year connected with this diocese, the Society are encouraged in their operations by the happy success which has attended their exertions. New missions have been opened in several parts of it. King's College, Windsor, has furnished several candidates for holy orders, who promise to adorn their profession by their learning and their piety, and to be great blessings to the people com.. mitted to their charge: other clergymen of exemplary character have entered into the Society's service, and are now engaged in the laborious duties of their office, both to the satisfaction of themselves, and to the comfort and edification of a large body of people, who would otherwise have been left destitute of all religious instruction. The national system of education also, which had become, through their instrumentality, so well known, and so generally adopted in the two larger colonies of Nova Scotia and New Brunswick, has been introduced, with every prospect of success, into Newfoundland.

The Society next advert to the diocese of Quebec. In the course of the past year the Bishop completed the visitation of his extensive jurisdiction. We copy from his lordship's account, the following very interesting sketch.

"On the Sunday, which we passed in the Mohawk territory, we assisted the Rev. W. Hough in the performance of Divine service, and in the administration of the sacraments: two adults were baptized, a father and daughter, who reside in one of the adjoining settlements. Morning prayer was conducted according to the method that has been usually pursued since the Liturgy has been translated for the use of the Mohawks. The service was coinmenced by a short introductory prayer, pronounced in Mohawk by Aaron Hill, the Society's catechist. The Indian part of the congregation knelt until it was concluded. Hill then selected one of the

Psalms at the end of their Prayer-book; and giving it out according to the form in the Indians sang it to an old English

use, tune, in a manner not inferior to the best church melody I have had an opportunity of hearing. The Mohawks, particularly the women, are remarkable for their fine voices, and for their national taste for music. As their metrical version of the Psalms is made to correspond exactly with ours in point of rhythm, and as the English is so printed on one leaf of the book that it tallies with the Mohawk, which is printed on the other opposite, some of the White people were enabled to follow the tune in their own language. Indeed, the whole service is so arranged as to suit, as far as possible, the mixed nature of the assembly. After the Psalm, Aaron Hill commenced the regular Morning Prayer in Mohawk, reading to the end of the Venite, except of course the Absolution, which was pronounced in

English by the Rev. W. Hough. The Indians remained upon their knees during the time of prayer, as regulated by the rubric, and repeated the responses audibly. One old blind man, formerly the chief warrior of the tribe, was heard to repeat the alternate versicles, and the other parts of the service appropriated to the people, throughout the whole, whether Mr. Hough or Aaron Hill was reading. I observed that many used their Prayerbooks. The sermon was preached by me. When I had concluded, the manuscript was delivered to Aaron Hill, who rendered it to his brethren in their own language. His fluency is astonishing; and I have learnt from persons well acquainted with the Mokawk, that his interpretation is invariably correct and forcible. He has lately finished some translations of religious works, and is now occupied in making additions to the Mohawk Primer. Those of the Indians who were admitted to the Lord's table, received the sacrament with much apparent devotion. They all seemed to understand the part they were to bear in the office. We used the communion plate presented by Queen Anne to the Mohawks it was saved when their church was burnt by the enemy during the revolutionary war, and has since been preserved by them with great care."

In the diocese of Calcutta, the continued absence of the Episcopal authority during the year, had given a lamentable check to the proceedings of the society. Some arrangements contemplated by Bishop Heber had been suspended, and others had received a different direction. The Missions in the south continue to present the same field for exertion which has encouraged the best hopes during a long period of years. One of the favourite plans suggested by Bishop Heber has been partially carried into execution, the formation of an institution at Tanjore for the preparation of native teachers to act in subordination to the missionary, a class of people who have been found very useful in the dissemination of Christian.

The

knowledge, and whose services can be procured at an inconsiderable cost. sudden death of the Rev. Thomas Christian, while engaged in the discharge of his duties in the hill country adjoining Bhagulpoor, after an intercourse of the most friendly nature for three successive years with the natives, during which he had devoted himself with unabated ardour to gain their confidence, has destroyed the fairest prospects of success that have been open to Christian zeal. He had so far succeeded,

as to induce some of the chiefs to entrust

their children to his charge during that Portion of the year when he was comPelled, from the unhealthiness of the district, to retire from the spot of his more active labour. His journal exhibits the

true character of this exemplary missionary, his devotion to the cause of Christianity, the affectionate simplicity of his manners, the uniform tendency of all his observations, and the absolute forgetfulness of every thing that concerned his own personal comfort, while there was a possiblity of promoting the great object which he was sent to advance. The committees formed in the three presidencies, have continued, with unabated zeal, to cherish the interests of the college, and the missionary concerns connected with it. The Rev. Charles Simeon, one of the executors of Lord Powerscourt, has appropriated one thousand pounds, part of his lordship's bequest, to the foundation of a perpetual scholarship, and inquiries from several quarters have been instituted, holding out expectations of similar benefactions. The proficiency of the stu dents has given satisfaction to the officers of the institution.-The Report also states, that the experiment which was tried, of sending out a boy from the Clergy Orphan School, promises so well, that encouragement has been derived from it to proceed in the same course; and measures are now in progress to prepare two of the senior boys at that institution for completing their education at Bishop's College, in order to qualify them for the arduous and important duties of missionaries. Great improvements had been made in the college grounds,

which have tended to increase the salubrity of the situation, and to adorn its appearance. Not only was the principal building completed, and every apartment occupied, but others connected with it, such as the printing-house and bungalows for the servants, were finished. The chapel, which is considered to be a beautiful specimen of Gothic architecture, and the only one of the kind in British India, was opened for the first time on St. Thomas's day for Divine service, and the consecration of it will form a pleasing commencement of the Episcopal autho rity on the arrival of Dr. James, which occurred the latter end of January. The Society were looking with the utmost anxiety for an early dispatch from his lordship: at the same time they feel the most perfect confidence in the conti nuance of the same care and protection, which have been so beneficially and successfully extended to their concerns, by the two eminent prelates that have preceded him in these arduous duties.

The translation of the Pentateuch into the Persian language, by the Rev. Thomas Robinson, has proceeded with as much rapidity as the necessary caution to insure a correct version will admit. The first two books have issued from the college press, and the remainder is in progress, and the whole, when complete, promises to form a most valuable acquisition to the Biblical literature.

M. J. B. NEE, PASTOR AT DIEPPE. WHILE mourning over the long depressed, though we trust now happily reviving state of the French Protestant Church, we ought to keep in mind the severe difficulties with which, for several generations, it has had to contend. It is, in truth, rather a subject for surprise, that it did not become extinguished, than that it has not shone more brightly, or conveyed its light and warmth to a larger circuit of influence. As an illustration of the actual condition of the French Protestant clergy, during the last half century, we lay before our readers the following interesting notice of M. J. B. Née, late pastor at Dieppe. The account, which we have extracted from the pages of the " Archives," does not specifically state the doctrines which M. Née held, or the style of his pastoral instruction; but we would trust, from his active and self-denying exertions, as well as from the truly

Evangelical character of the publication which records his eulogy, that they were such as became a faithful minister of Jesus Christ, tinctured neither with the Neologism of the German Protestant school, nor with the semi-Pelagianism, semi-Socinianism, which of late years have corrupted too many of that of the French, but living, preaching, and dying in the true faith, and blessed hopes of the genuine Gospel of the Redeemer*.

The " Archives" give the following excellent definition of Neologism.

"We call those Neologists who endeavour to introduce into Christianity; new doctrines, not contained in the word of God; men who, while they pretend to believe the immutable doctrines of our old Gospel, apply to these doctrines a new sense, which in fact neutralizes them. We call those Neologists who wish to lay a new foundation, a different

J B. Née was born at Vraignes, a village situated near Amiens, in the year 1756. His father, who was born and educated within the pale of the Church of Rome, at the age of seventeen years, foundation from that which St. Paul deelares to be the only one which can be laid, namely, Jesus Christ; who, while they extol the wisdom, piety, and virtues of our Reformers and our ancestors, consider as fanaticism, mysticism, absurdity, and Antinomianism, the vital doctrines which those holy men professed at the peril of their lives, and to which the Holy Spirit of God still bears his silent but eloquent and immutable testimony, in the sacred Scriptures. We call those Neologists, who, enlightened by a light really new, declare that there is not in the Epistles of St. Paul, any expression hard to be understood; who say, that to affirm that the heart of man is corrupt, is a proposition subversive not only of Protestantism, but of all faith, of all belief; those who teach that conversion referred only to the Jews and heathens, and that the words conversion, regeneration, and new birth, have no meaning at all applicable in our days to the members of a church outwardly Christian. We call those Neologists, who teach that the operation of God on the heart of man, is a chimera, and who, setting on one side, or treating as mysticism, the assistance of the Holy Spirit declare that human reason is absolute in matters of faith, who assert that man is justified before God, and saved by his works; who maintain that to be weak in mind, or a sinner, to be raised up by the promulgation of the doctrine of Christ, or to be redeemed by the blood of Christ, are things identically the same, and that a unity of faith the most perfect, the most profound, the most magnificent, exists among Socinians, who believe that Jesus Christ was simply a man, Arians, who make him an angel, and Evangelical Christians, who adore him as the true God and eternal life, and that to say that Christ had a divine essence, divine perfections, or a divine mission, is to put together three ideas, which are precisely the same, since a divine personal mission of the Saviour is, as a mystery, exactly the same thing as a divine personal essence of the Saviour. In short, we call those Neologists, (and it would be easy to carry this enumeration much farther,) who, setting aside the Holy Scriptures, or selecting from them the parts which suit them, to support a system already deranged and tottering, wish to substitute the idle dreams of proud reason, and presumptuous ignorance of the things of God, and of the Gospel in which they are revealed, for that eternal word which will endure when heaven and earth shall have passed away."

discovered and abjured the errors of Popery, and embraced the Reformed faith. In order to avoid the effects of the severe edicts then in force, he emigrated for a time to Holland, where his faith was enlightened and confirmed. Returning to France, he married, and his house became the common centre for the Protestants of Vraignes and its neighbourhood, who assembled there secretly to supply their privation of public worship by domestic and social service. The more this worthy head of the family conciliated general esteem, the more those whose church he had deserted, exerted themselves to bring him again within its pale. Private conversation having been found inadequate to remove his convictions, a missionary who visited that part of the country, invited him to a public conference. M. Née attended it without hesitation; and, with the sacred Scriptures in his hand, so well defended the Evangelical doctrine which he had embraced, that if those who heard him did not actually adopt his opinions, they at least did justice to his talents and zeal, and no longer disturbed him in the private exercise of his religion.

Carefully educated under the eye of such a father, the heart of young M. Née became early impressed by the salutary influence of true piety. Pastors were at that time scarce in France, and were exposed to the severity of the laws. Notwithstanding the danger attached to this vocation, young M. Née early devoted himself to it. He pursued, so far as circumstances allowed, the usual preparatory studies; and in the year 1777, went, according to the custom then established, to the French seminary at Lausanne, where he studied diligently; and his irreproachable conduct having gained the confidence of the professors, he underwent his examination, and received ordination at their hands.

M. Née, after his ordination, returned to his own country, and officiated in the environs of St. Quintin, whence the minister who officiated there before him, had just been expelled in consequence of a disturbance which the neighbouring priests had excited against him. M. Nee could not, without endangering his safety, remain more than six weeks with each congregation, or baptize the children. In 1782, he returned to Lausanne to marry Mademoiselle Porta, the daughter of the celebrated civilian of that name. Porta, who was well acquainted with the state of affairs in France, and who knew to what dangers the Reformed pastors were exposed, could not make up his mind to give his daughter to one of those proscribed men whom arbitrary authority might at any moment oppress. He used every effort in his power to retain M. Née in Switzerland, where he could easily have introduced him to the practice of civil law.

M.

But nothing could alter the determination of this faithful servant of Christ, or induce him to renounce the duties of his sacred profession. Having returned to France after his marriage, he went successively to several churches, ministering in them as occasion allowed.

At the melancholy period of the Revolution, M. Née, now become the father of many children, was exposed to much poverty, and numerous vicissitudes. About the year three, of the revolutionary calendar, he was obliged to suspend the exercise of his pastoral functions, and to sell the remainder of his patrimonial property. Soon after, having no resources for the support of his family, he went first to Paris, and afterwards to Orleans, in both which places he was obliged to enter into business for his support. He next removed to Berry, where he managed an estate belonging to his brother-in-law. But as soon as circumstances allowed, he hastened to resume the functions of his ministry; and he made occasional excursions to the neighbouring towns and villages to baptize children, solemnize marriages, and instruct the Protestant families. After several other vicissitudes and removals, he went to Dieppe, in 1802, and being well received, finally settled there. From that period till his death; that is, during nearly twenty-four years; he peaceably exercised his ministry at Dieppe, at first in a private house, and afterwards in a church which had belonged to the Carmelites. The long series of troubles which had agitated his life was sometimes renewed. Many domestic sor

rows successively grieved his paternal heart; and he had the grief of losing his beloved wife, who by affectionate participation knew so well how to soothe them. But he was always resigned, submissive to the will of the Supreme Dispenser of trials and blessings. Kindness, disinterestedness, and unalterable sweetness, distinguished his character. It appeared as if the remembrance of his severe trials supplied his benevolent piety with a strong motive to assist others. Never did a person in distress implore in vain his aid, or even his urgent recommendations, which he gave perhaps a little inconsiderately; his own mind being so full of uprightness and candour that he could not suspect the sincerity of any who applied to him. While thus daily multiplying his works of charity, the blessed fruits of his faith, the infirmities of age began prematurely to weigh upon him, till his eventful career was terminated by an inward inflammation in June 1827.

The minister who visited him on his death-bed was deeply affected with his calmness and patience, his hope and joy. The last word he uttered was the adorable name of his Saviour, in whom he had placed all his confidence. It shews the general estimation in which he was held, that the large congregation which attended the funeral sermon for him, was composed of Roman Catholics as well as Protestants, and that in the procession which followed his remains to the tomb, an equal number of the members of both communions walked side by side.

He

UNITED STATES.-The President's message describes the Union as in a state of great prosperity. "We are admonished," says Mr. Adams, "to offer up the tribute of fervent and grateful hearts for the neverfailing mercies of Him who ruleth over all. He has again favoured us with healthful seasons and abundant harvests. has sustained us in peace with foreign countries, and in tranquillity within our borders. He has preserved us in the quiet and undisturbed possession of civil and religious liberty. He has crowned the year with his goodness, imposing on us no other conditions than of improving for our own happiness, the blessings bestowed by his hands; and in the fruition of all his favours, of devoting the faculties with which we have been endowed by Him to his glory, and to our own temporal and eternal welfare."

Among the topics embraced in the speech, one of the most prominent is the duty of abolishing all monopolies and restrictions which impede the channels of kindly and beneficial communication and commerce between nation and nation.

DOMESTIC.

The occurrences of the month have furnished a fearful comment on the inspired declaration, that "godliness with contentment is great gain," but that "the love of money is the root of all evil" In two most opposite departments of human life,—in a region of opulence and worldly honour, of large intelligence and luxurious refinement, on the one hand, and, on the other, within the precincts of the most brutal vice, poverty, and ignorance,—we have witnessed two characteristic exhibitions of crime, differing in every other respect, yet