Comparison between Byron and Scott: an extract. We turn with pleasure from a school where no kindly plant is rooted, no good feeling flourishes, to the writings of one, who, notwithstanding all his of fences against our stricter taste, is master of every noble, every soft affection of the heart; who in all the chequered scenes of life which he presents to our view, whether of joy or sorrow, of vice or folly, is still the friend of human kind. We are nauseated with the mawkishness of affected sensibility, we are disgusted with the barkings of proud and sensual misanthrophy Ancient Cynicism was ludicrous, modern Cynicism is odious. The Dioge. nes of the present day has all the rags, without the art of the ancient philosopher. For ourselves, we prefer the homely plaid of our north country bard, to the black velvet coat and the Daggerwood tattlers of the noble Lord. It has generally been supposed that the divines of the Church of England, in the reign of Charles the Second, were deficient in attention to the peculiar doctrines of the Gospel. Doubtless the extreme to which these doctrines were carried by many of the Puritans, produced a strong counter tendency. But there were certainly some divines of the Church of England of that period, to whom the charge of neglecting the distinguishing truths of Christianity will not apply. We know no where finer strains of evangelical sentiment expressed with greater force and pathos, than are contained in the sermons of ALLESTREE, one of the Chaplains of Charles the Second, Regius Professor of Divinity in Oxford, and Provost of Eton. We select the following as a specimen, particularly of tender evangelical eloquence. Christ's Compassion for Sinners. THE sinner who hath strayed into bypaths, gone away from the Shepherd of his soul, is a lost sheep; but yet when he is gone his farthest, and is in his mazes, knows not which way to betake himself, then this good Shepherd does not invite only to a return, or as the father in the parable, run to meet him in his coming back; but he does go himself to seek him, seems to mind the recovery of each single one that is lost, and contributes as carefully to his return, as if that one were all his charge, and the whole flock is not dearer to him than that one. He leaves the ninety and nine to seek that one, and he seeks till he finds it, and when he finds it he lays it on his shoulders. The wandering sheep was wearied it seems with straying, and had tired itself with running from its shepherd; but this too is provided for; he could not come home, therefore he is carried. It is not now, Come unto me all ye that labour and are heavy laden, I will not refuse you. Nay, when you are so lost in labyrinths of guilt out of which you can see no issue; when you have so laboured in the paths of error that you are not able to come home; if you will but be found, I will seek you, yea, and carry you home too. That no one, how far soever he have gone away, may yet despair of coming home, this sheep had wandered to such a distance and to so much, weariness, that he was fain to be borne back when he was found. And he lays it on his shoulders rejoicing: was glad of such a burden. How willing is our Saviour to find out a strayed sinner, when after such long errors he does seek him till he finds him, and carries him, if he be weak and fainting; yea, and rejoices in that carriage; as if that rest he gives the sinner were such ease and refreshment to himself, he joys in it! And that joy spreads itself to heaven, for there is joy in heaven at that sight; and there is joy in the presence of the angels of God over one sinner that repents. Thou poor disconsolate sinner, that liest groveling under the sense of the burden of thy sins, thy soul sinking under that heavy weight, and sinking also in the waters of thy fears, drowned in thy sorrow, be of good cheer. Dost thou not think there is some joy in this estate of thine, when it can make a joy in heaven? Those tears, assure thyself, have comfort in them; for God, and Christ, snd all the angels do rejoice at sight of them. And do not dread thy burden, if thou dost truly labour under it, and dost but faithfully desire and endeavour to throw it off thee. Dost thou not see him that laid the lost sheep on his shoulders as ready to take thee up? Ile that would not reject thy cross when it was loaden with thy guilt, will not reject thyself when thou art lighted from that guilt. He that would receive thee on his shoulders when thou wast fainting under the burden of thy sins, when that is cast away into the sea and buried in his grave, will certainly receive thee into his bosom. He that would carry thee to give thee ease when thou wert wearied with running from him, when thou dost come to him and faint into his arms, will give thee everlasting rest; a rest whose blessedness to understand were to enjoy it, and to be able to conceive were to be infinite as itself is; a blessedness which to behold is beatific. O cast away your burdens and make haste, and come and see. The first advance to Christ is by this conviction of the burden and horror of sin. The Church hath taught us, when she invites us to come to him in sacrament, to make the first step this confession: We be heartily sorry for these our transgressions, the remembrance of them is grievous unto us, the burden of them is in tolerable. Account thy sins here thy torments, hate them in time, perceive them to be burdens while they may be laid down, and then come unto Christ, and he will give thee rest. And evermore, O Lord, give us of thy rest, a rest from sin here, and a rest from misery eternally Vea, O Lord, give us to labour, and to find trouble under that intolerable burden of our guilt, that we may with eager haste fly to the refreshment; that we, perverse, obdurate sinners, whom thy mercies cannot invite, our own miseries may force to be happy; and though our wickednesses are multiplied into an infinite mass and weight, yet despise us not, when we fall under them; for thou didst invite us to come, and bring all that load to thee: despise us not, though heavy laden; for thou thyself didst bear this weight, and didst die under it. And 0 thou, who didst thyself thus suffer by reason of this load, pity us that labour with it, ease us of the burden of our former guilt, free us from the slavery of our iniquity, from bearing any longer Satan's loads; then shall we at last sit down with thee in the land of everlasting rest, delivered from all weights but that eternal weight of glory, and resting from all labours save that of praising thee, and ascribing all honour, power, praise, might, majesty, and dominion to Father, Son, and Holy Ghost, for ever more. NEW-YORK, February 15, 1817. The first Annual Report of the Managers of the AUXILIAY NEW-YORK BIBLE AND COMMON PRAYER BOOK SOCIETY, at their Anniversary Meeting, Jan. 1817.1 UPON this, the first anniversary of our Association, the Board of Managers cannot refrain from expressing their gratitude to the Supreme Disposer of events for affording the opportunity to tender their congratulations that PEACE Continues to shed its fragrance upon the Christian world. Its benignant smile is meliorating the human heart. DIVINE TRUTH beams with brightened lustre, and idolatry is crumbling before its effulgent and majestic march. Amid the splendours of so holy a triumph, it is cheering to reflect that we have not been idle; although difficulties have obstructed our path, we feel justified in pious exultation. Our Institution is indeed in its infancy; but its infancy presages a vigorous and useful maturity. It presented its claims to attention at a moment peculiarly inauspicious; when public opinion was engaged in support of a stupendous National Association, and public sympathy plighted to a host of beneficent charities. It came, like the religion it professes to recommend, without the patronage of age inspiring veneration; of talent enlisting confidence; or wealth imparting power. A system was to be organized; information to be laboriously acquired; and disciples ascertained, who were at once inclined to seek, and competent to relieve religious penury. But the smile of Heaven has cheered our path, and inclined the hearts of our fellow-citizens to cherish our exertions. We have appealed to their pious patronage; and, in despite of the general pressure, the appeal has been munificently sanctioned. Our Treasury Report exhibits an aggre gate in receipts and dues, during the year, of $2753 1. Of this sum, $330 50 were derived from collections voluntarily made by ladies, members of the Church; 20 from the Episcopal Society of New-Jersey; and the residue partly from subscriptions, but principally from gratuitous contribu tions. Under the animating influence of so bountiful a patronage, it will not surprise you that we have proceeded with confidence. We have opened a correspondence with almost every section of this and the adjoining states, and, in general, throughout the United States; and laid, we fondly hope, the basis of much future usefulness. Our communications to the British and Foreign Bible Society have been reciprocated with benedictions upon our undertaking, and a donation of books. We have addressed circulars to most of the Congregations in the United States, soliciting co-operation, and recommending the establishment of similar Institutions. We have been emboldened to purchase a set of STEREOTYPE PLATES for the Book of COMMON PRAYER. The inducements were powerful, and, we hope, will meet your approbation. The quality has been improved, the price diminished, and our ability to be useful enlarged. The Book of COMMON PRAYER formerly cost us fortyseven and a half cents; we can now furnish it of superior quality at thirty-eight cents. The type is durable, and the possession of it enables our Institution to become the fountain of supply to every other in the Union. It was the first, and is, we believe, the only set now used in this country. We have taken measures to apply to the Legislature for an Act of Incorporation, and anticipate many facilities from its attainment. We have sought information abroad and at home. From almost every quarter the intelligence is cheering and impressive. A rich and animating fervour seems kindling every where. In various parts of the state our scattered spiritual brethren are forming themselves into congregations, or associating for worship, and have solicited that aid which it is the object of our Society to afford. At New bern, in North-Carolina, our communications have been received with gratitude, and an Association organized in conformity. The accounts from various other quarters are not less pleasing. Our distributions have been various and extensive. During the year there have issued from the Depository, 521 Bibles, and 2750 Common Prayer Books: a large portion of which has been disposed of at home; but when opportunity offered, solicitations from abroad have received attention. At the first meeting of our Board, liberal donations were made to the various charitable Institutions in this city. Similar bounty has been extended to the several military posts in its vicinity, and to the Sunday School establishments con nected with our Church. In reply to numerous communications from the established congregations within the Diocess, we have furnished Bibles and Common Prayer Books for the use of the poor and destitute. And several new congregations, in remote and indigent districts, have been supplied almost entirely by our bounty. The returns evince the most enlivening gratitude, and afford flattering encouragement. In despite, however, of every exertion, it cannot be disguised that the field is still ample; and that not only in distant and less favoured districts, but within the sphere, and in the very bosom of our social enjoyments, the diffusion of Divine Truth is not adequate to the wants of religious penury. Education has not yet reached every hovel; and until that period arrives, the religious harvest must continue to be more abundant than the reapers. Such has been the progress, and such is the condition of our Society. We are conscious that much has been neglected. Zeal will not always supply ability. But we are conscious too that much has been done. We have pioneered the path for our successors, and prepared for them a golden harvest; a continuance of the munificent patronage that has been vouchsafed is alone wanting to insure success, We cannot, nor do we wish to conceal that our exertions have kept pace with public bounty, and that the balance now in our Treasury is only $137 71. But we cherish the reflection, that, to anticipate desertion now, would evince an unjust suspicion of our patrons, and an un due distrust of our cause. For surely, if the blessing of God be on him that blesseth; if social enjoyments can shed beauty and fragrance upon this vale of sorrow; if the preservation of peace, and the enhancement of national prosperity can impart pleasure; if a bolder anthem round the throne of God, and a brighter joy amid the just made perfect, be objects worthy of human ambition, motives to patronize our cause can never be wanting. Upon surrender g the stewardship your indulgent contidence has intrusted to us, we congratulate you upon the spirit of conciliation and forbearance that pervades the Christian world. We contemplate with delighted awe the stupendous moral machinery that is now shaking the corruptions of the globe. We greet, with cordial welcome, every effort, however feeble, to diffuse the word of Gon, and hail it as a token of his beneficent superintendence. Far from wishing to impede the career of others, we are solicitous to emulate them in the race for that goal, toward which we wish all were tending. Diversity of feeling, temperament, and views, will ever give rise to diversity of opinion. Its origin is divine, and man fails in duty to HIM who implanted it, when he neglects to render it an instrument of virtue. The principles to which we are attached may forbid us to co-operate on all occasions with others; but we venerate their motives, and admire their zeal. In giving, we solicit charity of construction. We believe that the Bible has power to subdue the wickedness of man; and that it is destined to force its triumphant way, and stand in the moral, as the sun in the physical firmament, the source of light, and the emblem of Divinity. But we also believe that the Book of Common Prayer is the purest exposition of its sublime doctrine that human wisdom has ever presented to human weakness. It is recommended for our judgments by the devotion it inculcates; and embalmed in our hearts by the benedictions of our fathers, who sleep in death. It is the vestibule through which we pass to the altar and worship of God. same duty therefore that animates us to distribute the Bible, impels us to accompany the blessing with the Book of Common Prayer; and, in presenting the one as the WORD of God, to recommend the other as an incentive to its perusal. But the duty is in meekness, and the recommendation in peace and persuasion. The In meekness and in peace let us persevere, and cherish the belief, that the disciples of our Church, under the auspices of a beneficent Providence, will aid in diffusing the blessings they enjoy, and the doctrines of salvation they profess. By order, FERRIS PELL, Chairman. Abstract of the Cash Account for the Year ending January 25, 1817. RECEIVED. From the New-York Bible and ance of the blessing of a gracious Providence. Resolved, That the Report of the Board of Managers, and the Proceedings of the Common Prayer Book Society $246 53 Society at this meeting, be published. From the Episcopal Society of 20 00 376 61 330 50 From the Newark Female Bible 40 00 120 00 38 00 100 00 1331 37 $2603 01 $1221 70 PAID. For Stereotype Plates For Stationary, Printing, Ad- Current Expenses of the Soci On motion, Ordered, That 1500 copies of the same be printed in the form of a pamphlet, for the use of the members of the Society. The Laws and Regulations were then read and amended: Whereupon, on motion, Ordered, That the Laws and Regulations, as amended, be published with the Annual Report. After which the following gentlemen were elected a Board of Managers for the ensuing year; viz. Edward N. Cox, President. Guy C. Bayley, 1st Vice-President. William Onderdonk, jun. Recording J. Smyth Rogers, Treasurer. Clement C. Moore, Luther Bradish, 169 28 Edward R. Jones, Wm. E. Dunscomb, 8 00 335 87 David Austen, 137 71 Alexis P. Proal, John Anthon, J. SMYTH ROGERS, Treasurer. New-York, January 25, 1817. The Committee appointed to audit the Treasurer's account certify, that there appears to be a balance in the Treasury of one hundred and thirty-seven dollars and seventy-one cents. WARMOLDUS COOPER, Whereupon the following Resolutions, Resolved, That this Society accept, with high approbation, the Report of the Board of Managers, which contains a gratifying exhibition of the state of the Institution, of their useful labours, and of the motives that should animate the members and friends of the Society to continue to it their patronage, and to pursue with increasing ardour, this work of Christian benevolence. Resolved, That this Society present to the Board of Managers their cordial thanks for the prudence, zeal, and perseverance with which they have discharg ed their duties, and unite with them in imploring for the Institution the continu WILLIAM ONDERDONK, Jun. New-York, January 27, 1817. Subscriptions and Donations are received by the Treasurer, No. 229 Pearlstreet; the Agent, No. 160 Pearl-street; and by any of the Managers. Religion a Resource against Despondency. What is the cause of the despondency which frequently oppresses the competi. tors for the emoluments and honours of the world, and which, in the intervals between their favourite amusements, sometimes clouds the hilarity of the votaries of pleasure? Why are those who live without God in the world, when disappointed in their prospects, and assailed by sickness or other sore visitations of Providence, often overwhelmed with melancholy, and led to the very borders of despair? Why do we see the votaries of the world, ever eager, ever toiling, and pursuing, and never obtaining the object of their toil and pursuit, or experiencing is dearer to me than thousands of gold real tranquillity and happiness? They are ignorant of the only true and satisfy ing good, destitute of that divine faith which is the only support of the soul. They have sought for that happiness in the creature, which is to be found only in the Creator; and placed that confidence in the world, which is due to God alone. Therefore" distress and anguish come upon them;" and they are left "to eat of the fruit of their own way, and to be filled with their own devices." The soul was not designed to be satisfied with the sordid and perishing gratifications of the world. God hath endowed this immortal spirit with the power of knowing, of loving, and of serving him. He implanted in it that desire after happiness which can never be satisfied until its desires and affections centre in his service. "Who will show us any good? Lord, lift thou up the light of thy countenance upon us!" He alone can put that satisfying "joy and gladness in our hearts," to which the men of the world are stran gers, when their "corn, and their wine, and their oil most abound." Here is the unfailing resource which religion offers against despondency. Reclaiming us from the pursuit of unsatisfying pleasures, and changing our affections from the world to God; reconciling us to him, and exciting our ardent wishes and exertions to "be perfect, as he is perfect;" religion fills that void in the soul which all created enjoyments leave, and fixing our desires upon the infinite source of perfection and bliss, satisfies us from the fulness of God. Transformed into new creatures, and made partakers of the divine image, we are made also partakers of a divine peace. Every desire is gratified, and every hope completed, in the fruition of the love and favour of God. "Lord, what wait I for?" exclaims the soul that enjoys the divine comforts: " my hope is in thee." In meditating on thy law, in adoring thy perfections, in exercising on thee the holy fervours of faith, of love, of hope, and of trust, I find my soul filled with unutterable joy. "With thee is the fountain of life." The sense of thy mercy enlivens and supports me. "The law of thy mouth and silver," "In the multitude of the thoughts that are within me, thy comforts refresh my soul." Communication-Obituary Notice-Died, on the 16th ult. at the house of the Rev. S.Wilmer, at Swedesborough, New-Jersey, the Rev. SILAS SAFFORD, jun. Minister of the Protestant Episcopal Church, in the 24th year of his age. Mr. Safford had been for more than two years the officiating Clergyman at Middlebury, Vermont. His health having declined, it was deemed expedient for him to seek its restoration by a temporary residence in a warmer climate. For this purpose, he commenced a journey to North-Carolina, and in September arrived at Swedesborough, where increasing debility, and the advice of physicians induced him to relinquish his first design. He gradually wasted under the power of disease, till the discharge of an ulcer suddenly terminated his earthly existence; and seldom have so much worth, and talent, and piety, found so early a grave. Mr. Safford was one of the many wor thy men who, from other denominations of Christians, have, from principle, entered the ministry in our Church. He was universally esteemed, as a pious and exeducated a Congregationalist, and was emplary member of that communion. But while he was in honourable eminence, pursuing his collegiate course, he was led to inquire into the nature and constitution of the Christian ministry; and, as the result of a patient and candid investi. gation of the subject, he attached himself to the Protestant Episcopal Church, and ever after was a firm but catholic supporter of her scriptural worship, her evangelical doctrines, and her apostolical ministry. Though steadfast in his own prin ciples of belief, he was liberal to others. His charity was a generous and diffusive affection, freely extended to all those who love our Lord Jesus Christ in sincerity. As a preacher, Mr. S. was plain, zealous, and evangelical. He preached not himself, but Christ Jesus the Lord. He "dealt not in the false commerce of a truth unfelt." Conscious of his awful responsibility, he shunned not to declare the whole counsel of God; but delighted practical manner, those great doctrines of to inculcate, in a lucid, experimental, and grace which had, in his estimation, such a manifest tendency to "humble the sinner, exalt the Saviour, and promote holiness in the world." In a word, his uni form devotion to the interests of the Redeemer's kingdom and the salvation of immortal souls, fully evidenced that he |