are free moral agents, as has been obferved; but they are not probationers. The reafon is, they are not now in a state of trial for their future condition; or upon which their treatment in a future ftate is put at iffue. But this is effential to a ftate of probation. It implies a trial of character, by the prefent 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 taste-a partial, unholy affection, he was ftill as much a free moral agent as before. His exercises were ftill voluntary. He still acted as he pleafed, or ac-ation of objects of a moral nature, cording to the tafte of his heart, tho' it was now corrupt. in fuch circumftances as will draw forth and exhibit to the view of The fallen Angels alfo, are free creatures, the taste or disposition of moral agents; that is, if we con- the heart, in order to a state of ret fider 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; nor would the most perfect external conformity be in the leaft degree evidential of a right temper or talte of heart. The tree could no longer be known by its fruit. The abfurdity and falfehood of thefe confequences,prove the falfehood of the doctrine or fuppofition from which they flow. This probation, or trial and pro ving of hearts, by means of moral agency, or free volitions and astions, 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 implacable and incorrigible nature of a finful 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 gospel, it is to be obferved, that there is fome probability, or reafon to hope, that they will pafs thro' a change of character, and become of a new and holy tafte or difpofition: And thus become entitled to the future bleffedness 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 Secondly. In order to men's being in a state of probation, they muft 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 those affections and volitions naturally connected with these. VOL. II. No. 1. tranfcript of the divine character, and calculated to give the knowl 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, containing 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 themfelves, and refufe a compliance. Still, however, there is fome hope of them-fome probability that they may yet be of a taste 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 gofpel was, not only to prove them, and exhibit to the univerfe the implacable wickednefs of their hearts; but also to fantlify and fave many of them--And as he is in the way of faving finners, 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 efpecially when they are in any mealure awakened and excited to attend to divine things. And this is a prin cipal thing implied in the probation of finners under the gofpel, viz. the probability that they may become the fubjects of a change of heart, by the word and fpirit of God, and be heirs of falvation. It may be obferved, again, that the ftate of probation which men have under the gospel, both thofe who embrace it, and those 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 ftrengthen and increase that affection; and thus prepare them more and more, for those oppofite ftates to which the penitent, and impenitent, will be afligned. When the rain, and the rays of the fun fall upon a field that is fown, they cause the feed to fpring up, and prove of what fort it is, whether wheat or tares. And by continuing to fall they ftrengthen and increafe 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 gofpei 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 increafe, 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 ges they enjoy, the fafter will their guilt and wickedness increase, till they are ripened and "fitted for destruction." Having fuggefted these 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 understanding, tafte and will, and are therefore proper fubjects of exhortation and command, is decidedly. evident from the numerous commands and exhortations which are addressed to them in the fcriptures, which are the word of God. It is evident alfo from our own confcious feeling and experience. Weknow that we have understanding, and that the truths of God's word, when attended to and realized, excite in us either pleasure or pain, love or hatred. We know alfo, and are conscious, that all our volitions refspecting these truths, or any thing of a moral nature, are the free outflowings of our hearts, or moral tate and difpofition. We cannot therefore conceive of any moral agency more perfectly free. 2. That the future condition of men is fufpended upon the prefent trial of their characters, or, that bfe and death are fet before them in the gospel for their choice, is alfo evident from the fcriptures. It is implied in all the invitations, calls and warnings of the gofpel, and is directly afferted in numerous instances. It is written "whatfoever a man foweth that fhall he alfo reap." This intimates that the prefent is a feed-time for Eternity, and that the future ftate will be a ftate of retribution to mankind, in which they will be treated according to the iffue of their prefent 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 state 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 still 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 mor. al agency in their treatment of Chrift and his caufe, have mani. fefted themselves his enemies, and are proved to be of a tafte and difpofition fuited to be companions with fallen apoftate beings, shall be fentenced to depart accurfed into everlafting 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. If mankind are moral agents, and are univerfally of a corrupt depraved talte or difpofition, as is afferted in the fcriptures; then it is evident that there my be a change of tafte, or they will never have any holy affection, or love to God and the Savior, nor any holy or virtuous volitions and actions in the fight of God. It is neceffary, not only that the feed of the ward fhould be Town, but that the ground | poffible for creatures to have. In alfo be good, in order to fruit being rejecting the gofpel, and treading brought forth unto holiness. Mere cultivation of a bad or barren foil, and fowing good feed upon it, will not change its nature; though it may prove it, and show that it is nigh unto curfing, in that, while it drinketh in the rain which cometh oft upon it and receiveth cultivation, it fendeth forth nought but briers and thorns. Or to change the figure; Cultivation, even when accompanied with the benign influences of the fun and the rain, will not change the nature of the feeds in a field that is fown; but it will bring them forth, and prove them, and prepare them for that end to which their nature is suited, whether good or bad. And thus it is with refpect to the means used with finners, or the cultivation they receive under the gospel. Suchmeans are ufed with them, and fuch objects prefented, as would draw forth holy affection and its fruits, were they not of an unholy nature, or a depraved corrupt tafte. But fince they are, nothing fhort of a radical change of heart or tafte, or being born again," will effect this, and bring them to a compliance with the gofpel. And this is agreeable to the doctrine of Christ." Wemuft make the tree good or its fruit will not be good. A good tree bringeth not forth corrupt fruit: neither doth a corrupt tree bring forth good fruit." 2. The inexcufableness of finners in rejecting the fpel. Life and Death are fet before them. Light has come into the world and fines around them, but they hate it, and turn from it, as it is not congenial to their natures, and chocfe darknefs--the way which leads to drh. This they do with all the freed which it is under foot the Son of God, they act out their hearts. Their actions are the free outflowings of their natures, which are thereby discovered, as the nature of a tree is difcovered by its fruit. They are in themselves as confcious of freedom, in "their ungodly deeds, and hard fpeeches" againft Chrift, and his cause, and in all their treatment of him, as they are in any of their conduct towards each oth er. And when they are treated by a fellow creature in any measure as they treat God and the divine Savior, they are ready to refent it as criminal and vile, and deserving a retribution of evil. Thus they are condemned by their own daily conduct and out of their own mouth; and might juftly be cut down, immediately, as "cumberers of the ground." And God, by waiting. upon them, and continuing the free and gracious offer of falvation, while they continue to harden their hearts, and turn away from it, evinces his long fuffering goodnefs, and lays a foundation for the fupport of his character, and the difplay of his mercy and justice, in the great decifive day. Then,, if not before, every excuse and falfe refuge of finners, will be fwept away-every cavilling, replying mouth will be stopped and all the world become guilty before God. How folemn, therefore, is the fituation of mankind in the prefent life! It is a probation for Eternity, and every circumstance involves eternal confequences. We are all, either veffels of wrath fitting for deftruction, or veffels of mercy preparing for glory, Nor is there any hope refpecting those who are ftill impenitent, except in the fovereign mercy and grace of the divine decrees. WE E conftantly find that perfons who appear to be fuitably awakened and humbled, have ever been ready to own and profefs their belief of, and fubjeetion to the truth of this doctrine; although before they opposed, and quarrelled with it: Which methinks, ought to be confidered in favour of it; and indeed, it is difficult for me to have conceptions, which I can think to be any ways juft, of a being of infinite knowledge, power and fovereignty, without conceiving of that Being, as having fixed purposes, refpecting things pertaining to that univerfal dominion, which he doth exercife over the whole creation which he hath made. God, who is able to humble and Some thoughts on the do&rine of renew their hearts, and thus carry on his own work. The Lord is indeed carrying on his work, and will continue to carry it on, by bringing finners into his kingdom, and fealing them by his Holy Spirit, unto the day of redemption. But with refpect to any individuals who are still impenitent, we know not whether God will difplay his grace in their repentance and falvation, or glorify his juftice in their deftruction giving them over to hardness to eat of the fruit of their own way and be filled with their own devices. But this is certain, and a truth which ought to fink deep into the mind of every impeniteat finner, that unless he is bro't to feek the Lord in earnest, and with a renewed humble heart he rauft perish. A confideration of these things, and of the shortnefs But I here fpeak more particu and uncertainty of life, ought to larly of the divine decrees refpecawaken and alarm the thoughtless ting his creature man, which if it and vain, and excite the children be a fcripture doctrine, and truth, of God to diligence and to a care- is, by us to be believed and proful examination of their state. feffed; notwithstanding difficulties Soon, at fartheft, the day of death which are thrown in the way. will arrive, and the awful day of There is a great difference between judgment and final retribution, managing it with neceffary pruwhen every one will receive accor- dence, as it ought to be, both by ding to the deeds done in the minifters, and private chriftians, body the character formed while and profeffedly renouncing, and here in this life. There, he that difcarding it; which, if a fcripis filthy will be filthy fill, and he ture doctrine, may not be done that is holy will be holy fill. without much fin, and danger. There will be no more facrifice for Inftead of the many places in fcripfin, nor hope, to the wicked, of ture I might alledge in proof of deliverance from wrath. For as this doctrine, I fhall mention only the gift of God to the heirs of the the following ones, which appear promife, thro' Chrift, is "eter- to me fufficient, for that purpofe; nal life," fo" the wages of fin" 1 Theff. i. 4. Knowing brethren the proper wages which the impen- your election of God." Rom. itent will receive, is death-ter-viii. 33. "Who fhall lay any ral death." O that they were thing to the charge of God's wife, that they understood this, elect?" 2 Theff. ii. 13. "But that they would confider their lat-we are bound to give thanks always ler end." PHILOS. 66 unto God, for you, brethren, becaufe God hath from the beginning |