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has no moral character or quality, and can have none until he acts. Now the question is, how can he act, in a moral sense, or produce moral acts, in this situation? The strength of his arm, it is true, may take away his neighbour's life, but he has no disposition or intention concerning it. He did not choose to do it, for he had nothing to lead him to choose. The truth of the case is, according to the new divinity, he cannot have a moral state or character until he acts and makes one; and it is evident to every mind, that he will not act till he has some moral quality: so we must dismiss the man as nothing more than a reasoning animal, or, as to all moral relations, a stone or a post.

The article in the new divinity which ascribes regeneration to the instrumentality of truth, deserves one or two remarks. I have already, in treating on es sential truth, shown the inconsistency of this theory. But as it comes to view now in the form of an article, and as the office work of the Holy Spirit is declared to be the employment of truth as an instrument, I cannot dismiss this vital subject without a few moment's further attention. Instrumentality may be divided into common and special. Common instrumentality depends on some existing law of nature, and all agency or instrumentality of this kind, consists in making such arrangements as to take advantage of that law of nature. But when these arrangements are properly made, the effect is uniform and certain. Thus the power of gravitation_renders the pendulum an instrument of dividing time, and the water wheel the instrument of moving machinery. The expansiveness of water renders steam an instrument of raising or propelling heavy bodies. The law of nature, that a harder substance, in certain forms, will displace a softer, renders the axe an instrument of felling the tree. But in respect to this kind of instrumentality, it is essential that the effect be uniform and certain, in proportion as the cause is brought into a situation to operate. If the effect does not follow, it is an indication of the intervention of divine power. If the pendulum does not move when placed under the operation of the law of gravity, or if the wheel does not follow the impulse of the water, or the axe does not enter the tree, when suitably applied, it is by all esteemed a miracle. For he only, who made the laws of nature, is competent to suspend them. Now, if the supposed instrumentality of truth in changing the heart be of this kind, the effect must always be the same. If truth is like the axe in felling the tree, why does not the axe always cut, or the tree always fall? Perhaps it will be said the axe is sometimes dull, or is not skilfully

used. But this does not reach the difficulty. I admit that, in natural or common instrumentality, the effect will be varied in different circumstances according to the application of the cause. But this is only a circumstantial variation. If a man has strength and skill to cut down one tree, we conclude that, with the same strength and skill, and the same instrument, he may cut down another, and any tree he pleases. But this will not hold in the instrumentality of truth. If Peter could so present truth as to convert, by its instrumentality, three thousand at Jerusalem, why could he not, by the same instrumentality, convert Simon Magus, or his murderers at Rome? If Paul could beget many at Corinth and Ephesus, through the Gospel, why could he not by the same means, renew Felix or Agrippa? And if the truth, properly presented, will change the heart, why should our Saviour say, because I tell you the truth, ye believe not? Certainly, no rational man will pretend that truth has an instrumentality of this kind, in changing the heart. If it has, why is not every sinner who hears the Gospel converted? And if the axes of orthodoxy are too dull, why do not the sharp and burnished tools of the new divinity produce the effect? Why is any man unconverted, especially who comes in contact with the new divinity urged home by the new measures? And yet there are trees so sturdy that they do not fall, though they have been hacked and hewed for years. Are all these cases miracles? Is the failure owing to the intervention of God, or a suspension of the laws of nature?

Another kind of instrumentality is called special, because it depends on the special appointment and intervention of God. And this kind of instrumentality is, in all cases, miraculous. It was the instrumentality of the rod of Moses, in dividing the Red Sea, or the ram's horns, in levelling the walls of Jericho, or the word of Joshua, in causing the sun and moon to stand still. But will any man contend that the change of the heart is a miraculous operation? If so, why has it not ceased with other exertions of miraculous power? If neither of these kinds of instrumentality is supposable in the case, it will follow that truth has no instrumentality at all in changing the heart. And thus it is represented in the Scriptures, as I have already shown. "He that commanded the light to shine out of darkness, hath shined in our hearts," &c. What instrumentality was employed in commanding the light to shine out of darkness? And if the cases are parallel, as an inspired Apostle represents them to be, what instrumentality is employed in shining in the heart when the light is put there? But is truth then of

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no use? 1 answer, it has an instrumentality of truth, in renewing the heart, is tality in enlightening the understanding entirely derogatory to that divine agent, and convincing the conscience, according and is robbing God of the glory of his to natural principles. It has also an in- most wonderful work. strumentality in sanctifying those who are regenerated. But farther than this, the Scriptures do not warrant us to go. To represent the Holy Spirit then as a mere secondary agent, in using the instrumen

ORTHODOXY.

"God created man after his own image, in knowledge, righteousness, and holiness."—Andover Confession of Faith.

"Adam, the federal head and representative of the human race, was placed in a state of probation, and in consequence of his disobedience, all his descendants are constituted sinners, and by nature, every man is personally depraved."-Andover Conf.

"No means whatever can change the heart of a sinner, and make it holy-regeneration and sanctification are effects of the creating and renewing agency of the Holy Spirit. By convincing us of our sin and misery, and enlightening our minds, working faith in us, and renewing our wills, the Holy Spirit makes us partakers of the redemption purchased by Christ."Andover Conf.

"It is the prerogative of God to bring good out of evil, and he will cause the wrath and rage of wicked men and devils to praise him; and all the evil which has existed, and will forever exist in the moral system, will eventually be made to promote a most important purpose, under the wise and perfect administration of that ALMIGHTY BEING, who will cause all things to work for his own glory, and thus fulfil all his pleasure."-Andover Conf.

From the above specimen, every one can judge for himself whether there is no difference between orthodoxy and new divinity, or whether that difference is confined to one point. And who will say, in this view of the subject, that the difference is not essential? If these points, in which the difference lies, are not essential truths in the Gospel system, then I ask, what is? Which of these points can be omitted, and the omission not have a demolishing influence on the whole system? The truth is, and it is now so far disclosed as no longer to escape general notice, there is a radical difference in these two schemes, a difference which will array them in opposition to each other. One of these systems can succeed only by the subversion of the other. And whoever

But I forbear farther comment. point now in view is the difference between new divinity and orthodoxy. This difference will be best seen by placing the two systems side by side.

NEW DIVINITY.

"God created man a rational being, without any moral character."-Mann's Sermon.

"Men are born destitute of moral character, and become sinners by their own act."-Stuart on Romans-Taylor's Creed.

"Regeneration is produced by the influence of the Holy Spirit, operating on the mind through the truth."-Taylor's Creed.

"I do not believe that sin can be proved to be the necessary means of the greatest good, and that as such, God prefers it to holiness in its stead. But I do believe that holiness, as the means of good, may be better than sin; and that it may be true, all things considered, that God prefers holiness to sin in all instances in which the latter takes place."-Taylor's Comment on his Creed.

See also Fitch on Permission of Sin, in Chr. Spec. (See Note.)

questions this consequence, must be ignorant or dishonest, in respect to this subject. This is a consequence which is perfectly well understood by the advocates of new divinity in secret conclave, and they have mutual gratulation in every instance, in which they suppose that new divinity obtains a triumph over orthodoxy. They confidently anticipate the day when orthodoxy will be driven from the land, and new divinity left without a rival. And yet some of their adherents will say, there is no difference, except in one small point.

But we must not forget the now measures; these are the legitimate fruit of new doctrines. And though, like the elements of a hail storm, they originated in different regions, yet their affinity soon

produced a mutual attraction, and they came together, one furnishing the matter, and the other pouring it out. But the question is, what are new measures? To this I answer. To exhort sinners to immediate repentance, or to hold them to their obligation, is not a new measure. This has been the practice in the orthodox churches, long before new doctrines or new measures were heard of. To represent then, that sinners have been, by ministers of our denomination, till lately, told to wait God's time, and that they would be excusable in so doing, is a slanderous report. Sinners have always been told, since I can remember any thing about the matter, that God required them immediately to repent, and that such is their indispensable duty. But they have also been told, as the Scriptures and facts teach, that they will not come to Christ that they may have life. And if left to themselves, they never will come. So that through their own perverseness and fault they are entirely dependent on sovereign grace for salvation. And is not this true?

But new measures, so far as I understand them, consist chiefly in the follow ing things, viz.

1. In exhorting sinners to resolve to be Christians, or to promise that they will make religion their great concern; and in representing such a promise or resolve as equivalent to the duty. Therefore, the great object of new measures appears to be to make people believe they are converted, rather than to secure their real conversion.

2. New measures imply, that a person's declaration in his own case, hastily expressed, is to be admitted by himself and others, as decisive evidence of his state. Consequently a leading object of new measures, seems to lead people to proclaim their conversion, either by direct declaration, or by taking certain seats, or positions, or by certain signs previously concerted; and especially to lead them hastily to proclaim this opinion, by hurrying themselves, in great multitudes, into the

churches.

3. New measures imply, that every excitement which assumes the name of a revival, or any of its aspects, is to be regarded as really such. Hence those addicted to new measures are generally indiscriminate in their annunciations and praises of all movements, that put on the appearance of revivals. And hence they are censorious and uncharitable towards those who make distinctions between genuine and spurious excitement, stigmatizing them as enemies to revivals, as cold and formal, or dead.

4. Another feature of new measures is, to use up the excitable materials of the

Ch. Adv.-VOL. XII.

human system, without discretion or mercy. The process is entirely on the stimulating principle. And no calculation or provision is made for the unavoidable decline of excited feeling and heated passion. The whole object of these measures seems to be, to drive the clements of the animal system into entire commotion. And if four days are not sufficient, ten, or twenty, or thirty days must be occupied.

5. A certain consequence of new measures, therefore, is, to blunt and efface moral sensibility, and to prostrate all genuine moral feeling, by the substitution and excitement of animal passion, and thus, in the result, to induce a stupor, which often ends in scepticism or infidelity. These measures also corrupt and distract the churches, by lumbering them with unmanageable numbers and unworthy members, and by unhinging all order and regularity of proceeding. This effect is already sufficiently evident from the state of our churches in the land, which have in the greatest degree fallen under the influence of these measures. Look at those churches where these measures have been rife and popular, urged on by revival men of the new stamp; and what is their present state-what their future prospects? We shall, perhaps, be better able to answer this question in the sequel, as I design to lay before you some testimony from these very churches. But, for the truth of these views of new measures, I appeal to every person who has had opportunity to observe, and to the transactions of many a protracted meeting in our land.

To the churches, therefore, of the Congregational connexion, is the appeal made are these things to be admitted and approbated by us? Will you receive these doctrines, or countenance these measures? Why will you do it? Have not our churches been eminently prosperous, united, and happy, under the influence of orthodoxy? Have they not been blessed of God, and enjoyed his smiles almost beyond all example? And has not the harmony and fellowship of our churches been uninterrupted since they came under the influence of the doctrines taught by Edwards and Bellamy? Have not the fruits of righteousness been increasing? Have not charitable institutions sprung up and flourished under the auspices of our faith? What do we expect more? What benefit are we to hope for from a change of our ground? And instead of any rational prospect of benefit, are we not putting our dearest interests in jeopardy? Are we not running into unknown and dangerous seas, without chart or pilot? Is not our advance in moral improvement already checked? Is not the Holy Spirit grieved,

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and revivals, are they not becoming rare ? Is not the hum of preparation for controversy already heard in our camp. Is not our College losing its hold on Christian sympathy and confidence? and our candidates for the ministry that are now pre

senting themselves-but I forbear. Brethren, you have new doctrines and new measures before you; with you it remains to say whether you will bid them Godspeed.

Literary and Philosophical Entelligence, etc.

We congratulate the literary and scientific world on the safe arrival of Lieut. Burnes of the East India Service, from his perilous travels over the hitherto unexplored regions which lie northward between the Indus and Oxus rivers. The latter river embraces in the range of its once famous valleys, and now wide wilderness, a tract which Tartarian annals have filled with remembrances of deepest interest. Mr. Burnes was sent on the expedition by our government, about three years ago, for the purpose of visiting the different native tribes, (a service of no small danger,) and bringing back accounts of their present manners, customs, mutual relations, &c. This he has accomplished with a persevering intrepidity, and a patience of research, worthy of his country and of his errand. Besides the main objects of civilization, and probably future commercial views, we anticipate, when the work is published, to have lights for the historian; in which we may find corroborating proofs of the accuracy of Mr. Rankin's learned deductions concerning the ancient people of that country, which he has set forth so ingeniously and ably in his splendid work on the "History of the Mongols and Tartars." We may say, with a warrantable pride, that our travellers form some of the brightest rays in the glory of England.-English Paper.

In our last paper we published a receipt for the Rheumatism, which was simply this: "Take a strip of gum elastic, and tie it round the joints affected." This would not endanger life, and was well worthy the experiment. So we say. It was tried upon a gentleman of this place, who had resorted to almost every other remedy, and to his surprise, had the desired effect. In fact he was so much reduced by this disease as to lose the use of his limbs, and in making the experiment, he has not only been relieved of the pain and weakness so incident to its nature, but is finally gaining and enjoying nearly the wonted strength of his system.-We recommend the remedy.-Lebanon Gazette.

The origin of the Indians has always been a vexed question. The Encyclopedia Americana says, "The only hypothesis on this subject, founded on any better evidence than conjecture, is, that America was peopled by the way of Behring's Strait.

It is certain that an easy communication has existed between the two continents at this point for several centuries."

Dr. Coates, however, successfully showed that that supposition was not the most rational one. That a continent, eight thousand miles in length, (one-third of the circumference of the globe,) embracing tribes of such different habits, language, religion and appearance, should all be derived from the most distant and inaccessible extremity is scarcely possible. The fact of the great diversity, in many respects, that exists among the Indians themselves, has not been sufficiently adverted to in this inquiry; and the learned Doctor was thence induced to believe that their origin was derived from various sources; and whilst he freely admitted that the Esquimaux or Northern Indians were probably derived from the Mongol or Tartar race, that the other tribes were probably descended from the Malays, a very active and enterprising people, and from the New Zealand, Sandwich, and other Islands of the Pacific Ocean, from whence the continent of America was easily accessible during the prevalence of the tradewinds.

Since the syllabic alphabet was formed for their language, many of the Cherokees, adults, have learnt to read by their own efforts, without any teacher but themselves, and with no other impulse to the undertaking, but such as originated in their own minds.

Children with an English father and Cherokee mother in almost every case learn to speak the language of the first before that of the last, which seems to prove that the English language is more easily learnt than the Cherokee. Several of the children in the school at New Echota, ride five miles and back daily to attend it.

Several Cherokees who have had long and extensive acquaintance with their nation, say that they have never known two Cherokees quarrel unless they were intoxicated.

LATE EARTHQUAKE IN INDIA.-The recent convulsion of nature in our East India territory, says a late London paper, has been productive of considerable injury to property of every description, coming, as it did in some quarters, in the train of extensive and ruinous inundations.

EASTON, Pa. April 18, 1834. Remarkable Circumstance.-On Saturday last Mr. William Leidy of this place, shot a robin which he took home to prepare for cooking. Upon cutting off the head he discovered that he had also taken off the head of a snake, which was contained within the body of the bird. He then drew out the body of the snake from the maw and intestines of the robin, and it proved to be a light green snake, of a kind entirely unknown in this part of the country, 14 inches long, and about onethird or one-half an inch thick. The robin was sitting when shot, upon a tree, and apparently in full life and health. The

head of the reptile must have been advanced high up in the throat of the bird, as the whole head and part of the neck, were severed with the head of the bird. Strange as this occurrence may seem, it is nevertheless true. At least half a dozen witnesses are ready to testify to the circumstances as we have related them, as occurring at the time the head was cut off, and we ourselves were an eye witness of the fact of the head of the snake sticking in the severed throat of the bird, and of the process of drawing out the remainder of the snake which was most unequivocally and undoubtedly alive when we saw it drawn out.

Religious Entelligence.

THE GENERAL ASSEMBLY

Of the Presbyterian Church in the United States, will, with the leave of Divine Providence, meet in Philadelphia on Thursday, the 15th of the present month, at 11 o'clock A. M., in the Seventh Presbyterian Church, and be opened with a sermon by the Rev. Dr. William A. M'Dowell, the Moderator of the last year. We hope there has been, and will be, much and fervent prayer, that the God of all grace and wisdom may shed down upon this Assembly the copious influences of his Holy Spirit, that the deliberations and decisions which shall take place, may be such as he will approve, and richly bless, for the promotion of the purity, peace and prosperity of our beloved church.

"The Foreign Missionary Chronicle" for April, furnishes us with the following articles. This little unpretending pamphlet has already become very interesting from the communications of the missionaries of the W. F. M. S., and as these communications become more numerous, its interest and importance will greatly increase. It ought to receive the patronage of the whole Presbyterian church. But as yet, this patronage is, we believe, very limited-Till it is enlarged, we shall take from it extracts for our work, as extensive as our space will permit; that our readers may not remain destitute of information, in which, both as Christians and Presbyterians, they ought to feel and cherish a special interest.

The following official letter of Messrs. Lowrie and Reed, contains their reasons in favour of the position which they have selected for the mission.

Dear Brother Swift:

Calcutta, Nov. 1, 1833.

You will learn some of the particulars concerning our voyage and our arrival from other letters which we send. It is not necessary to refer to them now, unless to remind us, that goodness and mercy have still followed us; and that we have been brought under new obligations by the care and goodness of Providence, to devote our lives entirely to the service of God.

One of the first objects requiring attention, after our arrival, was to select a field of future labour. In making our selection, we have tried to secure divine direction, and have sought information and advice from all who were able to aid us in these matters. Our chief immediate difficulty has been to decide where, out of so many places; for the

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