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necessary, that while he thus justified his father's chai racter, he should be ignorant of his readiness to fore give. Without a perfuafion of this, however he mighe have reproached himself, he could have had no encouragement to return as a supplicant. Nor is it suppofed that a finner, im being brought to justify God as a lawa giver, must needs be ignorant of his being revealed as the God of grace; but the queftion is, whether, in the order of things, it be possible for him to fee or believe any grace in the gospel beyond what he feels of the equity of the law? He may be persuaded of God's exercifing what is called pardon; and knowing himself a sinner, exposed to wrath, may be affected with it: but it cannot poffibly appear to him to be a gracious pardon, any farther than as he feels reconciled to the justice of his claims as a law-giver. To suppose it posible that we should believe the doctrine of grace, without being. first made to feel the equity of the law, so as to justify God and condemn ourselves, is to suppose-a contradietion. There is no grace but upon this supposition; and we cannot see that which is not to be seen. Whatever promises there may be to the leaft degree of holiness, if they respect the first movement of the heart towards Christ, it is under the confideration of its issuing in faith in him, without which no works of a finful creature can be accepted; such promises, therefore, ought not to be brought for the purpose of superseding it. He that cometh to God must first believe that he is, and that he is a rewarder of them that diligently seek him. Many promises also are made to believing : but if from hence we were to infer, that a man is sufficiently blessed in be lieving, so as to render coming to God unnecessary, we should put a force upon the scriptures. Believing is fupposed to have its immediate iffue in coming; and therefore is treated, in the scriptures, as in effect the fame thing. John vi. 35.

Secondly. It is supposed, that when once a finner is. accepted of God, he has but little occasion for either faith, or grace, or Chrift, in comparison of what he had

before. "If after a person is reconciled to the divine character," says Mr. B. “ he apply to Chrift for justification, he cannot, conhstently with his new state, believe in him as justifying the ungodly, nor consider himself as entirely worthless, and on a level with finners in general." Page 178. But (1.) this supposes him not only to be renewed in the spirit of his mind, but to be conscious of it, which Mr. B.'s opponents do not contend for. (2.) Supposing he were conscious of it, did not Abraham believe on him that justifieth the ungodly?? and that many years after his being a good man, and a believer; and did he not consider himself at that time as“ entirely worthless, and, as to acceptance with God, on a level with sinners in general ?" (See Rom. iv. 3-5. compared with Gen. xv. 6. xii. 1-3. Heb. xi. 8.) We might add, does not every good man stand in the fame need of faith, and grace, and Christ, with respect to juftification, as at the first moment when he believed? and in all his approaches to God for this blefling, does he not consider himself as “ entirely worthless, and upon a level with finners in general ?

RELIGIOUS INTELLIGENCE,

Letter from the Rev. Mr. Carey, Miffonary in India, to

the Rev. Mr. Williams, New-York, dated Serampore, December 9, 1800.

MY DEAR BROTHER,
HE honour you have done me in writing to me,

in connection with brethren Thomas and Fountain, induces me to write to you. I can also assure you, that it is with great pleasure I embrace the opportunity of corresponding with the friends of our Lord Jesus Christ, in your distant part of the world.

One of our brethren, viz. brother Fountain, was removed from us to the church above, on the 20th of

August last; his affli&tion (a dysentery) was very pain. ful, but his hope was full of immortality, and his death bore a testimony to the truth of the gospel, which was very encouraging to the spectators, and left a sweet favour of the excellence of gospel truth.

In the last year our number was augmented by the coming of four new Miffionaries from England; they came in the American fhip Criterion, of Philadelphia, commanded by that excellent man Captain B. Wickes; a man whose name is always spoken of with the utmost respect by all our brethren, and whose piety was admired by them all. You will be informed from England, ! expect, before this reaches you, that brother Grant died very soon after his arrival: the others, viz. brethren Marshman, Ward, and Brunsdon, with myself, and our wives and children, form a cominon family, and live in the utmost harmony. We love one another, and are as the heart of one man in our work. Our habitation is now at Serampore, a Danish settlement about fourteen miles from Calcutta, at which place we have purchased a house for the miffion, and enjoy the protecs tion of that government.

The situation which I was in before, viz. Mudna, butty, was near four hundred miles north of this place. I trust our going there, as it appeared absolutely necefsary at the time we went, has not been altogether in vain. We could not have lived there longer, or, if we had, could not have carried on our operations with the freedom we now can; and it is highly probable that we should not have been suffered to work our printing press in so distant a part of the Company's dominions, though we should have said nothing about politics, it being our constant rule to keep clear of that rock..

We have a press and types for the Bengallee language, and are printing the bible. We began first with the New Testament, and have finished the four gofpels, and begun to compose the Acts of the Apostles. Several small tracts, poems, hymns, &c. have also been printed in that language, and dispersed.

This part of the country is very populous, and as full of idolatry as it can hold. Capt. Hague will inform you of this from what he has seen. He was here, and went out with us one evening when we went out to preach to the heathen. I suppose that no people can have more completely surrendered their reason than the Hindoos. In all matters of business, and every thing relating to this world, they are not deficient in knowledge; but in all things relating to religion they are apparently void of all understanding. Their books abound with the most incredible stories; and the characters of their gods are drawn in colours fo black, chat even the father of wickedness himself would scarcely own. The Hindoos are not fond of hearing us detail the vices of their gods; yet so devoted are they to their old customs, that they constantly adore chabacters the most detestable.

It is not to be thought that the moral character of a people should be better than that of their gods. Men made themselves idols after their own hearis; and, therefore, to look for good inorals among idolators is the height of folly. The conduct of the Hindoos but too fully proves the truth of this observation; for they are literally funk into the dregs of vice. 'Tis true, they have not the savage ferocity of American Indians, but this is abundantly supplied with a dreadful stock of low cunning and deceit. Moral rectitude makes no part of their religious system; therefore, no wonder that they are sunk, nay, wholly immersed in all manner of iniquity.

Within a few months past, the Gospel of Matthew, and other small pieces, have been circulated among them. This is the introduction of a thing, a light, entirely new, and has considerably awakened the fears of many of the brahmans. Public disputes with them also in the streets, and any place where we meet with them, and always in the hearing of the common people, has, in some measure, excited them to reflect; but, at present, it has been of no use except to make them

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try to avoid disputes with us, and to excite a laugh
againft them among others, who are not permitted to
read for themselves.
I have no doubt but in the end the God of all

grace will exert his almighty power, vindicate his authority, and establish the glory of his own name in this wretched country. Our labours may be only like those of pioneers, to prepare the way. But truth will assuredly prevail; and this, among the other kingdoms of the earth, shall affuredly see the salvation of our God. I doubt not but a few more years will show brahmans renouncing their cast, believing in Christ, and throwing their idols to the moles and to the bats.

You can scarcely form an idea of the pleasure we all felt at receiving your letter, and the very pleasing accounts of what our Lord is doing in your parts. We hope you will take every opportunity of dropping us a letter, and we shall endeavour to reply to your correspondence at all times. As to your letters finding us, the Captain who brings them has only to 'do as Captain Hague has done-send a man on purpose, or come himself, or, on receiving a note, any of us would wait on him.

I wrote the above about two months ago, but did not close the letter because I thought something might transpire before the failing of Captain Hague which I fhould be glad to communicate. The thip will fail in a few days; I therefore close this by informing you that I have reason to hope the Lord has been working among

the Hindoos. One has given himself to the church, and we hope to baptife him in a very few days: four more, viz. two men and two women, appear truly wrought upon, and give

and give us hope that this is the first fruit of an approaching harvest.

I hoped that Captain Hague might have been a spectator of their baptism, but he will go before it can take place. : 1, however, hope to be able to send an account of it to Dr. Rogers, of Philadelphia, who has favoured us with his correspondence, and I trust you will hear the news from him. The Philadelphia ships will not fail till a month or two later.

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