Society,] we extract some exemplifications of the powerful influence of true religion on the minds of his people. In examining some candidates for baptism, Mr. Johnson was so much struck by the intelligent piety of one of the women, that he has sent a copy of the examination to the committee. It here follows: Question. How long have you felt desirous of being baptized? Answer. Since you came from England, Sir." Q. How did you become first desirous? A. Some words which you talk in the church make me fraid. Q. Can you tell me those words, which made you afraid? A. Yes, Sir. You say, "Suppose a man or woman die, and not born again by the Spirit of God, they cannot go to God;" and then you talk about them people, how they stand, [pointed out the character of those who were not born again] and then I think that me→→ me do all them thing; and that make me fraid. Q. If you have been bad before, you do not any thing bad now; you are very good this time, are you not? A. Massa, me very bad; me heart full of sin, and that trouble me. Q. I suppose, then, when you are baptized, you think you shall be better? A. No, Massa; that no make me good: the Lord Jesus Christ, him one only can make me good, and can save me; and for that I want to follow him. Q. Who is Jesus Christ? A. The Son of God. Q. What did he do to save you? A. Too much, Massa. A. No, Massa; them three be one God. Q. Can you tell me who made you? A. God the Son; and God the Holy Ghost teach me. Q. What does God the Holy Ghost teach you ? A. He show me my sin. Q. Does he teach any thing else? A. Yes; he show people that they can be saved by Jesus Christ. Q. When he has shown them that, does he teach them any thing else? A. He make them heart feel glad he give them peace. Q. Can you tell me what is the outward thing in baptism? (Was silent.) I mean, what does the minister take when he baptizes people? A. Water. Q. Does that wash your sins away? A. I don't know. No, I think not. Q. Does water baptize both your body and soul? You know that you have a body and a soul. A. Yes, I know; but the Holy Ghost must baptize the soul. Q. What then is spiritual baptism? (Was silent.) I mean, what is true baptism? A. The Holy Ghost baptism. Q. Can you tell me what people eat and drink when they come to the Lord's table? A. Bread and wine. Q. And what does the soul eat and drink? (Was silent.) I mean, while we look to Jesus Christ, and remember his dying love, what do our souls spiritually receive? A. The body and blood of the Lord Jesus Christ. Q. You said before, that the Son of Q. Where is the Lord Jesus Christ God redeemed you; what did he re now? A. He live in heaven. Q. What is he doing there? A. Pray for sinners. Q. How niany Gods are there ? A. One: God the Son, God the Father, and God the Holy Ghost-I mistake; it is God the Father, God the Son, and God the Holy Ghost. Q. You say three times God; are there not three Gods? deem or save you with? A. He pay his own blood for sinners. Q. Why don't you say for ME? A. Me fraid, Massa; me so bad, me can't say "for me" yet. Q. Tell me, did not you know any thing before you felt your sins? A. No, Massa; me know nothing before me careless: me no hear: but when I see all the bad things I do before, then I glad to hear something. Q. Do you think you shall do good Now? A. O Massa! if God help me, I want to do good; but I cannot do any thing by myself. I hope the Lord will help me me bad too much I sorry for myself. Q. Do you pray? A. Yes, I pray; but I am fraid God no hear my prayer. Q. Do not you feel glad sometimes when you pray? A. Yes, Sir; I feel sometimes glad, and sometimes sorry. Q. Do you believe that the Lord Je sus Christ is able to save you? A. Sometimes I am afraid, because my sins too much; but he is God, and can do all things: that make me glad. Here the examination ended, greatly, as may be supposed, to my satisfaction. Others who were also examined, gave similar answers: but I would observe, that all cannot answer so correctly and judiciously as this woman; and, there fore, her examination must not be taken as a general case; though I do not baptize any, unless my mind is satisfed that a work of grace is begun, Their knowledge sometimes differs, but not materially. Some cannot speak in my presence, while they can do so before Tamba or Davis: some are so much agitated when they come to me, that it requires a great deal of patience to find out their real state. The following remarks of one of the Christian Negroes form a simple and forcible illustration of the Apostle's words-I was alive, without the law, once; but, when the commandment came, sin revived, and I died :— Yesterday morning,when you preach, you show we that the law be our schoolmaster to bring us to Christ. You talk about the Ten Commandments. You begin at the First, and me say to myself, "Me guilty!"-the Second: "Me guilty!"-the Third: "Me guilty!"– the Fourth: "Me guilty!"—the Fifth: "Me guilty!"-then you say the Sixth -Thou shalt not kill. Me say, "Ah! me no guilty! me never kill some person." You say, "I suppose plenty people live here, who say-Me no guilty of that!" Me say again in my heart, "Ah! me no guilty." Then you say, "Did you never hate any person? Did you never wish that such a person, such a man, or such a woman, was dead?"-Massa, you talk plenty about that; and what I feel that time I can't tell you. I talk in my heart, and say, "Me the same person!" My heart begin to beat-me want to cry-my heart heave so much me don't know what to do. Massa, me think me kill TEN people before breakfast! I never think I so bad. Afterward you talk about the Lord Jesus Christ, how he take all our sin. I think I stand the same like a person that have a big stone upon him head, and can't walk-want to fall down. O Massa! I have trouble too much I no sleep all night. (Wept much.) I hope the Lord Jesus Christ will take my sins from me. Suppose he no save me, I shall go to hell for ever. Every sincere and watchful Christian will recognize his own enjoyments and conflicts, in the following declarations of a Negro woman :— A woman said, "First time when I begin to pray, and when I see all bad things, I go plenty times to pray to the Lord Jesus Christ to pardon all my sins; and then I feel glad very much, because Jesus Christ come into the world to save sinners. When I go out, I pray in the road, I pray-in the farm, I pray-when I get in the market among plenty people, I pray—I always the Lord Jesus Christ; when I get up pray. That time my heart live upon I and when I see some of God's peopray-when I lie down, I prayple, 1 glad very much : I talk to them, and tell them what the Lord do for me. But, this time, I don't know how I stand. Suppose I pray, my heart runs away from me; and when I get up from my knee, I don't know what I been say. O, my heart bad past every thing! I don't think I live in the right way: I don't know what to do with myself. O Massa, I curse, I lie, I thief, I do every thing that is bad." "Do you really live in these things?" I asked. "Me do them all," she replied, with my bad heart: suppose the Lord no help me, I should do them all with my hands, my mouth, and my feet. But all of them bad things live in my heart, and that trouble me much." Here she began to weep, and the conversation ended; but not without advice suited to her state. One of the communicants, who was sick, manifested a tenderness of conscience, which may serve to stir up others to watchfulness: Went to see a sick communicant. When he saw me, he appeared much cast down. I asked if he had any thing to say to me. Tears ran down his black cheeks; but he remained silent. I again requested him, if he had any thing upon his mind, to tell me. He answered-"Them words you talk last Sunday live in my heart." (The text was Rev. iii. 19.) "I went to Freetown, some time ago, and met with some of my country people, who live there. They make me come to their house. I eat with them; and they talk foolish, and I did not tell them that they do bad. I stand the same like one of them. My heart strike me, the same time; but I no mind that. Then them people do very bad-they curse, they drink, and do very bad. They tell me to stop all night. I no like it; but, by and bye, I stop: and, O Massa! what plague me much, is, I laugh when they talk bad. Next day I go home; and oh! how my heart strike me when I go in the road; and, when I come home, I get sick. God punish me for that: and since that time I been sick. Sometimes I only strong enough to go to church: but I get no peace in my heart, when I hear the word of God. All is against me.". Here he began to weep again; and I perceived that his illness was caused by grief. I tried to point out to him the tenderness of the father, after having punished his child; and that our heavenly Father, in like manner, mercifully, through the Saviour's merits, receives his children, and forgives their backslidings freely. to the holy order of Priests. Morning Prayer having been read by the Rev. Mr. Tschudy, of St. John's, Berkley, an appropriate sermon was delivered by the Bishop. The Rev. Mr. Delaveaux, Rector of St. Matthew's, and the Rev. Mr. Lance, Rector of Prince George, Winyaw, also were present, and assisted in the solemnities of the day. The Bishop, at the same time and place, administered the holy rite of confirmation. the Right Rev. Bishop Moore held an On Sunday, the 19th of May, 1822, ordination at Walker's Church, Albemarle county, Virginia, and admitted the Rev. Edward R. Lippit, Herbert Marshall, J. J. Robertson, to the holy order of Priests, and Mr. Charles H. Page, to the holy order of Deacons.Repertory. Episcopal Church in Natchez. fund for the erection of an Episcopal Ar a meeting of the subscribers to a Church, and the permanent support of Natchez, held at the court-house, in the an Episcopal clergyman in the city of city of Natchez, on the 26th of March, the chair, and John Baynton, Esq. ap1822, Bela Metcalfe, Esq. was called to pointed secretary; when a number of with the view to the erection and mainrules and regulations were adopted, that city. They appointed eleven trustenance of an Episcopal Church in the Church, with power also to invite a tees to take charge of the real estate of clergyman to settle among them; and a building committee of five, with power to select a site, and proceed in the erection of a suitable edifice; and also anoto solicit subscriptions, and otherwise ther committee of five, whose duty it is to advance the interests of the Church. Nine thousand dollars were sub- these our brethren in the west. Church at Washington, N. Carolina. THE corner stone of a new Episcopal Church was laid on the 29th of May, 1822, at Washington, North-Carolina, with appropriate religious cere monies, by the Rev. Richard S. Mason, Rector of Christ Church, Newbern Obituary Notice. DIED, on the 10th June, 1822, at Newtown, Connecticut, the Rev. David Botsford, aged about 26 years, lately of ficiating in Wallingford. He died, as he lived, a Christian. The evening of his life was not cold and cheerless. The God whom he had served forsook him not in his lingering illness; and, at the awful moment of dissolution, he went to the eternal world in the spirit of submission, and with the hope and prospect of a blessed immortality. He had been a student in the Theological Seminary of the Protestant Episcopal Church, and was recently admitted, by the Right Rev. Bishop Brownell, to the holy order of Deacons. The following vote of his late associates, is expressive of the estimation in which he was held by them : New-York, June 26th, 1822. The students of the General Seminary of the Protestant Episcopal Church, having heard, with deep regret, of the premature death of their late fellowmember, the Rev. David Botsford, do hereby express the high respect they entertained for his piety and worth. And in testimony thereof, do resolve to wear the usual badge of mourning for the space of thirty days. Resolved, That the proceedings of this meeting be published in the Churchman's Magazine, and the Christian L. B. HULL, Chairman. A. L. CONVERSE, Secretary. Journal. From the Dublin Patriot. Death of the Primate of Ireland. WE lament exceedingly to announce the death of this distinguished, learned, and pious Archprelate. His grace died at half past eight o'clock, on Monday evening, 6th of May, 1822, at his grace's temporary residence, in London. It is not a little remarkable, that the late Archbishop of Cashel died in Dublin on the same evening, and that there was but a quarter of an hour between the decease of the two Archbishops. His grace the Lord Primate was the Right Hon. William Stuart, D. D. He was Archbishop of Armagh, and Primate of all Ireland, Prelate of the Most Illustrious Order of St. Patrick, a Commissioner of the Board of Excise, Vice-President of the Association for discountenancing Vice, a Trustee of the Linen Manufacture, and a Privy Counsellor in England. His grace was great uncle of the Marquis of Bute, was consecrated Bishop of St. David's in 1793, and Lord Archbishop of Armagh in 1800.* Lord Caledon writes, we understand, from London, in a letter received today, that the Archbishop of Armagh died in consequence of having received, in mistake, two ounces of laudanum, of which, when the proper antidote was administered, only a small portion was thrown up. This circumstance strongly tends to aggravate the poignancy of our regret at his Lordship's lamented de From the New-York Evening Post, THE death of the Lord Primate of Ireland, (Dr. Stuart) mentioned in our paper yesterday, was occasioned by a fatal error in administering medicine to him. The contents of a bottle, in which, among other ingredients, were two ounces of laudanum, were to be exteriorily applied, but were given to his grace to swallow, by mistake, by the hands of his wife, who was his nurse during the whole of his sickness, and who administered his nourishment as well as his medicine. As soon as she discovered that she had given the fatal draught, the scene was perfectly heartrending. Despair, horror, utter madness, shocked from her every mental sense, and soon produced a settled alienation of mind, from which it is feared she will never recover. *This must not be understood of a new con secration. Archbishops are only of the Episcopal order, and receive no additional conse cration on their promotion to the Archiepiscopate.-Ed. C. J. Dr. Magee, author of the work on Atongment and Sacrifice.-Ed. C. J. No. 8. THE CHRISTIAN JOURNAL, AND LITERARY REGISTER. For the Christian Journal. No. V. Universal Redemption. doctrine that saps the foundation of Calvinism more than any other, it is that of universal redemption.* Darkness and light can as well exist together, as this doctrine and the tenets of the Geneva reformer. But, 2dly, when the articles of the Church of England (which are the same as ours) were framed, and commanded to be received as the system of religious belief, they were not considered by the Church or by her enemies as Calvinistic. In fact, the great objection of the dissenters to the English articles, for a long time, was, that they were not sufficiently like the Geneva platform. This must be evident to any one acquainted with the history of those times. It is evident also, from the strong exertion that was made at a certain period to supersede the present by what were termed the Lambeth articles. The substance of WE hear it frequently asserted by members of other denominations, that the Articles of the Episcopal Church are Calvinistic; and for proof of the assertion, appeal is generally made to the seventeenth. Now, waving all discussion on this article, all attempts to show that it will not bear a Calvinistic interpretation,* we will state at this time two proofs, which appear to be conclusive, that the assertion is unfounded. 1st, There are other articles that are decidedly anti-Calvinistic. Take, for instance, the thirty-first-" The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual." Here is universal redemption asserted in the broadest terms and strongest language. If then the articles of the Church recognise this doctrine, (and not only the articles, but many other parts of the Prayer Book expressly assert it,) it is in vain to say that they are Calvinistic. Cal-dom of the will, necessarily results the doctrine vinism is a chain whose links are perfectly indissoluble; that is, the system must embrace the five points of, 1st, absolute predestination; 2dly, partial redemption; 3dly, the want of freedom in the human will; 4thly, irresistible grace; and, 5thly, final perseverance; or it falls to the ground. Take away one, and you disjoint the whole; the links all become separated, and like coals of fire disunited, each part of the system perishes. And if there is one The seventeenth article is certainly very different in its language from that of Calvinistic creeds on the same subject. Those who wish to see it fully and fairly explained, would do well to read Laurence's Bampton Lectures VOL. VI. * If all mankind are redeemed, then there is a possibility of salvation to all. But all men who perish rests upon themselves. Consequently the freedom of the human will may thence he fairly inferred. And from the free are not saved. The blame therefore of those that the righteous may full and perish. He cannot "be free to choose the path, We here see that the doctrine of universal re- The reader will find a full account of the Lambeth Articles and the proceedings concerning them, in the 2d volume of Collier's Ecclesiastical History, p. 644 et seq. For the satisfaction of the reader, and to show how far, in the opinion of the friends of these articles, the Church of England came short of genuine Calvinism, four of the articles are subjoined. Art. I. God from all eternity has predestinated some persons to life, and some he has reprobated or doomed to death and destruction. Art. II. The moving or efficient cause of predestination unto life, is not the divine pue science of faith, or of perseverance, or of good 29 |