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February 22, 1824, in the the 35th year of her age. By Thomas Robbins, Minister in East Windsor. Hartford.

An Inaugural Discourse, delivered on the 1st of January, 1824. By John H. Rice, Professor of Christian Theology in the Theological Seminary in Virginia. Richmond.

Seventh Annual Report of the American Society for Colonizing the Free People of Colour of the United States. With an Appendix. Washington. Davis & Force.

For the Trustees of the Publishing Fund.

Devotional Exercises for the Use of Young Persons; containing Reflections, and a Prayer for each Morning and Evening in the Week. By Charles Wellbeloved. Second American Edition.

INSTALLED.

April 27, Rev. Prince Hawes, over the Evangelical Congregational Church, in South Boston.-June 23, Rev. Joseph B. Felt, over a church in Hamilton.

ORDAINED.

April 10, Rev. Rufus W. Bailey, over the church in Pittsfield.-April 21, Rev. Moses Partridge, over the second church in Plymouth.-April 28, Rev. Alexander Phænix, over the second church in Springfield.-May 9, Rev. Benjamin Woodbury, over the first church in Falmouth.-June 16, Rev. Sumner Lincoln, over the church in Gardner.

DIED.

In Boston, June 11, Samuel Parkman, Esq. aged 72 years; one of the most distinguished and eminent merchants; who raised himself to great opulence by his own industrious exertions, without losing any thing of the moderation and simplicity of his original character and manners, or his strong attachment to the retired habits of domestick life. He was peculiarly domestick in his feelings, devoted to his family and friends, and singularly successful in the difficult duty of family government and discipline. Affectionate and yet firm, by a judicious mixture of decision and kindness, he acquired and maintained to the last an unusually powerful influence with a numerous and most attached family. To them the loss of his counsels and affection is irreparable. He had been a professor of Christianity forty three years, and deacon in the second church twenty three years. To the interests of that church he was zealously devoted, and gave frequent proofs of his attachment by personal service and aid, which will long be remembered with gratitude. His last disease was sudden and painful. When informed that it must be fatal, he received the intelligence with perfect composure, and acquiesced without a murmur in the appointment of Heaven. Desirable as life continued to be, and to few was it more so, he yet surrendered it at once. He spoke with humility of his imperfections and unworthiness, and offered a fervent prayer that they might be forgiven, and that his sincere attempts to do his duty might be accepted; declaring his trust to be in the mercy of God through Jesus Christ. His death was thus consistent with his profession, and brought consolation with it to his friends.

TO READERS AND CORRESPONDENTS.

Several interesting articles of intelligence are unavoidably omitted
E. is under consideration.

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AMONG the many examples, which the Scriptures furnish, of the use of strong and figurative language, none have attracted more attention, or occasioned a greater diversity of interpretation, than those passages in the New Testament, which represent the moral changes in the character of Christians under the image of a new creation. The apostle declares that if any man be in Christ, he is a new creature ;' that 'old things are passed away, and all things become new;' and he exhorts the Ephesians, to whom he writes, 'that they put off the old man, which is corrupt, and that they put on the new man, which after God is created in righteousness and true holiness.' This, it is allowed by all, is the language of figure, not to be understood in a strict and literal sense. Many examples of phraseology similar to this might be adduced. When a person changes his disposition, habits, or mode of life, we say, 'he has become a different person; he is not the same man he was before; he bears no resemblance to his former self; every thing about him is new.' In a great variety of cases, we should use these and similar expressions, without any doubt or qualification; without any apprehension of being misunderstood, or any suspicion that we were liable to the charge of falsehood. If a youth, who had been inat

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tentive to his studies, disorderly in his behaviour, and obstinate in his disposition, should thoroughly reform, and become the reverse of all this, we should say, he is not the same youth,' and should probably use other expressions, which, if taken literally, would denote an entire change, not merely of temper and of conduct, but of powers and existence. If a man, who had indulged in habits of intemperance, profaneness, or idleness, should renounce these vicious habits, we should say, he has become a new man.' And, generally, any remarkable change in the conduct or character, is expressed in language similar to this. These remarks may aid us in an inquiry into the precise meaning of the Apostle in the texts we have adduced, and in other similar passages in his Epistles. It is important to ascertain this, to know whether we have partaken of the character, which they imply; and whether we have that relation to Christ by our faith and our lives, which will constitute us his disciples on earth, and heirs of his kingdom in heaven.

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It may, first, be observed, that the Scriptures contain other passages similar to these, and alluding to the same change. Men are required to cease from all their transgressions, and to make to themselves new hearts and new spirits. Our Lord speaks more than once of the necessity of 'being born again,' of 'being converted, and of becoming like little children.' The Apostles speak of being created in Christ unto good works;' of being renewed in the spirit of our minds;' of being 'born again by the word of God.' We are likewise told, that in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith, that worketh by love.' The same change is undoubtedly denoted in those passages, in which a figurative allusion is made to the condition of death and life. In the parable of the prodigal, our Lord speaks of the son, who was dead, but is alive again. The apostle John says, we know, that we have passed from death to life, because we love the brethren.' It will probably be admitted that all these expressions refer to the same change, and that they are all to be understood in a figurative sense. In order to describe a moral change, the sacred writers borrow language, which is literally descriptive of other changes, well known. But, from the very nature of figurative language, it is evident that these expressions are to be understood with

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limitation or reserve, and that they are not designed to be taken in their strict literal sense. No one can rationally sup

pose that there is a new creation, or new creature; a new birth; a new heart; or a literal raising from death to life in those, who become disciples of Christ. These expressions, therefore, figuratively denote that change of character and conduct, which results from a sincere faith in Christ's Gospel, and obedience to his precepts; which consists in turning from sin to righteousness.

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It may be observed, in the second place, that the Scriptures describe the same change in terms more simple and literal. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him turn unto the Lord,' &c, 'Cease to do evil. Turn ye, for why will ye die.' Repent and be converted.' 'Ye turned,' says St. Paul, from idols to serve the living and true God.' Bring forth fruits, meet for repentance,' and many others. He who complies with the commands given in these and similar passages, experiences that change, which is necessary to his salvation; and it is highly important to remark, that these passages imply that this change is effected by the performance of duty, the voluntary exertion of our powers in the use of appointed means. It appears likewise from the class of texts last quoted, that men are required to produce this change in themselves, not indeed by any single effort of their own, but with that gracious aid, which God grants freely to all who seek it, and in the use of those means, which he has graciously established. If men comply with the command to forsake their wicked ways, and return to the Lord, or with the command to repent, then they do experience that change, which is represented as essential. No change of a different nature from this is required. In repenting, they become new creatures. In ceasing to do evil, and learning to do well,' old things pass away, and all things become new.' In the exercise of faith and charity, in habits of purity, temperance, and self-denial; in fine, in the practice of obedience, they make to themselves new hearts and new spirits. In this way they are born again, and are quickened to spiritual life.

Thirdly. This language is also used in the Scriptures as it is used in common life, or agreeably to its established import. We might reasonably expect, that when God gave a revela

tion to man, he would condescend to employ words and phrases in conformity to the general custom of mankind; and that he would neither adopt an unknown language, nor employ common expressions in a strange and unknown sense. Otherwise his communications would not be understood; they would be calculated to mislead. Expressions found in the Bible are not to be supposed to convey more than they would convey in books, or in common conversation. If we once depart from this rule, we are lost in the mazes of conjecture, and in all the wildness of fancy. For if the language of the Scriptures is not to be understood like other language, by what rule shall we be guided in the interpretation of it? The Scriptures themselves give us no intimation, that their language is unusual, nor do they furnish any rules for the interpretation of it. It is evident, then, that men are left to interpret that language, and to ascertain its meaning as they judge of the meaning of other writings. Now, if in any ordinary book, we should meet with a description of a change in the disposition or character of any person, and among other expressions, we should find the following, he became a new creature; nothing of his former character or habits remained; every thing about him became new,' what would be the natural inference from such expressions? Would any one imagine, that there had been a supernatural, unaccountable, or mysterious operation upon his mind; that there had been an actual erection of any new principle, or capacity, or power? or that any thing had taken place contrary to the laws of nature, or surpassing the faculties of the human mind? Would not every one consider the expressions as strong and figurative; forcibly describing a great change, but not intended to be understood as strictly or literally true? There would indeed be no necessity for excluding the divine agency from this change. On the contrary, this in various passages is clearly asserted, and there is nothing in the interpretation we have given of these terms in the least to exclude it. But the divine agency operates according to established laws in the moral, no less than in the natural world. It is according to an established course, that men are able to obtain the fruits of the earth, or to reap any advantage from their virtuous industry. Without any hesitation or any impropriety, we say of a husbandman, he is able to raise such and such

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