Q. 2. "If knowledge be necessary, how can infants be moral agents?" Ans. If speculative knowledge were necessary to moral agency, children, or infants, could not be moral agents. But if the above answer be according to the truth, they may be moral agents as soon as they are capable of any motions of heart, which are in their nature selfish exercises, or of the nature of disinterested benevolence: which is as soon as they have a heart. The Scripture confirms this sentiment, when it is said that John, the son of Zacherias and Elizabeth, should "be filled with the Holy Ghost from his mother's womb." Luke i. 15. And that "The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies.” Psal. Ivii i. 37. Selfishness, every selfish motion of the heart is, in its nature, the essence of all falsehood; and the foundation of every lie that ever was told. Had there never been any selfish motion of heart, there never could have been any such thing as a lie. Every degree of selfishness in the heart, every selfish motion, is a lie; it is falsehood itself, and a practical denial of all truth, and opposition to it. Hence we may learn the meaning, and see the truth and propriety of the words of David; "Behold, I was shapen in iniquity, and in sin did my mother conceive me." Q. 3 May not an evil exercise take place in the mind without any consciousness that it is evil?” Ans. What has been said above furnishes an answer in the affirmative. And were not this true, how could there be any sins of ignorance, which the Bible supposes and asserts? The disciples of Christ had evil exercises of heart, and expressed them while they "knew not what manner of spirit they were of." The omniscient Saviour asserts this, and rebuked them for these evil exercises; of the evil of which they were so far from being conscious, that they thought they were very good. Quest. 4. May evil exercises take place while one sleeps. or is dreaming?" Ans. Doubtless. This follows from what has been already observed. Quest. 5. "Is any consideration necessary to determine an exercise of heart evil, or good, but its nature?” Ans. No. Because holiness and sin consist wholly in the exercises of the heart, which are in their own nature sinful or holy, according as they consist in self-love, or disinterested benevolence, independent of any other consideration. [See Edwards and West, as cited above.] Quest. 6. "What is the nature of an exercise?" This question is not understood. If it mean to ask, what is an exercise? Ans. It is an act of the will or heart. We get an idea of this by consulting our own feelings. If it mean, What is that in the nature of the exercises of the heart, which distinguishes them, and determines them to be good, or evil? Ans. Selfishness, or disinterested benevolence. Quest. 7. "How does it appear that exercises are created? Are they any thing but qualities of the mind ?” Ans. It can be demonstrated that no exercise of heart or volition can exist without the exertion of an external cause. [See Edwards on freedom of will, and West on moral agency.] Therefore every exercise or volition of the heart, being positive existence, is an effect of an omnipotent cause, who says "let it be." If causing an effect to exist, be creating that effect, then every exercise of the human heart is created. But it is needless, and perhaps improper to use the word create, as it is not commonly used, I believe in this For though preservation be really nothing but a continued creation; yet we make a distinction, in words at least. If it be granted that exercises of heart are qualities of the mind, this does not alter the case with respect to their being the effect of an external cause. They must still be so and therefore in this sense created. But all that we know of the mind consists in what are called qualities, viz. perception, thought, and volition. How do we know that it does not wholly consist in these, made and upheld by the great First Cause of all? sense. IMPROVEMENT IN THEOLOGY A PLEASING CONSIDERATION. IMPROVEMENT is by no means at an end: and those men err exceedingly, who lament that they live in this late period of the world, wherein improvement and science have been anticipated, and there is no room left for further discoveries. There is abundant room for discovery and improvement in every science, especially in theology. If all truth be already discovered, whence arises that endless variety of sentiments, and the extreme difficulty of settling controversies on theological subjects? These facts certainly prove, that all do not embrace the truth; and if some few are possessed of it in the general, yet of these few perhaps no two can be produced, who do not differ in their apprehensions and representations of some important doctrines. If therefore improvement in theology be at an end, it is brought to an end, not by a number of divines; for a number cannot be found, who agree among themselves; but it is brought to an end by some highly favored individual, who knows more than all the world beside. But who or where is this man? Will any one undertake to point him out, or pretend to be the man himself? Or can it be pretended concerning any man, that he knows the truth fully and perfectly? That he intermixes with it no error? That he is master of all, or of the best arguments in support of it; or of all the best answers to gainsayers? If not, it cannot be pretended that improvement is carried to its utmost pitch, even by any individual. As God is infinite, he is not, and cannot be perfectly known by men, or even by angels. They and the saints in glory are constantly studying and improving in knowledge. Theological subjects are the things which they disire to look into. They will carry on their improvements to eternity; yet will never have exhausted the truth. Much more is there room for the utmost improvements, which we can make in this life. For our encouragement, we may reflect, that every discovery of truth paves the way for still further discoveries. Though the canon of scripture is complete, and we are to expect no further revelations; yet many new truths will break forth from the word of God, which although now contained in it, for want of attention, and comparing spiritual things with spiritual, are not yet seen. Further discoveries even in moral and divine subjects, are also to be expected from the candid disquisitions of unbiassed reason. If ministers of the gospel would be faithful and diligent in their studies and researches after truth, there is not the least reason to doubt, but that great improvements would be the consequence and instead of having occasion to lament, that we live at too late a period of the world, we might find matter of conviction, that we live at too early a period, to be under the best advantages to discover the truth. For the more truth there is already discovered, the greater is the advantage for still further discoveries. Edwards, at Dwight's Ordination, 1783. SELF-EXAMINATION. 1. IF I fear God merely because he is infinitely great, and able to destroy me forever, my fear is servile, and I am a sinner. But if I fear him because I really love his perfeetions and honor, is not my fear filial, and am I not a Christian? 2. If I love Christ merely for the sake of his benefits, or my own happiness, I am a sinner. But, if I love him because he is God, and because he came into the world to glorify God, in the salvation of man, am I not his disciple? 3. If I attend religious duties merely to escape punishment, and to silence the complaints of a guilty conscience, am I not a hypocrite? But if I love communion with God, and desire to devote myself to his will, am I not one of his children? 4. If I maintain a splendid table, and feed and clothe many poor persons, merely to be esteemed a kind, generous man, I am no more than a covetous sinner. But if I give a cent, or a cup of cold water, in the name of Christ, because I love his cause supremely, am I not his friend? 5. If I mourn and sorrow merely because I am exposed to God's wrath and curse, I am a sinner. But if I really mourn and weep because I have dishonored Christ, and grieved one of the least of his lambs, by not walking uprightly, am I not a Christian? 6. If I desire to live for the sake of the riches, honors and pleasures of this world merely, I am a simmer. But if willing to meet prosperity or adversity, life or death, for the sake of honoring God, am I not one of the chosen number? 7. If my last thoughts before sleeping, and my first thoughts after waking, are employed about temporal things merely, have I not reason to fear the testimony of the morning and evening? But if I am in the habit of sweetly contemplating divine things, when I close my eyes at night, and open them in the morning, may I not hope that I am the child of God? 8. If I read the Bible, and observe the Sabbath, from custom only, I am a sinner. But if I consult the word of God, and observe the regulations of the Sabbath, because I find my chief delight in divine things, may I not hope that my heart is renewed? 9. If I can behold the rich displays of God's goodness, morning and evening, destitute of the emotions of gratitude, I am a wicked creature. But if these glorious manifestations of divine excellency make me thankful and humble, and raise my soul to God, am I not a christian? 10. If I am influenced by selfish motives in what I do, I am a sinner. But if I am influenced by the honor of God, and the good of souls, in my actions, am I not the follower of Christ? Yes and the Lord give me grace to acknowledge him in all my ways, and he will direct my paths. 3 G M.M. Mag Extract from the fifteenth Annual Account of the Missiouary labors directed by the Trustees of the Missionary Society of Connecticut; performed chiefly in the year 1813. In Westford, county of Otsego, N. Y. the Rev. George Colton has a pastoral charge. At two distinct periods-one, the latter part of 1812-the other, the season preceding-he labored four months as a missionary, principally in the county of Wayne, Penn. He distributed many Tracts; and the joy and gratitude with which the people received them were almost incredible. The great importance of sending religious books into those new settlements, was, according to his observation, beyond all reasonable dispute. Much excellent fruit of them has already appeared, and will more fully appear in the eternal world. In a population of probably more than four thousand souls, he found only one congregational church; ore of the close communion baptists; one of the open communion; and two or three methodist classes. These last were declining rapidly, as it appeared, through the heterodoxy, ignorance, and immorality of their preachers. The books worthy of notice among the people were few, excepting those bestowed by Missionary, and other charitable Societies. The Bibles sent by the Connecticut Bible Society were very gratefully accepted. It seemed as if no district could be found more in need of assistance at the hand of pious charity, than the county of Wayne. In many settlements, the people had no schools. In others, they were kept only a few months in a year. Of several places, peace, morality, and a fondness for religious meetings, when possible, were the pleasant features. Of others, the reverse was the horrid aspect. The Rev. Ebenezer Kingsbury has a pastoral charge in Harford, county of Susquehannah, Penn. By a recurrence to the missionary accounts, for a few of the last years, it may be seen, that he has been long experienced in this arduous and weighty employment. Between the first of April, 1802, and the close of that year, he labored almost five months as a missionary. He performed much service in the vicinity of his stated charge, within the boundaries of the ancient Luzerne, passing occasionally, however, into the adjoining counties of New-York. His travels amounted to about one thousand miles. His preaching, family and school visits, and other ministrations were proportional. The self-denials inseparable from the service were relieved by a variety of cheering scenes. Some sinners were awakened. Believers were strengthened and comforted. In a number of places very deep impressions of seriousness were manifest. In one, there was a powerful and animating revival.— The state of many settlements in that region is distressing, by reason of sectarian heresies, propagated with an industry worthy of a good cause. It seemed less distressing then however, than in years past. In a tract of country larger than the whole of Connecticut, there were only seven churches and five stated pastors.-Many settlements have no preaching, but such as missionaries supply.-In |