cations and correfpondence, on their part. 4. All Chriftians, who have communion with the Father, and with his Son Jefus Chrift, have fellowship with one another. their feveral wants and abilities, communicate and impart to one another, for their mutual benefit. This communion of Chriftians with one another, appears to be comprised in the communion of the Holy Ghoft; fince it either confifts in, or is the natural confequence of, their joint-participation of the fame Holy Spirit, by whofe agency they are formed into one body, of one heart and one foul, under and in union with one commen head, the Lord Jesus Christ. Bleffed communion! and happy, indeed, in every real fubject of it ! ASTHENES. For the CONNECTICUT EVAN- Thoughts on the nature and de- HAT mankind are proba By one Spirit Chriftians are all baptized into one body, and are all made to drink into one Spirit. 1 Cor. xii. 13. Hence, as one general rule of faith and practice is common to them all, they have fellowship in fentiment, affection and practice. The fame views and ideas of God, of Chrift, and of themselves, of the law, and of the gofpel, are common to them all— I mean, the grand capital ideas. They believe the fame fundamental doctrines-in the fame mediator, and with the fame kind of faith. They jointly partake of and fhare in the fame Spirit. Hence, they are alike affected towards God and Chrift and one another-towards mankind in general-towards the things of this world, and thofe of the world to come. They jointly partake in the fame graces or fruits of the Spirit, though not all in the fame degree. They have the fame end ultimately in view-the fame fupreme ultimate object of defire, hope and purfuit. They enjoy the fame fpiritual privileges and bleffings, though in different degrees and with circumftantial differences. They have a joint-participation in the fame communion with God and Jefus Chrift. They have a common interest in the fame God and Father-in the fame Lord and Saviour in the fame right-of the reader, fome juft fenfe of coufnefs and atonement, and in the the folemn and all-important fituafame eternal falvation. Being tion of mankind while in this promembers of the fame body, united bationary flate. to the fame common head, they have a mutual intereft in and care of one another, and can feel for and fympathize with one another in y and forrow; and according to Ttioners for eternity, is a truth abundantly evident from the fcriptures-and it is of great importance that it fhould be rightly understood and believed. It is evident, however, that many entertain erroneous notions refpecting it-notions which are inconfiftent with the character of God, and involve a falfe idea of the nature of man, and of moral agency. It is a matter, therefore, worthy of particular attention. The following obfervations are offered with a defign to fet the fubject in a true point of light-and a hope that they may excite, in the mind When it is faid that mankind are probationers for eternity, it is implied that they are in a state of trial; and that their condition in the future world is fufpended upon the influe of this trial. It implies | them, to put forth fuch volitions, that they are moral agents; and that life and death are fet before them for their choice-the one or the other of which is to be their portion, according to the iffue of the trial, or the probation of their hearts. Firft. In order to any person's being in a state of probation, he must be a moral agent. But what is moral agency? Or what is neceffary to conftitute a perfon a free moral agent? A few obfervations in anfwer to this question will tend to elucidate the general fubject. Some juft ideas refpecting free moral agency, are neceffary to a right understanding of the nature and defign of that ftate of trial, or probation, in which mankind are placed. And it may be obferved that a perfon, to be a free moral agent muft poffefs understanding, tafte, and will. The understanding, is that faculty by which we obtain a fpeculative knowledge of truth, or of any natural or moral objects. The taste of the foul, (like that of the body from which the figure is taken) is a foundation, or predifpofition to receive pleasure or pain, when objects of a moral nature are prefented. The will is a faculty by which the mind puts forth volitions, or afts of choice, in view of objects, according to the affections which they excite. It is immaterial what the nature of a perfon's taste of heart is, in order to free moral agency; be caufe free moral agency does not confift in being of a particular afte, or temper of heart; but in ading according to our tats, be it good, or bad-acting as we picaje. If we are fo formed as to fel the affection of pleasure or pain-love or hatred, in view of objects; and are able, upon feeling either of thefe affeSions, or any included in and external actions, as are according to the affection experienced, and are the proper expreffions of the tefte or temper of our hearts, we are free moral agents in the higheft fenfe of the words. The idea which fome have had, that in order to our being free moral agents, we must have a power to defire, will, and a contrary to our tafle; or, which is the fame, that we must be able to change our own hearts, or, to love and choose an object, at the fame time in which we have a tafte wholly oppofed to it, is abfurd. No fuch thing is implied in free moral agency. Whoever feels the affection of love or hatred-pleafure or pain, when the divine character, or any thing of a moral nature is brought into view; and whofe volitions, or exercifes of the will, are corref pondent to these affections, is a free moral agent. freedom of action which it is poffible to conceive of, in a creature. He has all the That thefe ideas refpecting what is implied in free moral agency, are juft, will be evident, if we confider that the elect angels, who are established in holiness, are free moral agents, fo far that all their exercifes are praife-worthy or virtuous and holy. But wherein does this freedom confit, except it be in acting voluntarily and according to the holy tale of their hearts Yet we cannot conceive of their being able to act otherwife than they do; or fo that any of their actions fhould be finful, unlefs they fhould first fall, and become of a depraved corrupt taste. But from this they will ever be ket by the conftant upholding hand of God. Adam alfo, in innocency, was a free moral agent, and acted out the temper of his heart. The divine character, to which he was conformed, ever ex- | the elect and the fallen Angels, cited in him the affection of love the natural effect of which was, fuch volitions and external actions, as were the proper expreffions of it. And when by the fall he became of a corrupt tafte-a partial, unholy affection, he was ftill as much a free moral agent as before. His exercifes were ftill voluntary. He fill acted as he pleafed, or according to the taste of his heart, tho' it was now corrupt. are free moral agents, as has been obferved; but they are not proba tioners. The reafon is, they are not now in a state of trial for their future condition; or upon which their treatment in a future state is put at iffue. But this is effential to a state of probation. It implies a trial of character, by the prefentation of objects of a moral nature, in fuch circumstances as will draw forth and exhibit to the view of creatures, the taste or disposition of the heart, in order to a state of ret This probation, or trial and proving of hearts, by means of moral agency, or free volitions and ac tions, thro' a particular period of time, is not neceffary for the information of God-He fees the hearts of all, intuitively. But for the information of creatures, it is neceffary. In this way only can they learn the dependance of creatures-what they are when the divine influence is withheld-what the evil of fin is, and the implaca The fallen Angels alfo, are free moral agents; that is, if we confider them as finful, or blame-ribution. worthy, in their exercifes. But what freedom have they, except that of acting voluntarily, and according to the tafte of their hearts? If they, or any creature had power to act otherwife, or in oppofition to their own natures, thefe volitions and external actions could no longer be confidered as the expreffions of the heart. A man's living, externally, in total difobedience of the divine commands, would not afford any certain evidence of a corrupt tafte;ble and incorrigible nature of a finnor would the most perfect extersal conformity be in the leaft degree evidential of a right temper or tafte of heart. The tree could no longer be known by its fruit. The abfurdity and falfehood of thefe confequences,prove the falsehood of the doctrine or fuppofition from which they flow. Secondly. In order to men's being in a state of probation, they must not only be moral agents in the fenfe now explained, but life and death, good and evil, must be fet before them for their choice; and their future state and condition be fufpended upon their loving and choofing, or hating and refufing the one or the other; including thofe affections and volitions naturally connected with thefe. VOL. II. No. 1. ful heart; fo as to be prepared, to the beft advantage, to fee the righteoufnefs, propriety, and beauty of the divine character and conduct in the retribution he will make to mankind in their final state. Further. With respect to mankind, who have fallen and become finners, and are under the probation of the gofpel, it is to be ob ferved, that there is some probabil. ity, or reafon to hope, that they will pafs thro' a change of charac ter, and become of a new and holy tafte or difpofition: And thus become entitled to the future bleffednefs propofed in the gofpeland be prepared for it. Upon trial the hearts of all men prove to be naturally corrupt, and wholly Both fo. The law of God which is a B ↓ tranfcript of the divine character, and calculated to give the know!edge of fin, is prefented to them : But their free moral agency, or volitions and actions refpecting it, manifeft that their hearts are oppofed-yea, that they are enmity against God-that they are not fubject to the law of God, neither indeed can be, without a radical change. The gofpel of the grace of God is alfo prefented, contain ing the free offer of pardon and falvation thro' a glorious Mediator, with the alternative of a certain and aggravated deftruction if they neglect fo great falvation. But from this alfo they turn away, and with one confent excufe them-, felves, and refufe a compliance. Still, however, there is fome hope of them-fome probability that they may yet be of a tafte or difpofition to embrace the gofpel; because God waits upon them calls and invites them by his word and providence-gives the Holy Spirit to ftrive with them, and fet before them their fin and danger, and in numerous inftances, renews and fanctifies the hearts of finners-the confequence of which is, that they as voluntarily and freely embrace the Saviour, as they before rejected him. Now as the great defign of God in giving finners the means and advantages of the gospel was, not only to prove them, and exhibit to the univerfe the implacable wickednefs of their hearts; but also to fantify and fave many of them-And as he is, in the way of faring inners, and is pleafed to do it in the use of, means therefore all who have thefe means, or enjoy the offers and advantages of the gospel, are "prifoners of hope:" And cfpe- | ciany when they are in any menfure awakened and excited to attend to divine things. And this is a prin cipal thing implied in the probation of liners under the gofpel, viz. ine probability that they may become the fubje&ts of a change of heart, by the word and fpirit of Cod, and be heirs ovation. It may be observed, n, that the ftate of probation which men have under the gofpel, both those who embrace it, and thofe who continue impenitent, is a state in which the means used with them, and the moral objects prefented to their view, ferve not only to prove their characters, and bring the nature of their affection out to view, but alfo to firengthen and increase that affection; and thus prepare them more and more, for those op pofite ftates to which the penitent, and impenitent, will be affigned. When the rain, and the rays of the fun fall upon a field that is fown, they cause the seed to spring up, and prove of what fort it is, whether wheat or tares. And by continuing to fall they strengthen and increase them, and bring them both to maturity, and thus prepare them for that end to which their natures are refpectively fuited-the one to be gathered into the barn, and the other to be burned. Thus when mankind under the gofpel have holy affection excited in them, or the Chriftian graces drawn into exercife by the truths held up and the means enjoyed, they are thereby proved to be veffels of mercy. And by continuing to exercife thefe graces under the power and influence of truth, they grow and increase, and become more and more fitted for glory. On the other hand, thofe who in view of the fame truths, have unholy affection excited and oppofition drawn forth, prove themfelves to be vellels of wrath : And, continuing their oppofition, the greater the light and advanta ! M ges they enjoy, the fafter will their guilt and wickedness increase, till they are ripened and "fitted for deftruction." Having fuggefted thefe thoughts upon the fubject under confideration, it may be proper to add fomething more directly in fupport of the idea, that mankind, in the prefent life are in fact in such a state of probation as has been defcribed. 1. That mankind are free moral agents; or that they have undertanding, tafte and will, and are therefore proper fubjects of exhortation and command, is decidedly evident from the numerous commands and exhortations which are addreffed to them in the fcriptures, which are the word of God. It is evident alfo from our own confcious feeling and experience. We know that we have understanding, and that the truths of God's word, when attended to and realized, excite in us either pleafure or pain, love or hatred. We know alfo, and are confcious, that all our volitions reffpecting these truths, or any thing of a moral nature, are the free outflowings of our hearts, or moral tafte and difpofition. We cannot therefore conceive of any moral agency more perfectly free. probation; or the character they form in this life. This is exprefsly taught alfo by Chrift himself in the parable of the talents, Math. xxv. which rep refents the future ftate of mankind, as to happiness or mifery, to be. according to their improvement of the prefent. And toward the clofe of the fame chapter, it is fet forth in a ftill more plain and literal manner, that there fhall be a general judgment, in which the characters of all, as formed and proved in this life, fhall be brought out to view. And that all who by their free moral agency in their treatment of Chrift and his caufe, have mani, fefted themselves his enemies, and are proved to be of a taste and difpofition fuited to be companions with fallen apoftate beings, fhall be fentenced to "depart accurfed in to everlasting fire, prepared for the devil and his angels.' But that the righteous thofe who have fubmitted to Chrift, and are proved to be his friends, fhall enter into life, and "inherit the kingdom prepared for them from the foundation of the world"! This fubject, in the light in which it has now been confidered, brings into view, and confirms the following particular, and very practical and important truths. 1. The neceffity of a regeneration of the hearts of finners, in order to their embracing the gospel; and the ́ confiftency of this doctrine. 2. That the future condition of men is fufpended upon the prefent trial of their characters, or, that life and death are fet before them in the gofpel for their choice, is alfo evident from the fcriptures. It is implied in all the invitations, calls If mankind are moral agents, and warnings of the gofpel, and is and are univerfally of a corrupt directly afferted in numerous in- depraved tafte or difpofition, as is ftances. It is written "whatsoev-afferted in the fcriptures; then it er a man foweth that fhall he alfo is evident that there must be a reap." This intimates that the change of tafte, or they will never prefent is a feed-time for Eternity, have any holy affection, or love to and that the future ftate will be a God and the Savior, nor any holy ftate of retribution to mankind, in or virtuous volitions and actions in which they will be treated accor- the fight of God. It is neceffary, ding to the iffue of their prefent not only that the feed of the word |