on superior aid in all things, and of the gratitude we owe, not only for every enjoyment we ourselves possess as individuals, or as an association, but for every blessing which in either of these capacities we may be the instruments of dispensing to others.

The Society numbers at present 80 subscribers, whose annual subscriptions have amounted to $170. Be sides these, donations have been received to the amount of $193, and subscriptions for life, reserved as a permanent fund, to $150; making together $513; of which the two first sums, with the interest of the last, are at the disposition of the Board.

The Society have also gratefully to acknowledge a donation of 200 Bibles from the Massachusetts Bible Society.

The contingent expenses of the Society have amounted to $69,45; and $220 have been expended for Bibles and Testaments; from which sources have been distributed, 24 8vo Bibles, 289 12mo do. 48 12mo Testaments; 52 smaller 12mo do.

These distributions have been made in the towns of Charlestown, Dorches

ter, Braintree, Dedham, Newton, Walpole, Lunenburg, Gloucester and East Sudbury. Some have been sent to Old York and Waterford in the District of Maine, others to Fort In. dependence; besides both Bibles and Testaments given to individuals, fam ilies and Charity Schools in this town, and several delivered for distribution to the Managers of the Fragment Society, whose duty, obliging them to visit the indigent, affords the opportunity of becoming acquainted with the wants of those families, whose poverty deprives them of the advantages to be derived from the possession of a complete copy of the Sacred Writings.

There are now remaining in the Treasury 31 Bibles, 4 Testaments, and $223,80.

The Managers have the pleasure to report, that the Bibles have been in every instance received with those expressions of gratitude and joy, which afford the happy assurance, that they have not been bestowed in vain.

[The remainder of this agreeable Report, we are obliged to omit.] Ed.

Ir it were proposed to discover some end towards which the greatest possible mass of genius and talents and virtue might be made to move; some object so elevated as to outstrip the flight of vulgar passion, and yet so level to our capacities as to invite the play and exercise of finer affections, where should we look for that object? Where is the bright spot which attracts the nobler powers, but forbids access to any unhallowed agents? What feature is there in the human existence, which fulfils these conditions? Sir, there is one condition which completely answers them; and that feature is its immortality. This is the feature, in regard to which we are all equally great or equally little.

This is the idea which unites in itself the extremes of awe and tenderness; on the one hand, so infinitely tremendous as to vanquish and break down the fierce and rebellious passions-on the other, so infinitely affecting as to wake to the keenest excess, the most holy sympathies, the dearest sensibilities of our common nature.

This is the object, round which the best affections may gather themselves and lavish all their energies, while at its base the malignant propensities beat and dash themselves in vain.

And here the Bible Society has taken her stand. On this hallowed ground, she has reared her magnificent temple-a temple, as I trust, exempt from decay and dissolution. For those fab

rics which we construct of the vulgar materials of common life, the winds scatter them, the floods sweep them away, they sink by their own weight but this edifice is imperishable as the materials of which it is composed, and eternal (I speak it with reverence) as that terrible name with which it is inscribed. It is here beyond the confines of the grave that the standard has been erected, which shall gather all nations under its shade. Its feet are planted on the precincts of the tomb, but its head ascends to that heaven, to which it conducts our steps. Below indeed it is surrounded with clouds, enveloped in the prophetic dreams of that hope which shall never make ashamed, and the awful obscurities of that faith that dwells with in the veil, but its summit is lost in those regions where hope vanishes in rapture, faith in visions, and where charity is all in all.

Truly then did I say, that this Institution was required to accomplish the noble system of our national charities-for now we may trace within the limits of our own country, the human existence in every stage of its progress-We may trace its pains and sorrows, its disappointments, its decay and dissolution. We may trace them, not by fixing our eyes on those calamities themselves, but by regarding those means which sleepless and provident benevolence has provided to

oppose those calamities, to avert what may be contingent, to mitigate what may be inevitable. We may trace them as we trace the windings of some mighty river, by the lofty embankments which are thrown up to check its fury and repress its ravages.

Thus we trace misery by the ex ertions of benevolence; pain and disappointment by the overflowings of sympathy; sickness, desertion and despair; by the remedies that are supplied, the refuge that is opened, the cheering prospects that are unfolded. We trace decay by the props that are given to the waning strength, and the promises whispered to the fainting heart.

We trace death itself, not by its horrors, but by the consolations that are scattered over the tomb, by the hopes that are breathed round that slumber of nature, by the gleams of glory that descend to brighten the dark and narrow house. Thus in whatever view we regard man, whether as the child of hope or of wisdom; whether as a pilgrim of this world or a denizen of the next, we are prepared to meet him in every exigency of his condition. As men, we provide for the wants of our fellow men; as rational creatures, we provide for the progress and culture of reason; as beings, whose rallying word is immortality, we provide for an immortal

existence.

AT Salem, April 20, Rev. John E. Abbot-Introductory prayer by Rev. Mr. Nichols of Portland; Sermon by Rev. Mr. Channing of Boston, from Col. i. 28; Consecrating prayer by Rev. Mr. Abbot of Beverly; Charge by Rev. Dr. Prince of Salem; Right hand of fellowship by Rev. Mr. Frothingham of Boston; Concluding prayer by Rev. Mr. Bartlett of Marblehead.

No. 6.

JOHN Fox, the writer of the Martyrology, was born A. D. 1517, the very year that Luther began the Reformation in Germany. In his youth he was a papist; but on a close examination of the controversy between the papists and protestants, and the ancient history of the church, he gave up his early opinions. He did not immediately avow the change in his views, but he soon became suspected of heresy. Though remarkable for his humility and benevolence, snares were laid for his ruin. He at length openly avowed the change in his opinions. He was then publicly accused of heresy, and expelled from the university, of which he was a member. His friends were afraid to assist and protect him, because his offence was considered as capital. Being without employment, he was reduced to extreme want. But as he was sitting one day in St. Paul's Church, his eyes hollow and his whole body emaciated, being nearly starved to death, a stranger came and sat down by him, and putting a sum of money into Vol. II.

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VOL. III.

his hand, thus kindly addressed him-"Be of good comfort, Mr. Fox; take good care of yourself, and use all means to preserve your life: For depend upon it God will in a few days give you a better prospect, and more certain means of subsistence." Mr. Fox endeavored afterwards to find out his benefactor, but his efforts were in vain. Within three days, however, he was taken into the family of the Dutchess of Richmond, to be a tutor to the earl of Surrey's children.

Mr. Fox had lived in this family five years, when Queen Mary ascended the throne, and within the diocese of Gardiner, the bloody bishop of Winchester. This prelate formed various designs against the safety of Mr. Fox; and finding his life in danger, the good man fled from England to Basil. Here, to obtain a subsistence, he superintended a printing press; and here he laid his plan for writing the history of the Martyrs.

Queen Mary of England died Nov. 1558, The day before she died, Mr. Fox, in a sermon

at Basil, publicly and positively predicted that the next day would be the last of her life.

Elizabeth succeeded Mary, and Mr. Fox returned to England. He was received with kindness by the duke of Norfolk, who had been his pupil. The Queen gave him the prebendary of Shipton; but this was in a manner forced upon him. His biographer, Mr. Middleton, here observes "The truth is, that wise, and holy, and learned, as Mr. Fox unquestionably was, he entertained some needless doubts concerning the lawfulness of subscribing to the ecclesiastical canons-a requisition which in his idea, he considered as an infringement of protestant liberty." This pious, and, as we believe, not "needless doubt," prevented his rising in the episcopal church.-Archbishop Parker summoned him to subscribe; but instead of complying, Mr. Fox took a Greek Testament out of his pocket, and holding it up, said, "To this I will subscribe.”

Mr. Fox wrote a letter to the Queen to dissuade her from putting to death two anabaptists, who had been condemned to the fire. In this attempt he was unsuccessful, although she had such respect for him, that she was in the habit of calling him "father Fox." As Dr. Fuller had justified the conduct of the queen in putting these anabaptists to death, Mr. Middleton took occasion to narrate the answer of a popish princess, who was solicited by some priests to concur with them in bringing a supposed heretic to the flames. "Is it not true," said

she, "that heretics burn forever in hell fire?" "Without doubt," answered the priests. "It would be too severe," added she, "to burn them in both worlds. Since they are devoted to endless misery hereafter, it is but justice to let them live unmolested here."

Mr. Fox was eminent for discoursing with persons, under concern of mind. One remarkable instance is recorded of him. A woman by the name of Honeywood had been almost twenty years in great distress respecting her future state; her health was impaired, and she appeared to be near the grave. Mr. Fox was sent for to visit her. He prayed with her, and then reminded her of what the faithful God had promised, and of what Christ had done and suffered. But she could not believe that the promises of God belonged to her. her. He however proceeded in this extraordinary manner"You will not only recover from your bodily disease, but also live to an exceeding great age; and, which is yet better, you are interested in Christ, and will go to heaven when you die." While he was uttering these words, she held a Venice glass in her hand, and looking earnestly at him, replied with emotion "I shall as surely be damned as this glass will break;" and immediately threw the glass with force against the wall. The glass fell first on a chest, then on the ground: but was not broken or even cracked. The woman afterwards recovered health, and enjoyed great peace of mind. At the time Mr. Fox addressed her she was sixty