severity with which those are sometimes arraigned, who do not answer the preacher's idea of entire regeneracy: nor any more frequent or specious error, than the notion that enough cannot be given to Christ or to grace, unless the corruption of human nature be expressed in the strong est terms. That this notion is favoured by the language of the early reformers, can neither be denied nor wondered at. They wrote against the corruptions of a Church, in which Pelagian principles were not only tolerated, but received and acted upon. Their oppopents maintained the doctrines of merit and works of supererogation, They generally, therefore, argued in the spirit of Luther, who says, in his reply to Erasmus, "If we believe that Christ has redeemed us by his blood, we are compelled to confess that man was completely in a state of perdition, otherwise we make Christ of none effect; or if we do admit his efficiency, still we allow him to be the Redeemer of only a very bad part of human nature, and maintain that there is a better part which stands in need of no redemption." Without attempting to define the limit of human corruption, or to point out the extent of natural power, we may safely affirm it to be no just inference, that because salvation is not of works, therefore man" is only given to evil thoughts and evil deeds;" or, because he is "very far gone from original righteousness," therefore "he is become the image of Satan." Neither does it follow that " any man should boast," even if it be conceded that there is a "better part of human nature." For, after all, "what hast thou, O man, that thou hast not received?" Suppose it allowed, that man is born with any good principle, any relic of the ruins of his original righteousness, he is not the author of this principle in himself, any more than of his own being: it came to him, together with every good and perfect gift," from the " God and Father of lights" and the real subject of inquiry is, not what man has by nature, but what God has left him, after the fall. This reflection ought to mitigate the jealousy which is often felt, of leaving any crevice to admit human pride. Adam in Paradise was perfect; but he owed that perfection to his Creator: and the only doubt is, whether, after he had sinned, God entirely deprived him of his "own image," and of all the graces and excellencies with which he had been endowed; or whether he left some memorial of his high original still remaining, some traces of the glory in which he had been created, and from which he had fallen by transgression, still undefaced: whether any seed of virtue yet existed alive within him, after the soil had beome unkindly, and the climate unfavourable to its vegetation. There is no doubt, indeed, which is the weaker side of the human heart: it is too much inclined to trust to itself, and be proud of its own powers; and requires to be continually reminded of what Scripture and experience equally prove-its natural enmity against spiritual things. But the justest argument may lose its force, when it is carried too far, or urged without discretion. Mankind, after the fall, were still the work of God, and the object of the Redeemer's love. It appears, upon the whole, that three rules ought to be observed, in order to treat this subject with practical advantage: first, that we should so preach the corruption of human nature, as to show our absolute dependence upon the atonement of Christ for salvation, and upon the Holy Spirit for sanctification; secondly, that we so preach it, as to vindicate the ways of God to man, by proving that he offers a remedy co-extensive with the evil: thirdly, that we so preach it, as to make the hearer understand, that sin, however congenial to the depraved mind, is alike inconsistent with the original innocency of the human race, and with their final destination; inasmuch as they have been "bought with a price," and become the "sons of God, and joint heirs with Christ," and are expected to "be holy, even as he who hath called them is hos ly" A Dialogue between JOHN KNOX, the "I perceive," said the Queen, "that my subjects shall obey you, and not me, and will do what they please, and not what I command; and so must I be subject to them, and not they to me." "God forbid !" answered Knox, "that ever I take upon me to command any to obey me, or to set subjects at liberty to do whatever pleases them. But my travel is, that both princes and subjects may obey God, And think not madam, that wrong is done you, when you are required to be subject unto God; for it is he who subjects people under princes, and causes obedience to be given unto them. He craves of kings, that they be as fosterfathers to his church, and commands queens to be nurses to his people. And this subjection, madam, unto God and his church, is the greatest dignity that flesh can get upon the face of the earth; for it shall raise them to everlasting glory." "But you are not the church that I will nourish," said the Queen: "I will defend the church of Rome; for it is, I think, the true church of God." "Your will, madam, is no reason; neither doth your thought make the Roman harlot to be the true and immaculate spouse of Jesus Christ. Wonder not, madam, that I call Rome an harlot, for that church is altogether polluted with all kinds of spiritual fornication, both in doctrine and manners." He added, that he was ready to prove that the Romish church had declined farther from the purity of religion taught by the apostles, than the Jewish church had degenerated from the ordinances which God gave them by Moses and Aaron, at the time when they denied and crucified the Son of God. "My conscience is not so," said the Queen. "Conscience, madam, requires knowledge; and I fear that right knowledge you have none." She said, she had both heard and read. "So madam, did the Jews who crucified Christ: they read the law and the prophets, and heard them in terpreted after their manner. Have you heard any teach but such as the pope and cardinals have allowed? and you may be assured, that such will speak nothing to offend their own estate." "You interpret the scriptures in one way," said the Queen evasively, "and they in another: whom shall I believe, and who shall be judge?" "You shall believe God who plainly speaketh in his word," replied the Reformer, "and farther than the word teacheth you, you shall believe neither the one or the other. The word of God is plain in itself; if there is any obscurity in one place, the Holy Ghost, who is never contrary to himself, explains it more clearly in other places, so that there can remain no doubt, but unto such as are obstinately ignorant." As an example, he selected one of the articles in controversy, that concerning the sacrament of the supper, and proceeded to show, that the popish doctrine of the sacrifice of the mass was destitute of all foundation in scripture. But the Queen, who was determined to avoid all discussion of the articles of her creed, interrupted him, by saying, that she was unable to contend with him in argument, but if she had those present whom she had heard, they would answer him. "Madam," replied the Reformer fervently, "would to God that the learnedest papist in Europe, and he whom you would best believe, were present with your Grace to sustain the argument, and that you would wait patiently to hear the matter reasoned, to the end! for then, I doubt not, madam, but you would hear the vanity of the papistical religion, and how little ground it hath in the word of God." "Well," said she, "you may perchance get that sooner than you believe." Assuredly, if ever I get that in my life, I get it sooner than I believe; for the ignorant papist cannot patiently reason, and the learned and crafty papist will never come, in your audience, madam, to have the ground of their religion searched out. When you shall let me see the contrary, I shall grant myself to have been deceived in that point." The hour of dinner afforded an occasion for breaking off this singular conversation. At taking leave of her Majesty, the Reformer said, "I pray God, madam, that you may be as blessed within the commonwealth of Scotland, as ever Deborah was in the commonwealth of Israel."* New-York Bible and Common Prayer THE annual meeting of this Society took place in Trinity Church, NewYork, on Tuesday, March 2, 1819; when the following Report was read. NINTH ANNUAL REPORT. Two hundred and sixteen Bibles, and six hundred and eighty-six Prayer Books have been gratuitously distributed within the past year. The following Report of the Treasurer, rendered to the Board of Managers, will show the state of the funds. By a reference to the Treasurer's accounts herewith presented, it will be seen, that the receipts for the last year, on account of the disposable fund of the Bible and Common Prayer Book Society, amount to $1310 19, and the expenditures to $1405 30, viz. GULIAN LUDLOW, Treasurer. New-York, Feb. 1, 1819. The Managers have prepared a cir cular, addressed to the members of our Church in this city, soliciting further patronage to the Society; and another to the several clergymen and vacant parishes in the diocess, sug gesting the formation of Auxiliary Societies. The encouragement held out to our members, and to Societies, by the cheapness of our Svo. Prayer Book, we hope will insure to these efforts considerable success. We trust it will please the Divine Head of the Church, to excite among us a spirit of pious and zealous liberality, more proportioned than what has yet appeared, to our religious privileges, and in greater conformity with the dictates of gratitude and love to God, of regard for the Redeemer's Church, and of solicitude for the temporal and eternal good of men. We are gratified at the additional evidence the past year has afforded to the Church, of the fidelity of her members, in aiding her in the dissemination of Christian truth and practice. Instances have come to our knowledge, in the formation of "The Connecticut Protestant Episcopal So ciety for the Promotion of Christian Knowledge" the "Female Bible and Common Prayer Book Society of St. Andrew's Church, Orange county;" The Johnstown Auxiliary Bible and Common Prayer Book Society;" the "Protestant Episcopal Sunday School Society of Philadelphia ;" the "Common Prayer Book Society of Pennsylvania; and the "Female Tract Society of Worthington and its vicinity." It is, in the highest degree, gratifying to see the members of the Church thus interested in extending the inestimable benefits designed by its establishment. Let us supplicate for these efforts the Divine direction and blessing; that they may be successful in spreading the pure and undefiled religion of the Gospel; in promoting the glory of God the Father, who made us, and all the world God the Son, who redeemed' us, and all mankind-God the Holy Ghost, who sanctifieth' us, and all the people of God; and in advancing the present and eternal welfare of the human race. Let us beseech him who honours men, by making them instruments in effecting the designs of his providence and grace, to infuse into the hearts of his people a spirit of willing and zealous devotion to his cause, manifested by consecrating to it the personal exertions for which circumstances may fit them; and especially by contributing-they 'that' have much, plentifully-they that' have little, gladly of that little'-to the institutions of the Church designed to promote the glory of God, and the good of men. By order of the Board, JOHN H. HOBART, President. BENJ. T. ONDERDONK, Secretary. New-York, Feb. 24, 1819. The Report having been read and accepted, the following gentlemen were elected to unite with the Bishop and Clergy of the city, as the Board of Managers for the ensuing year :-Matthew Clarkson, John Onderdonk, John Slidell, Henry Rogers, George Dominick, Gulian Ludlow, Isaac Carow, Richard Whiley, Henry M'Farlan, Richard Platt. At a meeting of the Board of Managers, held on Friday, March 5, the Rev. Benj. T. Onderdonk was chosen Secretary, and Mr. Gulian Ludlow, Treasurer, The First Annual Report of the Ma nagers of the Common Prayer Book Society of Pennsylvania. In compliance with established custom, the Managers of the "Common Prayer Book Society of Pennsylva nia," have thought it their duty to lay before the members an account of their proceedings during the first year of its operation. The difficulties peculiar to an institution of this kind, which required many expensive preparations, have prevented them from effecting as much as they could have wished; yet they conceive enough has been done to convince Episcopalians generally, that nothing else is wanting than their liberal and continual support, to carry the design of the Society into complete effect. Towards the close of the year 1817, a number of persons met together to consult upon a plan best calculated to bring about two important objects. First, to supply those either at home or abroad, who were indigent and unable to furnish themselves with the Book of Common Prayer? And, secondly, to increase the number of these books in our Churches and families. The Constitution which has been laid before the public, was framed with this view. Every subscriber was to become entitled to receive each year, in return for his subscription of two dollars, two octavg Prayer Books, which, at the price such volumes are sold for in our bookstores, were worth more than double the amount of the money paid. It was thought to be a reasonable calculation, that one third of the subscribers would never call for their books; but, in the event that every one of them should so call, there would still be a profit to the Society, enabling it to distribute a number gratuitously. This calculation, however, was made upon the presumption, that there would be a large number of subscribers; for, in proportion to the number, the ability of the Society would be increased to extend its usefulness. Many of the best friends of the undertaking were only afraid lest the liberality of the plan would defeat the design. The experiment had never been made of forming, a society for charitable exertion, which secured to its members an actual profit. Experience has satisfied the board that the undertaking is feasible; and from the details of this report, they hope it will appear so to the other members of the Society. In the month of February last, the Managers contracted with Messrs. D. and G. Bruce, of New-York, för a set of stereotype plates; and in April following they were received, for which they paid the sum of nine hun dred dollars. In the infancy of the institution, it was not to be expected that the Managers could realize this sum from their own resources; and had they delayed all operation until they could have collected a sufficient amount to pay for these plates, it is probable the interest of the Society would have suffered. They, therefore, made application to the Society for the advancement of Christianity in Pennsylvania, for a loan of the sum necessary, and readily procured it. The plates have been paid for, an insurance effected upon them, and they are placed, for safe keeping, in the care of Mr. William Fry. In the beginning of the month of May, the first edition of the Prayer Book, from the new plates, was printed. The members of the Society have no doubt seen the book, and we trust have not been disappointed in its appearance. Of the thousand copies that were published, the Managers, in order to realize something from the sale of books, towards paying off the debt, sold five hundred to Messrs. S. and P. Potter, booksellers of this city. The remaining five hundred, they have distributed as follows: Delivered to subscribers, To the order of the Rev. Mr. To the order of the Rev. Jackson Kemper, To the order of John B. Wallace, Esq. Sent by the Missionary Society of Philadelphia, to the Rev. Mr. Searle, Ohio, To the Rev. Mr. Roache, Wilkesbarre, To the order of C. P. Wayne, To the order of J. B. Wallace, Esq. To Joseph Maison, for the purpose of procuring subscribers at York, Pennsylvania, To the Rev. Mr. Clarkson, Lan caster, for the same purpose, To the order of the Rev. Mr. Boyd, To the order of C. P. Wayne, 6 and 1 Total, 467 By the second article of the Constitution the subscribers were to be allowed a choice either to take two copies of the octavo book, or three of the 18mo. size; such as has been published by the Common Prayer Book Society of New-York. Few, it is believed, would have chosen the smaller books if they had been on hand, but as yet the Managers have not purchased any, except one hundred, which were very much wanted for the Sunday Schools. These have all been distributed among the schools, except two, which remain on hand. In printing the edition of octavo books, which has been published, the Board of Managers have ascertained that such a book can be afforded at the rate which the Constitution has determined that members shall be supplied; and that there will be a gain to the Society of about twenty per cent. At present this will not enable them to distribute many gratuitously; but if the Society is sup |