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Further account of the Sales and Profits of the Connecticut Evan.

gelical Magazine.

Whole number delivered to Messrs. Lincoln and

Gleason, Jan. 1, 1805, of the four first Volumes,

and the six first numbers of the fifth Volume, 20034 Returned by Seymour & Woolhopter,

54

20088 Printed by Lincoln & Gleason of the six last numbers of the fifth Volume,

19800

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39888

Of these, there have been sold to subscribers at 12 1-2 cents,

14057 Do. to Booksellers at 8 pence,

884 Do. at retail at 12 1-2 cents,

1625 Delivered gratis to subscribers,

1003 On hand, January 1, 1806,

• 22319

39888

18450

Printed of the six first numbers of the sixth Vol

ume, Of these, there have been sold to subscribers at 12 1-2 cents,

Do. to Booksellers at 8 pence,

Do. at retail at 12 1-2 cents, Delivered gratis to subscribers, On hand, January 1, 1806,

13171

879 523 868 3009

18450

On hand, of five first Volumes,

Do. of six first numbers of sixth Volume,

22319 3009

Total, on hand, January 1, 1806,

25328

Sale of 29376 at 12 1-2 cents,

Do. 1763 at 9 pence,

$ 3672 00

195 89

Amount of Sales,

3867 89 Expenses, Printing 19800 Vol. 5, six last numbers at 66 mills,

1306 80
Do. 18450 Vol. 6, six first numbers, 1217 70
Sundry bills for postage and transpor-
tation,

24 13
Paid for Christian Observer,

4 00

Total, Expenses,

2552 63

Profits since last statement,

$ 1315 26 The above amount of profits is due from subscribers, and also nearly 400 Dollars more which is due to Lincoln & Gleason, being the balance of their account for printing, &c. above what they have received.

It is hoped that delinquent subscribers, when they see what large sums are due, on this and the former statement will exert themselves to pay their balances soon, that the money may be paid into the Treasury of the Missionary Society of Connecticut, and be put out to interest.

Donations to the Missionary Society of Connecticut.

1806.
Jan. 31. Israel Day, contributed in new settlements,
Feb. 5. A Friend of Missions,

7. A Friend of Missions,
19.' A Friend of Missions,

$ 768 10 00

2 00 11 32

31 00

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ners.

Thoughts on ihe Inability of Sin- tion laid in regeneration for holy

affections and exercises in a

train is evident from the expeT seems generally agreed, rience of all Christians ; for

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are the subjects in the new birth ment the power of indwelling is moral and not physical ; or, sin, they can still bear witness in other words, that it is predica- | to the faithfulness of God in ble of the will and affections on carrying on the work which he ly, and not of the intellect, or has begun in their hearts; and other natural faculty, as its pro- also from the scriptures which deper seat.

For though it be true, clare, that the gifts and calling as it certainly is, that in the of God are without repentance. new birth the whole man is, in It is a fact that they love what an important sense, renewed, they hated before, and hate what the understanding is illuminated, they loved before : and there is the conscience is purged, and a reason to be sought for, in the every faculty is sanctified; yet nature of things, why they this is supposed to be the neces- do so; and a reason sufficient sary consequence of the change for the effect. There is a perof the will and affections. But manent reason resulting from though the change, in its main the nature of creatures or of their character be moral, it will not characteristic temper; we follow that there is no change in mark the 'difference, and we acthe nature of the subject as the count for the fact, by supposing ground of holy affections: and that their frame and constitution, if such change be supposed, it or their natures are different.-must be admitted, that so far it The dog and the lamb are so is physical : for moral quality is made as to be differently affectpredicable of the will and affec-ed with the same object. The tions only, and not of that state dog will bite, and the lamb will of the soul which is the ground of lick the band that offers violence. them. That there is a founda- | Perceiving this diversity we VOL. VI. NO. 10.

X x

re

have no more doubt that their of events, except in upholding make or constitution is differ- the vast machine which, in the ent, than we have, that their beginning, he had set in motion. passions and affections are so It is no more inconsistent with In like manner if we see cause the holy nature of God to opeto conclude from the uniform rate in and by the serpent, than conduct of two persons, for a to operate in and by the dove. course of years, that one loves His agency in and by the two God and his neighbor, and that she-bears out of the wood, which the other loves no being but tare forty and two children who himself, and sensibly hates all mocked Elisha, was as pure, as who stand in his way, we ne-in and by the ravens which fed cessarily conclude, that their Elijah: or, in and by the dove natures or constitutions are dif- | which returned to Noah in the ferent, as well as their affections ark with the olive leaf. His and exercises themselves. So agency in afficting Job through when we observe that an indi-the malice of Satan was as holy vidual from spiteful and mali- as it was in and by Job in feedcious becomes uniformly kinding the hungry and clothing the and benevolent, we conclude naked. The divine benignity is that his nature is changed ; not impressed on all his works; and his affections only, but his cor- every creature of God, either stitution, in which we seek a by itself, or in its connection reason of the existence of af- with other things, and in the fections of a certain kind in a use to which it is applied by train.

him who filleth all in all, will Should it be said, that holy show forth his praise. affections, in the regenerate, The opinion, that the change are produced by a law of con- in regeneration cannot be phys. stant divine operation, it will be ical, seems to have originated admitted ; but it will be proper in the theory, that man could to remark, that, for ought ap- not be to blame for a state of pears, all that is meant by na- unregeneracy, or for being detåre, in any creature, is a law of stitute of a principle of holy constant divine operation by love, if a physical change was which, certain affections, voli necessary as the ground of that tions, actions, or motions, are affection ; because, this would produced, in a certain stated imply a natural inability for holy course and order, so as to bring exercise ; but that he would be about the end for which the to blame for being in that state, creature was made. Such an if the new birth were supposed idea of nature in creatures is only a moral change ; because not seen to be inconsistent with such a change would imply only sound philosophy, or divinity. a moral inability for holy exerOn the contrary, by making cise, consisting in the want of God, as it were, visible in every a heart for it. This reasoning thing and event, it has the ad- goes on the supposition, that vantage of that idea of nature natural inability excuses from which tends to exclude him blame, but that moral inability from our thoughts, as having does not. But this must be unlittle or no agency in the course I derstood with limitations. No

ever ex

thing seems necessary to blame-, himself and others. Indeed, the worthiness but that the subject temper, or the affections, are should be capable of the know-not, nor ever can be the proper ledge of God, and should, in fact, object of choice ; for they are be destitute of love to him and independent of choice ; and the to his creatures. A creature of proper ground of it. Our being such a character, however be affected in a certain manner in became such, is worthy of blame the perception of particular oband punishment because he is jects is not the fruit of antecehostile to every interest but a dent choice, nor is it choice itselfish interest. For, the precise self ; but it is by a law of our notion of blame-worthiness in nature, as sensitive beings. a rational agent is, that he is We do not love or hate ob wholly selfish, or has no re-jects because we choose to love gard to the good of others : or, or hate them ; but because they which is the same thing, is an appear to us lovely or hateful. enemy, to universal being. If The perception itself of beauty any character can be blame- or deformity in objects is all worthy it must be that which the love or hatred we prefers a good comparatively ercise towards them. It is no nothing to that which is infinite-matter of choice whether or not ly great : because, such choice I will be pleased with a beautiful is against reason and the fitness landscape, a well proportioned of things ; and such a character edifice, a fine poem, a beautiful surely deserves punishment, person, divine truth, the characwhich is nothing else but the ter of Christ, or any other object, opposition of the public, or of in the natural or moral world. him wlto represents the public, As a sensitive being, susceptible against such a character, man- of pleasure and pain, I am afifested in the infliction of natu- fected by them, and am the subral evil upon him. Brutes are ject of various sensations of dewholly selfish in their actions, light, or the contrary, according and had they a moral sense by to the state I am in ; but the which they could discriminate pleasure or pain I feel is not the between right and wrong, they result of choice. Indeed, if we would be sinful creatures, and have affections, the gratification the subjects of moral govern- of which we find is hurtful to us, ment ; but being destitute of we have power, in some cases, such moral sense, their actions to avoid their objects ; and in are not moral any more than the that way, indirectly, to diminish actions of the sun and wind. the force of those affections

The blame of a rational agent themselves. Still, it will remain does not consist in this that he true, that our affections are not had power to do otherwise if he what they are as a consequence had pleased ; nor in this, that of our choosing them ; but they his evil temper is the fruit of his are what they are, by a law of own choice; but it consists in our nature ; which is indepenthis, that his temper is, in itself, dent of our volitions and prior to evil ; prompting to a train of them. If it were otherwise, we volitions and external actions should, in a sense, be masters of which dishonor God, and injure our own destiny; for, as our af.

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