know, have sometimes led to opinions avowedly hostile to the exclusive claims of the Gospel. It is not considered, that Antiquity is not even presumptive evidence of Truth, besides that it is not peculiar to one mode of Faith ;-that millions may be kept in error, where knowledge is proscribed and forbidden;-that the peace of human societies is by no means the only, or the ultimate cbject of true Religion, and that Morals are not merely something negative, but are a positive and active compliance with the authenticated will of God; that sublime conceptions of the Deity are attainable without Inspiration, and that when they are blended with the absurd fancies of a disgusting Mythology, it may well be suspected, that both have not been derived from a common source;-and that after all, the Evidences of Christianity are peculiarly its own; I allude, not merely to Prophecies, nor to Miracles, nor to the Character and Doctrines of Christ, nor to the moral effect produced on his Apostles by his Resurrection, and by the Descent of the Holy Spirit: I mean, that it is an Historical Religion: the History of the whole Dispensation is before us from the Creation of the World to the present hour: and it is throughout consistent with itself and with the attributes of God; gradually developing one vast design through a progression of ages, which makes it impossible that our Faith can have been fabricated by the collusion of many, or by the artifice of a single impostor. Of its two competitors, the one has no History to produce, but in the place of it refers us to Inscrutable Antiquity; while of the other, all that can be told, lies within a narrow compass, and furnishes its best refutation.

You will not, then, be surprised that I recommend to your particular attention the study of the Evidences of our Faith. The writings of Grotius, of Stillingfleet, of Leslie, of Lardner, and of Paley, contain, probably, the substance of all, which has been written on the subject: you will, of course, store your memory with those reasonings especially which are

most applicable to the circumstances; and it is not impossible, that you may sometimes be led by local considerations to pursue very profitably, and to extend reflections, on which those great writers were not required to dwell. These studies will be well rewarded, if they enable you to reclaim one gainsayer, or in a single instance to relieve the anxiety of ingenuous doubt; and this, you may hope, with the blessing of God, will be the usual result. The Evidences of Christianity are so various in their kind, so peculiar in their character, and so independent of each other, that considering them merely as a combination of moral probabilities, they lead to a conclusion little short of mathematical certainty; and of which the parallel cannot be produced in behalf of any falsehood which has ever been imposed upon mankind.

I have detained you at this our first meeting somewhat longer, probably, than can ever be requisite hereafter; and yet I am aware that many important topics may still remain untouched. It is to be supposed, that in so vast a charge I am yet only commencing my inquiries; and in order to facilitate them, and to ascertain the precise points which especially demand my notice, I have directed that a Circular Letter should be sent to all of my Clergy, desiring distinct answers to the several questions proposed; as the only method of becoming at once, in some degree, acquainted with the condition of a Diocess, to the actual Visitation of every part of which, within the compass of two or three years, no ordinary strength is equal. The result of these our joint endeavours, I trust, will be the establishment of Christian order and piety wherever the principles of our Faith are professed through the British Empire in the East. Your numbers, indeed, are at present inadequate to the spiritual wants of the people; and I regret that in a country, where the professors of other modes of worship offer a visible homage to their Maker in the proudest monuments of native art, our Christian edifices are rarely such as to mark our zeal in the ser

vice of God, and are much fewer than the Clergy. Still, however, you are required to make the best use of your present means; and so soon as I shall be enabled, from a full acquaintance with the state of my Diocess, to represent its wants, it cannot be doubted, that a Christian government will readily attend to the first of its Christian duties.

I now, my Reverend Brethren, dismiss you with my fervent prayer, that the succours of the Holy Spirit may be abundantly vouchsafed to all of us; that we may be actuated by a patient zeal for the glory of God and the salvation of human souls; and that we may each of us, in his allotted station, hourly and habitually remember the account which we must one day give at the Judgment-seat of Christ. In the various allotments of human duty, by which Providence is pleased to make trial of man's obedience and love in this probationary state, I can hardly imagine any condition, in which fidelity or neglect leads to consequences more momentous in Time and in Eternity. In that awful day, when these consequences shall attach to each of us, may we severally be invited to enter into the joy of our Lord.

The FIRST ANNUAL REPORT of the Newark Female Bible and Common Prayer Book Society; presented at the Anniversary Meeting, held in Trinity Church, on Ascension Day, May 15, 1817.

AND

THE Board of Managers of the NEWARK FEMALE BIBLE COMMON PRAYER BOOK SOCIETY, present the first Report of their proceedings, with sentiments of lively gratitude to the "Author of every perfect gift," that he has permitted them to be instrumental in the great work of extending the benefits of moral and religious knowledge to

those of their fellow creatures who are sitting in darkness and in the shadow of death.

While the Christian world seems alive to these important concerns, the Females of Trinity Church rejoice in being partakers in that ser

vice which is thus rendered to the religion of the Cross, and they earnestly implore the divine favour for the encouragement of their future exertions.

At an early period in the past year, it was resolved by the Board to make this Society auxiliary to the "Episcopal Society of New-Jersey, for the Promotion of Christian Knowledge and Piety;"* thereby rendering to that Society a considerable aid, while a proportion of the funds were retained for the use of the Board.

From the Treasurer's Report, it appears that two hundred and thirtythree dollars and thirteen cents have been paid into the Treasury; of which sum, the annual subscriptions have amounted to one hundred and thirty-eight dollars donations, seventy-eight dollars and seventeen dollars and thirteen cents have been received for addresses and books.

One hundred and twenty dollars have been remitted to the Episcopal Society, in return for which fifty-six Bibles have been received.

One hundred and five Prayer Books have been purchased at thirty-eight cents per copy-twenty-two Bibles, large duodecimo, at eightyseven cents per copy; and tracts to the amount of five dollars and seventy-five cents.

The whole number of Bibles and Prayer Books purchased, have been distributed, viz. Bibles, 78; Prayer Books, 105.

Twenty Bibles, and twenty-five Prayer Books, were distributed in the county of Sussex, and received with many thanks.

The vacant parishes in this Diocess contain numbers whose circum

stances will not permit them to purchase; but who would gratefully receive Bibles and Prayer Books from this Society.

This Society was established in the year 1810, and recommends itself to every Episcopalian by the important purposes of its Institution. It distributes Bibles, Prayer Books, and Tracts; and when the funds admit, will assist in the education of young men for the ministry.

persuade you that you are safe, because you may not be grossly sinful; that amiable tempers and engaging manners can supply the place of sanctity of heart, or that God will be satisfied with any thing less than the consecration of your souls to his service. Let me appeal to your consciences, whether you believe the Scriptures to be the word of God? If you do not believe them, why do you mock him by attending on his ordinances? why do you call yourselves the disciples of his Son? If you do believe them, to what part will you refer for a vindication of your conduct? To what part rather will you refer and not find yourselves condemned? Do you not read, not only that the wicked shall be turned into hell, but also all they that forget God? Is not a woe denounced against those who have "the harp and viol, the tabret and pipe, and wine in their feasts, but they regard not the work of the Lord, neither consider the operation of his hands?" Does not our Lord inculcate on his disciples poverty of spirit, sorrow for sin, purity of heart, renunciation of the world? Does he not teach them to aim at being perfect, even as their Father which is in heaven is perfect? Do not his Apostles condemn those who are "lovers of pleasures more than Lovers of God?" Do they not say, "She that liveth in pleasure is dead while she liveth? Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? If any man love the world, the love of the Father is not in him?" Such undoubtedly is their language: you must therefore take your choice. You must be holy, or you must renounce the name of Christians; at least you must renounce the promises and hopes of Christianity.

But perhaps, whilst I am insisting on the necessity of holiness, some will accuse me of corrupting the Gospel, and teaching men to seek for the blessings of another life by works and not by faith. God forbid that I should be guilty of so gross an error. No; it must always be contended that we are justified by faith without the deeds of the law, that our own holi ness will not suffice; that our hope must rest altogether on the atonement and righteousness of Christ. Still let it be remembered, that, whom God justifies, them he also sanctifies. True faith is known by its fruits. Its constant tendency is to produce holiness of heart and life; and when they do not appear, there is too much reason to conclude that a man his not faith, and therefore that he is not justified.

PLAIN and PRACTICAL PREACHING, An Extract. WE apprehend no very great difference is, necessarily called for in the style of

ordinary practical instruction, from the mere circumstance of the congregation to whom it is addressed. That "the poor want principles, and the rich want practice," though a saying, we believe, of the eminent Secker, yet is one of which we could never fully appreciate the force. Both classes are equally, by nature, averse to the humbling doctrines and self-denying precepts of the Cross of Christ; and whilst, for any thing we can see, the poor are as immoral as the rich, and often much more grossly so, we cannot generally discover in the rich, either from their education or their subsequent study, at all clearer views of the doctrines of the Bible and the method of salvation through Christ, than in the poor. It has also been observed with much more justice, according to our opinion, that, "if the poor are more unlearned than the rich, they are not more foolish," and we are on the whole much inclined to believe, that, with the exception of a few hard words and learned allusions, which had better always be dispensed with in the pulpit, both the poor and the rich will be found generally and pretty equally benefited by the same sermon; requiring the same statements, interested by the same illustrations (local illustrations excepted), and warned by the same appeals. Perhaps, as a general rule, it might be safely prescribed to preachers to adapt themselves to the lowest, we do not quite say the youngest, of their audience; leaving it to his discretion and good taste to offend neither against the rules of correct speech nor orderly writing. And in this case it might be whispered to the instructors of both; on the one side, to venture a little more into the path of easy and familiar scriptural exposition; and, on the other side, to adopt rather a severer canon both of argument and illustration. We should wish neither species of preacher wholly to forego his own peculiar turn of thought and sentiment, and to merge into the other. Both may, with proper discipline, and God's blessing, render eminent services to the Church of Christ; as both may diminish their usefulness by mismanagement.

From the New-York Evening Post. Mr. COLEMAN,

ALLOW an Episcopalian to correct some misconceptions which appear to be entertained of the design and purport of an extract from a Pastoral Letter of the Bishops of the Protestant Episcopal Church, which appeared in your paper some time since; but which, with the accompanying observations, did not fall