ing up or manifesting that I have a book in my hand will prove that all who fee it, have it also. Further, Christians are known to belong to Godby the Spirit which is given them, fee 1 John iii. 24. but this is impossible 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 observe, 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 falsehood or mistake, and Jude was mistaken when he said, these are fenfual having not the spirit. The Apostle likewife in the fame Chapter v. 9. after describing the situation of those who walk after the flesh, in which he evidently supposes some do walk, says but ye are not in the flesh but in the spirit, 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 Christ he is none of his. Christians know their union to Christ 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 flesh, and there is no ground for intimating that any do not belong to him. Further, if all have the spirit there is no room to say 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 conciled, and the main purpose of the gospel ministry, which is to befeech finners in Christ's stead to be reconciled to God, is at an end; nay it was always unneceffary. Hence also the promife, Lo I am with you to the end of the world, is ufeless. The sense which is put on these passages of fcripture is confirmed by a variety of others which might bementioned. The doctrine of the extraordinary operations of the Spirit, in order to a holy life, seems to be interwoven with the whole system of the gospel religion. But if the texts which have been brought into view, do not afford conviction 'tis useless to examine any more. Ma The application of the foregoing passages is greatly confirmed by Chriftian experience. Many judicious professors of Chriftianity, whose lives were irreproachable, and who were confidered fincere Christians 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. ny who opposed 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 supported in the narratives. It may possibly be faid, that they are deceived about the matter. But how does the objector know it? Is it rational to deny what others say they have experienced, merely because we have not experienced the same thing? Especially, when in every thing else they appear as judicious and upright as any that we are acquainted with. If a man tells us that honey is fweet, should : we act rationally to suppose that he 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 selfith difpofition without any regard to God as God (which is the temper of all the impenitent) the finner wishes to exert himself without selfishness and in regard to God as God; or plainer still, he felfishly wishes not to be selfish. This is the amount of the objection. But can God who knows the whole truth be impofed on, shall we (as alas! finners commonly do) impose upon ourselves so far as to believe that in our selfish wishes not to be selfish, we are not felfish? or The finner knows not that God truly, whom he thinks he is willing to serve with uprightness. 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 stumble; a deceived heart bas turned them aside. But ftill it is replied, " if God " bestows his spirit 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 necessary 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 supposes that God is obligated to In answering this, it may be afkgive his Spirit in its uncommon in- ❘ed was it partial in the husbandman, fluences. This would be making Matt. xx, to give out of his own stores as much to those 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 fora religious education and not to others? Partiality doesnot confist in bestowing greater favors on one than on another, but in answering the claims of one more than of another. If there be no ❘ those whoare left show their claims, claims there can be no partiality in bestowing favors. If a man, in fettling an account with his neighbour, should felf-moved throw up the fum of one hundred dollars justly due to him, would he be partial if he did not the same to the next? If this can be supposed, then a man never can remit a debt or bestow a favor without being partial, unless he does the same to every one in similar circumstances. He may not do what he will with his own: And if he have not enough for every claimless person, he must bestow a favor on none, left he be guilty of the fin of partiality. Again, God actually does give some children a better opportunity to secure eternal life than others. In the course of his Providence, some are favored with examples and instructions of piety continually; while others hear scarcely any thing about God and religion, unless in profanity and contempt; but God is not partial. and they may restassured 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 passes over and leaves him to the just confequences of his rebellion, makes another infinitely blessed. 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 bestow the same unmeri ted favors on all. The foregoing obfervations lead to a few remarks. 1. When men have not experienced something extraordinary of uncommon in their minds, in refpect of their sinfulness and the falvation offered in the gospel, they have great cause to fear that they are not partakers of the saving influences of God's spirit; and the and are none of Chrift's. Further it is important to confid- fame applies to the cafe of all those er, that all men are naturally in all | who walk in ways of sensual indul. their exercises and volitions, war-gence-they have not the spirit ring against Heaven. They can lay no claim to mercy, they reject the Saviour, they have nothing to plead. God may exact the hundred talents of them: He may also for Christ's fake remit them in the way of effectually calling them. He repeatediy calls upon them to submit, to own his sovereignty and to serve him only, but no one returns, none will come unto him that they might have life. Therefore in the day of his power, not for their fakes, but his own, he makes one and another willing, by the operation of his Holy Spirit. How can he be partial if he leaves othersequally guilty? He had a just right to leave all. Let 2. There is great reason to believe the doctrine of awakening to religion, by the special operations of the Spirit of God; and to admit such extraordinary things as are contained in the narratives of a revival of religion. They exhibit the marvellous grace of the Most High. It does not become short-sighted and rebellious creatures to follow their own conjectures on so important a subject; but in the fear of Jehovah to receive the instructions of scripture, and not shut their eyes against truth which is of everlasting importance. 3. It is dangerous and criminal HE apoftle John, in his ist 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 use of it, has the same fignification with communion. It intends, summarily, a joint participation in one common good. to revile what others testify respecting their experience of the operations of the Holy Spirit. To deny such things is, at least, to be guilty of falfehood; perhaps of lying. It exposes to hardness of heart, and in some circumstances compares with the fin which will never be forgiven; it is to resist the Holy Ghoft. 4. To be habitually in a state of stupidity, especially if we are profeffors of religion, and to have but now and then fome uneasiness of mind refpecting our fpiritual state while luft in the heart prevails against the voice of our confciences, is a fearful state. It proves that we are not regenerated; that we are not friends, but enemies to Chrift; exposed to the threatning, my Spirit fhall no longer ftrive with man; and, in short, that we are ση the borders of everlasting burnings. And how awful must be the state of those who have had many ferious impressions and convictions on their minds, but have lost them all and turned again to folly! No tongue can defcribe their danger! ALANSON. An Effay on Christian Communion; for the Connecticut Evangelical Magazine. TH 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 selfish, and as such, disposed to seek every one his own interest, as the fupreme good. The great and happy change which is wrought in men, by the grace of the gospel, is, that it makes them holy, and thence happy, in view of the general good. It accordingly extends their regards, from private interest, to the glory of God, and the fupreme happiness of his kingdom. When the Apostle to the Cor. says, "God is faithful, by whom ye are called unto the fellowship of his Son Jesus Christ," he has in view their absolute fafety, on the ground of divine promise, 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 blessing on the Cor. "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all;" his meaning must have been, that they should be made partakers of the Holy Spirit, in his special and appropriate influences, and thereby be actual partakers of the grace of Chrift, and the love of God, and thence be fitted for the holy fer vice of the three in one, who bear record in heaven. But the subject will be more fully illustrated, by the following particulars. 1. The communion of Saints implies, that they have one common interest. It cannot exist, among beings, whose interests are separated, and thence opposed, each to the other. Hence says the Apostle to the Cor. "What fellowship hath righteoufness with unrighteoufness, and what communion hath light with darknefs ?* So far as men have the mind and spirit of Christ, they have one in tereft, in common with him. He | farther a union of purfuit. God is heir of all things. They are exprefsly made joint heirs and partakers with him. As Christians they have no interest, separate from his. Chrift faith, "All things, that the Father hath, are maine." He faith further, to denote the community of interest, between the Father and the Son, "All mine are thine, and thine are mine." Hence, as all true Believers have one interest, in common with Chrift, their head, they have the fame with the Father; for faith Chrift, " I and my Father are one." Being one in effence, they have one common interest. This, which is primarily the infinite perfection and happinefs of the divine mind, is the good, of which all true believers are made partakers, by grace. Hence they are not only so united, as to have a community of interest among themselves, for they are all one in this view, but they have one and the fame interest, and thence one fource of happiness, with the Father and the Son. 2. This implies a union of holy affection. True believers are all united in the bonds of mutual love. They are specially commanded, to love one another. By this therefore as an effential branch of evidence, they are to be known, by all men, as the disciples of Jefus. Beside, 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 same image." Hence, one moral image, inftamped on the heart, is a fundamental character, in all the difciples of Jefus. Hence faith Paul to the "We have all been made to Érink into one spirit." Cor. is uniformly pursuing hisown glory, as the fource of all rational happinefs; as that, which furnishes the means of the most perfect gratification and joy, to all benevolent minds. God regardeth this, as his last end, in all his operations. He evidently intends to manifest his glory, confifting in his infinite, eternal, and unchangeable perfection and happiness, to the view of the universe. Christians, so far as they are such, all mind and purfue the fame things. In this they unite with the first cause, and the last end. They defire, and accordingly pursue nothing so much, as to glorify their God and Redeemer, and thence promote the design of all his wondrous works. The end of all God's commandments is charity out of a pure heart. This charity is a purely disinterefted and holy affection. Hence, in all its operations and pursuits, it perfectly harmonizes with the divine benevolence. 4. Christian communion implies, as the confummation of it, a union of holy enjoyment. The source of this enjoyment is indivisibly one. The happiness of all real Christians is one. It consists 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 universe. This is an earnest of the heavenly inheritance, which is enjoyed by the Saints in this life. In this they not only have fellowship, one with another, but with the Father and the Son. The three, who bear record, in heaven, rejoice in all the divine works, as these are most perfectly conceived and executed, for gratifying the 3. Christian communion implies divine benevolence, in the view of |