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RELIGIOUS INTELLIGENCE.

MODE OF BAPTISM AMONG THE ARME

NIANS.

From the journal of the Rev. Joseph Wolf, the agent of the London Society for promoting Christianity among the Jews, we extract the following interesting particulars relative to the mode of baptism among the Armenians :

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Mr. W. proposed a series of questions to the Bishop of that persuasion, resident at Bassorah, on the borders of Persia. In answer to the question, "What is their manner of baptism?" the Bishop replied: -"The godfather takes the child, and stands at the door of the church. The priest cometh, and asks, What do you wish? The godfather says, 'I wish the|| child to be baptized.'-Priest, (prays and says), Do you believe in the glorious Trinity?-Godfather. Yes, I myself and the child do believe in the glorious Trinity, God, Father, Son, and Holy Ghost; one of those three is Christ, the true son of God, and our Saviour, born of the Virgin Mary by the Holy Ghost, born after nine months, whom we believe to be perfect man and perfect God. He preached in the world, and suffered all the pains of the Cross, was crucified, died, and was buried for the sake of our in-dwelling sin; and by this he saved us from the power of the devil, and after three days he rose again, and then ascended upwards towards heaven, where he sits at the right hand of the Father, and he will come again to judge the quick and the dead. Then they enter the church near the water. The priest prays over the water, and puts three drops of the holy oil into the water, and then the priest asks the godfather three times, What do you wish for this child?'-Godfather. I wish you to baptize the child to be saved from original sin and the devil, and to serve the Lord.'-Priest. It shall be done according to your desire.' Then the priest puts the child into the water, and washeth the head with three handfuls of water, and prays, and saith, I baptize thee in the name,' &c. and then dips the child three times in the water, and names the child, and then gives it to the godfather, and says thus: Christ having been baptized in the river Jordan, the heavens were opened, and the Holy Ghost descended upon him like a dove.'-Then the priest prays again, and anoints with ointmeni, 1st. The forehead of the child, saying, The holy oil put on thy face, may it be to thee a seal of the Father, Son, and

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Holy Ghost, that his grace should be upon thee!-2d. On the eyes of the child, sayand that thou mayest never slumber the ing, Oh! that thy eyes may be opened, sleep of eternal death!-3d. He anoints the ear of the child, saying, 'Oh! that thou mayest hear the commands of our Saviour and the Gospel?'-4th. He anoints the nose of the child, saying, 'Oh! that it may be a savour to you of the world to come!-5th. He anoints the mouth of the child, saying, 'Oh! that every evil conversation may be banished out of the mouth.'-6th. He anoints the hands of the child, saying, 'Oh! that thy hands may be always prone to do good!'-7th. He anoints the child upon the heart, and saith, Oh! that the Holy Spirit may be put into thy heart, and give thee a new heart.'-8th. He anoints the back, and saith, By this seal of the Holy Ghost mayest thou be kept from the insidious assaults of the devil! and lastly, he anoints the feet of the child, saying, 'Oh! that thou mayest walk in the best road leading to life everlasting.'-The child wears for three days a white shirt and a coat of white and red colour, indicating the divinity and humanity of Jesus Christ; some drops of the consecrated wine are given to the child."

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BRITISH AND FOREIGN BIBLE SOCIETY.

Our readers will rejoice to hear that the Apocryphal Controversy is at length terminated. The following circular, containing this gratifying information, has been issued by the Committee of the Bi||ble Society:

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THE earnest attention of the Committee having been solicited, by certain Members of the Society, and also by many of the Committees of its Auxiliaries, to the propriety of affording aid, from the Funds of this Institution, to the circulation of Foreign Editions of the Scriptures, which contain the Apocrypha; the subject was referred to a special Committee, appointed for that purpose; from which, as well as from the General Committee, it has received the most mature consideration. The result we are instructed to transmit to you in the subjoined Resolution.

It is our fervent prayer, that the harmony which has hitherto subsisted among

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date of the Report, January 1825, was fifty-four, viz. ten native Hindoos, of whom eight are Brahmuns, one Mussulman, three Garrow youths, and forty native Christians. Two new Professors have been employed, Mr. Albrecht, from the Missionary Seminary at Basle, Switzerland, and the Rev. Mr. Swan, from the Academy at Bristol, England. Professor Mack delivers lectures on some of the natural sciences, which are indiscriminately open to all nations, without reference to religious tenets. As the system of Hindoo polytheism is in a great measure built on fallacious principles respecting natural science, such lectures, if able and judicious, will be found extensively useful in a religious as well as a philosophical point of view. The improve ments on the College buildings and grounds have been considerable.-Star.

NEWTON THEOLOGICAL INSTITUTION.

Our readers will be pleased to learn, that this interesting Seminary has been legally incorporated. The following powers were granted at the last session of the legislature.

The Committee, in accordance with the spirit of the recommendation in the Report of the Special Committee, adopted the following resolution; viz." That the Funds of the Society be applied to the printing and circulation of the Canonical Books, of Scripture, to the exclusion of those Books and parts of Books, which are usually termed Apocryphal; and that all copies printed, either entirely or in part, at the expense of the Society, and whether such copies consist of the whole, or of any one or more of such Books, be invariably issued bound; no other Books whatever being bound with them; and, further, that all money grants to Societies AN ACT TO INCORPORATE THE NEWTON or individuals be made only in conformity with the principle of this regulation."

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Commonwealth of Massachusetts.

In the Year of our Lord One thousand eight hundred and twenty-six.

THEOLOGICAL INSTITUTION.

SEC. 1. Be it enacted by the Senate Court assembled, and by the authority of and House of Representatives in General the same, That there be, and hereby is established in the Town of Newton and in the County of Middlesex, an Institution for the purpose of educating pious young men for the gospel ministry, in such manner as the Trustees for the time being shall direct; and that Joseph Grafton, Lucius Bolles, Daniel Sharp, Jonathan Going, Bela Jacobs, Ebenezer Nelson, Francis Wayland, jun. Henry Jackson, Ensign Lincoln, Jonathan Bachellor, and Nathaniel R. Cobb be nominated and appointed Trustees, and they are hereby incorporated into a body politic, by the name of the Trustees of the Newton Theological Institution, and they and their successors shall be and continue a body politic by that name forever.

SEC. 2. Be it further enacted, That all lands, monies or other property, heretofore given or subscribed for the purpose of erecting or establishing an Institution as aforesaid, or which shall hereafter be given, granted or assigned to the said Trustees, shall be confirmed to the said Trus

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tees, and to their successors in that trust forever, for the uses which in such instrument shall be expressed and the said Trustees shall be capable of having, holding and taking in fee simple, by gift, grant, devise or otherwise, any lands, tenements, and other estate, real or personal: Provided the annual income of the same shall not exceed the sum of twenty thousand dollars; and shall apply the profits thereof so, as most effectually, to promote the designs of the Institution.

SEC. 3. Be it further enacted, That the said Trustees for the time being shall be the Governors of said Institution, shall have full power from time to time to elect such officers thereof as they shall judge necessary and convenient, and fix the tenure of their respective offices; to remove from office, any Trustee, when from age or otherwise he shall become incapable of discharging the duties of his office, or when in the judgment of a majority of the Trustees, he is an improper person to hold such office; to fill all vacancies that may happen in the Board of Trustees; to determine the time and place for holding their meetings; the manner of notifying the Trustees; the method of electing members of the Board; to elect instructers and prescribe their duties; to make all such rules and regulations, as they may from time to time consider expedient for the management of the Institution, provided the same be not repugnant to the laws of this Commonwealth.

SEC. 4. Be it further enacted, That the Trustees of said Institution may have a common seal, which they may change at pleasure; and all deeds sealed with

said seal, and delivered and acknowledged by the Treasurer of said Trustees by their order, shall be good and valid in law; and said Trustees may sue and be sued in all actions, and prosecute and defend the same to final judgment and execution, by the name of the Trustees of the Newton Theological Institution.

SEC. 5. Be it further enacted, That the number of said Trustees shall never exceed twenty-five, nor be less than nine; and one third of the existing number of Trustees shall be necessary to constitute a quorum for doing business; but a less number may from time to time adjourn until a quorum can be constituted.

SEC. 6. Be it further enacted, That Lucius Bolles and Daniel Sharp be and they are hereby authorized and empowered to fix the time and place for holding the first meeting of the Trustees, and to notify them thereof, by serving each of them with personal notice six days before the time appointed for the first meeting.

In House of Representatives, Feb. 20, 1826. This Bill having had three several readings, passed to be enacted.

TIMOTHY FULLER, Speaker.

In Senate, Feb. 21, 1826. This Bill having had two several readings, passed

to be enacted.

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OBITUARY.

MISS ELIZA LINCOLN..

DIED in this city, July 7, 1825, Miss ELIZA LINCOLN, eldest sister of Heman Lincoln, Esq. in the forty-fifth year of her

age.

In the personal history of a secluded female, it cannot be expected that many events should occur which could interest a bustling and out-of-doors world. It is, however, proper to remark concerning the subject of this notice, that her mother being always in feeble health, on her, the eldest sister, the principal care of the family devolved; and to the discharge of the complicated duties of sister and daughter, the whole of her youth was devoted. No sooner were her sisters grown beyond the want of her immediate attention, than the increasing illness of her mother confined her for several years to the bedside of an afflicted parent. After death had relieved

duty, she devoted herself exclusively to her from this pleasing but melancholy labours of benevolence. Denying herself of every superfluity, that she might administer to the wants of the poor, overcoming her natural diffidence, which was distressing almost to a fault, she visited constantly the Almshouse, House of Correction, and the abodes of suffering wretchedness in every part of the city; and in the hovels of poverty, and by the bedside of age and infirmity, a great part of her time during the last years of her life was consumed.

In very early years she had been made a subject of divine grace. She frequently said, that she did not recollect the time when she was not in the habit of secret prayer. At the age of three or four years, she seems to have had real convictions of

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the evil of sin, and remembered at that || early age to have longed sincerely to be prepared for heaven.,

tion with its accomplishment. She sought out the most obscure and the most friendless, as the objects of her benevolence. And her charity was not confined to advice and consolation. She knew that

accompanied by a token of good will, which would leave her motives without the shadow of ambiguity. Hence in visiting the poor and the irreligious, she was in the habit of leaving them little presents of clothing, of medicine, or of food, that thus she might allure them to think favourably of religion, and hearken to the admonition which told them of a better world.

At the age of 13, she made a public profession of religion, her attention having been particularly devoted to this sub-these were most likely to take effect when ject by reading Henry on Communion. At this time, as she afterwards remarked, she had no doubt that her heart had been renewed; but her views of sin were much fainter, and her consolations in piety much less animating, than at a subsequent period In the early part of her life, she seems not to have enjoyed the consolations of religion in so great a degree as many who have been eminent for piety. For seve ral years, her attention was particularly directed to the native sinfulness of her heart, and the spotless purity of the law of God. These views, though distressing and self-abasing, were of peculiar use in the formation of her Christian character. It was hence she derived that deep acquaintance with the human heart for which she was so much remarked; hence also sprung her unfeigned humility, and hence did her faith learn habitually to flee to, and to trust in, the blood of that atonement, which cleanseth from all sin. She had tried the efficacy of the cross of Christ so frequently when burdened with guilt, that she knew always where to go for pardon and for peace; and hence her later years were marked with calm serenity and unwavering assurance of her in-sion to publicity. So jealous was she of

terest in Christ.

And in these visits she generally went alone. In this she consulted her own feelings, and her deliberate opinions upon the nature of benevolence. Her natural diffidence was so great, that she rarely took part in a mixed conversation. Nothing but a conviction of duty could have nerved her with resolution to enter the houses of the poor, to converse with them upon religious subjects. But while thus doing what she believed to be her duty, she chose to do it in that manner which should expose her to the least embarrassment from this, which she considered, the natural weakness of her character. Besides, she conceived that the charity of the gospel was distinguished from that of the world by nothing more than its aver

her own heart, and so fearful lest selfishness should mingle itself with her deeds of mercy, that she dared not expose herself even to the admiration of her friends. She desired to acquire the habit of acting for the day of judgment, and to exclude from influence upon herself, as much as possible, every principle derived from inferior and sublunary considerations. Acting from these motives, even her nearest relatives were never, until after her death, fully apprised of the extent of her charities. It was not until the widows and the orphans, whom she had relieved by her self-denying liberality, were mourning over their loss, and showing the coats and the garments which she had made while she was with them," that it was known how wide had been the range of her benevolence.

For nothing was she more remarkable through life, than for her conscientious discharge of the duties of secret devotion. We have already mentioned that she could not remember when she commenced this practice. With every year, she spent a greater and greater portion of her time in her closet. And when in youth the incessant labours of the day had allowed her no time for retirement, she was frequently known to arise at midnight, and pour out her soul before God. In her last illness, when asked why she had spent so long a time in secret prayer, she said, "I have generally tried to pray till I felt enough to weep. If I have felt much, I have wept much. In pleading with the blessed Saviour to grant me communion with him, I have been most led to use the strong language of solemn entreaty." We have mentioned that the latter part of Miss Lincoln's life was spent almost entirely in the active duties of charity. But it is proper to remark, that hers was a charity as disinterested and self-denying as it is rare. Her opinion of her own talent for usefulness was singularly low. Hence she relinquished those walks of benevolence in which distinction may be acquired; she even retired from the active management of those institutions where a multitude of names gives eclat to a plan, and public observation associates reputa-trition and penitence.

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The Christian reader will doubtless be solicitous to know somewhat more concerning the peculiar type of the piety of one, whose actions exhibited so much of the spirit of Christ. We are happy to have it in our power to gratify this solicitude. Miss Lincoln left some brief notices of the state of her religious feeling at different times, from which we will now make a few extracts.

In the following, under the date of May 2d, 1814, every Christian will recognise the most affecting exhibition of deep con

May 2. O my soul, what shall I do?itude the great goodness of the Lord to me, that in this time of trouble I have been kept from utterly sinking. This sister, that has been removed, was so exceedingly dear, I knew not how to live without her. But Thou hast kept me from perishing in my affliction. Thou hast always been better to me than my fears. And O how unspeakable a blessing, to have so good a hope; a hope worth thousands of worlds. I have not a doubt, that whilst I am groaning away my time in sin and sorrow, her happy spirit is with Jesus, singing redeeming love. And can I wish her back again? O no! O that I could be a follower of her, who through faith and patience inherited the promises."

I have been for many weeks exceedingly stupid. O my soul, dost thou know what it is to feel peace in believing? I greatly fear I have been deceiving myself. My heart is harder than a rock. I cannot pray. Mine iniquities have separated between me and my God. I fear I have sinned away all my mercies. O what an evil and bitter thing is sin! and yet when my mind is so dark as it has been for a long time, I have no power to resist it. In this distressing condition I am, and must remain, until an Almighty arm is stretched out for my help. O Friend of friendless sinners, wilt Thou pity me? Wilt Thou help me? O leave me not in this deplorable condition, I humble pray Thee. If thou dost, I am lost forever. I cry unto thee, Lord; save, or I perish. O may I never forget what I suffer, by my great folly and wickedness, in departing from thee. May I never forget what I have suffered this evening; the darkness, the grief, and the awful fears that I have sinned away all thy mercies. May I never again think lightly of sin. May I be enabled in future to watch and strive against it more successfully. In doing this, I beg that Thou, O God, wouldst strengthen me; and I here take this paper to witness against me, if ever I break these resolutions."

"Sept. 27. My heart continues exceedingly hard; and I am so stupid, that I have reason to fear that I am indeed dead in sin. But I cannot yet give up all hope. O Thou, who hast promised that him that cometh unto Thee, Thou wilt in no wise cast out, help me to come; for without Thee I can do nothing.

"I have lately been reading the life of Mr. B. who says, that in the time of temptation he was glad to lay hold on a promise to keep him from sinking. He had once been afraid to take any comfort from a promise, unless he could feel it applied to himself; but in time of distress, like a person that was drowning, he was glad of any thing to uphold him from despair. This I think I have of late in some degree felt. How long was I in so stupid a situation, that not one of all the precious promises was any comfort to me, because I thought they were not for me. But in my distress, when I knew not what to do, when I looked on the right hand and on the left, but no man could help me, then, O my soul, did not the precious promises keep thee from sinking! I had no where else to go, and necessity drove me to thy word, O my God. But, O my soul, where art thou now? O how hast thou forsaken the Fountain of living waters, and hast been following after lying vanities. O may I now repent, and return to Thee, my God, with all my heart."

Under the date of May 5, after mentioning the death of a very dear sister, she writes "I desire to remember with grat

"March, 1821. I think I have felt of late something of that peace which God only can give. I have sensibly felt my soul thirsting and longing for God, for the enjoyment of his presence, for real communion with him. I think the language of my heart has been, O Lord, if I may not enjoy thy presence, suffer me not to enjoy any thing; but may I go mourning for Thee to the grave."

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April 20. Sabbath day. I have had some happy reflections to-day of the blessed Saviour in his rising from the grave, and most gloriously triumphing not only over the powers of darkness, but over death and the grave, so that to those who now believe on him, death is gain. O blessed, forever blessed be thy name, dearest Saviour, for what Thou hast done and suffered, that poor wretched sinners may live."

"August. Although I have been for a long time exceedingly stupid, yet I have now some comfort in praying for others, even when I cannot pray for myself; and I have also some comfort in the belief that my soul is united to the blessed Redeemer; and that although, by reason of the great weakness of my faith, I take faint hold on him, yet that he takes strong and unconquerable hold upon my soul. Forever blessed be his name for the comfort which I trust he has given me. O may I live entirely to him."

"Sept. 12. I think I can truly say, that I have felt this morning a most earnest desire to give myself away entirely to the Lord, to be his wholly, unreservedly, and forever; praying that my time, my talents, my influence over others, and all that I am and have, may be entirely devoted to his service. Having thus given myself away, may I never forget that I am under everlasting obligations to be the Lord's. O Lord, help me. I do most humbly entreat Thee, help the weakest and vilest of all thy children. I know that without Thee I can do nothing; but unless Thou keep me, I shall forget all these desires and resolutions. But I do most earnestly beg and pray that Thou, O blessed Saviour, wilt keep me "

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