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effufions of his fpirit, and for a bleffing upon any efforts which may be made to advance the kingdom of his dear Son.

Thefe confiderations induce the Editors to folicit the friends of Chrift to encourage a work defigned to diffuse religious knowledge and to raise a fund for continuing the light of the gospel among the inhabitants of the new and fcattered fettlements in the United States, and to spread this light among tribes of Savages now perishing for lack of vifion.

The following is the plan of this work.

-TO CONTAIN

Effays on the doctrines of Chriftianity, and on religious, experimental and moral fubjects :-Occafional remarks on the fulfilment of fcripture prophecies in the prefent day, and expofitions of difficult and doubtful paffages of fcripture :-Religious intelligence concerning the ftate of Chrift's kingdom, throughout the Christian world, and sketches of the original ecclefiaftical concerns of this country :-Information respecting Miffions to the new fettlements in the United States and among Heathen nations :-Narratives of revivals of religion in particuJar places together with the diftinguishing marks of true and falfe religion:-Accounts of remarkable difpenfations of divine Providence : -Biographical sketches of perfons eminent for piety:-Original hymns on evangelical fubjects :-Together with whatever elfe on the fubject of religion and morals may contribute to the advancement of genuine piety and pure morality.

This work will confift of original pieces and of extracts from the beft European and American publications. As the Magazine is defigned for the promotion of vital Christianity, and of a knowledge of the great and effential truths of the gofpel, Effays which are merely controverfial or deeply metaphysical, it will be feen, come not within the object of this publication; nevertheless, should any fuch be fent which, in the opinion of the Editors, are highly meritorious, they will be admitted. The Magazine will be open to receive communications from all denominations of Christians who believe in the peculiar principles of Christianity; but if written upon the diftinguishing tenets of their refpective fects, they will be excluded. The profits arifing from the fale of this publication will be appropriated to the fupport of Miffionaries to the Heathen or among the inhabitants of the new fettlements.

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Afhort differtation on the Commun-tural to fay, they have communion

ion of the Holy Ghoft. HE communion of the HoTHE ly Ghoft is an expreflion ufed by the apostle Paul in 2 Cor. xiii. 14. The fame word in the original, which is there tranflated communion, is frequently rendered fellowship. It is derived from a word which fignifies common; and the word itself seems primarily to import a common intereft--poffeffing, enjoying or fharing a thing in common; or a joint participation in the fame thing. Hence, when feveral perfons are joint-partakers of the Holy Gholt, whether in equal, or in different degrees, the communion of the Holy Ghoft is with them; or they have com

or fellowship WITH the Holy Ghoft. Ghoft, is a fcriptural expreffion : The communion of the Holy but communion wire the Holy Ghoft, is not a fcriptural expreffion, and perhaps, not fuited to convey a fcriptural idea.

The following obfervations, it the reprefentations contained in is apprehended, are founded on the fcriptures, viz.

it of the Father, and of his Son 1. The Holy Ghoft is the Spir Jefus Chrift. This will be admit ted by all who read the New-Teftament with attention.

If we confider the Son merely as God, or in his original state, previous to his actual affumption of munion one with another in the it is as truly his Spirit as the Faththe human nature, the Holy SpirHoly Ghost. This joint-partici-er's, and in the fame fenfe and pation of the Holy Ghost, as a good or enjoyment, in a greater if the Son is confidered in his inmanner, whatever that be. And or lefs degree, common to them all, is the communion of the Holy Ghoft.

carnate perfon and office-character, as God's anointed, the Holy It is agreeable to fcripture to Spirit is his, by virtue of the afay, Chriftians have fellowship Father when he gave him the Spirnointing which he received of the [communion] with the Father, and with his Son Jefus Chrift. 1 John i. 3. But it is not fcrip

it without measure.

2. The Holy Spirit is given to the children of God-to all true

And this is un

believers, to abide in them as a vi- | common intereft. tal principle, like a well or foun-doubtedly included in the com munion of Chriftians with the Father, and with his Son Iefus. Chrift. God and Jefus Chrift communicate the Holy Spirit to believers; and they, under the influence of this Spirit, commu

tain of water, fpringing up into everlafting life. John iv. 14. He is given by the Father. Luke i. 13. Gal. iv. 6. And he is given by Chrift. John xvi. 7. He dwells in Chriftians as the Spirit of God, and as the Spirit of Chrift. Rom. viii. 9, 10, 11. The Holy Spirit, abiding in Chriftians as the Spirit of adoption and of promife, is the earnest of their inheritance; and by him they are fealed unto the day of redemption. He is the internal fource and fupport of their fpiritual life and holinefs, comfort and joy. Hereby they are partakers of a divine nature. According to the measure of the Spirit communicated to them, they have the fame Spirit with God and Jefus Chrift-the fame difpofition or affection, in kind, towards the fame objectsthe fame intereft at heart-the fame ultimate object of purfuit. Thus they have communion-a common intereft, with the Father, and with his Son Jefus Chrift, and jointly partake or fhare, though in a different manner, and in an infinitely lower degree, in the fame things.

The principal thing, in which the Father and the Son and all true believers, have communion or a common intereft, and which is the fource of their fellowship or joint-participation in the fame affection, intereft and end, is the Holy Ghoft. Therefore, this communion is, with propriety, termed, not communion WITH, but, the communion of the Holy Ghost.

3. The word communion, though it may primarily import a common intereft or joint-participation, is alfo ufed to fignify mutual communication; which is generally implied in, or the natural refult of, a

nicate or devote their hearts and
their whole perfons to Jefus Christ,
and to God through him. The
Spirit communicated to them, pro-
duces a return of communications,
in the exercises of love, gratitude
and praife, felf-dedication, truft
and dependence, joy and rejoicing,
and in acts of worship and obedi
ence, inclufive of all thofe fpirit-
ual facrifices, which are acceptable
to God by Jefus Chrift.
mutual intercourfe and communi-
cations, between God and his peo-
ple, exist and are maintained by
the Holy Spirit; though, ordi-
narily, not without the inftrumen-
tality of external means.

Such

God communicates himself to them, by giving them his Holy Spirit; and they give themselves to him. He sheds abroad his love in their hearts by the Holy Ghoft; and they love and obey him with filial affection, joy and confidence, He comes to them, and makes his abode with them, by his Spirit: and they under the influence of this Spirit, draw nigh to him in prayer and praise, and other religious exercifes and actions, and meet with a gracious acceptance. Hence, the communion confisting in fuch mutual communications, may, with propriety, be termed, the communion of the Holy Ghost -the Holy Spirit being the great and comprehenfive good on God's part, communicated by him, producing all their holiness and fpiritual joy and happiness; and the great agent in, or fource of all holy and acceptable communi

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.

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 intereft in the fame God and Father-in the fame Lord and Saviour in the fame righteousness and atonement, and in the fame eternal falvation. Being members of the fame body, united to the fame common head, they have a mutual intereft in and care of one another, and can feel for and fympathize withone another in joy and forrow; and according to

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 com mon head, the Lord Jefus Christ, Bleffed communion! and happy, indeed, in every real fubject of it! ASTHENES,

For the CONNECTICUT EVAN-
GELICAL MAGAZINE.

Thoughts on the nature and de
fign of the Probation of Sin-
ners for Eternity.

T

HAT mankind are proba

tioners for eternity, is a truth abundantly evident from the feriptures-and it is of great importance that it fhould be rightly underflood and believed. It is ev◄ ident, 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 meral 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 of the reader, fome juft fenfe of the folemn and all-important fitpation of mankind while in this probationary ftate.

When it is faid that mankind are probationers for eternity, it is implied that they are in a fate of trial; and that their condition in the future world is fufpended upon

the iffue of this trial. It implies
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.highest fenfe of the words.
Firft. In order to any perfon's
being in a state of probation, he
must be a moral agent. But what
is moral agency ? Or what is ne-
ceffary 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..

them, to put forth fuch volitions,
and external actions, as are accord-
ing to the affection expérienced,
and are the proper expreffions of
the tafle or temper of our hearts,
we are free moral agents in the

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 tafte; or, which is the fame, that we must be able to change our own hearts, or, to love and choofe 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-pleasure 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 correfpondent to these affections, is a free moral agent.

He has all the

freedom of action which it is poffible to conceive of, in a creature.

And it may be observed 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 pleafire or pain, when objects of a moral na-are eftablished in holiness, are free ture are prefented. The will is a faculty by which the mind puts forth volitions, or acts of choice, in view of objects, according to the affections which they excité.

It is immaterial what the nature of a perfon's talte of heart is, in order to free moral agency; becaufe free moral agency does not confift in being of a particular tafte, or temper of heart; but in acting according to our tafte, be it good, or bad-acting as we pleafe. If we are fo formed as to feel the affection of pleasure or pain-love or hatred, in view of objects; and are able, upon feeling either of thefe affections, or any included in |

That thefe ideas refpecting what is implied in free moral agency, are juft, will be evident, if we confider that the elect angels, who

moral agents, fo far that all their exercifes are praife-worthy or virtuous and holy. But wherein does this freedom confist, exeept it be in acting voluntarily and according to the holy tafle of their hearts? Yet we cannot conceive of their being able to act otherwise than they do; or fo that any of their actions fhould be finful, unlefs they fhould first fall, and be come of a depraved corrupt tafte. But from this they will ever be kept 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

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