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ture of Baptism, and The Obligations of baptized Persons; which, i trust, through the blessing of God, will be useful to them.

You will rejoice to hear that the prejudices of the people are, in a great measure, done away; and, I trust, the enemies of the gospel will soon become its friends. The white people, who attend preaching, and even some who have not yet been at the church, have subscribed near 2007. towards the Missionary cause; and several of the poor slaves have cast into their mite. There is a prospect of being permitted to instruct the slaves of another estate in the neighborhood. We have reason to believe it will be under the manage

ment of a very serious man. In that case, a congregation of 6 or 700 pedple will be obtained without difficulty.

Pray for me, that I may be useful to my fellow creatures; that God would deliver me from all unreasona ble men, and keep me from giving way to the temptations which daily surround me. I assure you, I have need, every moment, of Paul's promise and Joseph's resolution. The people in England are entirely unacquainted with the temptations of this country; but, I trust, the Lord will be with me, and give me grace and strength according to my day.

I am, &c.'

LITERARY INTELLIGENCE.

ORIGINAL WORKS. Reports of Cases adjudged in the District Court of South Carolina. By the Hon. Thomas Bee, Judge of that Court. To which is added an Appendix, containing Decisions in the Admiralty Court of Pennsylvania, By the late Francis Hopkinson, Esq. and Cases determined In other districts of the United States. W P. Farrand & Co. Philadelphia: P. H. Nicklin & Co Baltimore: and Farrand, Mallory, & Co. Boston: 1810.

An Inaugural Oration, delivered February 21, 1810. By Henry Davis, A. M. President of Middlebury College. Boston Farrand, Mallory, & Co. and Lyman, Mallory, & Co. Portland, 1810.

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Ministerial Labour and Support:--A Sermon preached at Middlebury, Vermont, February 21, 1810, at the Ordination of Mr. Henry Davis, and his induction as President of the College. By Alexander Proudfit, A. M. Pastor of the first Presbyterian Congregation in Salem. Salem : Dodd & Rumsey, 1810.

Reflections on the Administration of Justice in Pennsylvania. By a Citizen. Philadelphia: Hopkins & Earle, 1810.

A Sermon, preached at Trinity Church, April 5, 1810, being the day of Public Fast. By J. S. J. Gardiner,

A. M. Rector. Boston: Munroe & Francis, 1810.

A Sermon preached in Boston, April 5, 1810, the day of the Public Fast. By William Ellery Channing, Pastor of the Church in Federal Street. Boston; John Eliot, jr. 1810. A Discourse delivered at Cambridge, in the hearing of the University, April 8, 1810. By David Osgood, D. D. So Absalom stole the hearts of the men of Israel. Cambridge; William Hilliard, 1810.

A Discourse addressed to the First Parish in Hingham, on the day of Fasting, April 5, 1810. By Joseph Richardson, A. M. Boston; W. Pelham, and W. Blagrove, 1810.

An Inaugural Disputation on the disease termed Petechial, or Spotted Fever; submitted to the examining Committee of the Medical Society of Connecticut, for the County of Hartford. By Nathan Strong, jun. of Hartford. Peter B. Gleason, 1810.

Remarks upon an anonymous letter, styled, "The duty of a Christian in a trying situation;" addressed to the Author of a Pamphlet, entitled, "The Mediator's Kingdom, not of this World," &c. "Be not overcome with evil, but overcome evil with good." Rom. xii. 21. New York; Williams & Whiting, 1810.

NEW EDITIONS. William Tell; or Switzerland Delivered. By the Chevalier De Florian, Member of the Royal Academies of Paris, Madrid, Florence, &c. &c. A Posthumous Work. To which is prefixed, The Life of the Author, by Jauffret. Translated from the French, by William B. Heweston, Author of the Blind Boy, Fallen Minister, &c. Baltimore; P. H. Nicklin & Co.: and Farrand, Mallory, &. Co Boston, 1810.

Dialogues concerning Eloquence in general; and particularly that kind which is proper for the pulpit. By M. De Fenelon, Archbishop of Cambray. Translated from the French and illustrated with Notes and Quo. tations. By W. Stevenson, M. A. Rector of Morningthorp in Norfolk. Boston; Farrand, Mallory, & Co.; and Lyman, Mallory, & Co. Portland, 1810.

Memoirs of Frederick and Mar

garet Klopstock. Translated from the German. Baltimore; P. H. Nicklin, & Co. ; and Farrand, Mallory, & Co. Boston, 1810.

A Journal of a Tour to the Hebrides, with Samuel Johnson, L L, D. By James Boswell, Esq. Balti more; P. H. Nicklin & Co.; and Farrand, Mallory, & Co Boston, 1810.

A Trial of Antichrist, otherwise the Man of Sin, for High Treason against the Son of God. Tried at the Sessions of the House of Truth, before the Right Honorable Divine Revelation, Lord Chief Justice of His Majesty's Court of Equity; and the Honorable Justice History, one of the Justices of His Majesty's Court of Information. Taken in short hand by a Friend of St. Peter, Professor of Stenography, Author of Dialogues between St. Peter and His Holiness the Pope of Rome, &c. Boston; Lincoln & Edmands, 1810,

RELIGIOUS INTELLIGENCE.

THE following came to land too late for insertion under the proper head; we were not willing, however, to withhold such information from our read. ers, and, therefore, insert it by way of

POSTSCRIPT.

We learn with pleasure that there appears to be a work of divine grace in Salem. God's Spirit seems to have come among that people with power. During the winter past, an unusually solemn attention to religion, has pervaded all parts of the town. Some hundreds, it is hoped, have already begun their everlasting song; others are still inquiring what they shall do to be saved. The same appearances have also been witnessed at Manchester. Lately the shower of divine influences has begun to shed its blessings on the towns of Beverly, Marblehead, and Danvers in the same vicinity. Sev eral towns in Worcester county, have recently experienced the outpourings of the Spirit. From Exeter, N. H. we hear that God has visited and refreshed his heritage in that place. We are likewise informed, from authentic sources, that a general and very powerful awakening has, not long since, commenced in the city of New York. Such accounts cannot fail to excite the fervent gratitude of Zion's friends, and to cause them to pray with increased ardor, thy kingdom come.

TO CORRESPONDENTS.

WE doubt whether justice will admit the claim of our anonymous corres pondent to the "place" of an umpire, in the debate between E. H. and R. A. We observe that W is a signature adopted by more than one of our correspondents. We recommend that the original proprietor be left in undisturbed possession.

Ruminator will see that his remarks are, in a great measure, superseded, by the Review of Mr. Beecher's Sermon on Duelling, which is inserted in this number.

Several communications are under consideration.

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MEMOIRS OF A CONVERTED QUAKER,

Written by the late reverend and learned CHARLES LESLIE, author of the SHORT METHOD WITH THE JEWS AND DEISTS, and many other learned and ingenious treatises.

THE person I am to speak of, was bred a quaker from her infancy, being born of quaker parents, and was not baptized till after she was married. She was of a quick and ready apprehension, and a cheerful temper, nothing inclined to enthusiasm. She discoursed with judgment and concern in matters of religion, of which I had frequent occasions, lodging a long time in the same house with her. She had an entire confidence in me, and opened her mind to me as to her confessor.

She died of a consumption, of which she had been ill, and wearing weaker and weaker, two years before her death, in all which time I attended her.

I preached to her the doctrine of faith, as set forth in our homilies of salvation, of faith, and good works, which she often read with great pleasure that the atonement and satisfaction to God for our sins, was made wholly and solely by the perfect obedience and meritoriVOL. II. New Series.

ous sufferings and death of Christ our blessed Lord in our nature, in our stead, as our sacrifice and our surety, who had paid the whole debt to the utmost farthing, to the last demand of infinite justice; that our good works had no merit in them, nor must come in for the least share of the satisfaction made for sin, as being mixed with our infirmities and our sin, whence all our righteousness was filthy rags, and our best repentance had need to be repented of; that there was no merit neither in our faith, which at the best was but weak, and that we had all reason to say, Lord, I believe, help thou mine unbelief; that all our dependance was upon the perfect and complete satisfaction made by the sacrifice of Christ, wholly without us, for our sins; that our faith was only a hand which reaches a medicine to us, the vir tue being in the medicine, not in the hand, no more than it was in the eye which looked upon the brazen serpent, and a less per. ST

fect sight did cure, as well as the strongest; that sight is the near. est bodily representation of faith, as our blessed Savior himself makes the allusion, John iii. 15, "That as the serpent was lifted up," (and the cure was wrought only by the sight) "so was the Son of man lifted up, that whosoever believeth in him should not perish, but have everlasting life;" that good works are a necessary effect of faith, as fruit is of a tree; it is a dead tree that bears no fruit, so it is a dead faith that bringeth not forth good works, as there is occasion.

And St. James, whom some would make to oppose St. Paul in that matter, lays the whole upon faith, only brings the works to shew, that the faith was true; he says, James ii. 22. "Seest thou how faith wrought with his works?" And the Scripture was fulfilled which said, 66 'Abraham believed God, and it was imputed unto him for righteousness." It was the believing was imputed, and he did believe, because he did work, else he had not believed but after all, there is no merit, either in the faith or in the work, but it is attributed chiefly to the faith, because faith is that which immediately lays hold upon, and reaches and ap. plies to us the infallible catholicon, the satisfaction and atone. ment made for us by the passion and death of Christ our Lord; and as a tree is sometimes denominated by the fruit, so the works of faith are called faith, and the effects of faith are attri buted to the works; and on the other hand, faith itself is called a work. John vi. 28, 29. "What shall we do that we may work the works of God? Jesus

answered and said unto them, This is the work of God, that ye believe in him whom he hath sent:" so that faith implies works (where works can be wrought,) and works imply faith, the one as the tree, the other as the fruit.

Upon this subject the person I am speaking of, and I, have spent many hours, especially the last year of her life. As she drew nearer to her end, she us ed to say, This makes the way to heaven very easy, and gives an infallible assurance, that nei. ther the weakness of our faith (though the stronger the more comfortable) nor the unworthiness of our repentance, so it be sincere, can give us any ground of despair; because our trust is not in them, but in the all-suffi. cient satisfaction which our Lord has made for us.

I told her I was glad she found it so easy, for that this faith was the gift of God; and some would purchase it (if possible) with the whole earth, were it all their own; for all men have not faith though it is not only very clearly revealed in holy Scripture, but most consonant to our reason, for that God is not only just (as we use the word among men) to have some, or a great deal of justice in him, but he is justice itself, justice in the ab. stract; and justice cannot remit any thing: to remit is not an act of justice but of mercy, and God is as much justice as mercy, and one attribute must not fight with or oppose another; that would be to argue contradiction in God; therefore since it is of the nature of justice to require satisfaction, and satisfaction that is not full and complete is not satisfaction

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(for justice requires the uttermost farthing,) it must needs follow that God, who is justice itself, will require it. This was both required and paid in the full and complete satisfaction which Christ made for the sins of the whole world, in our true and proper nature which had offended, by his perfect obedience, and the sacrifice of himself upon the cross. Herein the justice of God was infinitely exalted, in that a full, that is, an infinite satisfaction was given to it in the sufferings of a person who was of an infinite nature. This infi. nite satisfaction made to the justice of God, does equally exalt his wisdom in finding out so wonderful a means for our salvation. Again, this infinity of justice and wisdom both equally exalt the infinity of the goodness and mercy of God, in affording to us such a propitiation, in send. ing his Son to take our nature upon him and to make satisfaction for the sins of that nature. And thus the attributes of God stand each full and complete; they fight not or oppose each other, but each does exalt and magnify the other. This is the great mystery of god. liness, God manifest in the flesh. This is it which the angels desire to look into and adore to all eternity; this it is which the quakers have trampled upon and rejected, meaning no more by God manifest in the flesh than the light which, they say, is manifest in their hearts, and that there the satisfaction is made for sin, by that light within them, which they call the mystery. But the outward com. ing of Christ, and all that he did er suffered upon earth, they,

call the history, or facile representation of what is wrought within them by what they call their light, and say, that this is the great mystery of godliness; thus literally denying the Lord who bought them.

Imagination is a noble instrument of religion, when it is built upon reason, and acted by it. It enlivens our devotions, it car. ries us even beyond our strength in our duty, makes us patient even in tribulation, by shewing us the crown that is set before us, and gives us zeal, but still according to knowledge The impressions made by the Holy Spirit of God upon the imagination of the holy prophets and apostles, in the visions and revelations

given to them, always tended to the improvement of their reason, and made it stronger. But the impressions made by evil spirits upon the imagination, always tend to the clouding of our reason, that the imagination might govern alone and without con. trol.

Another remarkable difference betwixt the impressions made by the good and evil spirits is, in the visible effects, even upon their bodies. The holy prophets were even much moved, and their bodies for a time rendered weak, during the impressions of some extraordinary visions; but still with gravity and decency, befitting the awe they had to the divine presence then exhibited to them:

whereas the heathen priests, when they were possessed with their *. and gave forth oracles, fell into convulsions and strange distortions of body, wallowing and foaming at the

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