ing up or manifefting that I have a book in my hand will prove that all who fee it, have it also. Further, Chriftians are known to belong to God by the Spirit which is given them, fee 1 John iii. 24. but this is impoffible if all mer. have the spirit alike, unless all are Chriftians. Again, let us confider what is told us Rom. viii. 14. As many as are led by the Spirit of God they are the fons of God. Upon this we may obferve, if all men have the Spirit of God leading them to a religious and holy life, then are they all the fons of God, and there is no diftinction of state between men. One has the spirit and privilege of adoption as much as another, and every one in his fouleft crimes, may cry Abba Father by the Spirit of God, without falfehood or mistake, and Jude was mistaken when he faid, these are fenfual having not the fpirit. conciled, and the main purpose of the gospel ministry, which is to befeech finners in Chrift's ftead to be reconciled to God, is at an end; nay it was always unneceffary. Hence alfo the promife, Lo I am with you to the end of the world, is ufelefs. The fense which is put on these paffages of fcripture is confirmed by a variety of others which might be mentioned. The doctrine of the extraordinary operations of the Spirit, in order to a holy life, feems to be interwoven with the whole fyftem of the gofpel religion. But if the texts which have been brought into view, do not afford conviction 'tis ufelefs to examine any more. The application of the foregoing paffages is greatly confirmed by Chriftian experience. Many judicious profeffors of Chriftianity, whofe lives were irreproachable, and who were confidered fincere Chriftians have teftified to this purpose. They tell us that in all their former religion, when they thought themselves fincere, and that the defire of being feen of men was not their object, they had not the Spirit of Chrift. Many who oppofed the idea of any extraordinary influences of the Spirit, have been by their own experience, convinced of their error, and induced to acknowledge the doctrines which are fupported in the narratives. It may poffibly be faid, that they are deceived about the matter. The Apostle likewife in the fame Chapter v. 9. after defcribing the fituation of those who walk after the flesh, in which he evidently fuppofes fome do walk, fays but ye are not in the flesh but in the fpirit, if fo be the Spirit of God dwell in you. Some walk in the flesh, but this is not the cafe if the Spirit of God be in them. Can any thing be plainer? And yet he adds, if any man have not the Spirit of Chrift he is none of his. Chriftians know their union to Chrift by the Spirit which he gives them. If all have his Spirit all are united unto him, he dwells in all, none walk in the flefb, and there is no ground for intimating that any do not belong to him. Further, if all have the fpirit there is no room to fay any thing about the enmity of any one, for the Spirit of God is not enmity to God. If all therefore have the Spirit, all are friendly, all are re-tells us that honey is fweet, fhould But how does the objector know it? Is it rational to deny what others fay they have experienced, merely because we have not experienced the fame thing? Efpecially, when in every thing elfe they appear as judicious and upright as any that we are acquainted with. If a man we act rationally to fuppofe that he is deluded, when we have not tafted it ourfelves? It feems to be much more rational to compare it with fome other thing, the taste of which we had experienced to be fweet. And yet, even then, we might not have the right idea, as we should foon discover by tasting it ourselves. When a man tells us of the operations of the Spirit of God on his heart, we frequently are ready to disbelieve what he fays, or to form fome idea of it according to our preconceived notions: Like the man that has never tafted honey, he difbelieves or does not receive what is told him about it, or compares it with fome other tafte which is fweet. But as in tafting of honey itself he would find a peculiar difference, fo in feeling the operations of the Spirit of God which are faving, we fhall perceive fomething different from any that we had before. This is teftified by our Lord, when he fays, if any man will do his will,he shall know of the doetrine. not by almighty power alter their inclinations? But it is faid that "finners are "willing to exert themselves to "the uttermoft, and that they "fincerely wish to use all their ad"vantages aright;" that is, in other words, from a felfith difpofition without any regard to God as God (which is the temper of all the impenitent) the finner wifhes to exert himself without felfishness and in regard to God as God; or plainer ftill, he felfishly withes not to be felfifh. This is the amount of the objection. But can God who knows the whole truth be imposed on, or fhall we (as alas! finners commonly do) impofe upon ourselves fo far as to believe that in our felfish wishes not to be selfish, we are not selfish? The finner knows not that God truly, whom he thinks he is willing to ferve with uprightnefs. His understanding is darkened and is alienated from the life of God, through the blindness of the heart. The way of finners is darkness, they know not at what they ftumble; a deceived heart has turned them afide. But ftill it is replied, "if God beftows his fpirit in a peculiar "and diftinguishing manner on "fome, and not on others, he is partial." It is frequently objected, that "if every man has not the Spirit "of God which is neceffary for his converfion or a religious life," "then he is not to blame for re"maining impenitent." To this it may be replied, that the objection fuppofes that God is obligated to give his Spirit in its uncommon in-ed fluences. This would be making God what all finners with him to be, their fervant. But it must be (confidered that the object of thefe operations of the Spirit, is not to give new natural powers to the mind, but to alter the depraved dif. pofition of the heart. God has given natural powers enough, but finners will not use them aright. And is it reasonable that blame fhould lie on him because he does In anfwering this, it may be askwas it partial in the hufbandman, Matt. xx, to give out of his own ftores as much to thofe who labored only one hour-as to those who had borne the heat and burden of the day? Were not the claims of every one anfwered? Is it partial to give fome an opportunity for a religious education and not to others? Partiality does not confift in bestowing greater favors on one than on another, but in anfwering the claims of one more than of another. If there be no claims there can be no partiality in beltowing favors. If a man, in fettling an account with his neighbour, fhould felf-moved throw up the fum of one hundred dollars justly due to him, would he be partial if he did not the fame to the next? If this can be fuppofed, then a man never can remit a debt or beftow a favor without being partial, unless he does the fame to every one in fimilar circumftances. He may not do what he will with his own And if he have not enough for every claimlefs perfon, he must bestow a favor on none, left he be guilty of the fin of partiality. those who are left show their claims, and they may rest affured that God will not utterly leave them. But if they have no claims upon him, it is very wicked to upbraid him with partiality because he is good, and does what he will with his own. Rather ought every finner to admire the riches of that grace, which while it paffes over and leaves him to the just confequences of his rebellion, makes another infinitely bleffed. His eye ought not to be evil, because God is good. 'Tis a great favor bestowed on them that are reclaimed, but it is arrogance to find fault because he does not beftow the fame unmerited favors on all. The foregoing obfervations lead to a few remarks. 1. When men have not experienced fomething extraordinary of uncommon in their minds, in ref Again, God actually does give fome children a better opportunity to fecure eternal life than others. In the courfe of his Providence, fome are favored with examples and inftructions of piety continual-pect of their finfulness and the fally-while others hear fcarcely any thing about God and religion, unlefs in profanity and contempt; but God is not partial. vation offered in the gospel, they have great caufe to fear that they are not partakers of the faving influences of God's fpirit; and the Further it is important to confid- fame applies to the cafe of all thofe er, that all men are naturally in all who walk in ways of sensual indultheir exercises and volitions, war-gence-they have not the fpirit ring against Heaven, They can and are none of Chrift's. lay no claim to mercy, they reject 2. There is great reason to bethe Saviour, they have nothing to lieve the doctrine of awakening to plead. God may exact the hun-religion, by the fpecial operations dred talents of them; He may al- of the Spirit of God; and to adfo for Chrift's fake remit them in mit fuch extraordinary things the way of effectually calling them. as are contained in the narratives He repeatediy calls upon them to of a revival of religion. They fubmit, to own his fovereignty and exhibit the marvellous grace of to serve him only, but no one re- the Moft High. It does not turns, none will come unto him become short-fighted and rebellious that they might have life. There- creatures to follow their own confore in the day of his power, not jectures on fo important a subject; for their fakes, but his own, hebut in the fear of Jehovah to remakes one and another wil-ceive the inftructions of fcripture, ling, by the operation of his Holy and not fhut their eyes against Spirit. How can he be partial if truth which is of everlasting imhe leaves others equally guilty? He portance. had a just right to leave all. Let 3. It is dangerous and criminal to revile what others teftify refpecting their experience of the operations of the Holy Spirit. To deny fuch things is, at least, to be guilty of falfehood; perhaps of lying. It exposes to hardness of heart, and in fome circumftances compares with the fin which will never be forgiven; it is to refift the Holy Ghoft. 4. To be habitually in a state of ftupidity, efpecially if we are profeffors of religion, and to have but now and then fome uneafinefs of mind respecting our fpiritual state while luft in the heart prevails against the voice of our confciences, is a fearful ftate. It proves that we are not regenerated; that we are not friends, but enemies to Chrift; expofed to the threatning, my Spirit fhall no longer ftrive with man; and, in fhort, that we are the borders of everlafting burnings. And how awful muft be the state of those who have had many ferious impreffions and convictions on their minds, but have loft them all and turned again to folly! No tongue can defcribe their danger! ALANSON. An Effay on Chriflian Communion for the Connecticut Evangelical Magazine. T HE apoftle John, in his 1ft epift. i. 3. fays, That, which we have feen and heard, declare we unto you, that ye alfo may have fellowship with us; and truly our fellowship is with the Father, and with his Son, Jefus Chrift. The term fellowship, in this ufe of it, has the fame fignification with communion. It intends, fummarily, a joint participation in one common good. By means of the apostacy, all holy communion between God and men, and between one man and another, was at an end. Mankind thence became fupremely felfifh, and as fuch, difpofed to feek every one his own intereft, as the fupreme good. The great and happy change which is wrought in men, by the grace of the gofpei, is, that it makes them holy, and thence happy, in view of the general good. It accordingly extends their regards, from private intereft, to the glory of God, and the fupreme happinefs of his kingdom. When the Apostle to the Cor. fays, "God is faithful, by whom ye are called unto the fellowship of his Son Jefus Chrift," he has in view their absolute fafety, on the ground of divine promife, and thence their joint participation with Jefus Chrift, in the joy fet before him, when he endured the crofs, and despised the shame. Hence, when he pronounced this bleffing on the Cor. "The grace of our Lord Jefus Christ, and the love of God, and the communion of the Holy Ghoft, be with you all;" his meaning must have been, that they fhould be made partakers of the Holy Spirit, in his special and appropriate influences, and thereby Chrift, and the love of God, and be actual partakers of the grace of thence be fitted for the holy fer vice of the three in one, who bear record in heaven. But the fubject will be more fully illuftrated, by the following particulars. 1. The communion of Saints implies, that they have one common intereft. It cannot exist, among beings, whose interests are feparated, and thence oppofed, each to the other. Hence fays the Apostle to the Cor. "What fellowship hath righteoufnefs with unrighteoufnefs, and what communion hath light with darknefs ?* So far as men have the mind and fpirit of Chrift, they have one in He tereft, in common with him. He farther a union of purfuit. God is heir of all things. They are ex-is uniformly pursuing his own glory, prefsly made joint heirs and parta- as the fource of all rational happikers with him. As Chriftians nefs; as that, which furnishes the they have no intereft, feparate means of the most perfect gratififrom his. Chrift faith," All cation and joy, to all benevolent things, that the Father hath, are minds. God regardeth this, as his maine." He faith further, to de- last end, in all his operations. note the community of intereft, evidently intends to manifeft his between the Father and the Son, glory, confifting in his infinite, "All mine are thine, and thine eternal, and unchangeable perfecare mine." Hence, as all true tion and happiness, to the view of believers have one intereft, in com- the univerfe. Chriftians, fo far as mon with Chrift, their head, they they are fuch, all mind and purhave the fame with the Father; fue the fame things. In this they for faith Chrift, "I and my Fa- unite with the first cause, and the ther are one." Being one in ef- laft end. They defire, and acfence, they have one common in-cordingly pursue nothing fo much, tereft. This, which is primarily as to glorify their God and Rethe infinite perfection and happi- deemer, and thence promote the nefs of the divine mind, is the defign of all his wondrous works. good, of which all true believers The end of all God's commandare made partakers, by grace. ments is charity out of a pure heart. Hence they are not only fo united, This charity is a purely difintereftas to have a community of intereft ed and holy affection. Hence, among themselves, for they are all in all its operations and pursuits, it one in this view, but they have perfectly harmonizes with the dione and the fame intereft, and vine benevolence. thence one fource of happiness, with the Father and the Son. 4. Chriftian communion implies, as the confummation of it, a union of holy enjoyment. The fource of this enjoyment is indivifibly one. The happiness of all real Chriftians is one." It confifts chiefly, and primarily, in that holy joy, for which they are capacitated, by means of a benevolent temper of heart. By this they are made capable, fo far as their views are extended, of enjoying the good of the univerfe. This is an earnest of the heavenly inheritance, which is enjoyed by the Saints in this life. In this they not only have fellowfhip, one with another, but with the Father and the Son. The three, who bear record, in heaven, rejoice in all the divine works, as thefe are most perfectly conceived and executed, for gratifying the 3- Chriftian communion implies divine benevolence, in the view of 2. This implies a union of holy affection. True believers are all united in the bonds of mutual love. They are fpecially commanded, to love one another. By this therefore as an effential branch of evidence, they are to be known, by all men, as the difciples of Jefus. Befide, they all unite in fupreme love to the fame infinitely worthy object, even God. "They all, with open face, beholding, as in a glafs, the glory of the Lord, are changed into the fame image." Hence, one moral image, inftamp ed on the heart, is a fundamental character, in all the difciples of Jefus. Hence faith Paul to the Cor. "We have all been made to drink into one fpirit." |