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be awakened unless they are the subjects of a most dangerous infatuation. How few, alas, of those who in their youth flattered themselves that in old age they should repent, have ever been permitted to see that period. While in the midst of their worldly schemes, perhaps while just entering upon a vast round of business, which was to be accomplished before they could attend to religion, they were taken from the earth, and obliged to give an account of all the deeds done in the body. How ill must they be prepared to render the reasons of their continuing in impenitency and sin! But even suppose they have reached the period of old age; that period which in their confused imaginations they had intended to devote to the service of God, what is their situation? With hands which have labored in the service of Mammon; with hearts which have been filled with the lusts of this vain and corrupting world, how can they perform a service acceptable to God? Can those eyes which, for a long series, have gazed with satisfaction upon the temptations which surround them, be raised toward Him who dwelleth in the heavens, in humble adoration!

Can the tongue which has been long accustomed to profane the name of its Maker, be suddenly brought to praise the Great Benefactor, and turned in old age to the voice of melody? Far otherwise. The man who has lived to old age without religion, is in a state little less than hopeless. Is he avaricious? His whole soul is more and more engrossed with the love of riches; death is entirely excluded from his thoughts; and he acts as tho'

he was secure of living forever here on earth. Is he sensual? His mind becomes still more the seat of unlawful desire, and he not unfrequently acts the part of a pander to his young relations and acquaintance, not content with offering himself as a vic| tim on the altar of intemperance and brutism. Is he ambitious? The desire of fame gains new vigor the longer it is indulged, and a man is never more fond of popular favor than in his dotage. In short, whatever worldly thing maintains dominion in the heart of man to the exclusion of religion till old age, it takes away even all seeming excellence, and deadens the subject of it to all considerations, except those which belong to this vain and deceitful world.

C. Y. A.

[TO BE CONTINUED.]

Religious Intelligence.

ORDINATIONS.

ON Wednesday the 23d of May, was ordained at Kingsborough, (Johnstown,) the Rev. ELISHA YALE, to the pastoral care of the Church and Society in that place. The Rev. Charles McCabe, of Milton, (N. Y.) made the introductory prayer. The Rev. Nathan Perkins, D. D. of West-Hartford, (Conn.) preached the sermon, from 2 Cor. iv.

5. "We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake." The Rev. Coanrod Ten Eick, of Mayfield, (N. Y.) made the consecrating prayer; during which Dr. Perkins, and the Rev. | Messrs. Ten Eick, McCabe and

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On the 4th instant, the Rev. DAVID DICKINSON, was inaugurated to the pastoral care of the Church of Christ in Meriden, State of New-Hampshire. The public solemnities of the occasion were performed according to the following method of arrangement.-The Rev. Joseph Blodget, of Greenwich, (Ms.) made the introductory prayer. The Rev. Thomas Holt, of Hardwick, (Ms.) delivered the sermon, from Colossians i. 28."Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in CHRIST JESUS." The Rev. Asa Burton, of Thetford, (Vt.) made the consecrating prayer. The Rev. Eden Burroughs, of Hanover, (N. H.) delivered the charge.

serious sense of the solemn and interesting scene. The entire unanimity of the Church and people, on the joyous and yet momentous occasion, presages consequences auspicious to that branch of Zion.

QUESTION.-An explanation is desired, by one of our readers, of a passage in the 8th chapter to the Romans, from the 19th to the 23d vr. inclusive.

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jamin Trumbull, D. D. Levi Hart, D. D. Cyprian Strong, D. D. Nathan Strong, D. D. Nathan Per

The Rev. Jacob Haven, of Croy-kins, D. D. and Elijah Parsons. den, (N. H.) gave the right hand of fellowship. And the Rev. Joshua Crosby, of Greenwich, (Ms.) made the concluding prayThe profound attention of

er.

a numerous assembly of spectators exhibited evidence of their

ANDREW KINGSBURY, Esq. was chosen Treasurer, and JOHN PORTER, Esq. Auditor of the Society.

ATTEST,

LEMUEL TYLER, Scribe.

Donation to the Missionary Society of Connecticut.

July 26, 1804.

A Friend of Missions Glastenbury,

$10

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On a true knowledge of the Gos-invitations of his grace, sepa

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rately considered, will not ensure the salvation of a single soul of our lost race. The offers of the

Tof contemplation, as extenHIS subject opens a field sive as it is pleasing. All, there-gospel, truly are made to all fore, that can be attempted in but why do not all accept? the present essay, is but to draw Why do any accept and not the some outlines of the subject, rest? Why is it that only some and sketch a few general hints, of the many who hear, do know upon which the reader may the joyful sound of the gospel? profitably enlarge, in his own Who is it that makes them to meditations. differ? They are, by nature, children of wrath, even as others, and as much opposed to the grace of the gospel, as those who finally reject it. Have they, therefore, any thing, in themselves, whereof to glory? Is it owing to any superior virtue or skill in them? Is it brought about and effected by any wisdom or strength of their own? Let the word of God answer these questions. It is abundantly full and conclusive, and all his people will say, Amen.

But, before we proceed to a direct inquiry into the nature and properties of that peculiar knowledge by which the people of God are distinguished and blest, it is expedient to consider, who, or what is the efficient cause of it. This will discover to us a foundation, upon which the superstructure of the Christian's faith may with safety be reared; a foundation, which, alone, will eventually ensure his pleasing hope of eternal life.

By looking into the scriptures of truth, we are taught, that all the infinite provision God hath made in the gospel, by the atonement of his Son-together with all the instruction of his word, and the external calls, offers and ¦ VOL. V. No. 3.

Thy people shall be willing in the day of thy power.

I will give them an heart to know me that I am the Lord.

I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee. L

Not by might, nor by power, but by my spirit, saith the Lord. Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Blessed art thou, Simon Barjona, for flesh and blood hath not revealed this unto thee, but my Father which is in heaven.

No man can come unto me, except the Father who hath sent me draw him.

You hath he quickened, who were dead in trespasses and sins. By grace are ye saved thro' faith, and that not of yourselves, it is the gift of God.

We are his workmanship, created in Christ Jesus unto good works.

Not for works of righteousness which we have done, but accord ing to his mercy he saveth us, by the washing of regeneration, and the renewing of the Holy Ghost.

But time would fail to recite half the passages of scripture, equally clear and decisive upon the point. This is the uniform language of God's word. It is a foundation stone in the gospel scheme of mercy. It is the finishing display of God's infinite grace to a ruined world. God's peculiar people are redeemed, not only by price, but by power. God doth not only begin, but accomplish the glorious work. He doth not only lay the foundation, but the top stone of our salvation.

Christ

doth not only save his people from wrath, but he saves them from their sins. He is the author and finisher of their faith. It is owing but to sovereign interposition of divine grace, and the almighty, renewing influences of the spirit of God, that the benefits of Christ's redemption are savingly applied to the

souls of his redeemed; and it is provided for, and promised in the covenant of redemption, that Christ's people shall be drawn to him. "This shall be the cove. nant that I will make with the house of Israel after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God and they shall be my people."

We will now particularly inquire what is directly implied in a true and saving knowledge of the gospel.

ture.

1. It necessarily presupposes spiritual life in the soul. This consists in supreme love to God, an heart conformed to his true character, and the whole gospel plan of salvation. It is a com munication from the spirit of God, by which the soul is assim. ilated to the moral perfections of Deity, and hence is called a participation of the Divine na The image of God is en stamped on the heart. "If any man be in Christ, he is a new creature--he is renewed in knowledge and true holiness, after the image of God his creator." He hath the same mind in him which was also in Christ. This disposes him, in imitation of the example of Christ, to that line of conduct, which, by its fruits, is a manifestation of the image of Christ. Hence believers are said to receive of his fulness, and grace for grace. His ful, ness is the source from which we derive the sanctification and perfection of our natures; for he hath the spirit without measure, and it hath pleased the Father that in him should all fulness dwell; and so it is grace for grace, or grace in the copy, corresponding to grace in the

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original such as love to God, | tial difference of moral character,

benevolence to men-meekness humility, forgiveness of injuries, patience under sufferings, resignation to the divine will, and zeal above all things for God's glory.

This may lead us to see the propriety of that expression of scripture, Christ formed in you, and Christ in you the hope of glory. His moral character is formed in the heart of every true believer, by the power of the Holy Ghost; as his human nature was conceived, by the same power in the womb of the virgin.

between the saint and the sin-
ner; and a spiritual discerment
is a fruit of this spiritual taste-
it is the exercise of it, in the per-
ception of the reality, excellency
and moral beauty of divine
things. As by the natural sense
of tasting, we discern and dis-
tinguish natural objects by that
quality in them adapted to this
taste; so it is in regard to the
discernment of spiritual objects
by the spiritual taste; and a
spiritual taste is as necessary in
order to this discernment, as the
natural sense of tasting is to the
other. And hence we find the
word thus used in scripture. As
new born babes desire the sin-
cere milk of the word, that ye
may grow thereby, if so be, ye
have tasted that the Lord is gra-
cious. This is a spiritual taste;
and the desires it excites, are
here compared to the feelings
of an infant crying for the breast,
and nothing else will pacify it.
So the child of God craves the
spiritual nourishment of divine
truth, and can feed upon noth-
ing else. His taste is so accu-

I would observe further, that knowledge, of whatever kind, is the predicate of some kind of life. The animal and the rational life have each their knowledge, which is peculiar to them; and so too has the spiritual life. This knowledge is so necessary to this life, that it is in some places put for life, as in John xvii. 3. "And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." To know God, is to love his char-rate and discerning that he canacter, law and government; and to know Jesus Christ, is to acknowledge and embrace him, in his mediatorial character, and experience the power of his re surrection upon our hearts.-isfy him. Nothing but the sinThis is to know God and Jesus Christ, and this knowledge is declared to be eternal life.

not be deceived, or imposed on by any counterfeit resemblances. He desires the pure uncorrupt ed doctrines and truths of the gospel, and nothing else will sat

cere milk of the word can please his taste, or administer to his spiritual nourishment and 2. A true knowledge of the growth. A true knowledge of gospel implies a spiritual taste the gospel, therefore, implies a and discernment. This is evi- spiritual discernment, or a realident, as well from the very na- zing, pleasing sense of those ture of the thing itself, as from truths which the gospel conthe many declarations of scrip- tains. The gracious heart is ture which may be brought in prepared to receive, and readily point. The difference of taste embrace every divine truth, as forms the first, and most essen-soon as ever the objective knowl

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