found, I was appointed to proceed to Demerara as Mr. Davies' successor. In the ship Lucretia, Captain Hurry, I embarked with Mrs. Ketley from Gravesend, in October, 1828, and arrived at Georgetown on the 7th December, and received from the dear people a most affectionate welcome. "How de Massa? How de Missee?" -"We glad to see you"-"God hear we prayer for you”—“ God no forsake a we"-"Welcome Massa"-" Welcome Missee," &c.

The calamitous events of 1823-24, we found, were indelibly impressed on the minds of all classes of the inhabitants: exciting a thrill of horror in the slave, inducing a sort of caution, not to say fear, amongst the free black and coloured population, and inspiring the colonists with apprehension, distrust, and apparent contempt for all religious profession.

Owing to this general distrust, I was not permitted to open my mouth in public until seven days after our arrival in the Colony, for the Governor, Sir B. D'Urban, was absent from town, and he not having seen my credentials, license to preach could not be granted me. Until the death of Smith, licenses for the public ministration of the Word were not required-it was enough that the minister or missionary had been sent from home. But such were the fears now entertained of the dreadful influence of missionary labour, that a missionary dare not speak without a license, and the people dare not meet for worship, even in their own habitations, unless a missionary, so licensed, were himself present.

Hence, meetings for prayer were held under a state of continual apprehension; and the assistance of the members of the church, in the instruction of others, was constantly liable to excite suspicion and injurious report. On some occasions I deemed it necessary to wait on the Governor, to counteract the unfavourable influence that might accrue from insinuations of this character, and I feel pleasure in adding, that he showed himself ever ready to afford me encouragement and protection.

Under these varied circumstances, (combined with the then recent division of the colony into parishes, according to the English and Scotch establishments,) it cannot excite surprise that our church members were few, and the several congregations small, for some time after my arrival. But a gradual increase resulted from the ministry of the Word; and frequently the place of worship was barely sufficient to contain the assembly. There was nothing to attract an audience, either in the external appearance or the internal arrangements of the chapel. That part of the building appropriated to public worship being under the residence of the missionary, was scarcely more than ten feet from the floor, while the west and south wings which were added, to make it contain six or seven hundred persons, were considerably lower; not to mention the gross prejudices of the colonists against the slave, which were manifested even in the sanctuary.

The lapse of nearly twenty years, in such a climate, had necessarily greatly damaged the whole edifice, which, being built entirely of wood, had become so decayed, that, in the rainy season, the congregation was disturbed by the water pouring in upon them.

It was no part of the policy of the Directors of the Missionary Society to possess themselves of chapel and household property at their various stations, but to leave the erection and support of such buildings to the liberality of the parties interested in the labours of their missionaries. So anxious were the Directors to maintain this sound principle, that when Mr. Davies, who had taken the transport, i. e. the conveyance of the property in his own name, offered to convey the chapel premises to the Directors, they declined to receive them, lest the funds of the Society should become embarrassed by their holding such property, and lest they should thereby infringe on the rights and duties of the congregations themselves.

There being no suitable persons at that time to become Trustees, the writings were made out in the name of Mr. Davies only; and as it was unwittingly omitted to insert a clause securing the premises to the people, his family, on his decease, found themselves in possession of the legal title to the whole property, chiefly paid for by public contributions, and entirely devoted to the public worship of God. On this property his widow felt she had a claim, on account of monies advanced by her husband; and when I arrived at the station, I found a negotiation still pending between the Directors and Mrs. Davies, which was eventually closed by the payment of a liberal sum, with a view to promote the future benefit of her bereaved family.

During several preceding months, subscriptions had been entered into by many of the church and congregation, to meet whatever exigencies might occur, whether toward the purchase of new premises, or the repairs of the old. But no sooner had the transport securing the property been passed according to the usages of the Colony, than a meeting of the subscribers and others was convened on the 8th June, 1830, when it was found that upwards of 2000 guilders, which had been contributed, were available for the repairs of the chapel. At this meeting resolutions were passed expressive of gratitude to God for present circumstances, of obligations to the Society, and of a sense of duty to exert themselves to meet all further expenses, and also to appoint additional collectors for this end. These were followed up by vigorous efforts, the premises were repaired, and the chapel enlarged at an expense of upwards of 12,000 guilders, the whole of which was fully paid by the people themselves within three years. From the beginning of my labours among them the scripture obligation, "Let him that is taught in the word communicate," &c. was enforced upon them by the constraining influence of love, so that their earliest endeavours were directed to aid the London Missionary Society in the support of their pastor, and to meet whatever expenses might be incurred in the service of God without applying to its funds for aid, and by missionary efforts to extend the knowledge of Christ around them. Notwithstanding, therefore, the disadvantages connected with our first year's residence, more than a thousand guilders were contributed towards our support, besides the payment of the rent of a family residence, at 1056 guilders per annum, which was punctually discharged without my knowledge, until the chapel premises were ready to receive us.

* A guilder is about one shilling and seven pence sterling.

To the active efforts of a few poor aged black and coloured women, who had once been slaves, we were indebted for most of the contributions we received at the commencement of our labours. Nearly all of these have since entered into rest, but I cannot recur to their conduct without glorifying the grace of God in them. The edifying character of their intercourse, the kind encouragement they administered to us in the midst of many perplexities, combined with their activity and zeal in the cause, illustrated the faithfulness of Him who says of his saints," They shall still bring forth fruit in old age; they shall be fat and flourishing, to show that the Lord is upright."

But we were not long restricted to their assistance, for Mrs. Ketley having applied herself single-handed to the duty of Sunday-school instruction, and observing the regular and serious attention of several young females of the congregation, she invited them to meet her for instruction, and they soon became qualified to help her in that work. About the same time, five or six young men called on me respecting the concerns of their souls, who were formed into a young men's society for general and religious improvement. Thus it pleased the Father of mercies to raise up among us those who soon became a source of comfort and much encouragement. Their number gradually increased, and though some were drawn aside by this world's allurements, others remained steadfast and were added to the church. For their governance as Sabbath-school teachers, certain regulations were agreed to among themselves; and their punctual attendance at their appointed meetings for prayer, gave promise of blessings which have been abundantly realized.

At one of these special meetings in April, 1831, the question arose, in what way shall we further fulfil our obligations for the blessings we have received in the Gospel?" Of this meeting I was not informed, until a young man of colour, who had been appointed superintendent of the boys' school, was deputed by the Sabbathschool teachers to acquaint me with the result of their deliberations. They concluded that it was their duty to form themselves into a Sunday-school auxiliary to the London Missionary Society, to assist in my support, and to further the spread of the gospel in the world; and requested that I would become their president.

None but a pastor can tell the joy that this inspired in my bosom, as an evidence that our labours were not in vain, and as a pledge and earnest of still greater prosperity. Their zealous efforts succeeded beyond the most sanguine expectations, so that the contributions of the first year were more than sufficient to make up the amount allowed by the Society for our support. From that hour to the present the Missionary Society has been relieved from all expense of support by this important station having become "independent of foreign aid." Following nearly in the course my predecessor had taken, adult classes for the personal instruction of members of the congregation, and conversational meetings for the members of the church were held, at which some of the senior members were expected to assist. Valuable nurseries to the church have these meetings proved; at which, those under serious impressions have been taken by the hand and encouraged in their way Zionward. Nor after they were added

N. S. VOL. IV.

C

to the church, did we leave them to themselves as though their dangers were then all past, when, in fact, the great danger still threatens-danger, alas! but too fatal to many who are never aroused from the false security too often connected with the idea of membership.

For the purposes of instruction, it was usual for the slave country members to meet after the forenoon service, which closed at about half-past twelve o'clock. Then generally a large assemblage were divided into as many classes as suitable teachers could be found to take charge of them. As far as practicable they were taught to read, and as they advanced, were drafted into Testament classes. The greater portion of the time was occupied in catechetical exercises, partly on the morning discourse, and otherwise according to the teachers' discretion. After these were concluded, an address was delivered to the classes collectively, and then the members met for prayer. These exercises occupied till near three o'clock, when the Sunday-school children again began to assemble. The Monday evenings were occupied in giving instruction to the male members both of the church and congregation, bond and free, residing in and near town. The Tuesday evenings were engaged in meeting the young men's society; the Wednesday was public service; the Thursday evenings were devoted to the female members' conversational meeting; the Friday evenings were set apart to the catechetical instruction of the female part of the congregation, principally slaves; and the Saturday prayer-meetings were held from house to house.

The attendance of the dear people at prayer-meetings, was one of the most cheering and encouraging circumstances of hopeful prosperity. The early Sabbath morning meetings were especially animating to our minds. Our residence being over the chapel, frequently were we aroused from our slumbers before six o'clock, by the ascending voice of praise. Having accustomed myself to close the service by expounding some portion of scripture, it has often rejoiced my spirit to listen to the fervent supplications of the bond slave, telling to God his complaints in language of affecting simplicity; rolling his burden on the Lord, and making requests with thanksgiving. Of several of these, now no more, I still retain a vivid and affectionate remembrance; especially of one pre-eminent for piety as he was patient under suffering, whose entrance to the prayer-meeting at seven o'clock, and sometimes earlier, after travelling a distance of perhaps fourteen or fifteen miles to be there; whose hallowed strains of simple prayer to God through Christ, never failed to inspire in my bosom new feelings of devotion and gratitude. It were impossible to listen to his devout thanksgiving to God for the sanctifying influence of his sufferings, or to hear his fervent supplications for the oppressive authors of them, and for grace to follow the Saviour's example in suffering, so that his Father might be glorified, without exulting in the liberty, patience, and peacefulness which the gospel affords: truly though a slave he was "the Lord's free man."

These early prayer-meetings were peculiarly animated and refeshing on the first Sabbath of each month, when members of the church,

resident at remote parts of the colony, assembled preparatory to the celebration of the Lord's Supper.

At these seasons black and coloured brethren resident in the Essequibo, perhaps more than fifty miles from Georgetown, would attend at our public ordinances. To effect this they were obliged to leave their own homes on the Saturday, and could not return till the following Monday or Tuesday, as they usually travelled by water. Such laborious efforts to unite in christian fellowship, may well. reprove those at home who, when called to make the slightest sacrifice of comfort and leisure to maintain their communion with our churches, renounce their connections and abandon their profession.

(To be continued in our next.)

REMARKS ON FAITH.

No I.

IS FAITH AN INTELLECTUAL ACT ALONE?

We are saved by faith. What is the nature of the faith that justifies? is therefore a question of great importance, and, one would imagine, easily ascertained. Yet among the best and wisest of men opinions respecting it greatly differ. I am inclined to think that, in the formation of some of those opinions, defective analogies have had undue influence, whilst others have been cast in the mould of particular metaphysical theories. That the Scriptures harmonize with a sound philosophy, there can be no doubt; but the science of mind is yet in its infancy; neither are the known facts on which it rests sufficient in number, nor its supposed phenomena ascertained with sufficient precision, to form a rule of scriptural interpretation. Analogies, too, drawn from material objects, though useful to illustrate the operations of mind, cannot teach their nature; and from the law and the testimony our views must be drawn.

The remarks here submitted to the reader have been suggested by the perusal of that part of Dr. Payne's recent volume* which treats on faith. I consider the work to be one of great value, surpassed by none on several of the subjects which it discusses; at the same time, I cannot coincide in those views of faith which it developes. What is advanced in support of them, is said, perhaps, as well as it could be said, but fails, I venture to assert, in establishing his position. The subject is so interesting, that I do not feel any apology for discussing it in the pages of this Magazine to be necessary, beyond what is required by the incompetency of the writer; whilst, if this paper, by provoking others to write, should lead to its elucidation, great service may be rendered to the cause of truth.

After giving his own definition of faith, and stating what is not, and what is, its proper object, Dr. Payne proceeds to examine the Lectures on Divine Sovereignty, Election, &c. by George Payne, LL. D. Exeter.