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by men, yea, though I had the tongue of an angel; and with these the intellectual abilities of men and angels too; though I could understand all mysteries and sciences; though I had the faith of such as could work miracles; or was ready to impoverish myself in giving alms to the poor; yea, though I might give my body to be burned, as a martyr to the best cause in the world; yet if I am not a new creature all will avail me nothing. I heartily wish that such as are valuing themselves upon their attainments in human learning, or upon their outward profession of religion, and their sufferings in common with others on account of their profession, would allow themselves to enter into such a way of thinking as this. And whilst some are valuing themselves upon their conformity to the national church; and others upon their strict adherence to what they apprehend the purer worship and appointments of the gospel; it were well if both would lay to heart such a text as that, neither circumcision availeth any thing, nor uncircumcision, but a new creature. Gal. vi. 15.

IV. This being born again, is in some respect like our being born at first, instantaneous and perfect; but, in other respects, regeneration may be looked upon as gradual and progressive.

When first a man is said to be born from above, he has every principle of grace and goodness, that is necessary to constitute him a child of God: though as yet all is but in miniature, and very inconsiderable, compared with what it may, in time, grow to.

The new creature is formed not like a statue, in the making of which one limb or feature may be carved out and completed, whilst all the rest lie shapeless, and in the rough stone: but it is formed like a child that is born into the world, which has all the parts of the human body at first, though very small and little, and must have time to grow to their full size and perfection. Those that are born of the Spirit have the divine image and likeness, as to every essential part, drawn upon the soul; but yet they are capable of continual improvements, till they become perfect as their Father which is in heaven is perfect.

Hence it is that the apostle teaches us by his own example, not to take up an opinion of ourselves, that our attainments are sufficient as soon as we are thus renewed. Though we could say, with him, that what things formerly were gain to us, those we now count loss for Christ; yea, (that we are so much altered from what we were in our natural state) that we count all things (even the best and greatest in the world) but loss for the excellency of the knowledge of Christ Jesus our Lord; yet we are not to look upon ourselves as already perfect: but this we are farther to do, forgetting the things that are behind,

to reach forth unto those thing which are before. And another apostle calls upon us to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. 2 Pet. iii. 18.

This, I thought proper to make a distinct head, for the sake of these two conclusions:

1. There can be no state betwixt that of the regenerate, and the unregenerate.

Whatever preparations there may be for such a change, yet these are certainly to be distinguished from the change itself. All men are either born again, or not; there is no middle state that can be allowed: for that would infer, if any died in such a state, that they were disposed of accordingly in the other world; and appointed to some intermediate place betwixt heaven and hell. Which is a notion I need not stay to expose. There is something of more immediate consequence to be guarded against, which I had chiefly in my eye, upon the mention of this head; namely, to prevent men's taking up with any of those things which are preparatory to this new birth, as if they were really to pass for it. Hence it is, that many have been carried into very sad and destructive mistakes; who have imagined, that some short-lived convictions, and ineffectual purposes and resolutions, might pass for this change; or that some partial regards to their duty, which have arisen from their first serious impressions, have been sufficient to denominate them new creatures. And so resting in what has been only preparatory, they have at last fallen even from that.

2. There may be such as are truly regenerate and born again, that are yet very weak in grace, and very little in their spiritual stature.

'Tis possible such a change may be wrought upon men, when yet the infant state of the new creature may hardly discover that it is so. However, if any man be really passed from death to life, this life will show itself by growing every day more vigorous and active: and if any man be passed from darkness to light, this light, though very dim at present, will shine more and more unto a perfect day. But for this reason we should not rely on any thing that has been done for us, so as to grow secure or negligent, upon an apprehension that all is safe and well; for if what has been wrought in us be indeed of God, it will be continually advancing till it comes to perfection. As for God, his work is perfect. This work of our regeneration is so perfect at first, in every essential part; and therefore fixes in us a regard to all God's commandments: and perfect at last, in every attainable degree; and therefore makes our growth and improvement

necessary.

V. This change, which is called the new birth, may be, and commonly is, effected by the outward means of grace.

As in the 3d of John, we are said to be born of the Spirit; so in the epistle of James, regeneration is ascribed to the word of God. And in the former place we read of being born of water, [that is, by baptism] as well as the Spirit. 'Tis certain that outward ordinances and appointments are, of themselves, insufficient to produce such an effect; but it is as certain, from the whole current of scripture, that the Spirit of God does make use of such means, and ordinarily renews the heart in and by these.

There have been, indeed, miraculous productions of this kind; and God has sometimes manifested himself to those that inquired not after him; yea, to those who, with a persecuting blasphemous temper of mind, have set themselves against him: but such cases are to be looked upon, just in the same manner as we do upon the miraculous cure of diseases; or a miraculous supply of bodily wants, which some, upon extraordinary occasions, have obtained. Such miracles, both of grace and providence, were necessary to the first settling of Christianity in the world: and they may be wrought again whenever, and whereever, it pleases God suddenly to restore and advance the credit of decayed religion. But I think these cases should no more be taken into our common accounts of regeneration, that the removing of the most inveterate distempers with a word, or the Reding of five thousand with five loaves and two fishes, are to be taken into the usual method of healing our diseases, or providing our daily bread.

That man would certainly be accounted very inconsiderate, and vain in his expectations, that should sit still and refuse to seek after and provide his necessary food; because he reads that Elijah was fed by ravens, and the clouds rained down manna on the Israelites. And is it not every whit as wild and unjustifiable, for men to neglect the means of grace, and expect to be converted by some miraculous appearance of Christ from heaven, beause the apostle Paul was so! or to promise themselves that they shall be renewed suddenly on their death-bed, because the thief on the cross was suddenly changed in his last moments?

He that can be so wretchedly misled, as in this last case, may as well advance one step farther, and promise himself that he shall go to heaven without seeing death; because he reads of one, that in a fiery chariot was taken up thither. Yea, I will venture to say, that on this account he has more reason to expect a translation, than he has to look for such a miraculous renovation: because he has two instances of

persons being taken to heaven without dying; (viz. Enoch and Elias); but he has only one instance in the whole Bible, of a conversion so extraordinary as that of the crucified malefactor.

Let the new birth I have been explaining, be looked upon then, as a change that is generally wrought by the outward and ordinary means of grace. And let it be considered, that there is no case in which those means would fail of obtaining such an end, could we procure the blessing of God in and with them.

From hence we may safely conclude, 1. That men ought to apply themselves, with great diligence, to these appointed

means.

As we learn from what has been said, that none should encourage themselves to hope for extraordinary grace, in the neglect of the common and ordinary method of salvation; so no man can reasonably hearken to despondent thoughts, whilst he does, in a way of duty, cry to God for renewing grace and mercy. What means are to be used, and what method we are to take in our applications to God, I shall lay before you in the 3d chapter: my business here, is only to establish this conclusion, that we ought to look upon the new birth, as a change that may be attained by us; and so to seek after it with suitable concern and diligence.

And if this was not really the case, wherefore should God call upon those that are in a state of corruption, to cast away from them all their transgressions, and to make them new hearts and new spirits? Wherefore should he declare with so much solemnity, As I live I have no pleasure in the death of the wicked, but that the wicked turn from his way and live? And then, wherefore should he call after sinners with so much importunity, Turn ye, turn ye, for why will ye die? Wherefore should our Saviour put men upon striving to enter in at the straight gate? And bids us ask, seek, and knock; assuring us that God gives the Spirit to them that believingly and importunately ask him? Wherefore should one apostle urge us, to work out our salvation with fear and trembling? and another, to draw nigh to God, as one that is willing and ready to draw nigh to us? Wherefore, I say, should these scriptures, and many others of the like import, speak to us in such a manner, if the change I have described, were not attainable in the use of ordinary means!

But possibly it may be said, can a man do any thing toward his own birth, or creation, or resurrection, by all which this change is described? To this it is readily answered, that we are actually called upon so to do: Awake thou that sleepest, and arise from the dead, and Christ shall give thee life. Metaphors are generally made

use of in scripture with some one considerable view; and to give light in some particular matter, for the sake of which they are produced; but it is a manifest wrong to the design of them, to stretch them to every thing which a brisk and warm imagination may suggest. Suppose as to this very point, that you explain a man's being dead in sin, to signify his being able to do no more, than a man naturally dead, is to revive himself: when you have done so, carry this explication of the metaphor to another text, and see how far it is from being true and agreeable there. Such as are alive to God, are said to be dead to sin, which according to the sense just mentioned, must denote, that such are no more able to do a sinful action, than a dead body is to move or stir.* And

Dead in trespasses and sins, an unregenerate man can as little do any thing preparatory to the new birth as produce it. But enjoying natural, though destitute of spiritual life, in many instances, sinners might act otherwise than they do. This is happily illustrated by the author, Chap. iv. § 2. Especially they should be careful to apply diligently to the means of divine appointment, which Christ has promised to countenance and bless. Assiduous application to these means is a duty which never can be too much inculcated, or too carefully performed. And when a conscientious performance is aimed at, it is more than probable that with the sinner, as with the poor impotent man at Bethesda, all shall be well at last. Instead of effecting a cure, he could not even put himself into the waters, and, till troubled, they were as inefficacious as any common stream; still, however, he waited, and when he could find no means nor ability to go to health, health came to him.

But it must always be remembered, that the soul is passive in regeneration; that the connexion between the most diligent use of the appointed means and the end, regeneration or salvation, is neither natural nor necessary, but absolutely dependent on the divine blessing. After we have done all, an attainment which few, if any, pretend to, we are unprofitable servants. Duty is ours; salvation is wholly of grace. But considering the rich grace of God in his kind invitations and precious promises, these things should rather encourage than discourage poor sinners.

In obviating the objection to the use of means which is urged from man's being spiritually dead, the author's language is rather dark and inaccurate. His observation concerning scripture metaphors is true and deserves attention, but in the present case is rather misapplied. The particular truth which the metaphors alluded

if there are any that will not own this to be a falsehood, they must blot that text out of the Bible, There is not a just man

to are designed to inculcate is, man's utter inability to put forth any exertions which can have the least efficiency to produce or even prepare for his regeneration. But this by no means either cancels or diminishes his obligations to duty. Being a moral agent he is under the strongest obligations to obey the Most High. But though without power to produce a supernatural change, calls to use the means, and endeavours, on the sinner's part, are neither useless nor without advantage.

Like the gospel call at large, every particular call to sinners, and among others that, Eph. v. 14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee life, points out duty, exhibits privilege, and is the great mean appointed by God to be the vehicle of that life which dead sinners need, but cannot produce. Tabernacling in the flesh Jesus said to the young man and maid, Arise; and to Lazarus after he had been some days in the grave, Come forth. In some such manner, and with similar effect, he addresses the dead sinner in the day of effectual calling. He says, Awake thou that sleepest, and arise from the dead. With the call he conveys power and communicates life. Then is accomplished that emphatic promise, The dead shall hear the voice of the Son of God, and shall live. Besides, as the gospel is the ministration of the Spirit, H often communicates certain influences which excite, and in some degree enable, gospel hearers to do many things, and these even gladly; but instead of cherishing and improving his influences, many neglect and quench them, and provoke the Holy Spirit to depart.

It is true a regenerate person is dead to sin and cannot live in it, Rom. vi. 2. And yet commits sin in thought, word and deed every day. But from a renewed man's committing sin, we cannot argue that an unrenewed man either can or will perform any thing spiritually good. Both are dead; the one to sin, and the other in it. In an unrenewed man there is but one principle; in the believer there are two, contrary in their nature, incessantly opposing one another, and absolutely irreconcileable. These are denominated flesh and Spirit, the law in the members and of the mind, and the old and new man. Every believer may and should join with the apostle, when with the greatest propriety he designates his own character from that internal principle which was the most powerful and permanent, saying, as in Rom. vii. 20, "Now if I do that I would not, it is no more I that do it, but sin that

upon earth that doeth good, and sinneth not: and at the same time, they must talk against all the observation and experience in the world.

But dropping all metaphors, it is farther objected against the plain and express scriptures I have quoted, that our Saviour tells us plainly, whilst there are many that strive to enter in at the straight gate, yet there are few that find it. And again, he says expressly, that no man can come unto him, except the Father draw him. And the apostle tells us, that it is God who worketh in us both to will, and to do, of his own good pleasure.

To which I think the answer is very obvious. When these and the foregoing places are compared together, they amount evidently to this, and no more: we must work, because God works in us, and with us; we must go to Christ by the grace of God assisting and enabling us; and we must strive in a believing expectation of God's accomplishing our desires; because those that have made attempts, without this dependance on him, and help from him, have been disappointed and baffled. And that leads to a

2d Conclusion, that for the success of all means, and the effecting this happy change of the new birth, our reliance must be on God, and him alone.

We must make the best use we can, of all outward helps and advantages, but we must not trust to these: 'tis God alone that can give a principle of new life (concerning which I have spoken very fully in the beginning of this discourse); and therefore we should take care to fix all our hope on him. Grace is the gift of God, as well as glory; and should be sought for and esteemed as a gift, in what way soever it may be bestowed. If any means had been sufficient of themselves, to work such a change in men, it must have been the preaching and miracles of Jesus Christ, when he was here upon earth: and yet we find those that allowed him to speak as never man spake; and were sensible that he proved his words, by such works as never man did, notwithstanding such convictions, turned away and forsook him. But afterwards, when God sent his Spirit to work upon the hearts of men, in and with the preaching of the gospel, we read of thousands converted at a time. Yea, those very administrations, which men of wit and learning have scorned and derided, have yet by the mighty power of God,

dwelleth in me." The moment the old man is thoroughly rooted out, the saint will be as incapable of sinning and as averse to it, as the natural man is to perform any duty spiritually good.-Editor.

produced such effects as the wisest and greatest might be glad to own.

To sum up all, therefore, in a little; we are taught to pray, Turn us, O Lord! and then we shall be turned, for thou art the Lord our God. And the more I am convinced, that this change is of God; the more earnestly, and importunately, should cry unto him that performeth all things for me.

Here, reader! stay a while; review the heads of what thou hast been reading; and say, if thou canst, that this doctrine of the new birth is a doctrine not to be understood. I am very sensible indeed, that after all my care to explain it, in the most orderly and affecting manner I could; yet if the good Spirit of God is not pleased to give thee a discerning mind, and if he does not open thine eyes to see the evidence and importance of what has been suggested to thee, it will be of very little service. But if God does graciously concur with these endeavours, he can render them as useful to thee, as they have been to some others: and however inconsiderable they may seem in themselves, this will stamp a value upon them.

"Thus may it please thee, O Father of lights! to enlighten those that sit in darkness, and in the region of the shadow of death: give them the knowledge of salvation, for the remission of their sins, and so let the day spring from on high visit their souls. One ray from thee, blessed God! would make day in the most benighted breast. Be thou, therefore, the teacher of those that are yet ignorant of thee, and of their way to thee; and bring them out of their natural and sinful darkness, into thy marvellous light."

(To be continued.)

GREAT OSAGE MISSION.

Through the kindness of Dr. Goodsell, of Woodbridge, we are enabled to communicate intelligence from the Mission Family to the Great Osage Nation considerably later than any that has been published. It is pleasing to notice, that although our friends are at a great distance from us, the passage of this letter has been remarkably short. It is dated 6th of August, post marked St. Louis 17th, and received at New Haven 12th inst. May we not indulge the hope that the time is not far distant when our missionary friends and the heathen around them, will be brought within a few days sail of us by means of steam boats, which shall measure this vast extent of inland waters. [Rel. Intel.

Missionary Boats, Osage River,
August 6, 1821.

Dear Sir-Under the guidance of a kind Providence, I with my associates have ar

rived in the midst of the heathen Osage Nation. On Thursday the 2d ult. we came to the first Osage camp. Our first view of the sons and daughters of these western wilds, was highly flattering; but for a more particular account you must wait till I can forward my journal. A chief who had been directed by his nation to wait our arrival, and give information, met us at the bank, with apparent pleasure. Next morning he started to call in the hunters and assemble a council. The chiefs were gone on a Buffaloe hunt. This chief said he should return in four days.

Friday, 3. Went several miles to view a site for our establishment. Good water privileges, timber and stone are not abundant; but good land for cultivation is not wanting.

Saturday. 4. Moved our boats up until shoal water stopped us. We are now a short distance to the north of the old village. The Osages have recently left their old village and built them new ones further westward. It is one of God's remarkable providences that we have been able to progress so far with our boats at this season of the year; probably the like cannot be done oftener than once in ten years. A chief was asked why there was so much rain this year, he replied, he 'supposed it was on account of the missionaries. They wanted water to come up with their boats, and they prayed, and the Great Spirit sent the rain;" observing at the same time, that "when traders attempted to come up with boats, they never got them up, there was no water.'

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We now consider ourselves as at our station; we endeavour to thank the Lord for his many mercies. We have none sick, but some are feeble. Myself and children are in excellent health. Our journey has been long, laborious and healthy. We believe this country to be healthy. The air circulates almost as well as upon the ocean; the land is sufficiently uneven to carry off the surplus water. I think many situations here would enrapture most of my northern friends. You may talk about prairies, but the eye must behold them to conceive of their grandeur. Capt. Boge departs in a few moments, you must therefore receive this empty sheet from your constant friend, &c.

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make known the truth in English, may here receive what instruction he needs; every native youth of talents, Christian by mere profession, may here receive that Indian classical education, which will raise him in literature above the generality of the Brahmins, while he is also instructed in the scriptures, and enable him to defend and do honour to Christianity, whether he serve society in a legal, medical, or literary capacity, or be engaged in commerce; and from all these we may reasonably suppose that a body of native translators will be formed, which will improve the translations in their own language, far beyond what any foreigner will soon be able to do; and finally, every ingenious heathen youth, who loves knowledge, and is able to support himself, may attend the lectures in the college, and live out of it, according to his own ideas of cast, as long as he complies with the rules in point of morality and diligent attendance. It is his business to guard his mind against that light which will shine around him on every side."-Chris. Spec.

THE MISSIONARY.

BY JAMES MONTGOMERY.

I sing the men who left their home,
Amidst barbarian clans to roam;

Who land and ocean cross'd,
Led by a star discerned on high
By Faith's unseen, all-seeing eye,

To seek and save the lost;
Where'er the curse on Adam spread,
To call his children from the dead.
Strong in the great Redeemer's name,
They bore the cross, despised the shame;
And, like their Master here,
Wrestled with danger, pain, distress,
Hunger, and cold, and nakedness,

And every form of fear,
To taste his love their only joy,
To tell that love their best employ.
O thou of old in Bethlehem born,
A Man of sorrows and of scorn,

Jesus! the sinner's Friend!
Oh thou enthron'd, in filial right,
Above all creature power and height;

Whose kingdom shall extend,

Till earth like heaven, thy name shall fill,
And men, like angels, do thy will.
Thou, whom I love, but cannot see;
My Lord. my God! look down on me,
My low affections raise :
Thy spirit of life and light impart,
Enlarge, inspire, inflame my heart;

And while I spread thy praise,
Shine on my path, in mercy shine,
Prosper my work, and make it thine.

PUBLISHED BY E. LITTELL, 74, South Second St. Philadelphia, At 83 per annum, or 82.50 if paid in advance.

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