that there are means of regeneration to be used by sinners. And in thus distinguishing between regeneration and the means of its attainment, they have used the term regeneration in a restricted, theological sense, to denote that ultimate act of holy choice or love, in which the use of these means terminates as their appropriate end. They seem, however, from not noticing this difference between the restricted and the comprehensive sense of the term regeneration, to have fallen into an error. They have considered the sinful doings of the unregenerate as a using of these means. If they have not in direct terms justified such a using of the means of grace, they have at least imagined that it was necessary, to produce the result in question. Against this doctrine we contended at large, as contradictory to sound reason by making sin the means of holiness-as sanctioning a neg

lect of present duty, and furnishing a resting place for rebellion against God.

The question therefore arises, in the fourth place, where do we place the using of the means of regeneration? We answer, under regeneration itself, in the comprehensive sense of that term-in those acts of contemplating divine truth, which we have spoken of as necessarily co-existing with the act of choice or love, denominated regeneration in the restricted, theological meaning of the word. Up to that moment, the selfish principle had predominated in the soul, and no acts performed under its influence could be a using of the means of grace. But at that moment, by the influence of the divine Spirit, the selfish principle ceases to predominate in the heart. At that moment, God and divine things stand before the soul, no longer pre-occupied by supreme selfishness and love of the world. At that moment, this view of God, and divine things becomes the means of regeneration. A mind thus detached from the world as its supreme good, instantly chooses God for its portion, under the impulse of that inherent desire for happiness, without which, no object could ever be regarded as good-as either desirable or lovely. There are sometimes periods during the progress in conviction of sin, at which the selfish principle appears for a moment to be nearly suspended in its operation-and when the sinner seems almost ready to yield up all for his salvation. At such times he may be verging towards the state described; but it is only when the selfish principle finally ceases to predominate in the soul, that in the proper sense of the phrase, he ever uses the means of regeneration. In that moment-which is properly esteemed an indivisible moment-and in that only, does the sinner, so use the truth of God, that it can, according to the laws of mental action, become the means of a right act of the will or affection of the heart. All his previous perceptions of divine objects were so obscure and inadequate, his sensibilities were so far from the requisite excitement and direction, through the counter

*We wish here to correct an error of the press, which occurred by interlineation, on page 210. The reader is requested to transpose the sentences beginning with "A similar suspension, etc.," and with "It is in such states alone, etc." We would also remark, that we did in form make a distinction between that kind of mental acts, (vide p. 222, etc.) which when counteracted by opposite mental tendencies does not, and when uncounteracted, does constitute using the means of regeneration. We did not, however, give as much prominence to this distinction, perhaps, as might have been desirable, to prevent misapprehension. Dele also the sentence on p. 234, "In our next number, etc."

acting influence of the selfish principle-this principle itself, in the form of earthly affection, was so far from relinquishing its final hold of its object, (though it may have ceased actively to pursue it) that without a farther change in these respects, the heart will never yield. This farther advance in respect to the suspension of the selfish principle-in respect to the vividness of the intellectual perception-and in respect to the degree of excitement in the susceptibilities of the mind, must take place in every instance of regeneration.

It will be seen, therefore, that according to the principles here advanced, there is no neutrality in respect to moral cha[racter, in men. Some persons, we believe, have supposed us to maintain, that, in using the means of regeneration, there is a protracted period, or succession of periods, in which man is neither a saint nor a sinner-neither regenerate nor unregenerate. Against such a conclusion we expressly guarded by saying, that we affirmed no measurable duration between the first and last act of the process of regeneration-no such priority of one act to another, as renders it improper or untrue to speak of the entire series of acts as cotemporaneous; and as constituting ONE ACT, the immediate performance of which is required of the sinner.

It is surely admitted by most men, that a change of affection, or of purpose, or an act of the will, may take place in an instant, or as it is often expressed, be instantaneous. Nor had we supposed that a doubt or difficulty could be started on the ground that, an act of the will necessarily implies the perception and comparison of the objects of choice. Neither President Edwards in laying down the fundamental · principle, in his Essay on the Will, viz. that "the will is as the greatest apparent good," nor the orthodox divines who have admitted the principle, ever supposed that it amounted to a denial of the doctrine of instantaneous regeneration. If our readers will take the trouble to consult the Essay alluded to, they will see, that what we have said respecting the mental process under consideration, amounts substantially to nothing more, than the fundamental principle of that celebrated treatise.*

It may be well to remark here, that a distinction is to be made between what often takes place in fact, and what is necessary in the nature of things. Thus it may be true in fact, from the influence of causes already specified, that the influence of the selfish principle in prompting to its appropriate

*Vide Works, vol. v. pp. 17, 22.

overt acts, suffers momentary suspensions; and then again, and even instantly, resumes its wonted dominion. Or, this suspended influence of the principle may be perpetuated through some measurable duration, the thoughts be directed to divine and eternal things, and the susceptibilities of the mind be engrossed in strong and deep emotion. Or, in more common language, there may be a state of pungent conviction more or less protracted. And yet all this may be a very diverse state of mind from that which properly constitutes using the means of regeneration, and which is connected with the final act in giving God the heart. Nor do we doubt, that there is often thought enough and feeling enough expended in states of prolonged conviction, were it concentrated in one decisive effort of the soul, to secure through the grace of God, the actual submission of the heart. Nor is there any necessity in the nature of things for this delay. There is no more a necessity that God's truth should not at once secure its appropriate effects on the mind, than that any other truth should not. Accordingly, as we have before shown, if the truth of God, when presented to the mind, does not secure its proper effect, there is blameworthiness on the part of the sinner. He is a moral agent, and bound to the performance of the complex act, which constitutes the required duty. He sins therefore in not instantly performing this complex act. If we are asked, how he can sin, when according to the supposition the selfish principle is suspended in regard to its appropriate overt acts; we answer, that such a suspension of that principle as we have described, is neither the annihilation of the principle, nor the suspension of all its influence on the mind. It is no more the annihilation of the principle, than is its suspended influence in the production of overt acts of body and mind, during profound sleep. In both cases it prompts to no such acts. It is, however, truly and properly considered as a real, unchanged state of the mind; and as the basis on which we should predicate present character. As in the one case, the principle or purpose of the man will wake up to its wonted influence in overt action, and thus evince its continued existence during sleep; so in the other, under the removal of the present causes of the suspension supposed, the principle will resume its influence, and thus show that it was not dead, though in one respect asleep. There is, and so the experience of every one must testify, as in cases of highly excited fear, this power of the mind to suspend its governing principle of action in respect to its appropriate acts; which though for the time it gives place to the mere desire of self-preser