the efforts of infidelity so active and prevalent, we have lived to see it realized. A general movement of the Church of Christ on earth, has succeeded the establishment of that Society. The man who first conceived the idea of forming a society for distributing gratuitously the Holy Scriptures, without note or comment, among the poor; by which the active exertions of Christians of all denominations have been harmoniously combined in diffusing abroad the pure light of heavenly truth; should be deemed a benefactor of mankind. The vast importance of this principle has been most interestingly displayed; first in the establishment and exertions of the British and Foreign Bible Society, and subsequently in the formation and labors of numerous similar societies in Europe, Asia, and America; by whose agency the word of God has been put into the hands of several hundred thousands of our race, who might otherwise have lived and died without possessing this invaluable and necessary treasure. Nine years have this day elapsed since the British and Foreign Bible Society was formed; and, during that period, they have labored in the great cause of Christianity, with a zeal and liberality which will throw upon the present and the last century a lustre that will distinguish them in Christian History. The efforts of this Society are marvellous, and demand from every follower of Christ gratitude and praise to him who "worketh," in his people" both to will and 1813. to do of his good pleasure." May the blessed Spirit ever preserve that Society, and, from time to time, renew and increase its zeal and liberality! In imitation of the laudable example set by this PARENT Society, numerous auxiliary societies have been formed in Great Britain: and in this country Christians have shown a disposition to emulate the conduct of their transatlantic brethren. What an interesting spectacle does the Christian Church exhibit in this day of confusion and convulsions! What a sublime attitude has she assumed! While the governments of this world are contending for the mastery, and are, in their mighty conflicts, desolating the earth; while thrones are tottering, kingdoms falling, and humanity bleeding at every pore; she lifts up her head amid the noise and the tumult; and, contemplating, with the compassion of her divine Lord, the miseries of mankind, she is meditating schemes for their deliverance. Animated by faith in the promises of her God, and looking forward, with holy exultation, to her latter day glory, she has commenced the noble enter prise, which will, we trust, issue speedily inthat grand and long wished for revolution, by which nations shall be subdued to the Prince of Peace, and the oracle fulfilled, which announces the glorious period in these reviving words, "Theking doms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever." Donations to the Missionary Society of Connecticut. June, 7. ود Settlements, 19. Received from Rev. Holland Weeks, collected in New 1813. Settlements, Donations for Foreign Missions. $00 50 6 27 500 $111 77 June 1. Received by P. W. Gallaudet, by the hands of Peter B. Gleason & Co. from the Harford (Pennsylvania) Female Cent Society, Towards the translations of the Scriptures, 4 2 52 20 272 On the doings of the Unregenerate. [The following paper was written by an aged and venerable divine, whose praise is in all the churches, and whose writings have instructed many. It was the application of several Sermons. To shew the reader how the subject wasintroduced tothose who heard, the text and heads of enquiry are inserted.] ED. LUKE xiii. 24. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. F [No. 8. I. We are hence naturally led to inquire, what objection can be made, against exhorting or directing sinners to be in the use of any outward means of saving grace while unregenerate. Giving such directions and exhortations, has always heretofore been so universally customary, that many may think the propriety of it too indisputable to need any proof, or even so much as being mentioned. But now of late it is disputed, by some respectable divines, whether disputable or not. The warrantableness of it has been seriously called in question, both from the pulpit and from the press, by some worthy and faithful preachIt seems to have become necessary, therefore, to vindicate it against their objections, if it can be fairly vindicated. ROM the earnest exhortation, and alarming premonition, here given by our Sav-ers. iour, three questions were proposed, and have been discussed. What is to be understood, by entering in at the strait gate ? How are sinners required to strive, in order to this? and, Why many shall not be able, who will seek to enter in ? It now only remains, that we make the application, Here, VOL. VI. NO, 8. It is insisted that no answer should be given to the all important inquiry of sinners, "What shall we do to be saved?" except, "Believe on the Lord Jesus Christ;" or, "Repent, and believe the gospel." And that Mm any means of grace, or even to pray, till after they are true penitents. Indeed, from this text itself, I apprehend, the contrary may rather be concluded. From the very doubtful encour nothing short of thus entering in at the strait gate, will insure their salvation, is readily granted: but that no striving is necessaryin order to this, or that no externals of religion are to be directed to, asthe means of repentance ❘agement given Simon to hope and faith, may not thence follow. Nor do I know of any other medium of proof, by which it has been made evident to my satisfaction, that directing to the use of any such means must be wrong. for pardoning mercy in answer to his prayer, it seems natural to think that Peter expected he would pray in his present condition, that of an impenitent sinner. For had he first repented, his heart being right in the sight of God, the apostle might have assured him of forgiveness; without an if, a may be, or any perhaps. The only text of scripture that I recollect to have seen or heard, alleged, as even an implicit, positive ground of this scruple, is in the viii. Chapter of Acts. Where we are told of one Simon, a famous sorcerer, who, when he saw the apostles conferred miraculous gifts by laying on of their hands, offered them money, saying, "Give me also this power, that on whomsoed, there are many directions gi ever I lay hands, he may receive the Holy Ghost." Upon which Peter said to him, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter; for thy heart is not right in the sight of God. Repent, therefore, of this thy wickedness, and pray God. if perhaps the thought of thine heart may be forgiven thee." These words, as they stand, doubtless intimate, what we are abundantly elsewhere taught, that repentance must precede remission of sins; but the circumstance that repentance is mentioned before prayer in one single instance, on so singular an occasion, can surely be no very strong proof, that sinners are not to be directed to use It is said however, that we have no scripture example or precept, for directing sinners to seek pardoning mercy, by any other means than repentance, and faith in the blood of Christ. But to this it may be answer ven by express divine command, both in the old and new Testament, to the use of external means, with and by sinners, in order to their being brought to repentance, and a belief of the truth. Several of these have been mentioned in the preceding discourse. To this end, they are directed to consider their ways, to hear instruction, to search the scriptures, and to seek the Lord. We are told, nevertheless, that it was always required and meant, that these external duties to which they were directed, should be done in sincerity, with a good heart, and in faith. We answer to this; that godly sincerity in every action, is always required of all men, must undoubtedly be true; nor is this near the whole truth. It is always required of every rationaling to the knowledge of their need of redeeming grace? Any thing so preposterous, as that the necessary means of conversion, are to be used by those only, who are already converted, surely is not to be supposed the intention of scriptare given by inspiration of God. But the grand objection remains to be considered. It is said, All the doings of the unregenerate are altogether sinful: to direct them to seek God, or to be in the use of the means of grace, while in their present condition, must therefore be directing them to sin. This is thought plain and full demonstration. But in reply to it, we may observe, in the first place, that it is too strong; that creature, to do all things with a perfectly good heart, and to be perfect in every good work. But it was never meant that men should do nothing till they had a perfect heart; or that sinners should wait till a new heart was given them before they did any thing. It is to be observed, that the forementioned things were directed to be done, as the means of repentance and faith; and that, when God had declared his purpose to take away the stoney heart out of his impenitent people, and give them a heart of flesh, he said, "I will yet for this be enquired of by the house of Israel, to do it for them." That is, by the same rebellious people who had this heart. The impenitent workers of iniquity, were also called upon to consid- if it proved the point intended, er their ways, that they might it would evidently prove too be brought to repent of their much. sins; and unbelievers were directed to search the scriptures, that they might be led to believe in Christ. Is it to be thought that the ends proposed must be obtained, before the prescribed means were to be used? That the stoney heart must be taken out of sinners, before they might enquire of the Lord to do it for them? That they must sincerely repent of their sins before they should consider their ways? That those by whom Jesus was despised and rejected as an impostor, must receive him as their Saviour, before they should search the scriptures, to get convinced of his being the promised Messiah, therein foretold and described? Or are we to think that sinners must be renewed in the spirit of their mind, before they may use any means of com According to it, the unregenerate must not be directed to do justly, show mercy, or ever to speak the truth. And not only so, but they should be directed not to do any of these things; and never to pray, nor go to meeting, nor read their Bibles at home; for it is certainly right to direct men not to commit iniquity, as well as wrong to give them directions to sin. Yea, according to this way of reasoning, even the regenerate must not be directed to do any of the common duties of religion, or of morality between man and mar, but preachers, if any might preach, should direct them to the contrary: for good men, as we are plainly taught, are sinfully imperfect, in their best performances. There must certainly be some But where shall we find the weak place? Can we discover the fallacy? The major propo-praved sinner. But when we flaw in an argument, which, if sound, would necessarily prove so much. A sentiment, which, if followed, would inevitably lead us so far, must certainly be false. When the direction to be given respects the manner of doing things, or the principle of action, or the disposition of the agent; no one should ever be directed to any thing short of sinless persection; whether an imperfectly sanctified saint, or a totally de sition, that all the doings of the unregenerate are altogether sinful, is often denied: but this, it appears to me exceedingly evident, cannot be disputed, consistently with scripture. If any part of the argument can be denied, I think it must be the consequence: andthis it may be seen will not follow, by only making an obvious distinction: a distinction between directing persons to do right things, and directing to do them in a wrong manner, though they cannot do them in any other. This distinction we make every day, without any difficulty, in other matters. "The plowing of the wicked is sin;" yet a man need not direct his wicked servant to sin, when he directs him to plow. The wicked heart, with which the servant plows, may be no part of the master's direction; nor is it ever so understood. Suppose the servant should ask him, Would you have me sin in plowing? He ought certainly to answer, No. But if the question should be, Would you have ane plow, while I cannot do it without sinning? doubtless it might well be answered, Yes. These are plainly different questions: and unless they might be answered differently, in the case before us, no one in this fallen world, could be directed to do any thing, without being directed to sin. direct to the performance of external actions, any one may warrantably be directed to do, "whatsoever things are honest, whatsoever things are just;" and to a constant attendance on those ordinances of religion which are adapted to one in his condition, let him be ever so imperfectly sanctified, or even totally depraved. Such are the plain directions, exhortations, and commands, in the Holy Scriptures. And to such things as these, the unregenerate are evidently excited, when under the awakening influence of the Holy Spirit. This last, it is presumed, will not be denied by our good brethren, who say, they dare not give them any such directions. For when we object, that telling sinners thus, wher under awakenings, will have a tendency to make them afraid to pray, if not to hear or read the word of God, their answer sometimes is, when the Spirit is striving with persons, you cannot make them neglect these externals of religion, say what you will. But if so, why should not the ambassadors of Christ be workers together with God, at such a time; in promoting the salvation of sinners? Can it be right for them to counteract his gracious operation on their hearts, because he is stronger than they, and will effect his |