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in their kind, we see not how the hand, does the exercise of perfect apostle could say with propriety, wickedness in him who has fallen, as ver. 19. “ For the good that forbid the hope, that the fubject " I would I do not ; but the evil may again be renewed to repen“ that I would not, that I do.” tance. Should it be objected, by We cannot be said to do that we the advocates for the impleaded would not, when the whole heart hypothesis, that their sentiments is in what we do Nor can we be do not admit that Christians will said not to do the good we would, ever fall from grace ;

because they when this good is perfectly chosen. maintain, there are gracious cov.

The holy scriptures represent enant engagements, on God'spart, the struggle in Chriftians from dif- that where love has once been im. ferent and opposite principles or planted in the heart, though its lustings as a warfare between ene exercises be followed by those mies. And yet it is clear, there is which are perfectly finful, it shall —there can be no struggle or war again revive and spring up:-This, fare of enemies, unless both are however, would imply no other alive, and on the field, and exert. difference between them and those ing themselves at the same time. who hold that Christians may fall

To suppose the luftings of the from grace, than that the former {pirit, and of the flesh, in Chris- suppose à certainty that the subject tians, both perfect in kind, only will be renewed to repentance ; existing at different times, would but the latter do not. The fal. really give no effentially different ling away in both cases, is mate. idea of a warfare within the Chrif- rially and effentially the same, viz. tian, than there was in Adam, by a person's ceasing to exercise the being first holy, then a finner. least degree of love to God, and Nothing appears, on supposition having nothing but wickedness in that the moral imperfection of his heart, though he have once Christians consists in the inconftan- been brought to spiritual lifecy of their holy exercises, but that though he have heretofore felt the they may live perfectly free from fenfation of pure, divine love. sin, for as long a period as our first What more than this is necessary parents did - And then, too, live to a real, effectual falling from in the exercise of perfect wicked. grace, it may be difficult to apness, as long as they did, before prehend. And if the holy scripthey were renewed to holiness. tures decide, that one, who falls Yet the fall and recovery of our from grace, can never again be first parents is neither an example, renewed to repentance ; they e. nor a just representation of the qually decide, that a Christian struggle of opposite biasses in the never is, at any period after his hearts of Chriftians.

conversion, wholly without any 6. The sentiment under con- degree of the love of God in his fideration implies, both the doc-heart-never sees the time, when trine of perfection in this life, and his feelings and exercises are only that of falling from grace. The those of the unregenerate finner. , doctrine of perfection, as held by This is asserted on the ground, its advocates, implies no certainty that the covenant of grace

afcerthat a succession of holy exercises tains the final salvation of every shall be continued for any particu- one, who is brought to believe in 'ar period : Nor, on the other Christ.

· If it be that the phrases used To say that there is a divine efin the 4th and 5th verses of the tablishment, that holy exercises 6th Heb, are descriptive of the fall fucceed such as are wholly Cbriftian, the words immediately linful, in a heart, which has herefollowing fully decide that, if tofore felt the power of divine fuch an one fallaway, le cannot grace and love, contradicts the be renewed again to repentance. assertion of the Apostle, that, if But if the expressions, being en such an one fall away, it is imposlightened, tasting the heavenly gift, lible to renew him to repentance. made partakers of the Holy Ghost, Should it be said, that the falsafting the good word of God, and ling away fpoken of by the Apoithe powers of the world to come, are tle, does not mean a ceffation for not descriptive of the Christian a little, or a given time, of holy character, and of Christian expe. exercises, in the heart of the rience, where shall we find any in Christian ; but a final as well as a the holy fcriptures, which are? total apoftacy from Christianity; How manifeft is it, that being in it may be replied, that such a darkness, and being in the light are construction renders the Apostle's phrafes abundantly used, in fcrip- affertion, both unmeaning and ture, to distinguish between the impertinent.--This would be to ftate and character of the unregerle make him say that, one who finalrate and the Christian ? Accordly falls away, and never does repent, ingly, in this fame Epistle, chap. is never renewed again

to repen10. 32. the writer addresses the tance--that it is impoflible to reHebrew Christians, as those who new a final impenitent to repentance. had been enlightened. Similar ob These obseryations may serve fervations might be made on the to show, that the moral imperfecother expressions juft quoted. tion of Christians does not consist But the Apostle’sown words seem in the inconftancy of their holy exto be decisive in the case. He ercises. fays, if fuch fall away, it is im We may inquire, in the next possible to renew them again unto place, whether it be supposeable, repentance. This naturally fup- there should be two entirely diftina poses that those, who had been and opposite exercises of will, in the subjects of the influences and the Christian, at one and the same experiences before defcribed, had time, the one perfealy boly, and ence been renewed unto repen- the other totally finful ; and, that tance :--Had not this been the this should constitute the moral case, there would have been a imperfection of Christians, in the manifeft impropriety in speaking present state. of their being again renewed. That there may be different, Having once been renewed, if and even opposite exercises of will, they fell away, they never could in the fame person, at different be renewed again. Why does times, is readily admitted. But not this imply, should the time ev- that there should be exercises of er come, when there is a total will perfectly distinct from each failure of love in the heart of a other, and in perfect and direct Christian, and this followed by ex- opposition the one to the other ercises of perfect, unmixed fin- at the fame time, not only wants the fulness, that holy love will never evidence of experience, but is difagain be begotten in his heart : ' fcult even to be conceived. It is

one constiousness which perceives and fection of Christians confifts, neifeels every thing that takes place ther in the inconftancy of their hou in one and the same mind, wheth- ly affections, nor in affections of er it be of the intellectual or vol. a perfe&tly distina and opposite nature untary kind. Whatever be the exercised at the same time ; it renature or quality of affections in mains, that it must consist in mor. any individual, they are the affec- al imperfe&tion in their boly exercises. tions of one and the same will. themselves-That the most holy One consciousness to every thing, affections they ever exercise, in which takes place in it, runs this life, have in them some mix. through the whole of each par ture of moral evil, of fin. This ticular, distinct mind. Two per is the same as to say, that perfectly distinct and opposite exer- fect, unmixed benevolence is uevcises of will at the same time, to er felt by any one on this fide the gether with two distinct and sep. grave. Here we may justly ap. arate perceptions of consciousness peal to the experience of Chrif. of them, imply two minds as en tians ; and, ask if they ever feel tirely distinct from each other, as to themselves that they love the those of any two different persons. glorious God and Saviour as much What makes two perfons, but as they ought to, and with a perfe& different trains of moral exercises, and finless love? Or, whether they between which there is no mutual are ever conscious of this perfect conscioufness--mutual perception friendship and finless love, and at It must be two minds in which are the same time, the same moment confound exercises at the fame time, scious of perfeé, unmixed enmity and these of a nature perfectly against God ? opposite to each other, between

All the difficulty, it is apprewhich there is no common consciouf- hended, which attends the opinressano mutual perception. But ion, that the moral imperfection if there be a common consciousness, of Christians confifts in the morally a mutual perception running through imperfe& nature of their most holy all the exercises, which co-exift affections, is, that it is hard to in the mind of an individual ; conceive there should be any love there is no place left for such a dif- to God, where he is not loved in tinction between its different feel the fame perfection, as by the ings and perceptions, as will war. fpirits of just men made perfect, rant us to consider, and treat of i. e. with a strength and fervor of them, as affections, both entirely love, which exhaust the whole opposite, and perfealy difting from natural capacity for love. each other. There may be differ But is it at all inconceivable ent qualities in the present exerci- that, an affection, which gives the ses of the will: But that two di- divine character and glory a prefrectly opposite exercises of one erence to ourfelves, and to any and the same will should co-exift, perfonal interest of cur own, andthefe, too, of a perfe&ly differ Thorld, yet, have some tincture, 'ent nature ; and, there be no fome remains of selfishness in it ? blending, no mutual perception of Is there any inconsistency in fupfeelings between them; is as in-posing, that men may love God conceivable. as that one mind more than themselves, and yet not Thould be two.

so much more as they ought ? Do If it be that the moral imper- we not often experience preferen

ces, in our affections, which are, nature according to the different nevertheless, imperfe&t ? Do we qualities of the general object prenot often make choices, when, at fented to it; or, there must be as the same time, some degree of re- many fucceffive affections toward luctance is felt in choosing ? Are the general object, as there are there never any drawbacks upon different qualities in it. If there the enjoyment of what we have be not as great a mixture of pero chosen? And, yet, would there ception in the affection toward the be, if the choice were pure and complex object presented, as there unmixed, and, in proportion to is of different qualities in the obthe nature of the object, exhauft. ject itself, it will follow, either ed the whole strength of the elec- that there must be as many succes. tive faculty? When we have been five affections as there are differangry with any one, do our af- ent qualities in the object ; or, fe&tions proceed, in an instant, there must be some qualities in the from the height of passion, to per object perceived by the underfed cordiality and reconciliation ? standing, toward which the mind Or, have we the sensation, both does not act at all, or feel any of the height of passion, and per. manner of affection. But if we fect reconciliation, at the fame admit that there are some objects time? Or yet further ; do the existing in the understanding, height of passion, and perfect rec- toward which no affection of the onciliation take place by turns, will is exercised, ' we shall neither and vibrate, 'till anger totally know where to stop, nor how fubfide ? The experience we have many objects are presented, towin this, and in similar cases, must ard which the moral part in us nevbe the rule by which we judge. er acts. The objects presented

As to the possibility, in the by the understanding, are of the nature of things, of such a mixa nature of motives to action. And ture of affection, the following why any motives to action should things may be observed, viz. be presented to the moral faculty,

That there is no exercise of toward which the will never acts, will without an object-That the either one way or the other, we objects toward which the will is are not able to comprehend. exercised the ideas, are often, To suppose there are as many even generally complex. That different acts of will in succession the mind is susceptible of complex to each other, as there are differideas, i. e. of a number and va- ent simple ideas in a complex obriety of fimple ideas, at one and ject existing at one and the same the same time, is sufficiently evin- time in the understanding, will ced by experience. Several ideas, imply, either that the will never and those of different kinds, co-acts toward some of the objects exist in the mind, and are perceiv- presented by the understanding, ed at once without any succession. or that the succession of acts of it is the province of the will to the will are much, yea very much feel and act toward the objects more rapid, than the fucceffion of presented to the mind by the un- ideas in the understanding. But derftanding. If differing objects why this should be fo, we know are presented at one and the fame not ; nor do we derive any evi. time, the affection toward these dence, from experience, of the objects must be, either of a mixed fact, but if this be really the

case, there must either be two very That some idea of the supreme different measures of time, or God may co-exist with ideas of time is not constituted by the fuce our own personal intereft, is evi. ceffion of mental ideas and perdent from the fenfible opposition ceptions.

of heart many times. felt to the If time be constituted by the character and government of God. fucceffion of intellectual ideas, it And if affections may consist of will of course follow, that all the different feelings, in proportion exercises there are of affeaion town to the different qualities of the ard an object now existing in the object presented to the mind, as understanding, however complex, has been already shown ; it is and of whatever different qualities, manifest, there is no natural inare simultaneous; and, consequent consistency in supposing the heart ly, not fucceffive.

Should we to consent to the supremacy of fuppose the fucceffions of affec God, without a perfect willingtion to be more rapid than those ness, at the same time, to come to of intellectual ideas, time muft below, and be fo low as is suitable measured very differently by one for the finner. What difficulty train of these fucceffions, from can there be in the fuppofition, that of the other ; or, the will that the holy God should be trumust never act toward some of the ly loved, and yet the affection not objects presented by the under perfeâly relish that high supremacy Atanding

of the Deity, which with infinite It remains, therefore, if the reason he claims ; and, that per. ideas existing in the understand. fect felf-abasement, which he re. ing are ever complex, if the obquires of the finner? If ideas of jects presented to the faculty of the glorious God may co-exift the will be of different qualities, with those of our own personal that they are felt, and the will intereft, there can be no abfurdiacts towards them all at once, and ty in fuppofing that, without per. without fucceffive acts and exer- fe& disinterestedness, the heart cises. And if this be so, the af. Thould prefer the glory of God. fection muft of neceflity be of a If these observations be just, mixed nature, according as the it may appear, that the moral imseveral simples presented to it in perfection of Chriftians confifts, the complex object, are suited to not in the inconftancy of their holy the taste, or otherwise.

exercises--nor yet, in the exerThis, it is apprehended is agree- cise of affections of a perfcaly disable to constant, daily experience. ting and opposite nature at the same We often have objects presented, time--but in the moral, sinful imwhich please on some accounts, perfečlion of the best affeżions ever and not on others. Yea, we found in them on this fide the rarely, if ever, find an object, grave. which we choose with so perfect a relish and approbation of the FOR THE CONNECTICUT EVANwill, as to be sensible of no draw GELICAL MAGAZINE. backs upon the affection, from A brief account of the revival of some quality in the object, or in religion now prevailing in rale the relation or terms on which it College, New-Haven, communi. must be chofen, not altogether cated to the Editors by one of the rclifhcd.

Inftru&ors of the College.

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