The Shepard, imposed hands. The 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. 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. 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 prayer. The profound attention of a numerous assembly of spectators exhibited evidence of their AT a Meeting of the General Association of the State of Connecticut, holden in North-Haven, on the third Tuesday in June, 1804 The following persons were chosen Trustees of the Missionary Society of Connecticut, for the ensuing year, viz.- His honor JOHN TREADWELL, Esq. the honorable Messrs. OLIVER ELSWORTH, ROGER NEWBERRY, AARON AUSTIN, JONATHAN BRACE, JOHN DAVENPORT-The Rev. Messrs. Ben jamin Trumbull, D. D. Levi Hart, D. D. Cyprian Strong, D. D. Nathan Strong, D. D. Nathan Per ANDREW KINGSBURY, Esq. was chosen Treasurer, and JoHN PORTER, Esq. Auditor of the Society. ATTEST, LEMUEL TYLER, Scribe. On a true knowledge of the Gospel. T HIS subject opens a field of contemplation, as extensive as it is pleasing. All, therefore, that can be attempted in the present essay, is but to draw some outlines of the subject, and sketch a few general hints, upon which the reader may profitably enlarge, in his own meditations. 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. invitations of his grace, separately considered, will not ensure the salvation of a single soul of our lost race. The offers of the gospel, truly are made to allbut why do not all accept?Why do any accept and not the rest? Why is it that only some of the many who hear, do know the joyful sound of the gospel ? Who is it that makes them to 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. 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 lov. ing kindness have I drawn thee. L souls of his redeemed; and it Not by might, nor by power, but by my spirit, saith the Lord.is provided for, and promised in Who were born, not of blood, nor the covenant of redemption, that of the will of the flesh, nor of the Christ's people shall be drawn to will of man, but of God. him. "This shall be the covenant 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." Blessed art thou, Simon Barjona, for flesh and blood hath not revealed tins 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. We will now particularly inquire what is directly implied in a true and saving knowledge of the gospel. 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 Not for works of righteousness which we have done, but accord-plan of salvation. It is a com. 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 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 ture. The image of God is enstamped 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 fulness 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 original; such as love to God, I 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. 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 knowl. edge, 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." know God, is to love his char acter, law and government; and to know Jesus Christ, is to acknowledge and embrace him, in his mediatorial character, and experience the power of his resurrection upon our hearts.This is to know God and Jesus Christ, and this knowledge is declared to be eternal life. To between the saint and the sin. ner; and a spiritual discerment is a fruit of this spiritual tasteit is the exercise of it, in the per ception of the reality, excellency .nd moral beauty of divine things. As by the natural sense of tasting, we discern and distinguish 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 sincere milk of the word, that ye may grow thereby, if so be, ye have tasted that the Lord is gracious. 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 nothing else. His taste is so accurate and discerning that he can not be deceived, or imposed on by any counterfeit resemblances. He desires the pure uncorrupted doctrines and truths of the gospel, and nothing else will satisfy him. Nothing but the sin cere milk of the word can please his taste, or administer to his spiritual nourishment and growth. A true knowledge of the gospel, therefore, implies a spiritual discernment, or a reali 2. A true knowledge of the gospel implies a spiritual taste and discernment. This is evident, as well from the very na-zing, pleasing sense of these ture of the thing itself, as from truths which the gospel con the 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 can he know them, because they are spiritually discerned—but he that is spiritual judgeth all things." For want of a spiritual taste, he has no relish for spiritual objects-they are foolishness to him-and for want of a spiritual discernment he cannot know them, any more than he can see sounds, or hear colors. This is further illustrated in the preceding 9th verse. not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." This, though it may have an ultimate reference to the unutterable glories of the heavenly world, yet, from what immediately follows, it evidently has a primary and special re edge of it is presented. As it comes from God, it suits the heart which is conformed to him and bears his image. All the words of Christ are pleasing and agreeable to the taste of the heart, where he is formed the hope of glory. This is plain and easy to conceive, and is the great thing effected by the change of heart in regeneration. It lays a foundation in the heart to relish divine manifestations-"But, as it is written, eye hath to be pleased with the truth-to see things as they are, that is to see them, and be affected towards them, in the same light, and with the same affections, according to our capacity, as God doth; to see and acknowledge our own characters in the light of God's law, and apprehend the beauty, wisdom and propriety of the gospel, as a glorious dis-ference to the light and enjoypensation of God's grace-a safe and all-sufficient remedy to the sinner in his guilty, lost and ruined state. This is Godliness. This is to know the gospel.-postle adds, "God hath revealWe must have that light and discernment by which we can realize our guilt and wretchedness, in order to realize the glad tidings of the gospel, and the joyful sound of mercy. A sinner who is in carnal security blind to his own character and state, and insensible of his guilt and danger, sees no wisdom, nor glory in the gospel-feels no need of the salvation of Christ and knows nothing about it; for he has no spiritual discernment. This is expressly declared in 1 Cor. ii. 14. in which, as ined and grounded in love, may many other parts of scripture, be able to comprehend with all knowledge is used to express saints, what is the breadth and scriptural discernment. "But length, and depth and heighth ; the natural man receiveth not and to know the love of Christ, the things of the spirit, for they which passeth knowledge, that ye are foolishness to him, neither might be filled with all the ful ment Christians have in the present state, from foretastes of glory, and the earnests of their future inheritance; for the A ed them unto us by his spirit.” And in the 12th verse, "Now we have received not the spirit of the world, but the spirit of God, that we might know the things that are freely given us of God." Nor is it any objection to this construction, that the blessings of Christ are incomprehensible, and therefore, cannot be the objects of our knowledge, when we compare this with another passage in Ephesians iii. 17. and onwards. "That ye being root |