tion, often acknowledge the necessity of extraordinary assistance from God: David prays to God," to open his eyes, to guide and direct him; to create in him a clean heart, and to renew a right spirit within him. And Solomon says, that "God directeth men's paths, and giveth grace to the lowly. Even we, whose minds are enlightened by the pure precepts of the gospel, and influenced by the motives which it suggests, must still be convinced of our weakness and depravity, and confess that we have "no power to do good works pleasant and acceptable to God, without the grace of God preventing us, that we may have a good will, and working with us when we have that good will." The necessity of divine grace to strengthen and regulate our endeavors after righteousness, is clearly asserted in the New-Testament: They that are in the flesh cannot please God."" Abide in me,” says our Saviour, "and I in you. Ás the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, and ye are the branches; he that abideth in me, and I in him, the same bringeth, forth much fruit; for without me ye can do nothing”—Not that we are sufficient to think any thing as of ourselves; but our sufficiency is of God." These texts sufficiently prove that we stand in need both of a preventing and of a co-operating grace; or, in the words of the article, that, "we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ, preventing us, that we may have a good will, and working with us when we have that good will." This assistance of divine grace is not inconsistent with the free-agency of men; it does not place them under an irresistible restraint, or compel them to act contrary to their will. Though human nature is greatly depraved, yet every good disposition is not totally extinguished; nor is all power of right action entirely annihilated or destroyed. Men may, therefore, make some spontaneous though feeble attempts to act conformably to their duty, which will be promoted and rendered effectual by the co-operation of God's grace: or the grace of God may so far prevent our actual endeavors, as to awaken and dispose us to our duty; but yet, not in such a degree that we cannot withstand its influence. In either case our own exertions are necessary to enable us to work out our own salvation, but our sufficiency for that purpose is from God. It is, however, impossible to ascertain the precise boundary between our natural efforts and the divine assistance, whether that assistance be considered as a co-operating or a preventing grace. Without destroying our character as free and accountable beings, God may be mercifully pleased to counter. act the depravity of our hearts by the suggestions of his spirit; but still it remains with us to choose whether we will listen to those suggestions, or obey the lusts of the flesh. It becomes us to speak with humility and diffidence concerning the extent of divine grace; we only know, in general, that God will not subject us to greater temptations and trials than we are able to bear. If we cherish our good dispositions, and feel a sincere desire to be virtuous, we may rest assured that he will, by the communication of his grace, help our infirmities, invigorate our resolutions, and supply our defects. The promises that, "if we draw nigh to God, God

will draw nigh to us, and pour out his spirit upon us, and that "he will give his Holy Spirit to every one that asketh him;" imply, that God is ever ready to forward our progress and continuance in well doing through the powerful, operation of his spirit." The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth, so is every one that is born of the spirit." The joint agency of God and man, in the work of human salvation, is pointed out in the following passage: "Let us work out our own salvation with fear and trembling, for it is God that worketh in us both to will and to do of his good pleasure ;" and therefore we may assure ourselves that freewill and grace are not inconsistent, though the mode, and degree of their co-operation be utterly inexplicable. "The doctrine of divine grace and the doctrine of free-will or human liberty, unite and conspire, in a friendly manner, to our everlasting good. The first is adapted to excite in us gratitude, faith, and humility; the second to awaken our caution and quicken our diligence."*

• Dr. Jortin.

POETRY

Lines on the Author's Birth-Day.

GOD of my life, to thee I pay
My vows upon my natal day.
Accept the breathings they impart,
The tribute of a contrite heart,
Unworthy from its guilt to share
The blessings of thy guardian care;
Yet, that with wonder looking round
On all the mercies it has found,
Its humble gratitude would show,
And bless the hand from whence they
flow.

Still when the annual course of earth
Revolves the period of my birth,
May I employ the day from hence,
Not in the vain delights of sense,
But in those sacred joys that rise
From intercourse above the skies.
Abstracted from each worldly tho't,
May all my soul to thee be brought,
The great enquiry to pursue,
If I have kept thy precepts true;
If, as from year to year my time,
From strength to strength my virtues
climb;

To mark where I have gone astray,
And for thy Holy Spirit pray :
Search me, O God, and know my
heart;

Bid every evil thought depart,
And perfect every feeble trace
Of goodness, by thy saving grace.
Created by thy hand divine,
Let all my faculties combine,

Life's noblest purpose to fulfil,
To learn thy ways, and do thy will,
May I to thee my refuge fly,
Ere yet the evil day draws nigh;
And while I tread the paths of youth
Serve thee in spirit and in truth.
When strong temptations
abound,

most

And snares encompass me around;
My fainting virtue, O, revive,
And give me strength with sin to
strive.

Thy blessed guidance I implore,
Where I have fell, to fall no more ;
Thy mercy, to forgive the past,
And take me to thy rest at last.
Howe'er thy Providence may mean
To dress life's transitory scene,
Whether my lot be here below
To drink the bitter cup of woe;
Or, temporal blessings round me
shine;

Still be thy fear and favor mine.
Oft as to thy tribunal brought,
If my own heart reproach me not,
My soul a radiance will assume
To dissipate life's darkest gloom
Then as with ev'ry rolling year
Eternity approaches near,
(Confiding in thy promis'd grace
To those who humbly seek thy face,)
With transport I the course shall see
That leads me on to Heaven and

Thee.

JULIUS.

By his Excellency George Clinton, Esq. Governor of the State of New-York, General and Commander in Chief of all the Militia, and Admiral of the Navy thereof.

To all whom these Presents shall come or may concern.

IT is certified and made known, that by the constitution of the said State, it is ordained and declared that the free exercise and enjoyment of religious profession and worship, without discrimination or preference, shall forever be allowed within this State to all mankind; and that there is nothing in the said constitution or in any of the laws of the said State, to prohibit the clergy and others of the Episcopal Church, or of any other church in the said State, to take such measures as they shall judge proper for keeping up a succession of religious teachers; provided, that the means they may adopt for this purpose, be not inconsistent with the peace or safety of the State, and do not induce a subjection or allegiance to any boreign jurisdiction or power, civil or ecclesiastical whatever.

Given under my hand, and the privy seal at the city of NewYork, this twenty-sixth day of December, in the tenth year of our independence, 1785.

By his Excellency's command,

(Signed,) GEORGE CLINTON.

ALEXANDER CLINTON.

[NO. X.]

The Supreme Executive Council of the Commonwealth of Pennsylvania.

DO hereby certify and make known to all whom it may concern, that agreeably to the form of government and laws of this Com

monwealth-the clergy of the Church of England in Pennsylvania, are at liberty to take such means as they think proper for keeping up a succession of religious teachers-provided only, that the means they adopt for the purpose, do not induce a subjection to any foreign jurisdiction civil or ecclesiastical.

Given in Council, under the hand of the Hon. Charles Biddle, Esq. Vice-President, and the seal of the State, at Philadelphia, this 24th day of November, in the year of our Lord 1785, and in the 10th year of this Commonwealth. (Signed,)

CHARLES BIDDLE, V. P.

Attest, JOHN ARMSTRONG, Sec'ry.

A true copy, WILLIAM WHITE.

[NO. XI.]

Copy of a letter from his Grace the Archbishop of Canterbury, die rected to the Rev. and honorable the committee of the Protestant Episcopalians, Philadelphia.

GENTLEMEN,

Canterbury, July 4, 1786.

THE enclosed act being now passed, I have the satistaction of communicating it to you. It is accompanied by a copy of a let ter and some forms of testimonials, which I sent you by the packet of last month. It is the opinion here, that no more than three bishops should be consecrated for the United States of America, who may consecrate others at their return, if more be found necessary. But whether we can consecrate any, or not, must yet depend on the answers we may rcceive to what we have written. I am your humble servant. (Signed,)

J. CANTUAR.

An act to empower the archbishop of Canterbury, or the archbishop of York, for the time being to consecrate to the office of a bishop, persons being subjects or citizens of countries out of his Majesty's allegiance.

Whereas by the laws of this Realm, no person can be consecrated to the office of a bishop without the kings licence for his election to that office and the royal mandate under the great seal for his confirmation and consecration. And whereas every person who shall be consecrated to the said office is required to take the oaths of allegiance and supremacy and also the oath of due obedience to the archbishop. And whereas there are divers persons subjects or citizens of countries out of his Majesty's dominions, inhabiting and residing within the said countries, who profess the public worship of Almighty God according to the principles of the church of England, and who in order to provide a regular succession of ministers for the service of their church, are desirous of having certain of the subjects or citizens of these countries consecrated bishops according to the form of consecration in the church of England.

Be it enacted by the kings most excellent Majesty, by and with the advice and consent of the Lords spiritual and temporal and Commons in this present parliament assembled, and by the autho