And in this desire, and this object, I thank God, I do not stand alone. Many of your fellow-parishioners are united with me in the same good and holy cause. . These are your true friends, and the real lovers of their country. They know that while God rules the nations, no Sabbath-breaker can be a true patriot; since the good he may seem to do by his talents or his industry, will be blasted by the curse of his example. They would entreat you therefore to keep holy the Sabbath, even by the love you bear your country; still more by your affection towards your families; most of all, by your concern for your own souls. For every man must endure the Divine vengeance, who will not obey the Divine command; and that command has been, since the beginning of the creation unto this time, "Remember that thou keep holy the Sabbath-day."

Commending you to the blessing of God, which is profitable for both worlds, having promise of the life that now is, as well as of that which is to come, I am, my dear parishioners and friends, your affectionate friend and pastor,

St. Bride's Vestry, June 16, 1836.

THOMAS DALE.

PASSING THOUGHTS.

BY CHARLOTTE ELIZABETH.

NO. XI.-BOWING AT THE NAME OF JESUS.

AMONG the innovations that are perpetually creeping in, changing the customs, and invading the institutions of our forefathers, who, after all, were, perhaps, a little wiser than their descendants, I am often grieved to witness the growing neglect of a most seemly and reverential observance,-bowing at the name of Jesus, when reciting the Creeds of our Church.

One might naturally expect, that, in days when infidelity rears its brazen front with impudence unparalleled, when blasphemies abound, and scoffers walk on every side insensible to rebuke, the people of Christ would wax more jealous - would become more tenacious of every badge distinguishing them as the worshippers of an insulted Lord. New light, however, seems to have broken in upon some of them, which I do not believe to have come from heaven, whencesoever else it may have emanated; teaching them that now is the time to relax in those points-the season to rob the Lord of those outward demonstrations of respect, which his enemies (who have no idea of spiritual service) delight to see withdrawn from him. "It is too popish," say some of these defaulters; "it is a mere bodily exercise, which profiteth little." Craving your pardon, my good friends, it is not popish. Popery yields little honour to Jesus: name is not referred to in her services nearly so often as those of other mediators; his work is undervalued his glory tarnished. He is not even once mentioned either in the confession or the absolution of that unhappy Church. It is true, his image, and that of his cross, are exhibited as objects of idola

his

trous worship, and that to them a genuflection is performed; but we, when, by doing reverence at the mention of his adorable name, as Jesus Christ, the Father's only Son, and our LORD, we enter a solemn public protest against the blasphemies of Socinianism, no more approximate to popish superstition, than we do when verbally acknowledging the grand doctrine of the Triune Jehovah, which the Church of Rome has never renounced. Popery is Christianity, corrupted, defiled, and rendered void by man's traditions and commandments. Protestantism is Christianity, rescued and REFORMED upon the perfect model of Scripture. Our beautiful liturgy is no other than the Romish prayer-book, purged of all that the craft and subtlety of the devil, or man, had introduced to pollute a pure worship: and those who object to the beautiful symbol of the liquid cross marked on the brow of the baptised, "in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil; and to continue Christ's faithful soldier and servant unto his life's end;"-they who stiffen the neck and knee, when an assembled congregation presses, as it were, into the participation of what, either as a privilege or a menace, is proclaimed to the whole universe, that at the name of Jesus every knee shall bow,-are in some peril of losing a substance, in their eager grasp after a shadowy spirituality.

Our rubric enjoins kneeling during the supplicatory portions of the service; and fast and far are our congregations departing from that command. Yet no man can have the face to assert that the bodily exercise of kneeling is not enjoined or implied as a duty throughout the New Testament; enforced, too, by the example of the Lord Jesus Christ himself. I do not know, because I have never tried, and I trust in God I never shall be induced to try, what degree of devotional feeling accompanies a sitting position, during the worship of my heavenly King; but I very much question the advantages of such demeanour. While we remain in the body, we cannot discover the intimate connexion subsisting between the outward act and inward thought; and it does appear an odd way of obeying the apostolic exhortation,

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glorify God in your body and in your spirit, which are his," to attempt such disjunction of mind and matter, just where we are admonished specially to unite them in the service, and surely in the worship of God. To deny, or indeed to curtail, the homage of the body, in order to exalt that of the soul, is going against universal experience, and

against the tenour of His injunctions, who knows better what is in man than man himself does.

To me, I confess, it is a very delightful moment of realisation, in regard to the privileges of Church-membership, when brethren and sisters, with one accord, do outward homage to the name of HIM who, in taking their nature upon him, never ceased to be God over all, blessed for ever. It is very meet, that flesh which he deigned to take into communion with Deity, should, with lowly and external reverence, hail God manifest in the flesh. "Jesus Christ, our Lord," are words of mighty, of immeasurable import. The Saviour, the Anointed, oUR Saviour, our God, the Captain of our salvation, the Head of his body, the Church, which body (at least in profession) are we. It was he who wore our form, who bore our griefs, and carried our sorrows; who walked our earth a persecuted, afflicted man; who hung on the cross to atone for our sins; descended into the grave, that it might become the gate of life to us; and now, in the majesty of his eternal glory, visits our temples, and hearkens to our prayers. Let those who can, deny him the poor tribute of grateful reverence; so long as I have power to bend a muscle, my knee shall bow, in deep and willing adoration, at the glorious and beloved NAME of JESUS CHRIST my LORD.

THE IMPORTANCE OF REVEALED TRUTH.* WHAT is there which doth more highly concern men to know than God himself? or what more glorious and excellent object could he discover than himself to the world?

There is nothing, certainly, which should more commend the Scriptures to us, than that thereby we may grow more acquainted with God; that we may know more of his nature, and all his perfections, and many of the great reasons of his actings in the world.

We may by them understand with safety what the eternal purposes of God were as to the way of man's recovery by the death of his Son; we may there see and understand the great wisdom of God, not only in the contrivance of the world, and ordering of it, but

in the gradual revelations of himself to his people; by

what steps he trained up his Church, till the fulness of time was come; what his aim was in laying such a load of ceremonies on his people, the Jews; by what steps and degrees he made way for the full revelation of his will to the world by speaking in these last days by his Son, after he had spoken at sundry times and in divers manners by the prophets unto the fathers. In the Scriptures we read the most rich and admirable discoveries of Divine goodness, and all the ways and methods he useth in alluring sinners to himself; with what majesty he commands, with what condescension he intreats, with what importunity he woos men's souls to be reconciled to him; with what favour he embraceth, with what tenderness he chastiseth; with what bowels he pitieth those who have chosen him to be their God; with what power he supporteth, with what wisdom he directe th, with what cordials he refresheth

From Bishop Stillingfleet.

the souls of such who are dejected under the sense of his displeasure, and yet their love is sincere towards him! With what profound humility, what holy boldness, what becoming distance, and yet what restless importunity, do we therein find the souls of God's people addressing themselves to him in prayer! With what cheerfulness do they serve him, with what confidence do they trust him, with what resolution do they adhere to him in all straits and difficulties, with what patience do they submit to his will in their greatest extremities! How fearful are they of sinning against God, how careful to please him, how regardless of suffering, when they must choose either that or sinning! How little apprehensive of men's displeasure while they enjoy the favour of God! Now all these things, which are so fully and pathetically expressed in Scripture, do abundantly set forth to us the exuberancy and pleonasm of God's grace and goodness towards his people, which makes them delight so much in him, and be so sensible of his displeasure. But, above all other discoveries of God's goodness, his sending his Son into the world to die for sinners is that which Scripture sets forth with the greatest life and eloquence. By eloquence, I mean not an artificial composition of words, but the gravity, weight, and persuasiveness of the matter contained in them. And what can tend more to melt our frozen hearts into a current of thankful obedience to God than the vigorous reflection of the beams of God's love through Jesus Christ on us? Was there ever so great an expression of love heard of? Nay, was it possible to be imagined, that that God who perfectly hates sin should himself offer pardon of it, and send his Son into the world to secure it to the sinner, who doth so heartily repent of his sins, as to deny himself, and take up his cross and follow Christ? Well might the apostle say, "this is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners" (1 Tim. i. 15). How dry and sapless are all the discourses of philosophers, compared with this sentence! How jejune and unsatisfactory are all the discoveries they had of God and his goodness, in comparison of what we have by the Gospel of Christ! Well might Paul then say, that he determined to know nothing but Christ and him crucified. Christ crucified is the library which triumphant souls will be studying in to all eternity.

This is the only library, which is the true knowledge, that which cures the soul of all its maladies and distempers; other knowledge makes men's minds giddy and flatulent- this settles and composes them other knowledge is apt to swell men into high conceits and opinions of themselves-this brings them to the truest view of themselves, and thereby to humility and sobriety: other knowledge leaves men's hearts as it found them- this alters them, and makes them better.

So transcendent an excellency is there in the know

ledge of Christ crucified above the sublimest specu

lations in the world: and is not this an inestimable benefit we enjoy by the Scripture, that therein we read and converse with all these expressions of God's love and goodness, and that in his own language? Shall we admire and praise what we meet with in heathen philosophers, which is generous and handsome? and shall we not adore the infinite fulness of the Scriptures, which run over with continued expressions of that and a higher nature? What folly is it to magnify the lean kine, the notions of philosophers, and contemn the fat, the plenty, and falness of the Scriptures! If there be not far more valuable and excellent discoveries of the Divine nature and perfections; if there be not far more excellent directions and rules of practice in the sacred Scriptures, than in the sublimest of all the philosophers, then let us leave our full ears, and feed upon the thin. But, certainly, no sober and rational spirit, that puts any value upon the knowledge of God, but, on the same

account that he doth praise the discourses of any philosophers concerning God, he cannot but set a far higher nature on the word of God. And as the goodness of God is thus discovered in Scripture, so is his justice and holiness: we have therein recorded the most remarkable judgments of God upon contumacious sinners, the severest denunciations of a judgment to come against all that live in sin, the exactest precepts of holiness in the world; and what can be desired more to discover the holiness of God than we find in Scripture concerning him? If, therefore, acquaintance with the nature, perfections, designs, of so excellent a being as God is, be a thing desirable to human nature, we have the greatest cause to admire the ex cellency, and adore the fulness of the Scriptures, which give us so large, rational, and complete an account of the being and attributes of God.

Biography.

BISHOP WHITE OF PENNSYLVANIA; WITH NOTICE OF THE AMERICAN EPISCOPACY.

BEFORE proceeding to the biographical memoir of the lately deceased Bishop White, it may be well to advert briefly to the historical details of the Church of which he was for so many years a distinguished member, to which we would especially call the attention of our readers.

The existence of Protestant Episcopacy in that portion of America, north of Maryland, which is now comprehended in the United States, owed its support in chief measure to the aid afforded by "the Incorporated Society for the Propagation of the Gospel in Foreign Parts." Soon after the grant of its charter, dated 16th June, 1701, that society appointed itinerant preachers, who were sent to the various colonies for the purpose of awakening the people to a sense of religion. An account of the progress and success of this mission is given by Dr. Humphreys, the secretary of the society, in his "Historical Account of its Proceedings to the Year 1730." He states:

"That the society, before they proceeded to appoint missionaries to particular places, resolved to send a travelling missionary or preacher, who should travel over, and preach in the several governments on the continent of the British America; by which means they hoped they should awaken the people into a sense of the duties of religion. For this purpose, they sent the Reverend Mr. George Keith, who had formerly resided in Pennsylvania, an itinerant missionary through the continent of the British North America, with an allowance of 2001. a-year. He set sail from England on the 24th of April, in 1702, and arrived at Boston in New England, on the 11th of June following. He performed his mission in two years, and returned to England, and published a full account of his labours there, of which I shall give the reader here a very short summary.

"He travelled over, and preached in all the governments and dominions belonging to the crown of England, betwixt North Carolina and Piscataway river in New England inclusively, being ten distinct governments; and extending in length above 800 miles. During the whole time of his mission he was very assiduous: he preached commonly twice on Sundays, besides on week-days, and the sermons were properly adapted to the hearers before whom they were delivered. He had generally good success where he preached: the people, in many places, were well disposed for receiving of the Gospel, and seemed to hear the word with great reverence, humility, and zeal: they joined with him devoutly in the liturgy, and all public prayers, and the administration of the sacrament, and earnestly desired him to present their request to the society to have ministers sent among them. But he was especially successful in his preach

ing, and private and public conferences, in several places in Pennsylvania, the two Jersies, Oyster-bay in Long Island, and at New York, where he laboured most, and continued the longest time. In the two first of these places, a great number of separatist Quakers or Keithians, who had separated from the body of Quakers in the years 1691 and 1692, had quite relinquished Quaker principles, and joined themselves to the Church of England members at Philadelphia, where the Rev. Mr. Evans, who had been sent thither by the Bishop of London, had now a very numerous congregation. These people, when they saw Mr. Keith, who had been the chief instrument and occasion of their forsaking the Quaker errors, coming again among them, and in the character of a minister of the Church of England, they expressed great joy and satisfaction to hear him preach what tended to their farther confirmation in the Christian faith. Mr. Evans, the minister of Philadelphia, acquainted him he had baptised above 500 men, women, and children, Quakers, in Pennsylvania and West Jersey. And Mr. Keith, during his continuance in those parts, together with the Rev. Mr. Talbot, who accompanied him as his associate in his labours, baptised at least 200 in Pennsylvania, and West and East Jersey, New York, and in some places on Long Island, especially Oyster-bay.

"The Rev. Mr. John Talbot happened to be chaplain to the ship, the Centurion, in which Mr. Keith went over to America, together with Governor Dudley and Colonel Morris; and being very much affected with the good undertaking which Mr. Keith was engaged to carry on, he offered to go with him as his associate in his travels, and was accepted. Several persons of worth transmitted to the society a fair character of him, upon which he was supported with a salary; and Mr. Keith acquainted the society, that he was very useful to him in his labours, very diligent and very zealous in discharging all the ministerial duties.'

The American war necessarily severed all friendly intercourse between the two countries, and the connexion which had existed between the Bishop of London and the clergy in these colonies accordingly ceased. His lordship had been uniformly regarded (as he is now, in all the British colonies not especially placed under distinct episcopal jurisdiction), the ordinary of the American clergy. But such a position of course could no longer be retained. The government of the United States put all religious persuasions on an equal footing, and the episcopal clergy began to feel the anomaly of their situation in being deprived of the superintendence and counsel of an ecclesiastical superior,-the anomaly, in fact, of being Independent Episcopalians. It would appear, that at this period an attempt was made to introduce Soci-⚫ nianism among the American Episcopalians, and it was supposed that some of the clergy were not unfavourable to such views. "A Book of Common Prayer, for the Use of the first Episcopal Church established in America," was published; in the preface of which it was set forth, that the Book of Common Prayer, as used in the Church of England, had been long complained of, as containing many things that savoured too much of popery; and, that now the American States were separated from Great Britain, the opportunity was taken of publishing a form free from those exceptions that some of the most eminent divines of the Church of England had wished to sec altered. This reformed Liturgy was avowedly borrowed in great measure from that drawn up by Mr. Lindsay, formerly vicar of Catterick, Yorkshire, and composed for the use of the Unitarian congregation in Essex Street, London; and, as may be supposed, was constructed on Socinian principles. It does not appear, indeed, that any clerical sanction was given

to this undertaking, the printer's name alone appearing on the title-page; but there is reason to suppose that it was privately encouraged. It may be proper here to remark, that this garbled Liturgy was not adopted; and that the American Book of Common Prayer, established "by the bishops, the clergy, and the laity of the Protestant Episcopal Church, on the 16th day of October, 1789," is that which is now used in the episcopal congregations; and though differing in some of its arrangements from the Liturgy of the Church of England, is yet firm in its maintenance of the fundamental doctrines of the Gospel. In the preface to that book, the Church of England is mentioned as that to which, under God, the Episcopal Church of the United States "is indebted for her first foundation, and a long continuance of nursing care and protection." A proposal was made a few years ago to abbreviate some of the services, but it was negatived.

The necessity of resident bishops in the United States, by whom candidates for the ministry might be lawfully ordained, and other offices of the episcopal function performed, was apparent; and it was with this view that Dr. Seabury was consecrated bishop of Connecticut, by the bishops of the Scottish Episcopal Church, at Aberdeen, in 1784; Dr. Prevost for the diocese of New York; and Dr. White for the diocese of Pennsylvania, at Lambeth Palace, in 1787; and Dr. Madison, at Lambeth, in 1788.* It would appear that at this time there was one individual, at least, anxious for consecration, of whose orthodoxy there was great doubt, and that bishops Prevost and White solemnly engaged to the archbishop at Lambeth, that they would not consecrate this person, or any other of anti-trinitarian views.

Of these founders of the episcopal order in the United States, Dr. Seabury died in 1796; Dr. Prevost resigned his episcopal jurisdiction in 1801; and Dr. White, a brief memoir of whose life is here given, died on the 17th of July of the present year.

WILLIAM WHITE was born at Philadelphia in 1748, his father having emigrated from London while very young. Being from his earliest years destined for the ministry, and impressed by his mother, a woman of genuine piety, with serious views of religious truth, he studied at the college of Pennsylvania, and was in due time led to the conviction that the Episcopal Church was, in constitution and principles, more in conformity than any other communion with primitive order and discipline, although the members of that Church were few in number. An Episcopalian on principle, he desired to become a minister at her altars. With this view he came to England in 1770, and was ordained deacon by Dr. Young, bishop of London, in the same year;

and priest by Dr. Terrick, bishop of Norwich, in 1772. During his stay in this country he associated with some of the first literary characters. He returned to Pennsylvania, and was elected chaplain to the forces, being the intimate friend of General Washington. In 1779 he was appointed rector of Christ's Church and St. Peter's, and afterwards of St. James's; and in less than ten years, as we have seen, was chosen one of those who should repair to England for consecration.

The life of Bishop White, greatly protracted beyond the usual limit of man's earthly existence, was one of activity, zeal, and devotedness to the great work of his heavenly Master. He was, in the truest sense of the word, an overseer of the flock entrusted to his care. The affairs of his diocese occupied much of his atten

• See No. I. of this Magazine.

tion, and he lived to see the clergy in it increased from three to upwards of seventy. He was at one time the only Episcopal minister in Pennsylvania. All the bishops of the American Church, except one, appointed since his illness, received consecration at his hands. He is described as having been exceedingly benevolent He was in disposition, and affectionate in manner. zealously anxious for the promotion of the temporal and eternal welfare of his fellow-creatures; and, while ever ready to devote his time and exertions to the service of institutions which had for their object the relief of bodily infirmities, or the supply of bodily wants, he was peculiarly interested in those still more important institutions which were set on foot for the dissemination of religious truth both at home and abroad, many of which owed their origin to his suggestions. He was a man of a liberal spirit, in the Christian sense of the word, ready to co-operate in every good work; devotedly attached to the liturgy, from the rational conviction that it contained a most admirable and spiritual form of devotional services, and breathed the language of unadulterated Gospel truth.

Bishop White published several important and useful works, which shew the progress of Divine illumination upon his mind. The following specimen of his writing is peculiarly interesting, as it testifies his deep views of clerical responsibility. It is on the important question which is put to candidates for the ministry previous to their ordination, whether they trust that they are inwardly moved by the Holy Ghost to take upon themselves the responsibilities of the sacred office, and formed part of a charge delivered by him in 1824, as president of the "General Theological Seminary."

6

"To use the words of our Church in the Article of the XXXIX. which has been more misrepresented than any other, he (the candidate for holy orders) must feel in himself the Spirit of Christ'- not in any sensations which can be brought under the head of enthusiasm; but, as the Article proceeds to define, by the mortifying of the works of the flesh, and the earthly members, and the drawing up of the mind to high and heavenly things: this being manifested by what is said in another of the Articles (xiith), which requires good works as springing necessarily out of a true and lively faith: insomuch, that by them a lively faith may be as evidently known, as a tree discerned by the fruit.' Our Church knows no other In this she ground of assurance than that defined. faithfully follows the Scriptures : since, in them, certainly the important concern is never rested on a persuasion in the mind, or on a revelation to it; but always on some such test, as when we read -'ye are my friends, if ye do whatsoever I command you ;' -and this is the love of God, that we keep his commandments,' and the fruit of the Spirit is in all goodness, and righteousness, and truth,'—and ‘that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts, and be renewed in the Spirit of your mind; and that ye put on the new man, which is created in righteousness and true holiness.' If the candidate have no

* An Address, delivered before the Trustees, Faculty, and Students of the General Theological Seminary of the Protestant Episcopal Church in the United States, in Christ Church, New York, on the occasion of the delivery of the testimonials to the students who had completed the course of studies, July 30, 1824. By William White, D. D. bishop of the Protestant Episcopal Church in the State of Pennsylvania. 8vo, pp. 14. T. and J. Swords, New York, 1824.

evidence of a state of acceptance with God resting on the grounds set forth, it may be said to him, in reference to the ministry:-thou hast neither part nor lot in this matter.' Thou art not likely to sustain its duties, or to have a relish for its occupations, and thou canst not betake thyself to any occupation which may either be begun or continued in by thee with so much hazard to thy soul.

6

"Next in importance to the settling of the mind of the candidate on the only sure foundation, as the subject regards himself, is a deeply rooted desire of being instrumental to the bringing of others to be partakers with him of the benefits of the Gospel dispensation. It is not more certain that the Christian Church was established by the arm of Omnipotence, than that there was grafted on it a divinely instituted ministry, for the purpose of making known its glad tidings, in every way in which there may be ability and opportunity for the work. Accordingly, if the candidate have not at heart the conversion of sinners, the edification of the godly, and the extending of the prospects of all from the transitory things of time to the life and immortality' which has been brought to light' to them by the Gospel ; if this weighty work be not felt in a pressure on his conscience and his affections; if it be not habitually with him a subject of prayer; and if he be not prepared to prefer it to his personal ease and gratification, he cannot be under the holy influence in question. There must be some measure of the unction of the same Spirit, in Christian men of every grade; who, however, have their respective callings, which cause the salvation of their fellow-men to be matter only of occasional concern; but it is the occupation of the minister of the Gospel; and if he be not prepared to enter on his profession with this understanding of its end and aim, he prevaricates in saying that he trustsfor he has no warrant to trust-that he does it to promote the glory of God, and the edification of his people.

"To the two grounds of trust stated, we may reasonably add a third- that of being possessed of the requisite qualifications. This must be confessed a matter of peculiar delicacy; especially if the party feel the weight of that saying of an Apostle, under a sense of the magnitude of the work who is sufficient for these things?' The same Apostle, however, has spoken of the treasure of the Gospel' as committed to earthen vessels, for the express purpose, that the excellency of the power may be of God, and not of us.' Accordingly, it having pleased him to appoint, as his agents, men with their infirmities and their imperfections, we ought not to entertain such ideas of Christian humility, as would repel from the ministry all besides the arrogant and the vain. Where personal piety is unequivocal; and where it exists in unity with zeal for the inculcating of the truths and the holy morality of the Gospel; qualification as to other points may, consistently with modesty, be a subject of trust, provided there be submission to the determination of those, who, as one of our Articles (xxiii.) speaks, have public authority given them, in the congregation, to call and send ministers into the Lord's vineyard.' Under disregard of this, the party is so far from being authorised to entertain the trust in question, that he manifests unfitness for the sphere into which, contrary to Gospel order, he would intrude. If, after admission to the ministry, there should be disregard of the constituted authority, and of the appointed order of the Church; it is the matter concerning which there has been an admonition from the beginning, in that intimation of St. Paul - God is not the author of confusion, but of peace.' The contrary to this may wear the garb of religious zeal ; but it is one of the ways, and there are many of them, in which we find verified the saying of the same Apostle, that Satan is transformed into an angel of light." "

ence.

Bishop White died at Philadelphia on the 17th of July, bearing testimony, to the last, to the incalculable value of those principles which had, of late years more especially, guided his conduct. "The Christian world," says a Philadelphia paper, "is much indebted to his example, precept, and steady adherIn his death the Church mourns one of her great apostles." He was interred with much solemnity; and has left behind him a name which will be revered not merely by the members of the Episcopal Church of his native land, but by those of every nation and Christian communion, who delight to meditate on the devoted characters of men, to whom it is Christ to live, and gain to die, and the end of whose conversation has been, "Christ Jesus the Lord, the same yesterday, and to-day, and for ever."

The Episcopal Church of the United States cannot fail to be regarded with peculiar interest by every conscientious member of our own communion. She is evidently enlarging the place of her tent, and stretching forth the curtains of her habitation, lengthening her cords, and strengthening her stakes; and, under the blessing of the Lord Jehovah, she shall break forth on the right hand and on the left, and her seed shall inherit the Gentiles, and make the desolate cities to be inhabited. In point of the increase of her members, lay and clerical, there is much to cheer us in adverting to her present circumstances, but still more in the full conviction, resting on the most decided testimony, that there has been, of late years, a decided growth of that deep spirituality, and soundness of religious principle, without which the profession of Christianity is as the sounding brass and the tinkling cymbal. The great fundamental doctrines of our religion, as set forth in the accredited formularies of the Church of England, are now inculcated in the charges, the sermons, the addresses, the catechetical instructions, of those who minister at the altars of her daughter Church. Herein do we rejoice, yea, and will rejoice-convinced that it is only by the faithful preaching "of the truth as it is in Jesus," the maintenance of the fundamental doctrines of the Gospel, and the proclamation of a free and full salvation, that any Church, however apostolical in its institution, can become the instrument, in God's hand, of delivering the soul from the pains of eternal death. It is only by such a faithful display of the Redeemer as the sole Saviour of sinners, that the degraded child of ignorance and error can be raised to the exalted privilege of a child of God, that he may become a member of that glorious Church of the firstborn written in heaven,-a Church without spot or wrinkle, which shall comprehend, in its wide embrace, all who have fled to the cross of that Redeemer for pardon, and washed their robes in the fountain of his blood; and who, gathered from all the lands, from the north, and the south, and the east, and the west, shall find everlasting shelter in the fold of that heavenly Shepherd who laid down his life for his sheep.

T.