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implies an illumination of the mind, or understanding, which, in consequence of sin, is in a state of darkness or ignorance, as to spiritual things. The subjection of the will to God and his laws, which is naturally and practically opposed to them; and the regulation and sanctification of the desires and affections, which, in a state of sin and alienation from God, are improperly and unduly placed upon unworthy and forbidden objects. It implies new desires, and aversions; new hopes and fears; new joys and sorrows; and newness of life, wherein we have deviated from the ways of righteousness, and the rule of God's commands. These things are all comprehended in what I should understand by a change of heart, or mind; and they are all equally well expressed by the terms renovation, and sanctification.

These operations and effects are properly attributed to the Spirit of God, who worketh in us both to will and to do. But this change of heart, which I have thus illustrated, and I trust correctly, is neither instantaneous nor irresistible. It is not instantaneous, but grad

ual and progressive. The heart, or mind, is changed more and more into the Divine image. The understanding receives increasing degrees of illumination, by the word and Spirit. The will is more and more subjected to the will of God. And the desires and affections, by the repeated communications of Divine grace, become more and more regulated and sanctified. Hence we see that this change is different from regeneration, or the new birth; for that admits of no degrees-no progression. Either a person is regenerated, or born again, or he is not. We cannot, with any propriety, say a person is partly born again, or that he is, from time to time, more and more born again. But we may very properly say a person is partly, or in some degree, changed in heart, or mind, or that he progresses in this change; that is, his desires and affections are more and more renovated, or sanctified.

Nor are the operations of the Spirit, in effecting this change, irresistible. The Spirit grace strives with all men; and we are

of

admonished not to grieve, or quench the Spi

rit, and not to receive the grace of God in vain. And we are exhorted to grow in grace, and to give diligence to make our calling and election sure, by adding to our faith all the Christian graces and virtues; that these things being, and abounding in us, we may not be barren or unfruitful. Now if this grace of God, or these operations of the Spirit, were irresistible, these admonitions and exhortations, and a great many others, would be wholly unnecessary and useless. And indeed, the doctrine of irresistible grace, as absolutely necessary to bring mankind to repentance and salvation, appears to me to go very far in excusing the impenitent, to whom this grace is never given,-from whom it is designedly withheld. The plain language of scripture upon this subject, rationally explained, seems to be this: that according to the use we make of the helps and advantages we enjoy, will be our improvement here, and our final reward hereafter.

CHAPTER III.

Concerning Conference Meetings, Extraordinary Gifts in Extempore Prayer, &c.

IT is of the first consequence rightly to understand in what true religion consists ;what are its genuine effects upon the heart and life;-what duties it requires of us, as well as what advantages it confers upon us.

One prominent duty incumbent upon us, as professors of religion, is public religious devotion. The propriety of this is universally acknowledged. Very different, however, have been the forms and ceremonies which have been introduced and observed; not only among different nations, at different periods, and under different dispensations; but even among Christians, under the light of the same Gospel, and professing to be directed by the same voice of inspiration-the holy scriptures.

The public worship of God, ought always to be so conducted, that every one present may have an opportunity of joining in it, in a rational and devout manner for we are to worship God with the understanding as well

as with the Spirit—that is, rationally, as well as devoutly. The usual exercises of public worship, among Christians, may be comprehended under two heads; namely, prayer and praise. Preaching is not properly a part of worship, because it implies no act of homage or adoration to the Supreme Being. That public teaching should occupy a part of the time devoted to public religious exercises, is, perhaps, a judicious arrangement; and when it is skilfully done, by persons set apart for the work of the ministry, and qualified to expound the sacred scriptures, it serves the valuable purposes of instruction, conviction, and confirmation in the truth. But it is to be regretted, that many assume the duties of the ministerial office, who have no just pretensions to it, and who are entirely destitute of the requisite qualifications.

It has, in some places, been a common practice, especially in what are called conference meetings, (which must be considered meetings for public devotion,) for persons very young in years, and younger still in knowledge and discretion, to rise up in the assembly, and un

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