supplies. We have been solicited to distribute the Liturgy of our Church among the Episcopalians in our distant settlements, who, depriv ed of the ministrations of the Gospel, and far removed from the sanctuaries where their fathers worshipped, are forgetting the discipline and faith of the Church in which they were trained to the knowledge of grace and salvation. The limited Missionary establishment of our Church is insufficient to supply the wants of the rapidly increasing population of the west, and many, who, with the Liturgy in their hands, would adhere to the worship which we venerate; wanting even this support to their principles, soon fall into the ways of irreligion and vice. We have been urgently desired, by Clergy men engaged in Missionary duties, to furnish them with Prayer Books for distribution among those who, animated by their occasional visits, want only to be better acquainted with our invaluable formulary, to adhere to its precepts, and join with eagerness in the pure and simple worship it sets forth. By former destributions the Society has, in several instances, been happily instrumental in the formation of congre. gations, in situations where but little informa tion had previously existed, respecting the institutions and ordinances of our Church. The Board has also been called upon to continue its donations of Bibles and Prayer Books to the Episcopal Sunday Schools in this city and its vicinity, which have been unable to furnish them to their scholars. The importance athis object of distribution will be sufficiently appreciated by those who are in any wise conversant with these institutions. By enabling the scholars to join in the exercises of the Church, they soon become firmly attached to its wor ship, and the susceptible mind of youth receives impressions and forms habits which time cannot eradicate. We have also been solicited for further sup plies of Bibles and Prayer Books for the Seamen of this port, with assurances of the arlour and thankfulness with which our former donations were received by them. Enabled, as your Board of Managers once were, to reply to these and similar applications, by liberal supplies to all who wanted, they certainly have been disheartened by the limited state of their finances, and their inability to go on in the labour of love in which they had engaged with so much ardour. We look forward, however, to brighter pros pects. We trust that when the situation of the Society is known to its friends and members, their aid will, as heretofore, be liberally extended, and that we will again be enabled to spread abroad the knowledge of the Gospel, and the worship of our Church. FLOYD SMITH, Senior Vice-President. CHARLES KEELER, Recording Secretary. NOTICE. The Managers of Bible and Common Prayer Book Societies, and Clergymen and Laymen, who collect funds for the gratuitous distribution of books, or who are themselves disposed to such acts of charity, are respectfully informed, that they can be supplied with any number of Bibles and Prayer Books from the stereotype plates of the Auxiliary New-York Bible and Common Prayer Book Society, upon appli eation to the Agent of the Society, at the De pository, No. 99 Pearl-street. Terme of Subscription. A life subscription is twenty-five dollars The annual subscription is any sum not les than two dollars. This payment entitles the subscriber to receive annually one Bible and one Prayer Book, or three Prayer Books; and for every additional payment of one dollar and fifty cents per annum, an additional Bible and Prayer Book annually. Subscriptions and do nations thankfully received by the Treasurer, at No. 42 Courtlandt-street; the Agent, No. 99 Pearl-street; and by any of the Managers of the Society. Officers. Luther Bradish, president; Floyd Smith, 1st vice-president; Cornelius R. Duffie, 2d vice-president; Henry Barclay, 3d vicepresident; William E. Dunscomb, correspond ing secretary; J. Smyth Rogers, treasurer ; Thomas N. Stanford, agent. Managers-John Watts, Jun. Benjamin Haight, John J. Lambert, Charles Nichols, William H. Harison, Peter Kean, Cornelius S. Bartow, Charles W. Sanford, H. W. Ducha chet, Thomas T. Groshon, Charles N. S. Row land, Robert Hyslop, Jacob Stout, jun, Murray Hoffman, Samuel W. Moore, Cornelius Oak ley, J. L. Moore. History of Catharine Prescott. [Abridged for the Christian Journal from the Christian Guardian.] CATHARINE PRESCOTT was born at Denbigh, in Wales, in the year1708; and was put to service at a very early age, without being possessed of any knowledge of the art of reading, as (to use her own expression) "there were none of those blessed Sunday Schools in her days." She served in different families until she was forty-one years of age, at which period she married. Upon the death of her husband, which happened about eight years afterwards, she again went to service for some time, and was esteemed a diligent, frugal, and faithful servant, by all the masters with whom she lived. When she be came too old for service, she went to live with her daughter in George Leigh Street, Manchester, in which place and neighbourhood she had resided by far the greater part of her life, and was supported partly by her relatives, and partly by some friends who had witnessed her honest and upright conduct in her several situations. During this period she regularly attended the daily prayers at the collegiate church, where she was kindly noticed by some of the clergy; but, as she afterwards expressed herself, she " could not so heartily enter into the public worship of God as she wished, because she could neither read her Prayer Book, nor distinctly hear all that was said." She continued to attend at the church until she had passed her hundredth year, without ever having been able to read a word in any book what ever, having a form of religion, but being destitute of the power thereof. She had long wished to learn to read; but either through shame, or for want of invitation and opportunity, she had not taken any steps towards attaining ber object. At last, however, she prevailed upon herself to look out for a teacher; and as her own account of the manner in which she began will be more interesting than mine, I will relate it in the words she herself used when I asked her to give me the particulars. "Why, you see, when I used to go to the old church; many of the folks that used to come would sometimes offer me a book, and, dear heart, I could not read; and I was ashamed to refuse it: and besides, there was a very pretty psalm they had used to sing, and I thought I could like to learn it but then I could not read. So I came home one day, and I told my daughter that I was determined to learn to read; but she thought it was too late. However, I went to a neighbour, and asked him if he would learn me a lesson, and he promised he would. Accordingly I went to him every day, and when I had tired him with one lesson, I would have gone to another neighbour for another; and in this way I got on by little and little. When they were building the Lancasterian school in this neighbourhood, I told my daughter I would go to it as soon as it was ready; and as soon as they opened it I used to go every day for a lesson; and the little lads would have come here on a night, and first one would teach me and then another, until I had tired them all. Then when your Sunday school was removed into this street, I used to go every Sunday (before I went down to the old church) to say my lesson, and some of the scholars would come in now and then to teach me; and so, from one thing to another, you see at last I learned to read." Your readers will be aware that it is much more difficult to instruct aged persons in the art of reading that those who are young, and have neither temporal cares nor duties to engage their attention; nevertheless, by the time she had reached her 105th year, at which period I first became acquainted with her, she was able to read tolerably well. When she came, in the course of her reading, to words of three or four syllables, she was sometimes at a loss to repeat them, if they were not words in very general use; but her plan was, when she had got any per son to hear and correct her in reading a chapter once over, afterwards to read the same chapter by herself, and if she still found any difficulty, she would ask some one to hear her again, until she was able to read it without help. In this way she became well acquainted with several chapters of the Bible, and she placed slips of paper near those chapters which struck her as being important, in order that she might turn to them at a future time. Soon after she began to learn to read, she asked one of the clergy of the collegiate church to give her a Bible, who readily granted her request; but the print being rather too small for her to read with comfort, she afterwards obtained a Testament of a larger type, which she was able to use until within a few months of her decease, and without any assistance to her eyesight until she was 107 years of age. She was very thankful to God for being enabled to read his holy word in her old age, for the spiritual blessing she had derived from the perusal, and for the pious instructions of Christian ministers and friends. She frequently spoke of the superior advantages pos sessed by the children of the poor of this generation, beyond those of herself and others in the same rank of life when she was a child. She was strongly attached to the Church of England, though among her visitants there were those of other religious persuasions. About the end of the year 1815, she was incapable of going out of her house without assistance; and as her daughter's employment frequently obliged her to be absent, her Testament, and her meditations were her chief companions. But it seemed as if Almighty God had an especial regard to her temporal comforts; for just about this time, as she was sitting on a Sunday morning near the window, which was open, a little bird flew into the room, and I happened to go in at the time she and her daughter were trying to prevent its falling into the fire, and caught it in my hand. She obtained a cage for it; and none but those who have experienced the want of human society, and who can enter into the feelings of the poet "The singing birds, the warbling winds, Thy num'rous works exalt Thee thus, No; rather let me cease to breathe, Than cease from praising Thee:-" None, I say, but such can properly appreciate the delight which old Catharine felt when her little songster warbled forth its melodious notes, at the same time affording its aged mistress innocent amusement, and exciting in her mind emotions of gratitude to God even for such a companion. During the following year (1816), her bodily infirmities increased, and her devotedness to God, and her dependence upon her Saviour, increased also. In the early part of the next year, (1817) she became still more weak, but her memory continued good on the whole the "weary wheels of life" seemed to be nearly standing still. She did not suffer much pain; her illness was, in fact, more the result of old age than of any particular disorder. A short time before she died, I went to pay her one of my accustomed visits, and found her in a heavenly frame of mind, though weak in body. She had recently lost her grand-daughter, who had died after three hours' illness; and this circumstance gave rise to some serious conversation on death and eternity; during which her resignation to God, her trust in the Saviour, and the pious flow of her affections, appeared as great as ever they had been. After I had read a chapter in the Bible, we engaged in prayer; and when I had finished, she prayed with an audible voice, apparently as if her whole soul were wrapt up in what she was saying:' "The blessing of God Almighty be upon us all--and may God hear that blessed prayer--Jesus Christ hear us -and may the Lord make us all blessed and happy both here and hereafter- -the Lord hear that prayer. Amen and Amen." She now seemed fast hastening to the close of life; but with her heart and hopes fixed upon heaven. The day before she died I went to see her; she appeared to be sensible, but unable to speak audibly, except with great difficulty. The only expression I could distinctly recognise was, "Christ be merciful to my soul! She seemed in a true devotional frame; and when I repeated the Lord's Prayer, I could perceive the motion of her lips accompanying me. She then appeared to feel but little pain, and lingered without much suffering during the night; and about two o'clock in the morning, June 2, 1817, in the 109th year of her age, quietly departed to enter into that "rest which remaineth for the people of God." [The communication to which the following is a reply, was written by a valuable correspondent, who resides at a distance; and who, we are satisfied, entertaining high respect for the personal and official character of Bishop Griswold, has no other object than to ad vance the interests of religious truth.] For the Christian Journa!. In the Christian Journal for January, 1822, are some strictures on my last Pastoral Letter, by a writer, who has not given to the public his name. What is published to the world is open to criticism, and it is just and desirable that the errors of those who pretend to teach others, should be detected and exposed. I claim no exemption from censure, and were my private character alone concerned, the pages of the Christian Journal would not in this case be occupied with any apology or defence. But considering that few only of those who read the Journal are likely to peruse the Pastoral Letter; that in those strictures the letter is represented as containing errors, confusion, and inconsistency, which more than balance any good effect that otherwise it might produce; and considering, from my holding (most unworthily) an office in the Church of our blessed Lord, such a representation of my ignorance of the truth, and inability to teach it, must almost necessarily have an evil effect, it becomes my du ty, however repugnant to my feelings, or contrary to my former practice, to say something, if there is any thing which I can say, to prevent or repair, in some degree, the injury to religion. In the commencement of his ani madversions, this writer declares generally, that "the inconsistency, and confusion of ideas upon the subject of baptism, mar the delight" which might otherwise be received in reading the Pastoral Letter; and instead of it," excite regret." And in the close he adds, that I have "confused and bewildered a plain subject." That such should be the effect of what I published, none certainly has more reason to "regret" than myself. It is hoped that the "confusion of ideas," if not "the in consistency," will charitably be ascribed to want of discernment, rather than to error of doctrine. Indeed, this critic does not himself excel in perspicuity, and it is somewhat unfortunate to the cause of truth, that the blind should be set to lead the blind. Another objection it seems is, that more was not said. To which I answer, that the address was thought to be sufficiently long. It was never doubted but much more, and things much better, might be said, by those to whom more wisdom is given. I wrote what occurred to me as most to my purpose, and as much, it is believed, as people will generally be disposed to read. It is more particularly urged, as an unpardonable defeet, that "nothing is explicitly said about the Holy Ghost. And this (he adds) would seem rather extraordinary, as at baptism we are received in the name of the Father, and of the Son, and of the Holy Ghost." Does not this reason prove it to be equally "extraordinary," that " nothing is explicitly said about" the Father? The subject of the address did not make it necessary, nor did any thing render it expedient, to enter into the much controverted question of the effects of baptism. If any reader of the strictures has a desire to know whether the agency of the Divine Spirit in baptism is improperly excluded, let him read pp. 18, 25, 27, 38, and 53, of the Pastoral Letter. Every thing good of a religious nature, received or done, is, I doubt not, by the aid of the Divine Spirit; the benefits of baptism and the Lord's supper are far from being exceptions. This writer teaches that in baptism "we are surely invested with the gift of the Holy Ghost:" and declares that "this was certainly the construction put upon the sacrament by St. Peter, when he said to the converts, on the day of Pentecost, "Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." No Christian doubts but he who shall "repent and be baptized," will receive all the benefits of the sacrament. But was it "certainly" Peter's opinion that baptized persons who do not repent" shall receive the same gift? Was such his " construction" when he said to the baptized Si mon, (offering money to purchase the gift of the Holy Ghost,) "Repent of this thy wickedness," &c. &c. See Acts viii. 14-24. Who is it then that "confuses and bewilders a plain subject?" Peter exhorts the converted multitude to "be baptized for the remission of sins." So was Saul exhorted by Ananias. And we all "believe in our baptism for the remission of sins." But where do the Scriptures, or does the Church teach, that "the gift of the Holy Ghost" is particularly the grace received in baptism? Peter indeed promised to those who were baptized, in case they repented, that they should receive that gift; but he does not say that they shall receive it at the time of their baptism, and through the ministration of that sacrament. And so far as we may judge from other like cases, the 3000 then baptized, did not receive the gift of the Holy Ghost, till some time after. In the 8th of Acts it is expressly declared, that those baptized in Samaria by Philip, who was himself "full of the Holy Ghost," did not receive that gift, till tidings of this success had reached the Apostles in Jerusalem, and two of their number, the same Peter with John, went down to Samaria, and (having "prayed for them that they might receive the Holy Ghost," laid their hands on them. When too, as related in 19th of Acts, Paul asked certain disciples if they had received the Holy Ghost, it is evident from what follows that he supposed they had been baptized in the name of the Holy Ghost. Of course it was not St. Paul's opinion, that they who are baptized" are surely invested with the gift of the Holy Ghost." Those "certain disciples," when shown its necessity, were baptized; but it was not till St.Paul subsequently "laid his hands upon them," that the Holy Ghost came on them." This perfectly ac cords with the view of our Church: it is in confirmation that she particularly looks and prays for this Divine gift. In her office for adult baptism, when the persons are baptized, and though they are supposed to be true penitents, and to have rightly received the sacrament, she afterwards prays God to give them the Holy Ghost. But this writer "still feels astonish ed" that I did not particularly say of baptized children, "that they received the Holy Ghost," which there was no necessity for saying; nor does he produce any proof that with truth it may be said. He tells us further, that "the inward grace of the sacrament of baptism is to be invested with all the privileges of the Christian covenant." Visible membership in the Church; a right to the laying on of hands in confirmation, and to eat, or (in the language of our ་་ article) press with their teeth the bread in the Lord's supper, are certainly among "the privileges of the Christian covenant;" and they may perhaps in the more lucid conceptions of this writer, be "inward grace." I meant by the phrase, "a death unto sin, and a new birth unto righteousness," and believe, with the Church, that repentance and faith are necessary, in order to receive it. The question is very natually asked, "why then are infants baptized, when by reason of their tender age, they cannot perform" the repentance and faith, which are "required of persons to be baptized?" And the Church answers, "because they promise them both by their sureties, which promise, when they come to age, themselves are bound to perform." But supposing that what is thus promised is never realized,-supposing, what we may well fear is not an uncommon case, that the sponsors do not in their heart believe, and the child afterwards sins without repenting; does he certainly receive the same inward grace? Is there truly "a death unto sin, and a new birth unto righteousness?" Dare we positively affirm, and is it "certainly the construction of St. Peter," that in such case the gift of the Holy Ghost is received? "That our entrance into the visible church of Christ can be an outward sign, is (to this writer) altogether unintel ligible." What I said is that "their birth of water is their entrance into the visible pale of God's kingdom here on earth;" and that it (the birth of water) is "the outward, visible sign :" nor did I, at the time, suppose that it required much acuteness of intellect to perceive that an ordinance, or, if he pleases, the ministration of an ordinance, which takes us into a visible state, may be an outward sign of some inward grace. That it is "a sign" we have the authority of the 27th Article. If he means that is an inward, or invisible sign, it may to himself be "intelligible." To confirm his meaning, and show the "confusion" of mine, he adds, "The outward sign in the Abrahamic sacrament was circumcision. In baptism it is water, and in the Lord's supper bread and wine. And what are we to infer from this? that baptism |